AFRICAE MUNUS: A SIMPLIFIED VERSION





Preface

The Second Special for Africa of the Synod of Bishops, which took place in Rome from 4th to 25th October, 2009, came at the most favourable time for the Church in Africa. The Church in Africa renewed its commitment to proclaiming the Gospel of reconciliation, justice and peace in the midst of all the evils ravaging this beloved continent. It is within the same context that the Holy Father, Benedict XVI, in his Post-Synodal Apostolic Exhortation, Africae Munus,Africa’s Commitment in the service of Reconciliation, Justice and Peace, wanted to rekindle the faith and hope of the Church, “so as to help build a reconciled Africa by pursuing the paths of truth and justice, love and peace” (Ps 85, 11) (AM, 2). This Apostolic Exhortation is encouraging all the people of Africa, especially the Church, to be transformed by the Word of God and commit themselves to promoting unity and communion among all peoples. In this document, the Holy Father repeatedly reminds all the members of the Body of Christ they share in the one mission and mandate that Jesus entrusted to his disciples, to be “salt of the earth … and light of the world” (Mt 5:13-14).

This simplified text of the Apostolic Exhortation part of the steps taken by the Association of Member Episcopal Conferences in East Africa (AMECEA) to help the Christian faithful, at all levels of the Church’s life, to assimilate its contents and use every opportunity to build a reconciled, just and peaceful society in Africa. The presentation of this text remains faithful to the aim, outline and content of the Apostolic Exhortation.

The delegates from the nine member countries of AMECEA held a workshop between 5th and 9thMarch 2012, under the theme “Shaping the Destiny of the People in the Region”. This forum discussed guidelines and proposed the process of implementing Africae Munus so as to revitalise the Church’s commitment to promotion of reconciliation, justice and peace in the region. An appendix has been included in this booklet to provide us with the summary of the main recommendations that will be helpful so that the fruits of the Second Synod of the Church in Africa contribute to building a transformed society in Africa, rooted in Christ’s message of peace, harmony and prosperity.


When reading this simplified text of Africa Munus take note of the following:

-      Some key texts of the document have been changed and difficult words have been replaced by simpler ones and long sentences by shorter ones.



-      The numbers that are shaded and put on the side of the text are articles of the original papal document.

The word Africa’ Commitment which has been used is a translation of the Latin word Africae Munus. The purpose is to help readers to understand that this document is encouraging all the members of the Church in Africa to take their specific role in committing themselves to building a reconciled, just and peaceful society.

1) Introduction

“You are the salt of the earth … you are the light of the world” (Mt 5, 13-14), is the central message in the Post-Synodal Apostolic Exhortation Africae Munus (AM) of his Holiness Pope Benedict XVI on the Church in Africa’s Commitment in Service to Reconciliation, Justice and Peace. This document was signed on 19th November 2011 in Cotonou, Benin. The Apostolic Exhortation has come as a ‘precious treasure’ to rekindle the faith and hope of the Church in the African continent; “so as to help build a reconciled Africa by pursuing the paths of truth and justice, love and peace” (Ps 85, 11) (AM, 2).

In this Apostolic Exhortation, the Africa’s Commitment, Pope Benedict XVI is presenting the fruits that emerged from the Second Special Assembly for Africa of the Synod of Bishops to the universal Church, and in particular to Africa and its islands, which took place in Rome from 4 to 25 October 2009 on the theme "The Church in Africa, at the Service of Reconciliation, Justice and Peace. 'You are the salt of the earth, ... you are the light of the world'(Mt 5, 13.14). The Holy Father wishes to express his love and his spiritual closeness to the pilgrim Church on the continent of Africa. He says, “I invite you … Arise, Church in Africa, Family of God, because you are called by the heavenly Father” (AM 15).

This Apostolic Exhortation, which calls for Africa’s Commitment to the Lord Jesus Christ” (AM 1), is to be seen as the continuation of the Post-Synodal Apostolic Exhortation The Church in Africa by His Holiness John Paul II, which was published in 1995 after the First Special Assembly for Africa of the Synod of Bishops. In Africa’s Commitment, Pope Benedict XVI notes that The Church in Africa’s emphasis on building the Church as Family gave great impetus to the growth of the Church in Africa and has been beneficial to the universal Church. “For this image emphasises care for others, solidarity, warmth in human relationships, acceptance, dialogue and trust” (AM 7).

The aim of Africa’s Commitment is to lead Africa “to explore its Christian vocation more deeply” by remaining committed to “reconciliation between individuals and communities and to promote peace and justice in truth for all”(AM 1). The Church in Africa is invited “to reinforce its ecclesial dynamism, to outline a programme for pastoral activity and evangelisation, particularly for the new evangelisation of the continent of Africa over coming decades, underlining Africa’s commitment to promoting reconciliation, justice and peace. At the same time to bring to people’s attention the reason and justification of the political community to be at the service of the common good.” (Archbishop Nikola Eterovic, Secretary General of the Synod of Bishops, Summary of Post Synodal Apostolic Exhortation, 19, November 2011).

