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Society of the Missionaries of Africa
XXIX GENERAL CHAPTER
ROME 16 MAY – 19 JUNE 2022
CAPITULAR ACTS
Our Charism has been the common heritage of our Society for over 150 years. It is, above all, a gift of the Holy Spirit enabling us to build the Kingdom of God. This Charism identifies us and orientates our mission.
Our apostolate has always been lived according to the characteristics that make up our Charism. We are a Society of apostles, with Jesus as our model and sent by him into the world. We are animated by a passion for God and humanity. We bear witness to God's love, individually and in intercultural communities, to our brothers and sisters in Africa, the African world and wherever our Charism is needed.
We live our missionary oath in radical fidelity, calling us to be authentic and prophetic witnesses.
Our Charism has been constantly re-actualised during the different Chapters. In a new and prophetic dynamic, we wish to offer laymen and women today the possibility of sharing with us the Charism bequeathed to us by our founder.
“The love of Christ compels us” (2 Cor 5:14).
The Gospel is at the heart of our spirituality. Listening to, and meditating on the Word of God every day, nourished by the love of Christ, we are continually formed to live in radical fidelity to our missionary oath, simple lifestyle, obedience and celibacy. This is what makes us authentic and credible apostles, amongst ourselves and the people to whom we are sent, in keeping with the invitation of our founder: “Be apostles, nothing but apostles...” (I n°41, p. 125).
In a world where individualism takes precedence over community spirit, the rampant quest for personal well-being does, however, challenge our way of living the evangelical counsels today. We can be tempted by worldliness to adopt the attitudes of others to money, power, sexuality and social media.
Lack of personal and community prayer, poor quality of community life, and lack of authenticity in chastity and our relationships, inside and outside the community, can inhibit our faithfulness in observing the evangelical counsels.
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Obedience is an integral part of our call. It is firstly obedience to God, embodied in obedience to the Society's decisions and those charged with the responsibility of leading it. Pressed by the flame of love, touched by the suffering of our fellow human beings and in obedience to the charism of the Society as nomads of the Gospel, we dare to leave our zones of material comfort and security to respond generously to the call to go to the existential peripheries to live the "All to All" in solidarity.
As our founder would say, lack of zeal is the enemy of the Society and Africa (cf. I n° 64, p. 325). We continue to rekindle in our hearts the Caritas; the desire to live this mission in genuine, sincere and fraternal communities.
Our simple lifestyle demands an attitude of humility in relationships with ourselves and the people we live with. It liberates us at all levels of life, inviting us to know how to enjoy the simplest things (LS 223). Simple lifestyle not only helps us to have moderate and reasonable attitudes toward material goods such as money and worldly ambitions but, above all, leads us in a more profound way to be brothers who are easily accessible to all.
The Chapter recommends that:
Apostolic love requires us to be "all things to all men" (cf. 1 Cor 9:22), that is to say, to be welcoming and open, to live close to people, and to be simple in our relations with them (C&L 20).
Certain forms of association or cooperation with the Society may be envisaged according to the Society's own law (C&L 58).
We note with joy that lay people feel a call to share our Missionary of Africa Charism and express the desire for a specific missionary commitment. This is, for us, a sign of the maturity and fecundity of our Society especially after celebrating the 150-year jubilee. It is also a sign of the times, given our commitment to Africa and the African world. Our Society has a rich tradition of collaboration with lay people in its apostolate, e.g. groups of friends and families of the Missionaries of Africa which have been formed in several places and "Lavigerie" groups supporting us.
1.2 SHARING OUR CHARISM WITH THE LAITY (1/4)
It is time to open our doors to lay people who wish to share our missionary Charism in a formal way, different from what we have known before. Nevertheless, the group that the Chapter seeks to establish will have a particular canonical and juridical status.
Pope Francis has made a call to this effect: “I trust in the Lord, but I have this to say: let us prepare ourselves for what can happen and let us give our charism, our gift, to those who can bring it forward.” (Address of Pope Francis to the Augustinian Recollects 17.03.22).
What will be new?
The “Association” or “Third Order” (CIC, canon 303; C&L 58) will be independent in its organization and management of its material goods. It will be composed of lay people who feel a call to share the Charism of the Missionaries of Africa through a formal commitment. This will be like the members of lay associations who live the apostolic life in their environment while being inspired by the Charism of a Society of Apostolic Life. The structure will be governed by the norms and requirements of Canon Law.
