Formation – Page 33 – Comboni Lay Missionaries

New commitment of the Comboni Lay Missionaries of the DRC

20 October, 2020 by Alberto de la Portilla

Since April 2018, this is the third time that the Comboni Lay Missionaries of Congo commit themselves to the mission ad gentes and ad vitam in the international movement of the Comboni Lay Missionaries.

There are six new members (6): Flory SEZABO, Paulin KUVULA, Guy SINYEMBO KALENGE, Fabienne EKENGE ALENGO, Christian NSONA and Cécile WAMBA, who have freely and voluntarily decided to commit themselves before God and the Christian assembly this Sunday 11 October 2020 in the parish of St. John Paul II of the Comboni Missionaries.

“You too go into my vineyard” (Mt. 20:3-4). “The lay faithful are also personally called by the Lord, from whom they receive a mission for the Church and for the world”.

All lay people are missionaries in virtue of their baptism, referring to the words by which Jesus Christ, Crucified and Risen, before ascending to heaven, entrusted to the Apostles the missionary mandate: “Go, therefore, from all nations, make disciples, baptizing in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you”, in fact, it does not cease to resound, as a universal call and an ardent appeal.

As the Comboni laity grows over time, the province proceeded, for the third time, to the definitive consecration of 6 members and this, during the Eucharistic celebration presided over by its Chaplain, Fr. Célestin NGORE GALI, mccj and animated by the Choir afriquespoir des Laïcs Missionaires Comboniens, on 11 October 2020.

After pronouncing the formula of commitment before the altar, the chaplain imposed the cross on them, a sign of the following of Christ. Jesus died crucified, nailed to a cross. For Christians, the cross is the symbol of Christ’s death and resurrection. For Comboni too, suffering was represented by the cross: “We will have to tire, sweat, die; but the thought that we sweat and die for the love of Jesus Christ and the salvation of the most abandoned souls in the world is too sweet to make us turn away from this great enterprise”. It is the sign of salvation that God offers to all mankind. And the Writings of Comboni, a sign of his definitive belonging to the Comboni family.

As a driving force in mission promotion, after having organized its second provincial assembly in December 2019, the province is working to hold its 20^th Congress next November 2020, together with the other Cenacles of Prayer and Missionary Spirituality.

In summary, the activities of participation for the creation and promotion of Cenacles of Missionary Prayer (MSC) and similar are developing normally. In addition to the realization of the Mission Ad Gentes, therefore, we inform that there are two members, one of whom had just completed his mission in the Central African Republic and the other is doing it locally in an orphanage.

CLM DRC

Communication Officer : Gabriel MANIMA MPELA

Domund (World Mission Sunday) 2020

17 October, 2020 by Alberto de la Portilla

This Sunday, October 18, the Church celebrates Domund, the world mission Sunday; a day to keep the missionaries present more than ever, those people who, from their vocation, gave a “Yes” entrusted to God to leave their homes and go to very unknown places; places that have ended up becoming their homes, communities that have welcomed them to share life from faith in the Good Father and fraternity as sisters and brothers, because of our condition as Sons and Daughters of God.

It is a good time to pray intensely for them, to remember, to be questioned by their life testimonies and to support their missions and projects.

Because as baptized we all feel called to go out and share with what we are the Good News of God’s Love.

Come on sister!, Come on brother!, the mission awaits you, and it begins deep within you, to leave you overflowing.

Here I am, Lord, send me.

Ministeriality: an approach based on the semantic riches of biblical texts

6 October, 2020 by Alberto de la Portilla

Introduction

This article is intended to be a simple and brief contribution to the process of reflection and sharing on the theme of ministeriality in Biblical texts. Given that the abstract noun “ministeriality” is not to be found in Sacred Scripture, our approach will be based on the semantic plurality of the term “minister”. It is important at this point to emphasise that our text does not include all the Biblical terms equivalent to “minister”, or to study the so-called Biblical ministries such as those of priests, kings, prophets, apostles, evangelists, pastors or doctors. We will limit ourselves, therefore, to taking up some theological-linguistic elements associated with the terms and afterwards share, by way of conclusion, a brief reflection and some questions in view of possible further study of the theme.

