By Grace Ongey

Rev. Fr. Aaron Okugu of the Catholic Charismatic Renewal in Nsuka, Nigeria has told crusaders in Douala to steer clear of evil and only do what pleases the Lord.

By Ireneaus Chongwain Chia

Writing about the French Revolution, a contemporary European historian, Leonard Herbert Peacock, once observed that conditions must be extremely dreadful before people in large numbers will take upon themselves to overthrow the perpetrators of such conditions by force. And by replication, conditions must be terrible before people will leave their home countries in large numbers, embarking on life-threatening journeys, heading for what they consider safer political havens and greener economic Eldorado.

By Maurice Ashley Agbaw-Ebai (AMDG)

November 19, 2013, will mark two years since Benedict XVI promulgated the Post-Synodal Exhortation, Africae Munus at Ouidah, Benin Republic. Perhaps this anniversary presents us with an opportunity to examine this Synod as an ecclesial event of great significance, whose necessity and relevance is seemingly becoming a hidden secret – an unfortunate trend that must be firmly resisted for the good of the Church in Africa.

By Emmanuel Verdzeka

Ok president, Cameroon coordinator and community leader unveils anniversary cake

Ottawa to Kumbo, OK Clean Water Project is now ten years old. Activities that marked the institution's tenth anniversary took place in Kumbo on November 9 at the Campus of the School of Medicine of the Catholic University of Cameroon, CATUC Bamenda.

By Emmanuel Verdzeka

Official reception of water project at Rom

On November 4 and 5 the population of Rom and Mback-Mfe in Nwa, Donga Mantung Division expressed gratitude to the Strategic Humanitarian Services, SHUMAS for providing them with pipe-borne water and classrooms.

By Linus Hans

The Auxiliary Bishop of Bamenda, His Lordship Agapitus Nfon, celebrated a Pontifical High Mass on October 25 as he officially dedicated the Baichi Church, while also remembering a great missionary, Fr. Leo Underwater.

By Dominique Morfaw

Catholic Men Association, CMA, and the Catholic Women Association, CWA, members of the Perpetual Help Division of Yaounde Archdiocese complemented one another on Sunday, October 27, 2013 at St. Joseph’s Anglophone Parish Mvog-Ada.

While the Men of Honour were meeting in their rotating general assembly, the women, actors of evangelisation, exhibited their faith in action. The two associations also prayed together during the Eucharistic celebration.

CWA members of the Perpetual Help Division concluded their divisional meeting with an exhibition of their faith in action through things like cooked food, fruits, juice, soap, dresses, and arts and culture artifacts which the women had produced themselves. The Catholic Men constituted a veritable market as they were solicited to either launch the various stands or to buy the food and artifacts.

The parish priest of St. Joseph’s Anglophone Parish Mvog-Ada, Rev. Fr. André Marie Nko’o Edjimbi, centred his homily on the two associations under the theme, humility in prayer. He explained that God always answers the prayer of the humble. He explained that in his prayer the Pharisee was exalting himself, while the tax collector, considered as a public sinner, was humble and admitted his sinful nature.

The tax collector confessed his sins, but the Pharisee did not believe in God’s forgiveness and was full of pride, Fr. Nko’o outlined. Drawing from the two people’s attitudes, Fr. André Marie Nko’o said God raises the humble. He therefore exhorted Mvog-Ada Christians to entrust themselves to God’s generous mercy and CMA and CWA members to be humble men and women ready to serve the Church and their fellow men.

After visiting the stands and performing their duties to the CWA, CMA members assembled at Fr. Betene’s hall for their diocesan meeting. During the meeting they listened to a teaching on sacramentals. They were explained the difference between the sacraments and sacramentals. Sacraments, the speaker said, make people holy, build up the body of Christ, and are signs of faith that nourish, strengthen and express faith, while sacramentals are sacred signs the Church has instituted that dispose people to receive the effects of the sacraments.

The CMA diocesan chaplain, Rev. Fr. Kizito Stephen Forbi, offered Bibles to new CMA branches to encourage them. He exhorted CMA members to be honest workers in their different fields, to read good Christian literature on St. Joseph, spend quality time with their families, love their spouses and pray with their families.

He instructed single CMA members to remain chaste. He also called on the Men of Honour to eat and drink modestly.

From branch reports it was noted that the CMA is playing a fatherly role in different branches. It was also observed that some dedicated members have been inactive in their branches. It was agreed that the next dedication ceremony shall take place in the different parishes in December 2013 and January 2014. Those to be dedicated shall be formed in church doctrine and the spirituality of St. Joseph.

On the same day, the Awukuzu Catholic Men Organisation also launched their uniform. The take-home message was that as actors of evangelisation; the actions of CMA and CWA members should speak louder than their words.

By Emmanuel Verdzeka

The Dioceses of Kumbo in Cameroon and Limburg in Germany have celebrated twenty-five years of a fruitful partnership. Catholic Christians in Kumbo joined Bishop George Nkuo in a farewell Mass for the visiting German delegation on Sunday, November 3 at the Kumbo St. Theresia Cathedral.

By Jude Abanseka

Since November 5, 2013, the University of Buea Diocese, hitherto referred to as University Institute of the Diocese of Buea, UIDB, has become known as Catholic University Institute of Buea, CUIB.

Interviewed by Grace Ongey, Ireneaus Chongwain Chia and Augustine Wendung

A February 7 and 8, 2014 conference that will be organised in Garoua to complement lobby efforts to repatriate President Ahidjo’s remains is taking off on a toddling note as one of its announced guest speakers, Douala Emeritus Archbishop Christian Cardinal Tumi, has said he will not take part in the conference. Why?  Find out his reasons and more on the Church’s life in Cameroon. Excerpts:

They said you should have reacted because you also wrote a seven page letter when the Bishop of Bafoussam was appointed to ELECAM.  If you reacted in one situation, why stay silent in another?
I did not react as such. Who told them about my letter because it was confidential? They do not know what was in the letter. You think I will write a seven page letter because of someone in ELECAM? Not at all! I only mentioned that in passing. It is not necessary to appoint bishops to political positions because there are competent and committed lay people in Cameroon. It is difficult for a bishop to perform the two jobs effectively. That is, to belong to ELECAM and still direct his diocese that demands his permanent presence. As an ELECAM member he is usually very busy especially during election periods. To be pastor of a big diocese like Bafoussam and do something else is difficult.  In fact, that was just a point among other points that I discussed with the Nuncio.