1.2 SHARING OUR CHARISM WITH THE LAITY (2/4)
What will be the Mission of the “Association” or “Third Order”?
Depending on the context, the Association can adopt all or part of our missionary priorities. Thus, the Association would influence and develop our Charism. The members of the Association can initially participate in apostolic activities that correspond to our Charism where they live. Later, when the Association is sufficiently constituted, it will be able to discern the orientations most conducive to living our Charism.
The Missionaries of Africa will, in the beginning, ensure that the Associations which develop in different regions are united in their approach, bear the same name, know each other and collaborate.
1.2 SHARING OUR CHARISM WITH THE LAITY (3/4)
What will be the role of the Society?
In the first instance, the Society, through the General Council and the Provincial Councils, will receive a formal request from the laity concerned. The Association will subsequently take charge of welcoming new members.
The Society will provide spiritual accompaniment and missionary formation and ensure the integrity in ministry. The formation will give a prominent place to the presentation of our Charism, our missionary priorities and the history of the Society. It will encourage the members of the Association to develop their spiritual life, particularly following Christ through the Spiritual Exercises of St. Ignatius. To this end, the Provincial may appoint a chaplain who regularly reports to him on the progress of this group.
The Society will remain open to the possibility of a missio ad extra if, after discernment, there is a call in this direction. Some groups of lay people already exist and carry within them such a desire. The Provinces will discern with them the appropriateness of proposing such a step.
1.2 SHARING OUR CHARISM WITH THE LAITY (4/4)
The Chapter recommends that:
2. The General Council contact the Missionary Sisters of Our Lady
of Africa to explore the opportunity to collaborate in this domain.
1.2 SHARING OUR CHARISM WITH THE LAITY
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2. MISSION (1/2)
As Missionaries of Africa, we have broadened our traditional understanding of primary evangelization, previously seen as taking the Gospel to places where it was not known.
We have been at the forefront of inculturation, sowing the seeds of the Gospel through our immersion in the language and culture of the people.
In line with our Charism, we have not ceased to act in favour of Justice and Peace and to promote dialogue and encounter with believers of other Christian denominations, believers of Islam and those of African Traditional Religions.
We respond today to the challenges of the contemporary world by going to the fractured zones, to the peripheries of society and of the Church, where others would not go. Our zeal for mission helps us venture out and remain present in difficult pastoral commitments in and out of Africa, such as the apostolate with migrants, prisoners, street children, and the fight against human trafficking.
Our intercultural life is a challenge and an inspiring example to an increasingly polarised world where tribalism, racism, religious fundamentalism and greed divide people. Through our closeness to people, we bear witness to the boundless love of a God who chose to become one of us.
2. MISSION (2/2)
2. MISSION
2.1 PRIMARY EVANGELISATION TODAY (1/3)
“It has been my rule to preach the gospel only where the name of Christ has not already been heard, for I do not build on another’s foundations; in accordance with Scripture, ‘those who have never been told about him will see him and those who have never heard about him will understand” (Rom 15:19-21).
As a Missionary Society, since our foundation we have accepted the challenge and invitation to proclaim the gospel of Jesus Christ to the people of Africa, especially in places where Christ is not known (cf. C&L 1-9). We have lived this mission by immersing ourselves in the language and culture of the people, striving to use various means to inculturate the message of Christ in the African world.
2.1 PRIMARY EVANGELISATION TODAY (2/3)
The challenges of our contemporary world call us to continue incarnating the Good News of Jesus Christ also in the ‘socio-cultural contexts’ of the African world not touched by the gospel message (cf. RM 33). We continue to nurture the faith planted by our predecessors in maintaining long term commitments such as parishes, training and empowering catechists and other lay people. This enables them to proclaim the Good News to others and provides us fertile ground for vocations and financial support for our mission.
As we thank God and appreciate what our society has achieved over the past 150 years, we also acknowledge the obstacles we are facing in trying to be “nomads of the gospel” as our original call and mission requires of us.
2. MISSION
2.1 PRIMARY EVANGELISATION TODAY (3/3)
We have become aware that at times we may think our presence is irrelevant under the illusion that all Africans are evangelized. We also recognize that clinging to comfort zones and to financial security weakens our missionary zeal. Such preoccupations often paralyze and hinder our audacity to move into the unknown, due to a lack of trust in Providence. We have become aware that our lack of stability prevents serious commitment towards learning the language and culture of the people and renders our missionary insertions superficial.
