Blog – Page 188 – Comboni Lay Missionaries

Many greetings from Alenga in Uganda

15 April, 2014 by Alberto de la Portilla

Dear friends,
I hope you are all well. Myself I am very fine here. Meanwhile i feel
at home and I am very happy to help the pupils by teaching
computer lessons.
Through help from Germany I got ten laptops. During day time
I am in the classroom and in the evenings I teach the sisters
and the people from the nearby village how to work with a computer.
Every day I am very busy and happy to give the people here
some perspectives for their future.

HAPPY EASTER and many greetings from Alenga in Uganda,
Elena!

We are one big family (Spain)

15 April, 201414 April, 2014 by Alberto de la Portilla

The weekend of the 5th and 6th of April, was held in Madrid the first meeting of all the Comboni Family in Spain: male and female Religious, Secular and Lay people all united around a single Charisma and the figure of S. Daniel Comboni as part of the 150^th anniversary of the Plan for the regeneration of Africa written by Comboni in 1864.

Comboni says in his Writings: In 1864, on 18th September, I was in Rome and while I was attending the beatification of St Marguerite Mary Alacoque in St Peter’s Basilica, the thought of suggesting a new Plan for converting the poor African peoples to Christianity flashed like lightning through my mind. Its individual points came to me from on high as an inspiration. It later obtained the approval of His Holiness Pius IX, who had it submitted to the Sacred Congregation of Propaganda Fide. It was translated into various languages and came out in various editions. On the basis of this Plan, my intention was to organise the Mission among the poor black peoples of Central Africa with greater vitality and coherence. I therefore resolved to found two Institutes in a suitable place in Europe, one for each of the sexes, for the purpose of forming personnel, both male and female missionaries, to run these missions in Central Africa… (E4799)

No doubt, it has been an opportunity to reflect together on the intuitions, ways of been present and living the mission today as Comboni family in the light of the Plan of Comboni; at the same time it has given us the opportunity to strengthen ties among us and grow as a family.

As Comboni Family we are heirs of the great “dream of Comboni” who spared no effort in his work of evangelization of Central Africa. We thank God for the opportunity we had of sharing experiences and for having all being called to the missionary vocation.

Thanks to all those who have made this meeting possible.

CLM Spain

The Plan of Comboni and the ministry

4 April, 2014 by Alberto de la Portilla

An up-to-date reading of the Plan of Comboni – based upon the missionary challenges of today – reveals two prophetic intuitions whose value, with the passing of time, has only grown:

1.“The regeneration of Africa with Africa” (Writings 2753).

Daniel Comboni, due to his experience and that of other great apostles, is convinced that to achieve this “regeneration” there is no other way but to involve the African people as authentic protagonist of their history and builder of their liberation.

2. “… It will find an approving echo, support, favour and help in the hearts of the Catholics of the entire world, clothed and filled as they are by the spirit of that superhuman charity which embraces the immense vastness of the universe and which our divine Saviour came to bring to the earth” (W 2790).

With even greater audacity, Daniel Comboni declares that the realisation of this Plan for the regeneration of Africa requires the unconditional collaboration of all the forces of the Church and civil society, conquering all boundaries, prejudices or mean-spirited arguments.

These pages will be concerned with the latter aspect, the urgency, that is, to unify the commitment of all “Catholics” in favour of a single mission. The term “ministry” (ministerium = diakonía = service) helps us to better render the thought and the praxis of Daniel Comboni. We are aware that, in the Plan, he never uses such a word and that it is a term which is not found in the baroque language nor in the Tridentine theology of his time. By “ministry” we mean the missionary responsibility of all the baptised, without exception, to cause to emerge the Kingdom of love and justice (universal brotherhood) inaugurated by the person and the event of Jesus Christ among us. Daniel Comboni did not simply propose an organisational strategy but a manner of being a mature Church.

Let us go directly to the text of the Plan so as to achieve an understanding of the breadth of its horizons (cf. The final edition dated Verona 1871, S E2741-2791):

A) What theological foundation does Comboni place as the basis for his Plan?