Is the opinion of the local Church sought before a bishop is appointed to a political position?
I believe the Nuncio must have had the consent of the Holy See. There are cases where bishops have been ministers in Europe. The laity was not as qualified then as it is today. I also know a bishop who is the head of a country. I met him in Rome with some of his ministers.  A priest can take part directly in politics with the permission of his superior, the bishop.  A bishop can do the same with the permission of his superior, the Pope. It is not  forbidden absolutely for clerics to take part in politics. We encourage Christians to be involved in politics to serve.

The afore-mentioned group in Yaoundé Archdiocese also accused the Church of what it termed a neo-colonial mentality and of external interference in the running of the Church in Cameroon? What do you say about such claims?
The Church is universal in nature and her visible head is not in Cameroon.  The Church’s decisions are taken by the bishops of that country. It is late and out of place for these people to make such claims. They would have said that when the majority of bishops and priests in Cameroon were missionaries, but now about 99.9 percent of bishops and priests in Cameroon are Cameroonians.

Are you therefore saying the hands of bishops in Cameroon are not tied and that they do not take orders from Rome?
Those who say these things do not know how the Church is run. I have never asked Rome before doing anything in my diocese. I informed Rome and this is normal because the Pope is the pastoral head of the universal Church and every five years every bishop visits the Pope. Before that he writes a report on his diocese which he submits to the Holy See. This is normal as it is not a bishop who appoints himself as the head of a diocese. It is the Pope. It is true that the bishop is the direct Vicar of Christ in his diocese. He neither seeks the Nuncio’s nor the Pope’s opinion when taking pastoral decisions in his diocese. The Pope is the Vicar of Christ as far as the universal Church is concerned, he directs his diocese, Rome, and the universal Church.

Your Eminence, are you satisfied with the state of affairs in the Church in Cameroon today?
Yes, the Church is growing by leaps and bounds. The Church is divine, but at the same time human. As the people running the Church on earth we have our weaknesses, but people should never forget that Christ has said, “I am with you till the end of time and the forces of evil will do nothing to you.” Since I became a bishop, I have never allowed anything to worry me. I did my best as a human being and left the rest to Christ who founded His Church. Christ has said “Do not be afraid”. This saying is used in the Bible about 366 times and the longest year is 366 days. So Christ is telling us everyday “Do not be afraid”, I have conquered the world.  There will always be problems but the Church will continue to grow because She is divine.

What is your appraisal of the just ended twin elections in Cameroon?
For a long time, I have never seen any election in Cameroon as fairly transparent as the last one. I am not saying that there were no setbacks. Some people are actually regretting that they did not register. I am encouraging the youth to start registering from January 1, 2014. Taking part in the political affairs of one’s country is an obligation.

How do you see Cameroon’s political future?
It lies in the hands of Cameroonians. Nobody  from outside can do anything. That is why I was disappointed that many Cameroonians did not take part in the elections, especially the youth who are the majority.

Let us not also forget that quite a good number of young people have been disenfranchised as those who are 18 cannot vote….
Even those who are 20, and are the majority, did not vote.

There are fears among students and parents of the medical faculty of the Catholic University of Bamenda in Kumbo that the faculty will be closed. As a pre-emptive measure some parents are already withdrawing their children from the faculty. What accounts for this situation?
I think the President is handling the matter with the Minister of Higher Education. I know that one of the president’s close aides, Martin Eboutou Belinga, has already received the Pro-Vice-Chancellor at the presidency to discuss the problem. The Ecclesiastical Province of Bamenda simply wants that these young men and women be allowed to continue their education before the state will classify their medical school among state-recognised medical faculties next year. State officials say the school does not have enough professors, but inquiries show that in just two years it already has 40 professors. I listened to the Vice-Chancellor of Buea University telling the Minister of Higher Education that they still need 30 Professors in the Faculty of Medicine. If a state university can be lacking professors, how can we be expected in two years to have all the professors that a medical faculty is supposed to have?

Are you saying some people do not want to see that faculty succeed?
I am not accusing anybody. Maybe we did not fulfil all the conditions that were required when the faculty was opened, but I wonder whether there is any medical faculty that has a future like the one in Kumbo. Similar faculties do not even have buildings. Bambili just started, and what do they have? I hear they were only renting somebody’s school when they started. The Bishop of Kumbo has given the youth centre to the faculty of medicine to use until doomsday or until they have their own or better possibilities. They have already acquired land for that purpose. Despite the fact that they have two hospitals that are ready to welcome them for practical work, they still want to build their own university teaching hospital.
 

By Ireneaus Chongwain Chia

The time when traditional authorities commanded respect and wielded the power that was theirs by right in Cameroon is gradually and stealthily ebbing away as the overbearing influence and politicians’ insatiable appetite for power has infiltrated one of the few supposed remaining neutrality bastions in Cameroon.

Beloved brothers and sisters,
As you already know, on the night of November 13 breaking 14, Reverend Father Georges VANDENBEUSCH was kidnapped by unidentified armed men who whisked him away to Nigeria.

By Maurice Ashley Agbaw-Ebai (AMDG)

Cont’d from the last edition

The Synod an intra
The Church in Africa emerged from the Synod with a spirit of hope and a realistic optimism about its future. The growth of the Catholic Church in Africa has been astronomical over the last century. Sceptics often wonder about the depth of such a growth, but the obvious Christian truth is that all are daily called to ongoing conversion.

The fitting response is not one of despair, but of more committed and concerted action for justice and freedom by all and for all. Herein lay the elemental challenge and invitation of the Church ad intra of this Second Synod.

The Church in Africa emerged from the Synod with an awareness and call to a greater spirit of unity and solidarity, ad intra. It was noticeable that a divided African Church will only make a minimal impact in its desire to transform Africa. The African Church can facilitate the process of transforming Africa into a place of justice and peace if all its members collaborate in a creative, active and engaging manner, for “an army of well-organised ants can bring down an elephant” (Message, no. 15).