Notwithstanding these obstacles, our missionary zeal urges us to respond once again to the call of our founder, to be all things to all people, apostles and nothing but apostles, and to go to peoples of the African world “who do not yet believe in Christ, who are far from Christ, in whom the Church has not yet taken root and whose culture has not yet been influenced by the Gospel”(RM 34).
2. MISSION
2.1 PRIMARY EVANGELISATION TODAY
The Chapter recommends that:
2. MISSION
2.2 ENCOUNTER AND DIALOGUE (1/2)
Islam, Ecumenism, New Religious Movements and African Traditional Religions
Jesus met many people as he travelled through Galilee and Judea. Most of them were transformed by his words, gestures and presence, as we can see in the Gospels: the conversation with Nicodemus (Jn 3), the encounter with the Samaritan woman (Jn 4:1-42), the healing of the daughter of the Syro-Phoenician woman (Mt 15:21-28), etc. Encounter is at the heart of our mission and invites us to enter into dialogue with all cultures and religions.
Since the foundation of our missionary Society, we have always "had a particular interest in Muslims” (C&L 1). Our presence in Ethiopia, Jerusalem and our activities among the Churches of the Middle East have exposed us to the ecumenical dimension of the Christian faith. In Sub-Saharan Africa, we encounter traditional religions firmly rooted in the culture of the peoples who welcome us.
2. MISSION
2.2 ENCOUNTER AND DIALOGUE (2/2)
Islam, Ecumenism, New Religious Movements and African Traditional Religions
We respond to these realities by deepening our knowledge through a variety of studies. Our participation in the many publications on linguistics and anthropology manifest our interest in Encounter and Dialogue. In addition, we are involved in specialised centers such as PISAI, IFIC, IRDIS, Sénoufo, Kungoni, Fenza and others.
Encounter and Dialogue are not always easy. We face obstacles such as insecurity, fundamentalism and the political manipulation of religions. In addition to these external phenomena, there are fears and prejudices based on mutual misunderstanding between some of our confreres and members of local churches, Muslims and followers of traditional religions. Few confreres are trained in the field of African Traditional Religions. Some candidates and confreres are reluctant to be sent to predominantly Islamic countries. We have also failed to sufficiently highlight the work of our predecessors in the field of encounter with Islam.
2. MISSION
2.2 ENCOUNTER AND DIALOGUE
Islam, Ecumenism, New Religious Movements and African Traditional Religions
The Chapter recommends that (1/2):
2. MISSION
The Chapter recommends that (2/2):
2.2 ENCOUNTER AND DIALOGUE
Islam, Ecumenism, New Religious Movements and African Traditional Religions
2. MISSION
2.3 JUSTICE AND PEACE, INTEGRITY OF CREATION (1/3)
2. MISSION
“I am a man, injustice to other men revolts my heart. I am a man, oppression outrages my nature. I am a man, cruelty to so many of my fellow men inspires me with horror. I am a man, and what I would like to see done to give me back my freedom, my honour, the sacred bonds of the family, I want to do to give the sons of these peoples their honour, their freedom, their dignity.” (Cardinal Lavigerie, Conference on African slavery, Rome, Church of the Gesù, 28 December 1888).
2.3 JUSTICE AND PEACE, INTEGRITY OF CREATION (2/3)
2. MISSION
We are revolted by the sufferings of our brothers and sisters. Environmental degradation and climate change are affecting our "common home" and, more particularly the African peoples. Rampant insecurity and migration from the African world to the northern hemisphere and within African states are growing. Poor governance and socio-political instability open the door to the tyranny of multinational corporations that grab land, plunder and exploit natural resources, manipulate government structures and impoverish the population. It is for these reasons that JPIC-ED is a priority for Missionaries of Africa today. Our various commissions in Africa and outside Africa are involved in organizing JPIC activities and training sessions. The Society invests in our various centres, and subsequently several confreres have been trained and appointed in this field. In order to make our action effective, a Coordination for the whole Society is in place and guides us. A vade-mecum for JPIC-ED animators has been elaborated for the Society. Each province and section updates it according to its own context.