It is a Christological foundation and a martyrial response:

The Catholic looks at Africa “not through the pitiable lens of human interest, but in the pure light of faith,” and there he discovers “an infinite multitude of brothers and sisters who belong to the same family as himself, having one common Father in Heaven…” Then “carried away under the impetus of that love set alight by the divine flame on Calvary hill, which came forth from the side of the Crucified One to embrace the whole human family …” he feels his heart beat faster and “a divine power seems to drive him towards those unknown lands to enclose in his arms and in an embrace of peace and love those unfortunate brothers and sisters of his…” (W 2742).
It is precisely due to the power of this charity welling up from the side of Christ that Daniel Comboni is prepared to “pour out the last drop of our blood” (W 2753) for his poorest and most abandoned brothers and sisters. We may, therefore, say that the motivation behind the entire life of Comboni is the response of a sound faith in the redemption which the Paschal mystery of Christ merited for us and which constitutes the principle of all missionary action. In other words, the “ministry” (missionary service) that Comboni asks for in his Plan is connected to Jesus Christ, the servant par excellence of the Father to carry out his plan of salvation, and to the Church, which is sent to serve humanity so as to continue the merciful mission of her Lord.

B) What vision has Daniel Comboni of the Church that enables him to require such a great commitment from all Catholics without distinction?

It is a challenge which, then as now, seemed almost impossible, especially if one takes into account the discouragement and frustration embedded in many ecclesiastical leaders.

The love which Comboni has for Nigrizia leads him to ask, concretely, for:

The help and cooperation of the Vicariates, Prefectures and Dioceses already established around Africa (W 2763);
The creation of Institutes for African boys and girls in strategic locations around the whole of Africa (S 2764-65);
The religious Orders and the male and female Catholic institutions, approved by the Sacred Congregation of Propaganda Fide, to run these Institutes (W 2767);
The establishment in Europe of small colleges for the African missions to open the way to the apostolate of Africa to all secular (diocesan) clergy of Catholic countries who might be called by God to such a sublime and important mission (W 2769);
The possibility of establishing European women’s religious Institutes in the less unhealthy countries in the interior of Africa, seeing that European women showed greater resistance than missionary men, due to their ability to adapt physically, their temperament and their family and social way of life (W 2780);
To set up for the coordination of this whole project a society composed of intelligent, generous and very active persons, capable of dealing with all the Associations that may provide economic and material means (W 2785) and unite all the forces of Catholicism in favour of Africa (W 2784-88).

The goal which Daniel Comboni wants to reach is that of giving dignity to the entire African population:

Not only to the inhabitants of the African interior, but also to those people who live along the coast and in all the other parts of the great Continent… to the whole African race (W 2755-56);
The young men will be trained as Catechists, Teachers and Artisans – virtuous and capable farmers, doctors, phlebotomists, nurses, pharmacists, carpenters, tailors, bricklayers, cobblers, etc. (W 2773);
The young African women, in turn, will be educated as instructresses, teachers and housewives who must promote the education of women … (W 2774);
From among the catechists, will be chosen a group of individuals distinguished for their holiness and knowledge and who are found to be predisposed to enter the clerical state (local clergy), and these will be directed towards the priesthood (W 2776);
From among the young African women not inclined to the married state, a group will be formed of Virgins of Charity made up of those distinguished for their holiness and the practical knowledge of the catechism, languages and feminine skills (W 2777);
In order to develop the gifts of the most able members of the indigenous clergy and to train them as able and enlightened leaders of the Missions and Christian communities of the interior of Africa, small theological and scientific universities may be established at the most important points around the periphery of the great African Continent (Algeria, Cairo, St. Denis on the island of Reunion, and facing the Atlantic Ocean). With the passing of time, small higher-level training workshops may be founded for the more capable artisans. (W 2782-83).

To sum up, we find in this proposal of Daniel Comboni an ecclesiological vision that is extremely open and inclusive, which comprehends all the ministries (from that of the Pope to that of the most humble catechist or artisan) while seeking to carry on the mission in favour of the most needy. And this is not derived from mere philanthropy or a romantic sense of ingenuous heroism but from the sound motivation that flows from the baptismal event which existentially reveals to us the love of God and makes us brothers and sisters in the same vocation to sanctity and ability. This practical way of creating ministry will find a response only a century later in the post-conciliar theology of the Second Vatican Council.