Another outcome of the Synod was the public acknowledgement of the contributions of women, with a clarion call for women empowerment. The Synod was very clear in its acknowledgement of the important role of women in both church and society, and called on the Church to give women a greater say in Church governance. Pope Benedict XVI highlighted this Africae Munus: “Bishops should encourage and promote the formation of women so that they may assume their proper share of responsibility and participation in the community life of society and of the Church. Women will thus contribute to the harmonisation of society” (AM no. 57). A number of Religious sisters were invited to address the Synod. Sr. Felicia Harry stressed to the synodal assembly that collaboration in the Church does not mean men making decisions and women doing the work. It means that women are also involved in the decision-making process. Other women speakers also stressed the fact that in Africa, women bear an unbalanced share of the burden arising from the many conflicts, from poverty, disease, and social degeneration in many instances.

Consequently, even though it is still too soon to tell, many African dioceses are setting up Justice and Peace Commissions, following the teaching of the Synod. Also, many women are increasingly getting teaching positions in Catholic seminaries and faculties in Africa.

The Synod ad extra
The Synod reserved its strongest language in its challenge and wake-up call to African political leaders. With some very few noticeable exceptions, the Synod generally considered as “woeful” the performance of most African politicians and heads of government (Message, no. 34). They Synod identified greed and unbridled pursuit of power as the root causes of the sorry state of political leadership in Africa. The Synod likewise condemned the tragic cooperation between many African leaders and multinationals dealing with arms and other disadvantageous economic agreement. On her part, the Church resolved “to offer present and future leaders a fitting doctrinal, pastoral, practical formation as well as spiritual support (by setting up chaplaincies), (Proposition 25). The Synod also drew attention to the value of the Compendium of Catholic Social Teaching as a tool for this purpose, facilitated by Catholic universities. This formation of political leaders was also taken up in the post-synodal exhortation, as a necessary condition for transformation (AM, no. 103).

Another consequence of the Synod was the awareness it raised about some of the excesses of globalisation. The Synod was cautious not to condemn the process of globalisation, which is not evil in and by itself (Proposition 31). However, it did warn against the “new global ethic” of the U.N., the World Bank and the IMF, which was undermining African traditional values. Thus, Catholic families were warned “to be on their guard against virulent ideological poisons from abroad, claiming to be modern culture” (Message, no. 24). Consequently, many Episcopal conferences across Africa have written pastoral letters to this effect, to Catholics and African governments, defending the African traditional values of family life against the “global ethic” seen as being pushed by the Western world. Groups such as the Catholic Women Association have taken to the streets in many parts of Africa, defending African womanhood and motherhood, following this Synodal caution.

In addition, the Synod also raised the awareness in Africa about environmental protection and reconciliation with creation. The Synod condemned the “exploitation of natural resources beyond what is sustainable and useful by governments and multinational and transnational companies engaged in businesses that pollute the environment, destroy flora and fauna, thus causing unprecedented erosion and desertification of large areas of arable land” (Proposition 22). The Synod called on the African Churches to promote environmental education and awareness, and persuade their local and national governments to adopt policies and binding legal regulations for the protection of the environment and the promotion of alternative and renewable sources of energy; and to encourage all to plant trees and treat nature with respect (Proposition 22). In many parts of Africa, this synodal call has found a favourable hearing, especially the planting of trees and the responsible disposal of waste.

The Synod’s Success
Ecclesiological arena: The Church in Africa emerged with a renewed spirit, fourteen years after the First Synod. The Synod’s call for the promotion of an in-depth study of the Compendium of Catholic Social Teaching in formation programmes for priests, religious and laity (Proposition 8), has generated new interest in this body of Church teaching. This is evident from the publication of the Compendium by the Daughters of St. Paul, a religious missionary group with a media apostolate in Africa. In addition, the setting up of Justice, Development and Peace Commissions in many dioceses across Africa is a sign of success of the Synod. Perhaps the most significant contribution envisaged lies in the awareness that reconciliation, justice and peace are not understood exclusively as concerns for the secular world; they impinge primarily and significantly on the Church’s nature and mission.

Spiritual/Religion arena: The Church in Africa further emerged from the Synod with a spiritual vision that was much more socially oriented towards the pursuit of reconciliation in a bid to bring about a continent of justice and peace for all peoples. A landmark success in this arena is in the rediscovery of a spirituality of reconciliation that is open both to the Sacrament of Reconciliation and to other forms of traditional African rites of reconciliation. In addition, solidarity between local Churches has been given a sharper focus, lived out through a spiritual of communion that involves sharing of human and financial resources. In furtherance, many Africans now offer prayers for justice and reconciliation in Africa during liturgical moments, flowing from the prayer for a successful synod that was recited in many parts of Africa before the actual commencement of the Synod.

Theological arena: The greatest theological achievement of the Synod was its success in laying a theological foundation for the work of justice and peace, by situating peace as a primarily a gift from God - a gift which is at the same time a task and an invitation to become peace makers with God. This has created an imagination of the pursuit for peace as a religious duty in the minds of many Africans. And this is also the case with justice. Hence, through the Second Synod, a narrow political understanding of justice and peace has been overcome in Africa. In addition, by placing forgiveness before justice, it made the conditions for the pursuit of justice to be freed from too narrow a revengeful spirit that was common place in Africa. Through the Second Synod, Africans now understand that justice is a fruit of forgiveness, and not vice versa. This is an insight in need of further theological reflection.

Political-Economic arena: The impact of the Synod in this area was that it succeeded in placing on a global stage three basic points: firstly, that Africa’s political conflicts have been motivated by greed and the lust for power. Secondly, that these bloody wars have been exacerbated and sustained with the collaboration of unscrupulous neo-colonial interests in Africa. If the Synod is to record any success in this area, nothing short of a revolution overthrowing neo-colonialism in Africa would be necessary. Finally, and to liberate African leaders from the blindness of greed and power, the Church has undertaken the duty of creating spaces for the formation of African political and economic leaders in the Social Teachings of the Church. In some countries such as in Burundi and Nigeria, structures have already gone operational in which elected representatives have opportunities to study the Social Teachings of the Church. One also notices some hopeful signs of a growing civic consciousness in the struggle for human rights, with many politicians keenly aware of their responsibility to educate their people politically through electoral campaigns, and to guide their nations towards peace and prosperity. 