1. A general outline of Biblical terms equivalent to “minister!

1.1 In the Old Testament

1.1.1 MESHARET

The root of this Hebrew word signified any form of service. In the context of our theme: the service of Joshua to Moses in Ex 24,13; 33,11, Nb 11,28 and Jos 1,1. In these texts, MESHARET means minister, a direct helper, a disciple. In fact, Moses would bring Joshua to his encounters with God on the mountain and in the tent. The ministry of Joshua consisted in helping Moses to understand the message of God and then transmit it to the people. Interestingly, these texts show that being a minister is a stage in the preparation to be a guide, or a true discipleship. Therefore, MESHARET goes back to the theme of the disciple-master relationship, of being able to learn in order to continue a mission or a ministry. From this perspective, the concept of MESHARET gives us to understand that, in the disciple-master relationship, the disciple learns not only from the master but from reality. In other words, reality becomes the master. This shows that the minister is a disciple both of the Lord and of reality.

1.1.2 EBED

Another term used in the Old Testament to signify ministry is EBED. This term indicates not only the common service of any person working under a master, as in the case of Naaman (2 K 5, 6), but also subordination to divine plans as in the case of the servant of God (EBED ADONAI or EBED HA–ELOHIM) in Is 42, 1-4; 49, 1-6; 50, 4-9; 52, 13-15; 53, 1-12. Even though exegetes do not all agree on the historic identity of the EBED ADONAI, the texts clearly show submission to the plans of God and the condition for realising the mission received.

1.2In the New Testament

In the case of the New Testament )NT), the following terms merit discussion:

1.2.1 PAIS/DOULOS

In ordinary language, PAIS means ‘child’. In Mt 12, 18, however, the Greek version of Is 42,1 is used in which the term PAIS is translated with the Hebrew meaning of EBED (servant), to show that Jesus is the Servant of God. With the same intuition, after Pentecost, under the Jerusalem portico, Peter declares for the first time that Jesus is the Servant of God (Ac 3,13). In effect, Peter was so moved by the image of Jesus-Servant that this became the reference point of his first preaching, after Pentecost. In this way, he presents the image of Jesus-Servant as the paradigm of any service whatever in the nascent Church. Textual proof of this is to be found in the semantic transposition made in the NT of the terms PAIS (child, servant) and DOULOS (slave, servant). Here we must be careful: addressing the apostles in Jn 15,15, Jesus qualifies his relationship with them as one of friendship and not of service or slavery. Furthermore, the term DOULOS (servant) continues to characterise the mission of the disciples. Jesus recommends that interpersonal relations be marked by the attitudes and sentiments of a servant and that they must be adopted by anyone who wishes to be great in the Kingdom of Heaven (Mt 20,27; Mk 10,44). It is also worth noting that DOULOS is the title with which Paul presents himself to his communities (Rm 1,1; 2 Cor 4,5; Gal 1,10; Ep 6,6; Ph 1,1; Tt 1,1). Some Christians are called servants (DOULOI) in Col 4,12; 2 Tm 2,14; Jm 1,1. Peter, Jude and the whole Church are DOULOI of Christ according to 2 P 1,1; Jude 1,1; Ac 1,1. We may then see that the terms PAIS and DOULOS become synonymous and Jesus-Servant becomes the unique paradigm in the exercise of ministries.

1.2.2 LEITOURGOS

Three meanings of this term merit particular attention:

indicates public servants and administrators who are called servants of God for the zeal with which they carry out their duties (Rm 13,6). The Christian must be submissive to them and pray for them that they may live tranquil, peaceful, pious and honest lives (2 Tm 2,2).

The one who announces the Gospel of Jesus Christ to those who do not know Him, so that they may become an offering pleasing to Him, is also called LEITOURGOS (Rm 15,16).
The term is also applied to Jesus to indicate his ministry as mediator between God and humankind (Heb 8,2). It is also interesting that, in the NT, by this term, the ministry of the public servant is seen as equal to that of the evangeliser because both, inspired by Jesus the Mediator, serve the same God. As we have just seen, being inspired by Jesus the Mediator means assuming and performing, within and outside the Church, the priestly dimension of the ministries. All the ministries, without exception, are clothed in a priestly dimension or, in other words, the mediation between the Creator and creation.

1.2.3 HYPĒRETES

As regards the term HYPĒRETES, we find it means only “minister of the Word” (Lk 1,2; Ac 26,16). In these texts, the experience of Christ is seen as a necessary condition for the exercise of the ministry. We need only see that the “servants of the Word”, mentioned in Lk 1,2, are eyewitnesses. Saul, in Ac 26,16, is constituted servant and witness of what he had just seen and of what the Lord still had to show him. From these passages, the idea emerges that ministries are born of the experience of Christ and take nourishment from it.