2.3 JUSTICE AND PEACE, INTEGRITY OF CREATION (3/3)
2. MISSION
Our commitment to JPIC is not new to us and is not merely confined to specialists. Many confreres are passionate about JPIC and give a wonderful testimony; carrying out very simple activities in their immediate environment. We journey in solidarity with the people in whose midst we live, daring to defend their rights and dignity at the local level and the forums of decision-making. The existential experiences that confront us push us to commit ourselves concretely to the service of Peace, Justice and the Integrity of Creation by networking with other collaborators.
However, our commitment is often restrained due to the lack of interest and ignorance of some, the fear of commitment and the difficulty of reading the signs of the times. The magnitude of the task can sometimes make us feel powerless causing us to leave this ministry in the hands of specialists and local people. We sometimes underestimate the injustice in our own communities and towards our collaborators. We also neglect to work with local churches and others in the same ministry.
2.3 JUSTICE AND PEACE, INTEGRITY OF CREATION
2. MISSION
The Chapter recommends that (1/2):
The Chapter recommends that (2/2):
2.3 JUSTICE AND PEACE, INTEGRITY OF CREATION
2. MISSION
2.4 LISTENING AND COLLABORATING WITH THE LOCAL CHURCH (1/2)
2. MISSION
“For this reason, my joy has been fulfilled. He must increase but I must decrease” (Jn. 3:30)
Faithful to our Charism (C&L 9), we are sent to be at the service of the local Church, enhancing its evangelizing mission in concrete situations, and giving priority to the peripheries. As initiators, we courageously go to areas and situations where our Charism is most needed. One mark of our identity is our willingness to live among the people, by learning their language and culture and developing meaningful relationships that help root the gospel in their lives.
In response to the invitation of the local Church, we first listen to her needs and discern how we can participate in her evangelizing mission. This allows us to recognize and respond to priorities that can be of service to the Church and are in line with our Charism. Our international and intercultural communities, our availability and humility to serve the local Church, and our approach to a people-based mission are both a positive witness and a challenge to the Churches we serve. Our unfailing commitment to JPIC-ED, Ecumenism, Inculturation,
etc. is a reminder that the mission of the Church has a broader scope.
2.4 LISTENING AND COLLABORATING WITH THE LOCAL CHURCH (2/2)
2. MISSION
However, reluctance to properly learn the language and to explore in depth the culture, curtails what we can do within the local Church and reduces the impact of the witness we give. We also acknowledge that conflicting expectations over pastoral priorities between the Missionaries of Africa and the local Church compromise the distinctive character of our identity and charism. Similarly, the lack of stability in our communities does not allow full integration into the local Church. Furthermore, there is often a historical precedent between ourselves and the local Church which creates expectations we are unable to meet.
2.4 LISTENING AND COLLABORATING WITH THE LOCAL CHURCH
2. MISSION
The Chapter recommends that (1/2):
for more meaningful collaboration.
The Chapter recommends that (2/2):
2.4 LISTENING AND COLLABORATING WITH THE LOCAL CHURCH
2. MISSION
2.5 MISSION OUTSIDE AFRICA (EUROPE/AMERICAS/ASIA/GENERALATE) (1/2)
2. MISSION
Our Constitutions and Laws state that our aim is “to proclaim the Gospel to the peoples of the African World” (C&L 1).
Today the African world goes far beyond the geographical boundaries of the continent due to globalization, with its influence on economic and political situation. We are challenged by the presence of millions of Africans living outside Africa, especially those living in the peripheries. While reaffirming our commitment to the African continent to which our founder pledged his unfailing love, we are called, through our Charism, to reach out to these Africans. We acknowledge and affirm the work done by the two previous General Councils of reinforcing existing insertions in Asia, Europe, and the Amaricas by appointing confreres, both young and experienced. Those confreres have been warmly welcomed and appreciated not only by those to whom they were sent but also by the local Churches with whom we continue to collaborate closely.
2.5 MISSION OUTSIDE AFRICA (EUROPE/AMERICAS/ASIA/GENERALATE) (2/2)
2. MISSION
Our insertions outside Africa have also been an occasion to strengthen the intercultural and international aspect of our mission while providing us with a profile and visibility that allow us to engage in missionary and vocation animation. Our insertions have allowed the passion and love for Africa of our elderly confreres, to live on in the younger confreres. We acknowledge that these projects greatly help to keep our missionary charism alive and active.