In an attempt to insert Africa’s Commitment into the actual context of the situation in Africa, Pope Benedict XVI takes note of the many positive aspects and serious problems affecting the people. Despite social, political, ethnic, economic and ecological problems, and pandemics such as malaria, AIDS and tuberculosis, "Africa maintains its life full of joy, celebrating God's gift of life by welcoming children for the increase of the family circle and the human community" (AM 9).


Africa’s Commitment invites the Church in Africa to show the courage of Christian faith and hope. Pope Benedict XVI sees in Africa" a 'spiritual lung for a humanity that appears to be in a crisis of faith and hope', on account of the extraordinary human and spiritual riches of its children, its variegated cultures, its soil and sub-soil of abundant resources". Nonetheless, in order to stand erect with dignity, "Africa needs to hear the voice of Christ who today proclaims love of neighbour, love even of one's enemies" (cf. John 17:20-21) (AM 13).

2) Structure and Scope of Africa’s Commitment

Looking at the structure, content and scope of Africa’s Commitment, it is evident that it is firmly anchored in the Gospel, the Word of God, which inspires the Social Doctrine of the Church. The Christians must be like “those who hear the Word of God and put it into practice” (Lk 8:21). Africa’s Commitment is challenging us, the Christians in Africa, to let the Word of God “penetrate and shape our lives so as to reconcile with God, [and] allowing God to lead us towards reconciliation with our neighbour: a necessary path for building a community of individuals and peoples” (AM 16). The need to anchor our life on the Word of God is seen by the repeated reference Biblical texts, particularly the invitation extended to all “to be salt of the earth and light of the world”.

You will note that the two parts of the Apostolic Exhortation are associated with a biblical quote: "Behold, I make all things new" (Rev 21, 5, cf AM 14), at the beginning of the first and "To each is given the manifestation of the Spirit for the common good" (1 Cor 12, 7, cf AM 97-98), at the beginning of the second.

The structure of Africae Munus is made up of an Introduction, two parts and a Conclusion. Part one has two chapters: (1) "In Service to Reconciliation, Justice and Peace" and (2) "Paths towards Reconciliation, Justice and Peace". Part two has three chapters: (1) "The Members of the Church"; (2) "Major Areas of the Apostolate" and (3) "Stand up, take your mat and walk!' (Jn 5, 8)". (Cfr Archbishop Nikola Eterovic, Secretary General of the Synod of Bishops, Summary of post synodal Apostolic Exhortation, 19, November 2011).

PART ONE

"See, I am making all things new" (Rev 21, 5)

The first part of Africae Munus focuses on God’s eternal design to reconcile all people to Himself in Christ Jesus and how the Holy Spirit continue to work in the Church in order to bring about communion with God and unity among peoples. The main pillars of this mission of the Church are seeking the paths reconciliation, justice and peace. In two chapters, the Exhortation proposes to all Christians the operative theological guidelines for the particular Churches. (cfr. AM 14)

Chapter one


"In Service to Reconciliation, Justice and Peace",

1) "Authentic servants of God's Word". (AM 15-16)

The Apostolic Exhortation invites all Christians to listen to Jesus Christ, who challenges them through His Word, to allow themselves to be reconciled with God and neighbour. “The reading and meditation of the Word of God root us more deeply in Christ and guide our ministry as servants of reconciliation, justice and peace” (AM 16). The Word of God is to be the conscience and wisdom for all in pursuit of building a community of reconciled individuals and authentic witnesses of Christ in the world. Authentic hearing of the Word of God is obeying and acting on it in life and society. “On our faces and in our lives, may the word of Go truly take flesh” (AM 16)

2) "Christ at the heart of African life: the source of reconciliation, justice and peace" (AM 17-30).

In this section, Africa’s Commitment outlines the important themes that put the life and teachings of Jesus Christ at the core of the Church’s mandate to seek the paths of reconciliation, justice and peace among people and particularly in Africa.


First, the Exhortation puts it clearly that peace is the greatest gift by Jesus to his disciples. “Peace I leave with you, my peace I give to you, not as the world gives do I give to you” (Jn 14:27) (AM 18). Jesus is the true author of the peace that humanity longs for and which finds completion in acts of justice and reconciliation.

Second, Africa’s Commitment reminds Christians that reconciliation among individuals and communities emerges from our reconciliation with God. “Be reconciled with God' (2 Cor 5, 20b)” (cf. AM 19-21). In order to create the necessary preconditions for peace, the strength of reconciliation must be instilled in people's hearts. It is the grace of God that gives us a new heart and reconciles us with him and with one another.“ Unless the power of reconciliation is created in the people’s hearts, political commitment to peace lacks inner premise” (AM 19).

Therefore, the Church calls us to the inner purification of man, an essential premise for the construction of justice and peace. Only authentic reconciliation generates lasting peace in society. "It is by granting and receiving forgiveness that the traumatized memories of individuals and communities have found healing and families formerly divided have rediscovered harmony" (AM 21). Obviously, those responsible for crimes must be made to face their responsibilities, also in order that such tragedies never happen again.