Even if the aspects which we have indicated deserve more thorough study, available space allows us just to present, in the form of a Decalogue, a series of teachings we may draw from the Plan of Comboni:

1) Daniel Comboni recognises the importance of the ministry of the Pope (with whom he dialogued on various occasions) and of Propaganda Fide. To them he addresses his Plan, showing ecclesial communion.

2) The audacity of his “dreams” derives from his facing up to the situation of suffering and oppression in which his brothers and sisters live. His Plan is the fruit of solidarity within a missionary method of incarnation.

3) Supporting his position there is his capacity to interact with all sorts of people with human and spiritual maturity. Ministry in the Plan presupposes people who are integrated and capable of authentic relationships.

4) We find in the Plan a sort of anthropology that goes beyond its epoch and recognises the full dignity of people.

5) In the Plan there emerges a model of a Church in communion and participation, born of baptismal consecration and of the common vocation to full life in God.

6) In it the laypeople find their full ministerial expression. Not in a pyramid-shaped visualisation but as co-responsible people of God.

7) Women find the space where they can be valued for what they are and as consecrated people. Comboni is a true pioneer in this.

8) The work of evangelisation envisioned by the Plan is inclusive; no human dimension is excluded as all the human dimensions find space in God’s project.

9) The strategic plan of insertion that is proposed in order to render the work possible, without further tragedies, presupposes a praiseworthy concern for planning and evaluation.

10) All of this is included in the mystery of the Cross, aware that it is a matter of knowingly giving one’s life but, above all, of trusting that the works of God are born and grow at the foot of Calvary. And that it is the Holy Spirit who – today, as in the past – guides the mission.

Fr. Rafael González Ponce, mccj

Missionary animation in Meixomil (Portugal)

3 April, 2014 by Alberto de la Portilla

The weekend of 14, 15 and 16 of March the community of life of Porto met in the house of MCCJ in Maia for another occasion of missionary animation in the parish of Meixomil in Paços de Ferreira. The meeting was opened praying in the day when the 183 anniversary of the birth of St. Daniel Comboni was commemorated. Participating in the charisma of this special day, God told us in the daily liturgy: “The Lord has exalted you today to be one people, as he told you, and to keep all his commandments;” Deuteronomy 26, 18. This is how God has called us to another day of consecration to Him, a day where we are happy to be chosen to fulfill His commandments, in order to be God’s people.

Embedded in this environment where we share the joy of the gift of being Comboni Lay Missionaries, we are encouraged to go in search of paths of faith, always having the joy of living in communion with all. We share this with all catechized, the happiness of having in common, with all people of this world, that God loves us so much; we sang happy birthday to Saint Daniel Comboni and challenged the young people preparing for confirmation to participate in the JIM project of the Meixomil Ativo group.

During this weekend, in the same parish, a campaign of fundraising organized by the JIM Meixomil Activo group for the KWE ZO ZO (“Every person is a person”) project was also launched. Thus, during the weekend we gave voice and share with everyone the many challenges of the pygmies who are vetted daily some of the fundamental human rights. We take this opportunity to thank everyone who helped make this weekend possible, the group of JIM Meixomil Ativo, the parish priest, catechists and catechized and the entire parish community, who received us very well.

During this tour, it was always the joy of serving, of being people of God. As God said in the Sunday readings “Leave your country, your family and your father’s household and go to the land I will show you”. Genesis 12:1 is this constant call to go to serve without fear that leads us to spend our time each day to this task, which makes us evangelize and be evangelized. As Pope Francisco says, “Go, without fear, to serve. Following these three words, you will experience that who evangelizes, is evangelized, who conveys the joy of faith, receives more joy. ”

by Paula Sousa

Mourning and Healing

2 April, 2014 by Maggie and Mark Banga

The traditions of mourning the death of a loved one here in Ethiopia are some of the most different to us coming from a western culture. Funerals are significant occasions here that involve the entire community. A white tent pitched alongside a house or the street is a sure sign of a family in mourning. When a person dies, mourners gather at the deceased’s home to comfort the family. The mourning tent will remain up for more than a week and during that time the family is never alone. Friends and relatives (and distant relatives and acquaintances) will come by each day to speak and offer their condolences but mostly to sit in silence with the family. A typical funeral may be attended by thousands of people.