Notwithstanding the positive achievements of these insertions, we realize that not all confreres have embraced the idea and necessity of mission outside Africa. Some confreres argue that we were founded for Africa and should remain within the geographical boundaries of the continent. Others see our new insertions as a dispersion of scarce human resources as well as the betrayal of our founder’s will. This lack of unanimity to engage in the mission outside Africa has prevented us from responding to invitations from some local Churches where our Charism is needed. Other challenges include strict immigration policies, a reluctance of provinces in Africa to release confreres, a lack of enthusiasm in the receiving sectors. Lack of proper
discernment in the appointment of confreres has contributed to difficulties
in some of these insertions.
2.5 MISSION OUTSIDE AFRICA (EUROPE/AMERICAS/ASIA/GENERALATE)
2. MISSION
The Chapter recommends that (1/2):
The Chapter recommends that (2/2):
2.5 MISSION OUTSIDE AFRICA (EUROPE/AMERICAS/ASIA/GENERALATE)
2. MISSION
3. INTEGRITY IN MINISTRY (1/2)
“Whenever you did it to one of the least of these who are my brothers,
you did it to me.” (Mt 25:40).
Integrity in ministry is part of our vocation to live the Gospel radically in all areas, in line with our missionary oath to follow Jesus Christ. We reflect this presence by giving witness to his love while also living in fraternal communities concerned for the well-being of all. We rejoice in the witness of those who built on the legacy of our founder, who himself made prophetic gestures in the area of Integrity in Ministry
(Cf. Instructions pour la direction du college St. Louis de Carthage, nov. 1880)
3. INTEGRITY IN MINISTRY (2/2)
We continue the work of our predecessors by creating conditions that promote a healthy personal balance. We develop a sound financial management policy. Our policy on the protection of minors and of persons in situation of vulnerability emphasizes the care of the victim, because any abuse of a person’s dignity is a sin against God. We emphasize on prevention and training programmes for confreres, candidates and our collaborators. We share our experiences and raise awareness in the local Churches.
However, ambition for power and money, imbalance in personal life, lack of authenticity and sometimes stress and burnout can contribute to acts of counter-witness that destroy lives. We feel ashamed of the abuse caused by confreres. We ask for forgiveness from the victims. We commit ourselves to restoring justice and to participate actively in the processes of reparation undertaken by the Church (CIC can 1376).
3. INTEGRITY IN MINISTRY
The Chapter recommends that (1/2):
3. INTEGRITY IN MINISTRY
The Chapter recommends that (2/2):
4. INTERCULTURALITY AS PROPHETIC WITNESS (1/3)
“Communities of consecrated life, where persons of different ages, languages and cultures meet as brothers and sisters, are signs that dialogue is always possible and that communion can bring differences into harmony” (VC n°51).
Cardinal Lavigerie gave our Society the international character that we now know: “I declare that I will not keep a single one of you who does not surround with the same love all the members of the Society, regardless of which nation they belong.” (I n°105, p. 260). The Society has gradually been enriched by new nationalities and is now composed of confreres from 36 different nationalities, giving a strong prophetic witness in our contemporary society.
As in several parts of the world, our Society also faces the challenge of interculturality. This calls us to greater openness to the other, respecting and appreciating our cultural differences. Intercultural living is the result of a personal and community conversion that begins in the early years of formation and continues throughout our missionary life. As Pope Francis emphasizes, it is “an opportunity for the enrichment and integral development of all” (FT n°133).
4. INTERCULTURALITY AS PROPHETIC WITNESS (2/3)
From the very beginning of the Society, cultural, international and inter-generational diversity has always been part of our identity and a witness to our mission. This diversity enriches us in our community living and is a witness to the local Church and among peoples of diverse cultures with whom we live and work. Our intercultural living expresses our commitment to learning from other people in humility and gratitude, transforming our communities into places of sympathetic hospitality where different sensibilities and cultures can gain strength and significance unknown elsewhere and thus, highly prophetic… (CICLSAL, New wine in new wineskins, n°40). This is an embodiment of our desire and openness to go beyond our languages and cultures to willingly love and embrace the culture of the people to whom we are sent. In doing so, we become a sign of hope for peace and unity, building bridges among peoples and cultures in our world today.