The Exhortation further looks at the need for “Becoming just and building a just social order" (AM 22-27). It is the responsibility of the political sphere to create a just social order. The Church, however, has the duty to form the consciences of the men and women involved in building a society reconciled in justice and peace. Her function is to educate the world to the religious message announced by Jesus Christ. Indeed, "the model par excellence underlying the Church's thinking and reasoning, which she proposes to all, is Christ" (AM 22).

The Church is involved in the civic education of citizens, also by means of her Justice and Peace Commissions. Living in accordance with Christ's justice means undertaking to ensure that people are rendered justice - "rendering to each his due" - in the face of serious forms of injustice such as, for example, "the plundering of the goods of the earth by a minority to the detriment of entire peoples" (AM 24), which is unacceptable and immoral. Justice must be upheld by subsidiarity and solidarity, and animated by charity. "Charity, which ensures a bond with God, goes beyond distributive justice" (AM 24). Human justice is always limited and imperfect, but divine justice shows it a horizon towards which it must strive in order to be fully realised. Jesus Christ proposes a revolution, not social or political, but a revolution of love upon which the Beatitudes have their foundation. " In the spirit of the Beatitudes, preferential attention is to be given to the poor, the hungry, the sick, ... to the stranger, the disadvantaged, the prisoner, the immigrant who is looked down upon, the refugee or displaced person" (AM 27).

The last theme in Section Two of Chapter One is "Love in truth: the source of peace" (AM 28-30). Africa’s Commitment proposes that divine justice, founded on love, transcends the minimum which human justice requires and reaches unto the giving of self for others. “Let us not love in word or speech but in deed and in truth” (1Jn 3:18). Societies will always have need of the love which "soothes hearts that are hurt, forlorn or abandoned. It is love which brings or restores peace to human hearts and establishes it in our midst" (AM 29).

The Church is called to make Christ's voice heard in modern Africa, inviting everyone to "be born from above" (Jn 3, 7). Faithful to the Lord's command, the Church "feels the duty to be present wherever human suffering exists and to make heard the silent cry of the innocent who suffer persecution, or of peoples whose governments mortgage the present and the future for personal interests" (AM 30). Through her ability to see the face of Christ on the face of children, the needy and all those who suffer in various ways, the Church is helping forge the new Africa.

Chapter two

"Paths towards Reconciliation, Justice and Peace" (AM 31)

In this chapter Pope Benedict XVI reflects on the discussions of the Synod Fathers and proposes what must animate the pastoral and missionary dynamism of the Church in Africa in her pursuit of the paths of reconciliation, justice and peace. The chapter is divided into four sections:

1) "Care for the human person" (AM 32-41)

This section of Africa’s Commitment covers five points: First, is the call to a "Metanoia: an authentic conversion" (AM 32). In order to be true witnesses to the Gospel of reconciliation, justice, and peace, there must be in sincere and inner change of heart, an authentic conversion. “Did not Christ say first of all to the paralytic: ‘Your sins are forgiven’ and then ‘Rise!” (Lk 5:20, 24).

Africa’s Commitment is challenging the gents of evangelization to embark on revising our catechesis and focus on interior change and renewal of people’s lives. That means “to seek ways of inspiring in Christ’s disciples in Africa the will to become effectively committed to living out the Gospel in their daily lives and in society” (AM 32). This kind of witness demands a sincere commitment to on-going conversion to the Father, the source of true life, capable of delivering us from evil. Ultimately this will lead to an effective commitment to living the Gospel at an individual, family and social level.

The Sacrament of Reconciliation/Penance is at the centre of the whole process of authentic conversion. "Experiencing the truth of the Sacrament of Reconciliation" (AM 33) is seen as an inseparable step towards the promotion of justice and peace. The Bishops are challenged to study and help the Christian faithful to understand the positive aspects of the traditional rites of reconciliation and their limitations so that they are helped to approach the Sacrament of Penance with greater depth and truth. Christians must come to an understanding that in the Sacrament of Penance, Jesus Christ is “the one Mediator” and in him God definitively reconciles us with himself and with one another.

Therefore, “Celebrated in faith, the Sacrament of Penance has power to reconcile us with God and with our neighbour” (AM 33). In this way, reconciliation then becomes a way of life and will promote a spirituality of communion that is aimed at building a society where justice and peace are experience by all (cf AM 34-35).

Africa’s Commitment looks further at the urgent need for "The inculturation of the Gospel and the evangelisation of culture" (AM 36-38). The Church, and in the first place the bishops, must discern the positive values of individual cultures in order to identify the aspects which promote or hinder the incarnation of the values of the Gospel. The true protagonist of inculturation is the Holy Spirit which "enables the Gospel to permeate all cultures, without becoming subservient to any" (AM 37).

The last part of this section underlines "The gift of Christ: the Eucharist and the Word of God" (AM 39-41). It is Jesus Christ Who nourishes the faithful with the Eucharist and the Word of God. In addition,“ the Eucharist is the force which brings together the scattered children of God and maintains them in communion” (AM 41). The Eucharist is the true testimony to the world of a renewed humanity where Christ creates, in the grace of the Spirit, a new fraternity opposed to division, tribalism, racism and ethnocentrism.