The Synod’s Success
Socio-Cultural arena: Africans generally have a deep love for their cultural values. Even those who have lived long in the Western world and have undergone Western education still cling to their cultural values, because of the formative influence of African culture. The Synod gave a new impetus in the regard for culture by pushing Africans to go beyond the comfort zones of respect for elders; respect for women as mothers; a culture of solidarity, mutual aid, hospitality and unity; a respect for life, et cetera, to new awareness, such as the acknowledgement and respect for the equal dignity between man and woman; a more public place for the woman in society and Church and to resist the culture of violence and division from armed conflicts. The education of the youth was also given prominence, since they are often the category of people most exploited for violent ends. The Church in Africa also undertook to deepen catechesis on spirituality, the Eucharist, and the communion of saints to counteract the prevailing influence of witchcraft in many African communities.

Pastoral dimension: The Synod sought to place its message in a pastoral context, with tasks for catechists, priests, religious men and women and bishops. Evidently, the Second Synod is building on the achievements of the first, which saw the creation of Small Christian Communities, Family Apostolates, Youth Groups and Movements, Theological Congresses and Seminars, Justice, Peace and Development Commissions, Social Media and other pastoral outlets, to bring across its message. Recent elections in Africa have seen an increasing active participation of Justice and Peace Commissions of various Christian communities. The political class, who see in these observers a neutral presence to authenticate election results, has generally appreciated this development.

Future Perspective:
Reconciliation through Justice and Peace was a major undertaking of the Second Synodal Assembly for Africa, whose relevance was underscored by the continent’s sorry state. Africa continues to be plagued by violence and wars across different countries. Countries like Chad, Central African Republic, Niger, Mali; and violence in Libya, Egypt and Nigeria are wrestling with armed uprisings and low intensity conflicts, while some

like the Democratic Republic of Congo and Somalia have apparently become failed states with no strong central government to guarantee peace and the protection of lives and property.

These violent destructive forces have impeded the academic, infrastructural, political and social development of Africa. Human rights abuses go unchecked; women are victims of sexual violence; youth and children deployed as child soldiers by unscrupulous militia; with mass illiteracy and ignorance exploited as tools in the hands of these destructive ideologies. Even with a hopeful spirit which the Synod encourages, many are disillusioned about the present state of Africa.

Even the Church, which is supposed to maintain high standard of morality, is not free from falling standards, as was noticeable during one of the most grotesque campaigns of human savagery and barbarism in the Rwandan genocide, and various forms of injustices perpetrated in many ecclesial environments in Africa. It is tempting to conclude that on many counts, God’s judgement is already on the Church! And yet, as the Second Synod itself pointed out, despair is not an option, for the opposite of hope is not despair but presumption, an option that is not noble and civil.

The Synod itself appeared as a beacon of light on the horizon, a light of hope that invites all of Africa towards concrete action in bringing about change and a new day for Africa, when from the heights of the gospel of reconciliation, galaxies of justice and peace will break forth into the whole of Africa, wherein “the wolf shall dwell with the lamb, and the leopard shall lie down with the kid, and the calf and the lion and the fatling together, and a little child shall lead them... They shall not hurt or destroy in my entire holy mountain, for (Africa) shall be full of the knowledge of the Lord as the waters cover the sea” (Isaiah 11:6-9).

This hope and optimism from the Second Synod is a call to all Africans to rally behind and ensure that these expectations and high ideals are translated into concrete results for the continent; failure which the vision from the Second Synod will remain pious irrelevancies and sanctimonious trivialities. The end

By Jude Abanseka

The two Fidei Donum priests Frs Bernadine Nsom and George Ngwa at the extremes

Rev. Frs. Bernadine Nsom and George Ngwa have been sent to the Diocese of Portsmouth in the United Kingdom as Fidei Donum Missionary priests. They left Cameroon on Sunday, December 8, 2013 to join Rev. Frs. Bonaventure Ndong and Thomas Amungwa who travelled to the UK two years ago. This brings to four Fidei Donum Missionary priests in Portsmouth Diocese from Bamenda Archdiocese.

In his homily and inspired by the day’s Gospel, the Archbishop of Bamenda, His Grace Cornelius Esua, said the miracle of five loaves and two fish refers not only to Jesus’ concern for humanity’s material but also of its spiritual wellbeing. “This is especially so as Jesus later instituted the Eucharist for our spiritual nourishment,” Archbishop Esua said.

He said the 40th anniversary of the link between the Diocese of Portsmouth and the Archdiocese of Bamenda shall be celebrated soon. To this effect, he explained preparations are already underway for exchange visits. The Bishop of Postmouth, the Archbishop said, shall head a delegation to Bamenda in February 2014, while a delegation from Bamenda shall visit Portsmouth in June 2014.

The Archbishop said the Diocese of Portsmouth used to send her priests to Bamenda Archdiocese but can no longer do so due to dwindling vocations and consequently some parishes in Postmouth Diocese are becoming out stations, while the reverse is true for Bamenda Archdiocese.

He, however, explained that Bamenda Archdiocese is not sending priests out because it has more priests than it needs, but simply because her situation is better than that of Portsmouth Diocese.

With focus on the day’s Gospel, Archbishop Esua said the question the disciples asked Jesus, “Where can we get enough food to feed these people?” is the same question Bamenda Archdiocese is asking, “Where shall Bamenda get more priests to assist Portsmouth?”

He, however, noted that St. Thomas Aquinas Major Seminary has registered an increase in seminarians, who when ordained, could be an answer to the question.

He pointed out that the Church in the US and Europe need new blood especially from Africa to revive Christianity and this should be done with joy as Africa may find herself in Europe’s and America’s present situation some day. He said the two priests being sent out are Bamenda Archdiocese’s jubilee gift to Portsmouth Diocese. He then congratulated the two priests who have become de-facto members of the presbyterium of their new bishop.

After the homily, Archbishop Esua presented a copy of The African Bible to Frs. Nsom and Ngwa as a sign of having commissioned them to preach the Good News in their new diocese.

On behalf of priests of Bamenda Archdiocese, the president of the Association of Diocesan Priests, ADP, Rev. Fr. Ernest Tubuo, promised that their brother priests and the lay faithful will pray for them. He told them they are going to evangelise where development is advanced and different from the situation Portsmouth missionaries met in Bamenda Archdiocese a hundred years ago. The ADP President then urged them to do only what Christ commands them to do- to preach the gospel.