4. INTERCULTURALITY AS PROPHETIC WITNESS (3/3)
We are the fruits of our human and fragile society. The times in which we live are characterized by divisions and hatred based on nationalism, ethnicity, individualism, religion, gender, racism, etc. There exist prejudices towards certain cultures and nationalities, resulting in immigration complications and restrictions in our mission. We don’t remain unaffected by such serious challenges, at times indulging in intergenerational and intercultural conflicts in our communities and mission. We recognize a growing tendency towards nationalism in our voting system for positions of responsibility, which some confreres consider as a desire for power, thus bringing mistrust, prejudice and apathy towards certain nationalities. We acknowledge the existence of sectarian groups, cliques, and a number of confreres of the same nationality in their country of origin who influence decision-making. The lack of knowledge of the two official languages of the Society hinders some confreres from being available for an appointment to some areas of mission. All these obstacles have serious repercussions on our intercultural community living and the call to be
prophetic witnesses.
4. INTERCULTURALITY AS PROPHETIC WITNESS
The Chapter recommends that (1/2):
The Chapter recommends that (2/2):
4. INTERCULTURALITY AS PROPHETIC WITNESS
5. IDENTITY AND FORMATION OF THE BROTHERS
We are a Society of brothers and priests living in fraternal communities. The combination of these two facets of our Society is a treasure to be preserved. By our oath, our common vocation is to be missionary disciples proclaiming the Good News of Jesus Christ by placing ourselves at the service of the people we are sent to. Our missionary vocation is well presented by our vocation animators.
The brothers have a particular vocation within our Society. Since the beginning they have significantly contributed to the proclamation of the Good News, the development of the Mission and the life of the Society by being very close to people.
However, their vocation is sometimes misunderstood and devalued. The influence of clericalism both in the Society and in the wider population has contributed to the lack of understanding and appreciation of the brother vocation. The decline in the number of brothers in the Society affects their visibility. Their formation lacks clarity in the context of an ever-changing world with the growing demands of the Mission.
5. IDENTITY AND FORMATION OF THE BROTHERS
The Chapter recommends that (1/2):
5. IDENTITY AND FORMATION OF THE BROTHERS
The Chapter recommends that (2/2):
6. FORMATION IN VIEW OF PROPHETIC WITNESS
Our formation as Missionaries of Africa is a lifelong process. Initial Formation is just the beginning of a long journey for which we ourselves have the first responsibility. The Society offers us many opportunities for renewal in the mission, adapted to every age and specific needs.
We are grateful to God for the variety and quality of the candidates and for the formators who accompany them and seriously prepare them for missionary life.
"What are you looking for?” "Come and see", (John 1, 35-42)
6. FORMATION IN VIEW OF PROPHETIC WITNESS
6.1 VOCATION PROMOTION, INITIAL AND SPECIALIZED FORMATION (1/2)
Our intercultural and international formation system continues to prove its worth. It is based on the essential dimensions of missionary life (spiritual, human, community, intellectual, apostolic) and takes into account the coherence from one phase to another. The Society ensures the formation and accompaniment of confreres who are generous and available to accomplish their mission as formators. Our formation is marked by a tradition of simplicity and proximity between formators and candidates. It is oriented towards the formation of apostles and prophets as our Founder wrote: “Be apostles, and nothing else” (I n° 41, p.125).
6. FORMATION IN VIEW OF PROPHETIC WITNESS
6.1 VOCATION PROMOTION, INITIAL AND SPECIALIZED FORMATION (2/2)
However, there is a lack of rigour in applying the vade-mecum, in the selection and follow-up of candidates as well as in evaluations and psychological reports by some animators and formators. A spirit of entitlement, misunderstanding of freedom, lack of deep motivation, lack of availability for certain mission environments and certain attitudes marked by clericalism prevent candidates from being true missionary witnesses ready and available to respond to the needs of the Mission.
Specialized formation in view of prophetic witnessing must take into account the realities that challenge us today: insecurity, violence, migration, precariousness, ecological crises (climate, environment), fundamentalism, New Religious Movements, the decline in religious practice (atheism), African Traditional Religions, inter-religious dialogue and a lack of rootedness in the faith.
6. FORMATION IN VIEW OF PROPHETIC WITNESS
6.1 VOCATION PROMOTION, INITIAL AND SPECIALIZED FORMATION
The Chapter recommends that (1/2):
The Chapter recommends that (2/2):
6. FORMATION IN VIEW OF PROPHETIC WITNESS
6.1 VOCATION PROMOTION, INITIAL AND SPECIALIZED FORMATION
6. FORMATION IN VIEW OF PROPHETIC WITNESS
6.2 ONGOING FORMATION
“There is an urgent need for a culture of Ongoing Formation”
(CICLSAL, New Wine in new Wineskins, n°16, 2017).