2) "Living in harmony" (AM 42-68)

In this section, the Apostolic Exhortation focuses on building a life that is lived in harmony at all levels of the human society. Living in harmony implies creating favourable conditions for individuals and the community to uphold the fundamental dignity of every human person though promotion of reconciliation, justice and peace. The following are the topics which have been discussed in this section.

a. The Family (AM 42-46): Africa’s Commitment dedicates considerable space to look at the “The Family”, which is “the sanctuary of life and the living cell of society and the Church”(AM 42). It is the family where life is received and nurtured; members learn to love and to be loved; it is the place where they learn to know the face of God; it is the place of education; the place where the culture of forgiveness, peace and reconciliation is practised, and it must be protected and defended against the many threats it faces (cf. 43). The Christian family is called to be a "domestic church", a place where "all the members evangelize and are evangelized" (AM 46). It must set aside due space for prayer, celebrate Sundays and holy days, and read Holy Scripture every day.

It is within the family that the elderly enjoy particular veneration in Africa.“ They are an enrichment for all elements of the family … not only have they given life, but they contribute by their actions to build up their family” (AM 48). They are esteemed for their wisdom and experience, and play a positive role for all members of the family, especially for children and young couples. Society has need of them because stability and social order in Africa are often entrusted to a council of elders or traditional leaders. The Church also has need of them, particularly to announce the Gospel. Africa can inspire Western societies in this field.

b. Equality between Men and Women (AM 51-59): The Apostolic Exhortation goes further to look at the equal and complementary role of “Men” (AM 51-54) and “Women” in the promotion of a harmonious life where reconciliation, justice and peace are lived fully. Both men and women have their own specific and yet inseparable role in the care of families, in their obligations in society and in participating in the mission of the Church. On one hand men, are called to "manifest and live on earth God's own fatherhood" (AM 53), while the African women also have a vital role to play in society and the Church (cf. AM 55).

In a personal appeal Pope Benedict XVI says, “we must recognise, affirm and defend the equal dignity of man and woman” (AM 57). For this reason, all acts of violence against women must be condemned. At the same time, the indispensable role of women in the life of the Church must be recognised and appreciated, “You, Catholic women, carry on the Gospel tradition of those women who assisted Jesus and his disciples” (cf. Lk 8:3; AM 58).

c. The Young People and Children (AM 60-68): Africa’s Commitment recognises that the “Young people" and "Children" represent the majority of Africa’s population. This is a gift and a treasure from God which the Church is grateful to the Lord of life. Both young people and children “must be the object of concern on the part of their families, the Church, society and governments, for they are a source of hope and renewed life” (cf. AM 60, 65).

In the midst of all the challenges and vulnerability the youth are facing, society and the Church must help them to make good choices, guide them to pursue careers and assist them to pursue the vocations proper to them. Children, who are the most vulnerable in society, must be given special protection by families and society, especially against various intolerable and deplorable forms of treatment (AM 67, cf. 63).

3) "The African vision of life" (AM 69 – 87)

In this section Africa’s Commitment acknowledges that the African holistic view of life can make valuable contribution to the appreciation of the dignity of human life and the need to respect the gift of God’s creation. According to the African worldview, life is perceived as one that embraces the visible and the invisible world, "ancestors, the living and those yet to be born, the whole of creation and all beings" (AM 69). In this sense, true reconciliation, peace and justice is attainable only when there is respect for life in its holistic sense.

a. The Protection of Life (AM 70-78): The Apostolic Exhortation looks at the need to promote the "The protection of life" as the basis for talking about the African vision of life. Committed to promoting life and the integral development "of each man and the whole man", the Church opposes abortion and, among other things, "acknowledges the courage of governments that have legislated against the culture of death" (AM 70). There are serious threats looming over human life in Africa such as the ravages of drugs, alcohol abuse and diseases such as malaria, tuberculosis, HIV/AIDS and poverty which have the potential to destroy the fabric of life (cf. AM 72-73). These problems do not only require a medical and pharmaceutical, but above all an ethical and pastoral response.

The other critical problem that is an obstacle to the promotion of life is that of ignorance and Illiteracy. These can be considered as scourge on the same level as the pandemics in so far they block access to knowledge (cf. AM 76). Through her network of Catholic schools of all levels, the Church must be able to contribute effectively to the fight of this scourge.

b. Respect for Creation and the Ecosystem (AM 79-80): Africa’s Commitment recognises and appreciates the abundant nature resources on the continent of Africa. “God has given Africa important natural resources” (AM 79). The political leaders and those involved in economic progress have the duty to initiate developmental projects and programs that would effectively utilize the resources in order to reduce the levels of poverty among the people and create wealth for all. Economic progress must, however, contribute to the protection and preservation of the ecosystem.