Fr. George Ngwa appealed for prayers and said they were already psychologically prepared to face the task ahead of them. Fr. Bernadine Nsom said when God makes a decision one finds himself doing exactly what he had never dreamed of doing as he had always turned down every offer to serve as a missionary priest.

The Auxiliary Bishop of Bamenda, Agapitus Nfon and 26 priests concelebrated the Mass that brought together a handful of the lay faithful who could make it to the Cathedral at short notice.

By Jude Abanseka

The ninth batch of Maryvale Institute Bamenda christened St. Francis has officially completed studies and has been awarded certificates in Catechesis. The 63 graduates received their certificates from the Archbishop of Bamenda on Saturday, December 7, 2013 after a Eucharistic celebration in the Mankon Metropolitan Cathedral. 

He said throughout the year during pastoral visits, Christians have expressed the need for more catechists and added that this need is going to be fulfilled if Maryvale graduates volunteer to serve in that capacity at various Church levels.

His Grace Cornelius Esua stressed that studies at Maryvale are not for prestige, but to deepen the faith and assist in evangelisation. He rhetorically asked what becomes of the knowledge gained when students graduate from Maryvale.

“It should not be a casual affair to acquire knowledge for if it is not used it dies. If Catholics are courageous enough to talk like a so called prophet, who usually stands on the Station Hill and shouts out prayers in the name of interceding for the town, they will become willing instruments in the hands of the Holy Spirit,” he said.

He then called on those present to deepen their knowledge on the Word of God because it has transforming power. He said he was commissioning the graduating students to go out and proclaim the Good News to God’s faithful.
After the concluding prayer, a letter of congratulation to the graduates and encouragement to current students from Carol Harnette was read. The letter from the Director of the Certificate of Catechesis in Maryvale Institute Birmingham England outlined the universality of Maryvale studies, stressing that the studies are not meant for academic purposes, but to deepen one’s faith and the passing on of faith to others.

The graduating students were presented to the Archbishop who handed over their certificates to them. A speech from the senior prefects of the graduating class followed. They said they are now a new breed of Catholics, who before now, were only Catholics by name. They affirmed that studies in Maryvale have had a positive impact on their lives, families and communities. They said though they were graduating, they do not yet know enough and so shall register for the ongoing formation programme.

The graduating class organised a fundraiser to help Maryvale clear a debt it incurred to buy chairs for the institution. The event, which brought the occasion to an end, fetched about FCFA 1.5 million.

It has been a remarkable year for the Church in particular and Cameroon in general. The President of the National Bishops’ Conference of Cameroon and Douala Archbishop, Mgr. Samuel Kleda, shares his opinion on some major happenings in the Church and Cameroon in 2013. Excerpts:

I do not see things at all from that angle. It is not the first time that a bishop in Cameroon has resigned. It is important to understand that pastoral responsibility is a ministry, a service that is rendered to the Church. Let us recall what Jesus did before leaving his Apostles (Jn 13). He washed his Apostles’ feet and invited them to do same after Him. Resignation from pastoral duties should not be seen as a punishment. The dissension that you have mentioned does not concern the Bishops, but those who do not really understand how the Church is, and therefore see her as a purely human institution, and consequently use her only for their personal and egoistic interests. We have to focus our attention on Jesus Christ to see the path that He has mapped out for us.

In communion with the Universal Church, the Church that is in Cameroon has just celebrated the Year of Faith. What are the fruits that the particular Church that is in Douala and Cameroon in general expect from this event?
The Year of Faith was a year of grace for all Christ’s faithful. It gave us a chance to profess, in an even stronger manner, our faith in our Lord Jesus Christ; to rediscover that Jesus is the centre of our lives as Pope Benedict XVI has reminded us. It has opened us to a world of hope, to proclaim that Jesus only is our saviour as the Apostles declared before the authorities at their time. Our faith calls us to be Jesus’ witnesses in today’s world by being at the services of our brothers--- etc.. These are the riches that we received through the various pastoral activities that each particular Church that is in Cameroon was able to organise. Each Christian attempted to redefine his/her encounter with Jesus, the place that He occupies in his/her life; the witnessing of the life that each faithful has given to the world. Many Christians discovered the Second Vatican Council and the teachings that it gives to today’s world and the Catechism of the Church.

The celebration of the Year of Faith gave us an occasion to observe, based on the conferences that were given, that many Christians profess their faith better now, but do not practice it daily. What, in your opinion, accounts for this state of affairs?
This is a fundamental problem; the relationship between professed faith and a faithful’s commitment in his/her daily life. There is a certain dichotomy, unfortunately many Christians do not act in line with their faith and do not allow themselves to be transformed by the Word of God which they have to put into practice. This is a real difficulty in the area of faith. When the Gospel is proclaimed, it is received differently. Let us recall the Parable of the Sower in the Synoptic Gospels. When some people listen to the Word of God they receive it well and become true disciples of Jesus Christ. They take the commitment to live according to the teachings of Christ that they have received. However, others reject and refuse to receive the Word of God. They will never become the disciples of Jesus Christ. Others accept to follow Christ, but do not commit themselves to live according to the Gospel; to be true witnesses of Christ. The Apocalypse of Saint John is an example of people who are neither “hot” nor “cold”, those who are not living according to God’s will. This attitude can be seen in all Christian communities. This is a challenge for us pastors with regards to our mission and our manner of proclaiming the Gospel. How should we preach the Gospel so that it touches and takes root in the heart of each Christian? Since the Vatican Council the Church is exploring ways of preaching the Gospel to Christians today. In this regard, the last synod on the New Evangelisation has just been celebrated. It seeks to enable a faithful to know that he/she is supposed to live in line with the Gospel.

Some Christians distinguish themselves today through their triple belonging: Religious, sectarian and traditional. Can we serve or believe in many gods at the same time?
I will cite our Saviour Jesus Christ, “No one can serve two masters; for either he will hate one and love the other; or else he will be loyal to the one and despise the other. You cannot serve God and mammon.” (Mt, 6, 24). Some doctrines being propagated today by certain sects are not compatible with Catholic theology. When people refuse the divinity of Christ, they cannot claim to be Catholic Christians; divinities and idols, that which has been made by human hands: money, honour, glory, pride ---, take Jesus’ place. A faithful who does not liberate himself from these things cannot place his/her total faith in Jesus to be able to serve Him.