Like the new wine poured into new wineskins (cf. Mk 2:22), formation is a lifelong process. This means that Ongoing Formation is an integral part of our missionary life. It should be holistic, touching all aspects of our lives and not just a response to difficulties. It enables us to nourish our missionary zeal, ensuring greater awareness of the signs of the times and the changing face of Mission, making our mission relevant today. Our Society recognizes the importance of Ongoing Formation and offers many opportunities to help confreres in this area.
However, some of us do not recognize the importance and necessity of Ongoing Formation in their lives; therefore, they are not open to the many opportunities presented by the Society (Jerusalem, ICOF, etc.) and the local Church.
6. FORMATION IN VIEW OF PROPHETIC WITNESS
6.2 ONGOING FORMATION
The Chapter recommends that:
7. WELL-BEING OF CONFRERES
The Society takes care of its members at all stages of their lives.
It encourages them to look after their health and well-being, thus allowing them to render effective service to the Mission.
We are all co-responsible for each other, respectfully accompanying confreres in difficulty in a fraternal spirit.
“'Come with me by yourselves to a quiet place and get some rest’; for there were so many coming and going that there was no time for them to eat.” (Mark 6:31
The most precious gift we offer is ourselves. The fruitfulness of our ministry depends largely on a balanced and harmonious life. This is why each confrere is responsible for taking care of himself, for his good and that of the mission. The Society provides means (retreats, renewal sessions, sabbaticals, local, weekly and family leave, etc.) to help us stay physically, spiritually, mentally and intellectually healthy for the mission. This is reinforced in our community life through the care we give to each other, personal relationships, recreation, prayer, outings and regular meetings.
Unfortunately, and for various reasons, some of us do not make good use of these opportunities, which negatively affects our wellbeing as well as our emotions and effectiveness in the mission.
7. WELL-BEING OF CONFRERES
7.1 SELF-CARE
“We who are strong ought to put up with the failings of the weak, and not to please ourselves.” (Rom 15:1)
7. WELL-BEING OF CONFRERES
7.2 ACCOMPANYING CONFRERES
The Society is committed to caring for confreres, accompanying them at every stage and in every situation of their lives. It does so in a spirit of charity, truth, honesty and dialogue for their own good and that of the Mission (cf. C&L 56,2). As brothers, we are all concerned and responsible for the well-being of each other, and we support each other. We receive those in difficulty with compassion and understanding, without judgment. We listen to them and offer them the special care they need as a sign of solidarity. Our communities play an important role in caring for and accompanying confreres, especially those in difficulty.
However, some of our communities are not ready for accompanying confreres, lack empathy and sensitivity, nor are they properly prepared to face such challenges. Regardless of what our Society offers or the assistance available in the community, the healing process can only begin when the confrere in difficulty recognises his problem and accepts the help offered.
7. WELL-BEING OF CONFRERES
7.3 SENIOR CONFRERES
The Society is grateful to its senior members for the gift of their lives in the service of the Mission. They remain missionaries at heart through their prayer and interest in the development of the Society and of Africa, which they dearly love and to which they remain very attached. As retirement from active life sometimes brings important changes, confreres have to be accompanied with respect and affection. Senior confreres greatly appreciate visits from younger confreres and news from their former places of mission.
We admire the dynamism and commitment of some senior confreres in pastoral work, in the animation of sectors and individual meetings with Muslims and with migrants.
A growing number of senior confreres in Europe and America live in homes where there are other consecrated and lay persons. This is in general appreciated. Some continue to write about the experiences of their years in the missions and thus give witness to their families and young people. Several communities of seniors are in contact with one formation house or another. The African provinces are also becoming aware that some of their confreres
are getting older. They are already thinking about how best to prepare for
the retirement of their senior confreres.
7. WELL-BEING OF CONFRERES
The Chapter recommends that:
8. GOVERNANCE
Confreres are the Society's greatest asset, therefore, the responsibility of those in leadership is paramount. The General Council, Provincial Superiors, Section Superiors, Provincial Assistants, Provincial Delegates and Community Superiors all exercise their ministry at the service of confreres in a spirit of subsidiarity, with a firmness marked by benevolence.