c. The Good Governance of States (AM 81-83): The Apostolic Exhortation further looks at the need for the political leadership in Africa to promote good governance of their States in order to promote the common good of its citizens. This comes about through respect for Constitutions, free elections, independent judicial and penitential systems, and a transparent bureaucracy free from the temptation of corruption in the administration of public affairs. “The Church in Africa must help to build up society in cooperation with government authorities and public and private institutions that are engaged in building up the common good” (AM 81). While underlining "the need to make every effort to eliminate the death penalty", Africa’s Commitment challenges the Church to organise its pastoral care of those whose fundamental rights are abused and to promote restorative justice (AM 83).

d. Migrants, Displaced Persons and Refugees (AM 84-87):The Apostolic Exhortation looks at the difficult situation affecting "Migrants, displaced persons and refugees". The migration of millions of people within Africa and beyond its borders is becoming a multidimensional problem which calls for responses, not only from the Church but from the entire international community. All forms of abuse, violence, intolerance, xenophobia or racism against migrants, displaced persons and refugees, who are fleeing their nations in search safety and a better life are condemned (cf. 84). The Church has to continue to make her voice heard and to campaign for the defence of all people.

e. Globalisation and international aid (AM 86–87): When looking at “Globalisation and International Aid”, Africa’s Commitment reminds the Church in Africa that globalisation can be a danger to humanity if it is not committed to promoting a person based and a community oriented world integration that is open to belief in God (cf AM 86). Globalisation must aim at promoting solidarity and respect for the common good of the individual person and of the society. While globalisation has created our world as a “village”, international agents and non-governmental organisations must remain committed to the common good of all, to the respect of human dignity and to the promotion of solidarity among peoples (AM 87).

4) "Dialogue and communion among believers" (AM 88 – 96)


a. Ecumenical Dialogue and Challenges of New Religious Movements: (AM 89-91): The Apostolic Exhortation first looks at "Ecumenical dialogue and the challenge of new religious movements" as an importance aspect for the promotion of reconciliation, justice and peace in Africa. The invitation of other Christian denominations to the Synodal Assembly comes as clear testimony of humility that Church’s commitment to promotion of reconciliation in Africa can only be realised through communion of all the Disciples of Christ. “A divided Christianity remains a scandal, since it in fact contradicts the will of the Divine Master” (cf. Jn 17:21). Africa’s Commitment makes an appeal to all the disciples of Christ to engage in collaboration and protection of the Christian faith in order to “find the spiritual strength that they need for building up the human family” (AM 89).

b. The promotion of Inter-Religious Dialogue (AM 92–95): Africae Munus considers inter-religious dialogue as part and parcel of the Church’s work of evangelisation in Africa. In Africa, “the Church lives alongside the followers of African religions … these religions are the cultural and spiritual soil from which most Christian converts spring and with which they continue to have daily contact” (AM 92). We must undertake serious discernment, accepting the elements of traditional cultures that conform to the teaching of Jesus Christ and identifying points of divergence, such as magic and witchcraft, which have highly negative effects on families and society (cf. AM 93).


The problem of “dual affiliation” – to Christianity and to the African religions – remains a challenge. Thus, there is an urgent need to for a profound evangelisation of the African soul, in order to give the faithful the power of discernment in the face of the expansion of the so-called rising, syncretic movements and sects.


c. Dialogue with Islam (AM 94): Africa’s Commitment also acknowledges the importance of dialogue between Christians and Muslims despite the many challenges in pursuing this path. In considering relations with Islam and other non-Christian religions, there is need to focus on the recognition of religious freedom and the right to freedom of conscience in order to seek the road to peace and solidarity among followers of difference religions. “If all of us who believe in God desire to promote reconciliation, justice and peace, we must work together to banish every form of discrimination, intolerance and religious fundamentalism” (94).

In the midst of these diverse religious beliefs, traditions and practices, the Church has the mandate to remain faithful to her mission of evangelisation. “Christians who draw nourishment from the authentic source, Christ, are transformed by him into ‘the light of the world’ (Mt 5:14), and they transmit the one who is himself, ‘the Light of the world” (Jn 8:12).

PART TWO

"To each is given the manifestation of the Spirit for the common good” (1 Cor 12, 7) (AM 97 – 153).

Africa is marked by contrasts, Africae Munus is challenging the Church to show the way towards Christ who, by giving His Spirit, ensures unity in the diversity of gifts that all have received from God to promote the good of all humanity. Part Two of the Apostolic Exhortation invites all members of the People of God to exercise the specific vocation contribute to bringing about communion and peace in the Church and in society. “Let us mobilize the spiritual energies and material resources of the whole body which is the Church, convinced that Christ will act through the Holy Spirit in each of her members” (AM 08). This is the subject matter of part two of Africa’s Commitment, which is divided into three chapters.