Many think that some people’s inclination towards sects and occult practices indicates that the Church is taking little care of the faithful. They say Church officials are not always available to rescue those in difficulties. What comment do you have about this stance?
As I have said above, the main cause is the faithful’s little commitment to follow Christ, to know Him, love Him and carry out his/her life’s experience with Him. Such a person’s faith in Jesus Christ remains weak and staggering; and bearing the Christian name becomes nothing but a simple etiquette. Some use religion to ensure social success. In politics you must belong to a certain group to enter the government or to be employed in a certain company. Sectarian groups are using various ways, financial and psychological for example, to recruit members. To help the faithful confront these difficulties, we need evangelisation of proximity which ensures that the faithful are met in their milieu, that the faithful should come together in living ecclesial communities and Catholic associations. In this way, Christians can support themselves mutually as the Apostle Saint Paul tells us.

During President Paul Biya’s last visit to the Vatican, your absence as the President of the National Episcopal Conference, raised lots of questions. Can you throw more light on this subject?
I was told that President Biya was paying a private visit to His Holiness the Pope, and not only that; there is no agreement between the Church and the Cameroon government that stipulates that the President of the National Episcopal Conference has to be part of a visit that the President pays to the Holy Father. However, to ensure fruitful or good collaboration between the Church and the state, it would have been necessary that the President of the National Episcopal Conference be associated, since the President of the Republic talked about the relationship between the Church and the State, and has even invited the Pope to visit Cameroon. The Pope cannot decide to visit Cameroon without taking into account the views of Cameroon’s Episcopate.

Since you were elected as the head of the National Episcopal Conference, have you already met the Head of State to discuss the life of the Church that is in Cameroon?
Never! Since I was consecrated Bishop in 2001 I have never met the President. During the last Plenary Assembly in April 2013, the Archbishops and Bishops asked me to meet the President and present the difficult material and financial situation of Catholic schools. I asked for an audience, but I have not received any response.

Before the last legislative and council elections, the Archbishops and Bishops of Cameroon published a Pastoral Letter on elections. Some newspapers interpreted that letter as a call for people to vote against the CPDM. Was that the intention of your letter?
Our goal was not to invite Cameroonians to vote against any party; but we invited all voters to choose men and women who have a sense of the common good, capable of sacrificing for others and willing to construct our country.

After the poor interpretation of that letter, the Secretary for Communication in the CPDM, MinisterJacques Fame Ndongo, in edition No. 922 of L’Action of September 24, 2013, violently reacted against the Pastoral Letter of the Archbishops and Bishops of Cameroon. If you read that reaction, what comment can you make of it?
I read Minister Jacques Fame Ndongo’s reaction very carefully. I thank him for reiterating the different points that we raised in our letter. Some of the problems that we raised in that letter are real in our country today. No Cameroonian can refuse that there is no water, electricity, roads --- etc. Cameroonians are witnesses and victims of this situation. We are waiting for solutions to these problems today.

In his letter, Minister Fame Ndongo underlines that “According to concordant sources the letter does not engage the other Archbishops and Bishops of Cameroon.” In your capacity as the President of the National Episcopal Conference of Cameroon, do you speak in your own name, or in the name of the Archbishops and Bishops of Cameroon?
I will simply say that Minister Jacques Fame Ndongo does not know the organisation and the functioning of the National Episcopal Conference.

It has been observed, and this is recurrent, that each time you say something about governance in Cameroon, a general indignation always follows. What explains this; is it because people do not like the truth in our country?
This question is supposed to be asked to those who are reacting. Anyway, my mission as a pastor is to draw the attention of those who govern us to the social, economic and political problems of our country. If I speak, it means there are problems, situations that I have to make people to be aware of and to condemn them. For me reactions are quite normal. I wish that it should be an occasion for the actors themselves to examine these problems. They also have to understand that a politician must always question his governance actions, to serve in order to construct better, and to better respond to the needs of the citizens.

During President Biya’s recent visit to Douala, your absence did not go unnoticed to many keen observers. What can you say about this observation?
I was waiting to receive the President of the Republic like all other inhabitants of Douala. Since it was initially announced, that visit had been postponed several times. It is important to know that I have other duties. During that visit I was out of the country.

There are talks these days of the repatriation of the remains of President Ahmadou Ahidjo. What is your point of view as far as this debate is concerned?
It is just normal that president Ahidjo’s remains should be repatriated to the country. It is not possible to erase part of the history of our country. Ahidjo was the first President of this country. Bringing back his remains could be a sign of the recognition of what he has done for this country and an occasion for Cameroonians to reconcile with one another.

The particular Church that is in Douala is organising the centenary of the Saint Jean Church, Deido. What is the significance of this event?
We are celebrating the preaching of the Gospel in the Douala zone and even beyond; acknowledging the salvation plan that the Lord has revealed to us. This celebration is therefore a moment of thanksgiving for all that we have received from God. It also allows us to relive the history of our country through the photos of its religious and political personalities. Do not forget that these activities will also enable us to better plan our future pastoral activities.

A photo exhibition is part of this celebration of evangelisation. What message does this exhibition want to put across?
This exhibition presents the history of evangelisation in our country; the history of our country. There are great personalities who participated in the building of our country. There are also great photos of the building of our country; all this enables us to measure the evolution that our country has gone through. This also permits us to relive more than a century of the history of our country. We are, however, placing evangelisation at the centre of all this.

In January 2014, Douala Archdiocese will host the annual seminar of the Bishops of Cameroon. What is the state of preparedness for this event? What will the Bishops discuss?
Our Church will have the pleasure to receive the Archbishops and Bishops of Cameroon in January 2014. Things are going on normally. We are going to celebrate the evangelisation of Cameroon with all our Archbishops and bishops. Following Pope Benedict XVI’s encyclical “Caritas in Veritate”, we wish to reflect on caritas at the service of the New Evangelisation.

You are giving an added impetus to communication in Douala Archdiocese as there are talks about a television project that is already underway. You said the television will start broadcasting in December 2013. Will this promise which you made to Christians of Douala be honoured?
At the moment all those involved in this project are working very hard to ensure that the Christmas celebration be broadcast live over Veritas Television. We pray that God will make it possible for us to respect this deadline for His own glory.

Opening a television requires a lot of financial, material and human resources. How do you intend to raise the funds needed so that the Catholic television of Douala Archdiocese runs smoothly?
I count on Christians’ generosity since the television is theirs and will be only for preaching the Gospel.