The Society ensures that internationality is respected at all levels of the Society, recognizing that interculturality is a prophetic witness wherever we are sent.
The financial situation of the Society calls for prudence and updating in its management. Trusting in Providence, we rely on the competence and transparency of the bursars, who collaborate closely with the Provincial Superior or with the Section Superior. The generosity of many benefactors, income-generating projects, the spirit of solidarity, and the contribution and efforts of the confreres are the essential elements that contribute to a fair balance of our annual budgets and balance sheets.
8. GOVERNANCE
8.1 MANAGING OUR HUMAN RESOURCES
TOWARDS MISSION AS PROPHETIC WITNESS (1/2)
Do nothing out of partiality or vainglory,
but in humility look on others as being above yourselves (Ph 2:3).
Our administrative structures are at the service of the Mission as prophetic witness, and favour internationality and interculturality. Those in charge of these structures (Provincials, Assistants, Delegates) pay great attention to the confreres they lead by visiting communities and ensuring regular contact, testifying to a spirit of co-responsibility and subsidiarity. The Provincial Delegates play an essential role in ensuring a close relationship with the confreres and the local Church, while at the same time having an apostolic insertion in the environment. There has been significant progress towards the internationalisation of the leadership in the Provinces and Sectors. The various meetings between the General Council and the Section Superiors promote collaboration at the level of governance. The mega-Provinces have enabled us to broaden our missionary vision. These Provinces
have equipped themselves with charters/statutes for their internal organisation.
8. GOVERNANCE
8.1 MANAGING OUR HUMAN RESOURCES
TOWARDS MISSION AS PROPHETIC WITNESS (2/2)
However, when it comes to governance, our documents (charters, vade-mecum, etc.) are not well known, and our various procedures are not always followed. It is often difficult for confreres in the same Province or Sections to get to know each other because of the long distances. Moreover, a nationalistic or partisan tendency is developing in the choice of leaders, at the expense of Mission, interculturality and internationality. This calls for a process of personal conversion.
8. GOVERNANCE
8.1 MANAGING OUR HUMAN RESOURCES
TOWARDS MISSION AS PROPHETIC WITNESS
The Chapter recommends that (1/2):
The Chapter recommends that (2/2):
8. GOVERNANCE
8.1 MANAGING OUR HUMAN RESOURCES
TOWARDS MISSION AS PROPHETIC WITNESS
8. GOVERNANCE
8.2 MANAGING OUR MATERIAL RESOURCES
IN VIEW OF MISSION AS PROPHETIC WITNESS (1/2)
The practice of solidarity is essential in our financial system. It requires the participation of all confreres, individually and collectively in the budgeting and daily management of our resources. While we acknowledge the importance of Divine Providence, the Society insists on personal responsibility and puts it as a core value in managing our material resources.
In view of the Mission, we give priority to sustainability and better management of all our resources by insisting on auditing, training of bursars, starting new income generating projects as well as other important investments. We acknowledge the generosity of our benefactors and confreres in and outside Africa. They are a blessing and a constant reminder that the Society is not self-sufficient. Each confrere plays a key role towards self-sufficiency by collaborating with bursars at all levels, development committees and the local Church.
8. GOVERNANCE
8.2 MANAGING OUR MATERIAL RESOURCES
IN VIEW OF MISSION AS PROPHETIC WITNESS (2/2)
Despite making a lot of progress in our financial administration and management we still need to emphasize the need for the personal involvement of each confrere in ensuring the best care of our resources through realistic budgeting and the call to a simple lifestyle. We do not give an authentic witness when we use improperly our available resources. We sometimes lack good management, zeal, enthusiasm, transparency, skills, accountability, the sharing of vital information, the humility to accept and request material help from the local Church and our families. We are not always responsible enough for the maintenance of our fixed assets. We are too preoccupied about the diminishing income. We also lack adequate community reflection on financial issues and on the increase of personal projects.
8. GOVERNANCE
8.2 MANAGING OUR MATERIAL RESOURCES
IN VIEW OF MISSION AS PROPHETIC WITNESS
The Chapter recommends that (1/2):
The Chapter recommends that (2/2):
8. GOVERNANCE
8.2 MANAGING OUR MATERIAL RESOURCES
IN VIEW OF MISSION AS PROPHETIC WITNESS