Chapter one

"The members of the Church" (AM 99 – 131)

In this Chapter, Africa’s Commitment encourages all members of the Family of God, the Church, to be agents and custodians of reconciliation, justice and peace in Africa.“All of you, as members of the Church, should be aware that peace and justice come first from the reconciliation of each human being with himself and with God. Christ himself is the one true ‘Prince of Peace” (AM 99). This is a gift of God which invites everyone to convert, to become just: Bishops; Priests; Missionaries; Permanent deacons; Consecrated persons; Seminarians; Catechists and Lay people.

a. The Bishops (AM 100-107): Addressing all the Bishops in Africa, Africae Munus exhorts them to continue fulfilling their apostolic mission as shepherds of the People of God. Bishops are called to live a life of virtue and holiness from which is derived the moral right and the authority with which they guide their particular Churches (AM 100). They remain in communion with Peter's Successor, with their priests and the Christian faithful. This is the basis for fighting the seeds of division, the temptation of nationalism, and the absolutisation of African culture, thus, to follow the demands of Christ. As good pastors, bishops have the duty to bring the Good News to the faithful through appropriate catechesis, dedicating themselves to the education of the laity, also in the fields of politics and the economy. Dioceses must "become models in the conduct of personnel, in transparency and good financial management" (AM 104). In order to consolidate ecclesial communion and to promote pastoral solidarity, bishops are called to collaborate with national, regional and continental episcopal conferences.

b. Priests (AM 108-112): The priests are the indispensable collaborators of bishops in carrying forward the work of evangelisation. They are called to live holy and peaceful lives, to overcome tribal and racial barriers and to touch the hearts of everyone (AM 108). Obedient to their diocesan bishop, they should offer the witness of an exemplary life lived in celibacy and detachment from material things. They should remain faithful to their mission as pastors following God's heart, without falling into the temptation of becoming political leaders or social workers. “Strive first for the kingdom of God and its righteousness and all these things will be given to you as well” Mt 6:33).

c. The Missionaries (AM 113-114): Africa’s Commitment expresses great praise for the apostolic zeal of many holy and generous missionaries who brought the light of Christ into Africa. “The missionaries who came to Africa built churches, schools and dispensaries, … but above all they built up the Body of Christ and enriched the Lord’s dwelling place” (AM 113). Their commitment to the Gospel was at times shown in a heroic manner, even at the cost of their lives. This led to the birth of numerous African saints as models from whom to draw inspiration (AM 113). The bishops in Africa are encouraged "to recognize among servants of the Gospel in Africa those who could be canonized according to the norms of the Church, not only in order to increase the number of African saints, but also to obtain new intercessors in heaven" (AM 114).

d. The Permanent Deacons (AM 115-116): The Apostolic Exhortation underscores the importance of the ecclesial service of permanent deacons as fathers to their own families and to the faithful among whom they undertake their pastoral service. Pope Benedict XVI addressed them in a personal manner saying, “I ask them [deacons] affectionately to continue offering what Christ teaches us in the gospel, moral strength in respect for values, honesty, truthfulness, the joy of adding one’s stone to the building of Church and society, the protection of nature, a sense of the common good” (AM 115).

e. The Consecrated Men and Women (AM 117-120): Many Consecrated persons have given their lives to the work of evangelisation in Africa. They merit particular attention for the witness they give of lives entirely entrusted to God and dedicated to the service of others, especially in the vast field of pastoral work in educational and healthcare institutions. “Dear consecrated persons, may you continue to live your charism with truly apostolic zeal in the different fields indicated by your founders or foundresses” (Am 118).


f. The Seminarians (AM 121-124): Africa’s Commitment gives particular attention to seminarians. Seminarians are called to ready themselves for the priesthood, both theologically and spiritually, in an atmosphere that favours their psychological and human development. The fruitfulness of their future ministry will greatly depend on their relationship with Christ, on the quality of their prayer life, and on the human, spiritual and moral values they assimilate during the period of formation. “May all seminarians become men of God who seek and practice ‘righteousness, godliness, faith, love steadfastness, gentleness”(1 Tim 6:11; cfr. AM 121).  

g. The Catechists (AM 125-127): The Apostolic Exhortation lays great emphasis on the contribution catechists make to the work of evangelisation and highlights the importance of their on-going formation in order that they might contribute better to the spread of the Gospel of Jesus among those who do not yet know it. Like permanent deacons, catechists and their families are invited to be exemplary models of Christian life. Pope Benedict XVI says,“Dear catechists, remember that for many communities you are the first embodiment of the zealous disciple and model of Christian life” (AM 127). Therefore, proper formation must be granted to them so that they are well equipped to give witness to the message of Christ and be able to build the Body of Christ, the Church.

h. The Lay People (AM 128-131): The Lay people, who are on the frontiers of evangelisation, are witnesses of Christ and have the mandate to cause the Church to be present in the world. "Lay men and women are called, above all, to holiness, a holiness which is to be lived in the world" (AM 129). They demonstrate that work, before being a means to make a profit, is an opportunity for self-realisation and of service to others. These people are called to activity in the political, economic, cultural and social fields. They“must be equipped with a good knowledge of the Social Doctrine of the Church, which can provide them with principles for acting in conformity with the Gospel”(AM128). Africae Munus appeals for the formation of the lay people so that in the exercise of their professionalism, they may be good witnesses as “salt of the earth” and “light of the world”.