Interviewed by Ireneaus Chongwain Chia

Discussions on the recent liberation of a French priest, Fr. Georges Vandenbeusch,  kidnapped and taken to Nigeria and the deteriorating humanitarian situation in the Central African Republic, took place on the sidelines of the Bishop’s thirty-seventh annual seminar. L’Effort Camerounais sought to know from the NECC President the Church’s position on these developments.

On January 1 you thanked all those who helped to liberate Fr. Georges Vandenbeusch. What role did the Catholic Church in Cameroon play in Fr. Georges Vandenbeusch liberation?
When Fr. Georges was kidnapped, I was in the Central African Republic for an ACERAC meeting. As soon as I returned, I wrote a pastoral letter on behalf of all Bishops of Cameroon to the faithful, inviting them to pray for the liberation of Fr. Georges Vandenbeusch. The arm for Christians is prayers, not violence. All Christians therefore started praying for the priest’s liberation. I also went to the north to meet and express our solidarity with the Christians of northern Cameroon where this priest was serving. I went right to the parish in which this priest was kidnapped and prayed with the Christians. I also met other expatriate priests who are more exposed to kidnapping than us. Only the kidnappers can tell us why they are kidnapping these people. Our duty is therefore that of prayer, comfort and solidarity towards others and our prayers contributed to Fr. Georges Vandenbeusch’s liberation. God responded to our prayers as shortly thereafter the priest was liberated.

It seems the Catholic Church in Cameroon has forgotten the suffering people of the Central African Republic?
Not at all! We are waiting because at the level of ACERAC all the six countries that make up the association were asked to organise special alms for the people of the Central African Republic, but we have instead decided to collect alms to help all refugees in Cameroon. We are in solidarity with those who have escaped violence in the Central African Republic. At the beginning of the conflict I sent a letter to the Episcopal Conference of the Central African Republic to pray for them and tell them that we are one with them. The Church has her way of working which is mostly prayer based. Even when we intervene, we do so silently to promote peace.

By Patience Mengwe Mbaatanga

Students, ex-students and the staff of St. Bede’s College Ashing-kom gathered on the school campus from January 2 to 4, 2014 to celebrate the college’s Golden Jubilee. 

The peak celebration, which took place on Saturday, January 4, began with a Pontifical High Mass which the Archbishop of Bamenda, His Grace Cornelius Fontem Esua, celebrated with over 30 concelebrating priests. The Mass began with a prologue by the principal, Rev. Fr. Paul Remjika who thanked those present for the sacrifices made to attend the ceremony.

In his homily, His Grace Cornelius Fontem Esua heartily welcomed those who came from far and near to participate in the celebration. He told them to be grateful to St. Bede’s College for contributing to making them what they are today.

He said the gospel which was taken from Luke chapter 4:16-21, summarises Jesus’ mission to deliver the Good News to the poor, proclaim liberty to the captives, restore the sight of the blind and set the oppressed free. He said the Church is contributing to this mission through Catholic education.

Given that the Church in Bamenda Archdiocese is celebrating the Year of the Centenary of Evangelisation and end of the Year of Faith, the Archbishop called on all the students and ex-students to go out into the world and evangelise because Catholic schools are instruments of evangelisation. “Academic excellence without the fear of God breeds intellectual monsters,” he said.
Speeches followed after Mass. The President of St. Bede’s ex-student Association, SABESA, Ita Ndifon, said the ceremony was an opportunity to chart out a new vision for the college. She thanked the people of Kom whose warmness, she said, created another home for the students.

On behalf of the Catholic Education Family, the Catholic Education Secretary, Rev. Fr. Augustine Nkwain, thanked all those who have worked hard over the years to make the college what it is today. He called on all students and ex-students to be committed to their alma mater so that the light should continue shining brightly on the college and wherever they are.

Funds were raised for the Jubilee Project. The launching of the Jubilee Magazine followed. The batches and the personalities present all contributed generously. The Jubilee Cake was later cut and all the students and ex-students marched past according to their batches. The ceremony ended in merrymaking.

By Ireneaus Chongwain Chia

The Catholic Church in Douala and elsewhere in Cameroon is gearing up to celebrate the centenary of evangelisation and a photo exhibition that recaptures some of the key moments and spotlights some important ecclesial, civic, administrative and lay personalities; who were part of what we can term the evangelisation miracle today, is presently taking place at the esplanade of the SS Peter and Paul Cathedral Parish Douala.

Developing trends indicate a drift, based on a human predisposition though, towards an evangelisation of ease and comfort; an inclination that the new Pentecostal churches are taking advantage of and carving out ever greater niches in what has become an indisputably very competitive religious space. Few are prepared to make any efforts or sacrifices, but everyone longs to have his/her heart’s desires without making a corresponding effort or sacrifice.

And so pastors of the new churches assure students that they will succeed without studying, that visas will be given even when the applicants do not qualify and that husbands and wives will be gotten without an effort made to forge and sustain human relationships. Instead of being the stoic and sacrificial generation like the early Pallotine missionary priests were, we have become the “comfort-magic-wand generation.” Is it not said that nothing worth gaining was ever gained without effort?

The majority aspires to a discipleship of ease and comfort and so difficulties, that should be opportunities for true discipleship, are seen as punishment and to be avoided at all cost. Evangelical challenges have not disappeared with time, but have simply mutated to take different forms and should be tackled with just the same and, why not, an even greater zeal and fervency that pushed on the early missionaries, many who set out to evangelise in foreign lands fully aware that they were never going to see their native land ever again.

While there are only isolated areas of primary evangelisation in Cameroon today, evangelical challenges, though different in nature, remain just as daunting as they were when the first missionaries set foot in Cameroon. After all, the contemporary world is just as hungry, if not hungrier, than our country was when the missionaries first set foot on it. These challenges include, but are not limited to, a growing hedonistic culture that systematically exclude God from the private and public space, growing relativism and syncreticism, denominational democracy and promiscuity that allows Christians to move from one church to another and back again at will, an exponential rise in religious denominations with different religious leanings and philosophies that claim to be the exclusive truth bearers and which are working hard to stultify and make nonsense of long tested and confirmed religious convictions; leaving many Christians more confused than they have ever been, the growing dependence on sects and the rise in Prosperity Theology that excludes all suffering from Christian life.