1.2.4 DIAKONOS

The term is widely used in the NT, but in different contexts and with different meanings. Fundamentally, we do well to examine the following: DIAKONOS is the person who receives the mission to serve the Church. Stephen and his friends are deacons since they carry out the charitable works of the community (Ac 6,1-6); Paul and Apollos, however much they work tirelessly in evangelisation, prefer to be considered simply deacons (DIAKONOI) of the Church (1 Cor 3,5-15); Tychicus (Ep 6,21), Epaphras (Col 1,7) and Timothy (1 Tt 3,2) are DIAKONOI since they collaborate more directly in evangelisation. Even Jesus Christ is a DIAKONOS since he did not come to be served but to serve and give his life as a ransom for many (Mt 28,28; Mk 10,45; Rm 15,8). Assistance to the neediest is considered not only a DIAKONIA (ministry, service) but a necessary condition to have a place in the Kingdom of Heaven (Mt 25,31-46). In particular, it is of help to highlight the texts on the inferiority of the DIAKONOS: Lk 12,37 22,26-27. The DIAKONOS is inferior to God and the people entrusted to him. In effect, it seems that this was an important characteristic of ministries in the first Christian communities.

1.2.5 OIKONOMOS

The OIKONOMOS is the administrator who looks after the property of his master. It must be noted that, in the Pauline and Petrine traditions, all Christians are called OIKONOMOI since they administer the graces of God (1 Cor 4,1-2; 1 Pt 4,10). The symbolism of the administrator of the house is indeed striking as it insists on the duty of every Christian to have a ministry. In this way, the ministers are seen as a way of administering the OIKOS (dwelling, house) of God (1 Cor 3,5-9).

2. Reflection

The semantic riches which we have already mentioned are not to be seen as mere linguistic research, for its own sake, of Biblical authors but as clear proof of the diversity of ministerial experiences among the people of Israel and the first Christian communities. In the same way, these semantic riches serve as a foundation and inspiration for the continual contextualisation of ministries.

2.1 A diversity of ministerial experiences

From what we have said above, it is clear that the various experiences of ministeriality recorded in the sacred texts are of interest to hagiographers to present, through them, a God who raises up ministries at the service of His house. We bear in mind that, in the NT, house of God (OIKOS TOU THEOU) indicates, strictly speaking, the Church of Christ (1 Tm 3,15; Heb 3,6) and, in a broader sense, the entire universe (At 7,44-50). The inherent complexity of the concepts shows the importance of deepening not only the meaning of the expression “house of God”, but also the ministries required for its integral administration. The house of God is so complex that it is not possible to administer it without a vast range of ministries. It is urgent, therefore, to stimulate the birth of new ministries within and outside the Church. In this sense, the Comboni Missionaries are called to animate this process that today, more than ever, seems to be a conditio sine qua non for the evangelisation of the contemporary world.

2.2 Contextualisation of ministries

The various experiences of ministeriality in the Bible are accompanied by a process contextualisation, making ministries fit for a given context. For Comboni Missionaries, contextualisation brings with it two intrinsically interdependent processes: the process ad intra and the process ad extra. Ad intra because it requires a re-think of ministries and missionary commitments in light of the internal situation of the Institute (number of confreres, academic formation, vocational geographics, the financial situation, etc.). Ad extra because it challenges us to identify, in the context in which we work, people, means and methods to promote, with and through these, new ministries or the actualisation of those already in existence. Both processes require realism, courage and optimism. It is to be noted that, in the process of the contextualisation of ministries, assumed either individually or as a group, the contextualised reading of Sacred Scripture plays an irreplaceable role. For this reason, it is fundamental to re-learn the Bible, starting from the context of the contemporary listener. Only in this way will it be possible to discover the ministries more suitable for each situation.

3. Study questions

a) In what does the “inferiority of the minister” consist, as applied to Comboni missionaries?

b) Do we see the need for new ministries in the Church and Institute today? Which ones?

c) The house of God is immense and complex. How is it to be administered integrally?

d) Have we succeeded in contextualising the Comboni charism and the ministries associated with it?

e) Have we succeeded in contextualising our hermeneutics of Biblical texts, for the purpose of arousing ministries fit for the situation? What difficulties did we find?

Recommended Bibliography

COLLINS, J.N. (2014). Diakonia Studies: Critical Issues in Ministry. Oxford: Oxford University Press.

COMISSÃO Teológica Internacional. (2002). Da Diaconia de Cristo à Diaconia dos Apóstolos.

GUIJARRO, S. (2017). La Aportación del Análisis Contextual a la Exégesis de los Textos Bíblicos. Cuestiones Teológicas, 44 (102), 283-300.