Chapter Two

"Major areas of the apostolate"

Jesus Christ, through the outpouring of the Holy Spirit, has endowed all the members of the Church, the Family of God, with gifts which enable them to carry out its mission: ‘Go to the whole world and proclaim the Good News’. It is the Holy Spirit who inspires, directs and brings to completion the work of unifying all peoples and reconciling them with God (AM 132).

The Church, which is a visible sign and manifestation of God’s communion with humanity, is formed and empowered by the Holy Spirit to become truly “the salt of the earth” and “the light of the world” (Mt 5:13-14). At all levels of the Church’s life [‘in the family, in movements and association, in Small Christian Communities, in parishes and dioceses and in the universal Church’],the Church must never lose sight of what is at the core of its mission, “living the gift of reconciliation offered by Christ who is our peace” (AM 133). To fulfil this mandate, Africa’s Commitment proposes here the Church’s major areas of apostolate or ministry.

a. The Ministry of the Church in the World of Education (AM 134-138): Africa’s Commitment looks at pastoral ministry in "The world of education" as one of the apostolates that can contribute to the promotion of reconciliation, justice and peace. It is imperative to emphasise the vital importance of Catholic schools as "a precious resource for learning from childhood how to create bonds of peace and harmony in society, since they train children in the African values that are taken up by those of the Gospel" (AM 134).

Catholic universities and Catholic academic institutions have an important role in the search for that Truth which surpasses human measure, brings peace among people and reconciles society. “Only a truth capable of transcending human standards of measure, conditioned by their own limitations, brings peace to individuals and reconciliation to societies” (AM 135).

Catholic education must not only help African society to achieve a better understanding of current challenges, but also to face them in the light of the Gospel. While maintaining their Catholic identity, and in conformity with the Social Doctrine of the Church, they contribute to the development of African theology and foster inculturation, giving the Church a chance to be present and to act in the field of cultural change (cf. AM 136).

b. The Ministry of the Church in the World of Health (AM 139-141): The other apostolate Africa’s Commitment considers very important in the life of the Church is "The world of health care". Inspired by the healing ministry of Jesus Christ, with her healthcare institutions, the Church continues to heal the sick, in each of whom she sees a suffering limb of the Body of Christ. It is Jesus who gave his disciples the same authority, “to heal every disease and every infirmity” (Mt 10:1; 14:35; Mk 1:32).

Faithful to this mandate, the Church combats disease, illness and the great pandemics in accordance with the ethical teachings about respect for human life from his conception to its natural end. Through proper and transparent management of funds and institutions, it is important to increase "the number of smaller dispensaries which provide local care and emergency aid", so as to serve the good of the sick (AM 141).


We must thank all individuals and institutions, especially those of consecrated life, for their commitment in the fields of education and healthcare, encouraging them to intensify their efforts despite the many difficulties and challenges.

c. The Ministry of the Church in the world of Information Technology and Communication (AM 142-146): Africa’s Commitment emphasises that “the world of Information Technology and Communications” are important tools for evangelisation and "for educating the African peoples to reconciliation in truth, and the promotion of justice and peace" (AM 145). The Church must seek a greater media presence, in the knowledge that "the new information technologies are capable of being powerful instruments for unity and peace, but also for destruction and division"(AM 143). It is to be hoped that better use will be made of Catholic mass media, also through greater coordination with existing structures, for a more widespread promotion of peace, justice and reconciliation in Africa.


Chapter three

"Stand up, take your mat and walk!' (Jn 5, 8)"

In this chapter Pope Benedict XVI begins by referring to the healing of the sick man at the pool of Bethzatha (Jn 5:3-9). He explains that "”what Africaneed most is neither dold nor silver; she wants to stand up, like the man at the pool of Bethzatha; she wants to have confidence in herself and in her dignity as a people loved by her God” (AM 149). It is this encounter with Jesus which the Church in Africa must offer to bruised and wounded hearts yearning for reconciliation, justice and peace.

1. Some practical guidelines to include in the process of implementation.

a. The Word of God (AM 150-151): The Church has the mandate to offer the torn and wounded hearts of Africa the announcement of the Word of God which heals, liberates and reconciles. The Apostolic Exhortation proposes the following:

- Encouraging all Christians at all to promote the spirituality of reading the Word of God and meditating on it (lectio divina).

- Biblical Apostolate to be promoted at each Christian community, in the family and in the ecclesial movements.

- To encourage and promote Bible sharing in groups, Small Christian Communities or other levels of Church life. This will help to generate fraternal communion among the members of the Church and with the world around them.

- To help and guide all Christians to study and understand the Scriptures more deeply so that they are challenge to apply some of the values to their day to day life.

b. The Sacrament of the Eucharist (AM 152-154): Africa’s Commitment emphasises that The Eucharist is the real expression of this communion where the bond of fraternity and reconciliation of people from diverse origins, cultures, races and ethnic group is strengthened. The following points are emphasised for our pastoral benefit:

- The most effective means for building a reconciled, just and peaceful society is a life of profound communion with God and with others.