The family is usually a member of a local community group called an Idir. It is a self-help funeral insurance club, and members meet monthly to make decisions about funds. At the committee members’ discretion, funds might also be used for credit or during times of hardship. A typical Idir may be composed of 50 families. Every month each family in the Idir contributes approx 15 birr (1$) to the fund, and if someone in their family dies, a sum of money will be given to the family to help with the costs of the burial and funeral. While the family is grieving, the Idir will also quickly mobilize to make decisions for them and provide the mourning tent, large pots for cooking, utensils, chairs, benches and tables. The Idir’s whole raison d’être is to provide a dignified and proper time of mourning for the family and it does this by lifting the entire weight of funeral logistics and finances from the family.

When visiting the family’s house to mourn, it is amazing that many times no words are said at all. People will come and go, without saying anything or without even directly greeting the mourning family members. Sometimes in life words are insufficient and Ethiopians abide by this truth when it comes to mourning. The important thing is to be present. A few times, my (Mark) whole office has been closed for the entire staff to go mourn. Our whole group (with women wearing black scarves over their heads) would enter the compound or house and sit down in silence on long wooden benches, with seats closest to the mourning family being presented to the elder or highest respected guests. We would sit in silence for maybe half an hour with a piece of bread or roasted barley being served to us. Then after a suitable amount of time, Fr. Sisto, the director of our office and most elder (with appropriate white hair) would stand and say a few words and a prayer for the deceased and the family. Our whole staff would then process out quietly without a word.

Forty days after the death there is another big celebration to mark the end of the main mourning period. Typically during the forty days, family members of the deceased would wear different garments (mostly black) and hairstyles (widows often cutting off their hair). Many times some relatives would come and sleep at the mourning family’s house for the entire 40 days to ensure that they are not alone. A small memorial altar is usually assembled with a photo of the deceased and a burning candle. The 40 day celebration typically involves a memorial mass at the church (for Orthodox and Catholics) followed by a meal at the family’s home. The white tent will be set up again and members of the Idir will come and help with cooking and preparations. In October, the father of one of our closest friends died while I (Maggie) was working in the south and being in the rural countryside I didn’t receive the news until a few days after the funeral. After returning from the South, I really wanted to attend the 40 day celebration to give my support to her and her family.

Our friend lives in Awassa but her family is from the small town of Kebre Mengist about 10 hours away. I stayed at her house here in Awassa the night before our departure so that we could catch the 4am bus together. We arrived two days before the celebration to help with preparations. We walked from the bus station and were in the middle of normal conversation as we entered the family compound when suddenly everyone burst into tears and wails. This was a final outlet to release the residual sadness that still remained. We wailed until one of the elders, an Uncle, simply said, ‘it is enough’ and then we moved on.

The next day at dawn an ox was bought and slaughtered and women began arriving in large numbers with baskets of onions, garlic, tomatoes and carrots tied on their backs. They sat under the shade of the trees, working away at peeling and chopping vegetables or sorting lentils in colourful woven baskets, and chatted as they worked. The full day they prepared stews and injera for the next days’ lunch. I joined in and they let me stir the stew in a massive 200L pot. The work was broken up by coffee ceremonies throughout the day. Incense wafted in the air. People sat and people stayed.

They appreciated that I wanted to be there with them, and I was even given a sleeping place of honour in a bed (..with my friend and her aunt!). Eight other relatives slept all around us on various forms of mats and mattresses on the ground. The mass at the Orthodox Church the next morning was simple and meaningful and hundreds of people came afterwards to share lunch together. For us, we barely left the sleeping room all day. We sat, and people came, and rested, and told stories and shared memories. There was far more talking than during the days immediately after the death, which reveals that the 40 days of intense mourning, letting all the feelings and tears out, has brought a healing that may otherwise not have come without this journey.

– Maggie

Maggie, Mark and Emebet Banga, Comboni Lay Missionaries, Awassa, Ethiopia