KING, N. (2019). Ministry in the New Testament. New Blackfriars, 100 (1086), 155-164.

MĂCELARU, M.V. (2011). Discipleship in the Old Testament and Its Context: A Phenomenological Approach. Pleroma, 13 (2), 11-22.

Fr. José Joaquim L. Pedro, mccj

Book: We are mission

14 September, 2020 by Alberto de la Portilla

“Creation itself awaits with eager expectation the Revelation of the Children of God” (Rom 8, 19).

Dear members of the comboni family in the name of our Lord Jesus, we greet you warmly!

As you remember well, about two years ago, the first volume was published, entitled: “Be the change you want to see in the world“, where were collected the ideas which animate us and guide us in a particular way within the paths inherent to JPIC. These paths, in turn, were also made possible by the meetings of the World Social Forums (FSM) and the Forums organized as Comboni Family in conjunction with the FSM. In 150 years of History and Life, our Institutes have been enriched by a great ministerial experience thanks mainly to the dedication of many missionaries of our comboni family who have interpreted with creativity and apostolic passion the specificity of our Charism.

This second volume entitled: “We are mission: witnesses of social ministry in the Comboni family“, presents a significant range of concrete ministerial experiences, chosen among many others. Our desire is that sharing them will help us to value what we already do, thanks to the Gift of the Holy Spirit and our personal and community responses. In addition, this plurality of shared experiences helps us to appreciate the different Comboni ministerial actions that complement and enrich each other, revealing the richness of the Charism in a growing dynamism.

We ask our Provincial Superiors to take care in distributing printed copies to all communities and also the digital copy translated in four languages, so that all and everyone can enjoy the work done together and in collaboration with more than 40 Comboni missionaries.

We thank the members of the Commission on Social Ministry of the Comboni Family who worked with passion and expertise for the publication of this second volume and also facilitated the work of mapping of our Comboni initiatives on social ministry around the world. In December 2020, Covid-19 permitting, will be held the Forum on Social Ministeriality in Rome.

These initiatives and activities are part of a great journey of synergy and collaboration of the members of the Commission and of many confreres and sisters, who will surely bring enthusiasm and openness to newness to which the Lord is guiding us. All this requires, however, on the part of the whole Comboni Family a great opening of heart, mind, creativity, and commitment that we entrust to the intercession of our great founder San Daniele Comboni.

Mary, Woman of the Gospel teach us to announce your Son Jesus in our ministerial commitment!

Sr. Luigia Coccia, smc Fr. Tesfaye Tadesse, mccj

You can download the book following this link

Meeting amid an ongoing pandemic

9 September, 2020 by Alberto de la Portilla

When we last met in March this year, none of us thought we would not be in a position to meet over the next six months. We had made plans to meet again within the same month, and induct some potential new members from Kariobangi in Nairobi and Nyeri. As CLM-Kenya, we were excited to go over possible charity activities that we would be a part of. However, not only were our plans derailed with the onset of the corona virus pandemic in Kenya, so was our formation. We also knew we were not the only ones, so many more countries had been affected, some more than others. Still, we tried conducting our meetings online hoping for a day that we would finally meet again.

The departure of Fr. Claudio, MCCJ from Kenya back to Italy came as bitter sweet news to us. He has been very instrumental in our formation from the very beginning of the group’s formation. How could he leave without us celebrating him and bidding him farewell with our physical presence? We therefore decided to meet on the 29th August not only to wish him well as he prepared to leave our beloved country after serving for many years, but to also meet as a group to plan out our future.

During the meeting, we strived to adhere to the safety guidelines issued by our government as we shared our experiences over the last six months. The pandemic had certainly affected each and every one of us. But all in all, we were grateful that by the grace of God we had been able to move forward. What a joy it was to see each other again face to face. For a moment, we all forgot the fears and challenges brought about by the pandemic.

In the short amount of time we had, we were able to discuss matters pertaining to the group such as financial aspects, our honey project, online presence and future plans on how our formation would progress. The missionary zeal within the group has not faded in the least. In fact, the challenges faced seem to ignite a deeper desire to serve the Lord as missionaries in our country and beyond. We plan on continuing our formation classes, albeit for a single day in a month, so as to try and make up for the time lost. We keep hoping for a time when we can resume our usual lengthened formation. In the meantime, we will try to make the best of the chances we get. As Fr. Claudio embarks on another phase of his missionary life, we pray that the Lord blesses and stays with him always.

CLM group in Kenya