- The Eucharist makes communion with God real when “the table of the Lord” gathers together men and women of different origins, cultures, races language and ethnic groups.

- All are encouraged to participate at the celebration of the Eucharist, which must be celebrated with dignity and meaning that it carries as memorial of the sacrifice of Christ, through whom we are united as one Family of God.

- Eucharistic adoration is encouraged in all communities for a greater appreciation of this mystery.

- Celebration of Eucharistic Congress at continental level is encouraged so that the Church is able to testify to the fundamental values of communion in every African society.

- The celebration of the Eucharist and sacramental communion must find continuity in the day to day life of Christian and also be able to challenge every Christian conscience. As manifestation of Christ’s love, the Eucharist, “would bolster the effort of Christians to testify to the fundamental values of communion in every African society”(AM 153).

c. The Sacrament of Reconciliation (AM 155-158): The Sacrament of Reconciliation heals wounds and cures afflicted hearts. It renews the broken ties between man and God and restores the bonds of society. It is with this in mind that Africa’s Commitmentproposal the following to answer to the pastoral need of the Church:

- The faithful must be helped to appreciate the Sacrament of Reconciliation and be encouraged to restore to its true place in their personal lives and in the community where they live.
- In places where priests are not present regularly, a non-sacramental form of penance of penitential service can be considered. In this way, they too share in the penitential journey as they prepare for fruitful reception of the sacrament with a priest.


- Priests, as ministers of the sacrament, must be the first to experience this sacrament of Penance in their own lives and be available for its celebration.

- Pope Benedict XVI proposes that "each country celebrate yearly 'a day or week of reconciliation, particularly during Advent or Lent'. SECAM will be able to help bring this about and, in accord with the Holy See, promote a continent-wide Year of Reconciliation to beg of God special forgiveness for all the evils and injuries mutually inflicted in Africa, and for the reconciliation of persons and groups who have been hurt in the Church and in the whole of society" (AM 157).
2. Increasing Commitment to a “New Evangelization” (AM 159-170)
Africa’s Commitment challenges the Church in Africa to show increasing commitment to a “New Evangelisation” [the missio ad gentes]“so that the features of the African continent will increasingly be modelled on the ever timely teaching of Christ, the true ‘light of the world’ and the authentic‘salt of the earth” (AM 159). This mission of the Church to bringing the Good News of Jesus Christ to those who do not know Him and to those who fail to practice the Christian faith must include the following:
- The Holy Spirit is the principal agent of the ‘New Evangelisation’ and in this way it will indeed be the proclamation of the person of Jesus Christ, the redeemer of all humankind.
- Guided by the grace of the Holy Spirit, Christians are called to follow "the path of holiness, and thus increasingly become apostles of reconciliation, justice and peace" (AM 171).
- The need to consider the diverse situations of each country and people to which mission of the Church is taking place.
- New Evangelisation should aim at a deeper formation in faith “to discover the true face of Jesus, the incarnate Word of God.
- All Christians (clergy and laity) are encouraged to rediscover the centrality of the Scriptures in their lives,“ignorance of the Scriptures is ignorance of Christ”.
- All Christians have a role to play in this mission of evangelisation so that they are able to bring Christ to every place on the continent, and to all areas of personal, family and social life.
- New evangelisation in Africa must have as its motivation unreserved service to reconciliation, justice and peace.“God will bless reconciled hearts with the gift of peace, and the reconciled faithful will become builders of peace and promoters of justice” (AM 169).
- New evangelisation must discover a new ardour, the ardour of the many saints and martyrs, confessors and virgins of the African continent.
- New evangelisation must use the modern methods that are available today in order to effectively disseminate the Good News of salvation.

- New evangelisation "needs to integrate the intellectual dimension of the faith into the living experience of the encounter with Jesus Christ present and at work in the ecclesial community" (AM 165).
- By sending out her priests and consecrated persons, the Church in Africa is also called to contribute to the new evangelisation in secularised countries of ancient Christian tradition which, in the past, produced many missionaries.
In its Conclusion the Post-Synodal Apostolic Exhortation invites Christians and the entire continent to take hope: "'Take heart; rise, He is calling' (Mk 10, 49)". These words of the Lord Jesus are echoed in the Holy Father's Exhortation: "Get up, Church in Africa" (AM 173).
This hope is rooted in the love of the One Triune God: Father, Son and Holy Spirit, source of reconciliation, justice and peace. Giving assurances of the concern and interest of the entire Catholic Church, the Supreme Pontiff entrusts the task of evangelising the continent of Africa to the intercession of the Blessed Virgin Mary, Our Lady of Africa, to St. Joseph and to all saints venerated in Africa. Praying that "the miracle of Pentecost may spread throughout the continent of Africa, and everyone may become ever more an apostle of reconciliation, justice and peace" (AM 176), he says: "May the Catholic Church in Africa always be one of the spiritual lungs of humanity, and become daily an ever greater blessing for the noble African continent and for the entire world" (AM 177).

END



Subscribe to: Posts (Atom)