Though these challenges abound, the Catholic Christian population continues to grow by leaps and bound, especially in Africa and Latin America, though questions are being asked if it is only a numerical or also a qualitative growth in faith. Against an evidently acerbic evangelical environment in today’s world, many Catholic Christians, priests and religious, catechists and lay Christians, continue making enormous sacrifices to keep the faith alive and strong. These are the true disciples for the difficulties encountered only give them the opportunity to prove their discipleship; for what is the value of gold that has not been tested. The contemporary world is increasingly plagued by what Mahatma Ghandi once described as the Seven Deadly Sins, which he said are wealth without work, pleasure without conscience, science without humanity, knowledge without character, politics without principle, commerce without morality, and worship without sacrifice. As Catholic Christians look back with admiration at the work done by early missionaries and Christians, let them not only draw inspiration, but also learn that no sacrifice is really ever made in vain in the area of evangelisation.

Interviewed by Jude Atemanke

Douala Archdiocese has just commemorated its centenary of evangelisation, while Bamenda Archdiocese will be rounding off activities marking the centenary of its evangelisation in May this year. L'Effort camerounais caught up with the Douala Emeritus Archbishop, Christian Cardinal Tumi, who among other things, evaluates the early missionary effort. Excerpts:

Your Eminence, we are celebrating the Centenary of Evangelisation in Douala and the Centenary of the Saint John’s Parish in Deido. What is the significance of these two important celebrations?
It is a moment for us to examine the Church’s life today in relation to her history and her future. It is not just a time for celebration and enjoyment as if we have reached the end. The end is heaven. As long as we are on earth we are a fighting Church, a battle Church and a military Church fighting against our evils and the evils in our society.

How would you evaluate the work of the missionaries who brought the gospel to Cameroon?
They did very well. They laid the foundation even though they did not have the competence that we have today. Many of us are far more educated than the missionary bishops who brought the gospel to Cameroon. I was talking with a missionary priest who said they did seminary studies for four years, but that is not enough for us in Cameroon today. In Cameroon after the Advanced Level Certificate, a candidate who aspires to become a priest has to study for between eight and nine years. That is, three years of Philosophy, four years of Theology and a year of probation. So, they did their best at the time and we are also trying to do our best now. But we have more equipment and the material means to succeed than they had. Some missionaries trekked for long distances and others travelled by lorry from Douala to Garoua and Yagoua. When I was a pupil I saw the Reverend Fathers of Shisong. They had only horses as there were only a few cars then and they ate what the local people gave them.

Are these missionaries role models for today’s Church?
Of course! Many sacrificed their lives and died young, some in their early 30s, after they arrived in Cameroon. There were no medical facilities as we have today. If you go to Shisong, you will see the graves of some of the first Reverend Sisters who arrived in Kumbo. They trekked from Bamenda to Shisong as cars were not common. However, they did their best.

Did these missionaries manage the Church in a satisfactory manner?
Yes, they did, though they did not have the material means that we have today. People are materially well off today than they were during the time of the missionaries. So our local churches today are better materially speaking. I am not saying they are rich but they have more means today than the missionaries had to run the Church. Ours is really a post Vatican Church. It is barely 40 years since the Second Vatican Council was convened and we are trying to live the principles of the Second Vatican Council which updated the Church and proposed another way to the Church of looking at the world. Things are different today. The laity is more involved in the Church’s administration than during the time of the missionaries. People were not very educated then and everything was done as the priests dictated, but today people even question their Bishop. People are more educated today and there is a graduate in almost every village. Even the political situation has changed as we are independent now. In the colonial days we were not independent. Today Cameroonians take the decisions. The majority of Bishops in Cameroon are Cameroonians. So the Church is really in the hands of Cameroonians. At that time we had a missionary Church; of course the whole church is missionary, but I mean that the workers in the Church were mostly missionaries. Brothers built most of the structures at the time, but lay people are doing so today because they are competent.

Is the work of missionaries still active and visible in the Church in Cameroon today in general and Douala in particular?
We cannot say that the work of the missionaries is still very active. It cannot be active when they are no longer there. But we are building on the foundation they laid. A house’s foundation is very important. If it is not strong, the house will not stand. It will fall or collapse. The missionaries founded our local churches like the Church in Yaoundé, Douala and Buea, for example. Today Cameroonians are running these important dioceses. Even in northern Cameroon, where I was the first Cameroonian Archbishop of Garoua, the position is in the hands of Cameroonians. So, if we are making progress it is because the missionaries laid a solid foundation. The missionaries sent most of the bishops we have today for studies in Europe.

What appraisal can you make of the work of the first Cameroonian Bishops and priests who continued when the missionaries left? Were they up to the task?
Of course they were far more competent than even the missionaries. Bamenda Archdiocese, for example, was founded by a Cameroonian priest who later became bishop, that is, Fr. Paul Vedzerkov. Kumbo and now Mamfe have been founded by Cameroonians. They are up to the task as they are doing more from a material standpoint than what the missionaries did. When the missionaries came people were not materially well off as they are today. We must admit that Cameroon has made a lot of progress materially, even though at the pace of a Chameleon. In their days the early missionaries evangelised on horse back. They came to visit villages on horse back and they had little means. Today it is different. I went to celebrate marriages in Bandjoun in the West Region and I left on the same day I was in Kumbo to celebrate the 50th anniversary of Christian Marriage and travelled the next day to Douala. But the missionaries did not have the means to travel that quickly.

Recent statistics from the New Bell Central Prison in Douala indicate that 80 percent of the inmates are Catholics. Does this mean a lot still has to be done in the area of evangelisation of Catholics in Cameroon?
No, it shows that they are proud to be Catholics because they declared it there. The Archbishop went there and in their speech they said that Catholics are in the majority. They said that with pride as if it were good that Catholics should be in the majority in prisons. I do not know why Catholics go to prison more than Christians of other denominations. We cannot say Catholics are more populated than others or that non Catholics are more populated than Catholics as only 32 percent of Cameroonians are Catholics. I had the same experience when I was in Bambui. We brought food to prisoners in the Bamenda Central Prison and wanted to know how many were Catholics, so I made the sign of the cross and almost two-third of the inmates followed me in making the sign of the cross. So I noticed that Catholics were also in the majority.