The research report team shows in the report how the passing of the trains compromises the communities living on their margins and how the iron dust from the steel mills infiltrates the houses and threatens the health of an entire village.
In it we can see the village of Piquiá de Baixo (from minute 35) where our Comboni family closely accompanies this reality and the struggle for a resettlement in the neighborhood of Piquiá de la Conquista.
We leave this second video (in Portuguese) from the Justice of the Roads channel of JnT*
* Justiça nos Trilhos works to strengthen communities in the Carajás Corridor in North Eastern Amazonian Brazil and denounce violations of human and environmental rights, holding the state and corporations accountable and preventing new human rights violations.
Divided into four chapters, the first episode shows some of the impacts that one of the largest freight trains in the world leaves in the 28 cities and more than 100 towns it passes through. The large research report reveals how the wealth of mining contrasts with the misery and suffering of the residents of the Carajás railroad, how the lack of pedestrian bridges exposes residents to routine accidents at crossings, and how corruption scandals drain the public coffers of municipalities cut off by the CFE.
In this report we can see the reality of the communities affected by the problems of mining in the northeast of Brazil where the Comboni Family accompanies the communities. Our CLM community has been present for more than 25 years.
We leave this video (in Portuguese) from the Justice of the Roads channel of JnT*
* Justiça nos Trilhos works to strengthen communities in the Carajás Corridor in North Eastern Amazonian Brazil and denounce violations of human and environmental rights, holding the state and corporations accountable and preventing new human rights violations.
COMBONI FAMILY COMMISSION ON SOCIAL MINISTERIALITY
TOWARDS THE COMBONI SOCIAL FORUM 2021
ROME (EUR) 3 – 7 JULY 2021
Dear brothers, sisters, secular and lay Combonians! Peace to you!
We have known for some time that you have been waiting for the green light to indicate the names of the representatives of your provinces who were to participate in the Social Ministry Forum. We thank you for your patience and availability.
Unfortunately, in view of the stalemate created by the COVID-19 pandemic, it was not possible to convene the Comboni Social Forum in July 2020 as planned, and even the hypothesis of meeting again in December 2020 has been lost in view of a second wave in recent times. We are sorry once again to have to postpone this important event as a Comboni family, but the situation wisely asks us to reorganize ourselves for better times.
The event is therefore postponed to 3-7 July 2021.
However, in order to enhance this time that will bring us to the Forum in presence, we can animate the Comboni Family and prepare it for the event.
We are focusing on two 2-day webinar events: a first one in December 2020, and another one in March 2021.
FOR PREPARATION:
Circulate the article published in Nigrizia in September 2020 to present the book WE ARE MISSION. The MCCJs will find it directly in the COMBONIAN FAMILY of November 2020. This action is intended to help participants to focus on the work and arrive prepared for the December 2020 event.
DECEMBER 2020:
2-day Webinar, Friday 4th and Saturday 5th December, from 3.00 p.m. TO 5.00 p.m. Rome Time
Contents:
= A change of epoch: the prophetic path of the Church (speaker to be confirmed). The aim is to offer a broader framework for the Comboni Social Forum, in the context of Evangelii Gaudium (EG), Laudato Si (LS), Fratres omnes (FO) Tutti Fratelli.
= The Comboni Social Forum in relation to the prophetic path of the Church (speaker to be confirmed). A theological reflection on the path of the FSC.
Format:
Two 2-hour webinars, including one interaction space (max 30 min). The webinar would be broadcast from Rome, with a following group in attendance. In other places, where possible, participants would be invited to meet and follow the talks together (and then share and reflect together), but the conferences would still be broadcast live to make it possible for anyone to participate. The recording of the conferences can be uploaded on the YouTube channel to make them accessible even to those who cannot connect live.
There should be simultaneous translation into several languages of the two conferences. Guiding questions will emerge from the conferences for group sharing / reflection (individual participants on Zoom can do it in the break out rooms) and a homework assignment in preparation for the March 2021 event.
Homework: in the months between the two events, participants will have the opportunity to deepen their understanding of the issues and put them in dialogue with their ministerial practice. Among the in-depth study tools, we strongly recommend reading the book: We are mission sent to the various provinces and communities via soft copy and also as a book.
MARZO 2021: 2-day Webinar, 5th and 6th March 2021 (Friday and Saturday)
Contents: = Presentation of the social and ministerial mapping of the Comboni family and first data analysis (in relation to the contributions of the December webinar) – group work from the results of the analysis.
= Sharing by working groups (on Zoom, with translation into several languages).
Format: Similar to the December event.
On the first day there would be a conference to be organised, followed by group work. On the second day there would be a sharing of the work of the groups (with simultaneous translation) and the launch of the Comboni Social Forum in July 2021.
Homework: In preparation for the FSC, the selected participants will prepare the presentation of their most regenerative ministerial experience.
July 2021: 5-day in Rome (Curia MCCJ) 3 – 7 LUGLIO 2021
The format of the forum in Rome would remain the one already elaborated by the organizers, with adaptations of the programme that will be carried out in the two events of December 2020 and March 2021. The advantage will be that it will be possible to deepen further and that the participants will arrive much more prepared and involved in the dynamics of the Forum.
Next November 2020 we will give you more details about the first webinar on 4-5 December 2020. We ask you to inform your members from the various provinces and communities so that they can be present on those dates and in those particular 2 hours to actively participate in the event.
On behalf of the Commission of the Comboni Family on Social Ministries, I greet you fraternally and we remain united in prayer in this difficult time but also full of new opportunities. May God accompany us and bless us!
“Stretch forth your hand to the poor” (Sir 7:32). Age-old wisdom has proposed these words as a sacred rule to be followed in life. Today these words remain as timely as ever. They help us fix our gaze on what is essential and overcome the barriers of indifference. Poverty always appears in a variety of guises, and calls for attention to each particular situation. In all of these, we have an opportunity to encounter the Lord Jesus, who has revealed himself as present in the least of his brothers and sisters (cf. Mt 25:40).
1. Let us take up the Old Testament book of Sirach, in which we find the words of a sage who lived some two hundred years before Christ. He sought out the wisdom that makes men and women better and more capable of insight into the affairs of life. He did this at a time of severe testing for the people of Israel, a time of suffering, grief and poverty due to the domination of foreign powers. As a man of great faith, rooted in the traditions of his forebears, his first thought was to turn to God and to beg from him the gift of wisdom. The Lord did not refuse his help.
From the book’s first pages, its author presents his advice concerning many concrete situations in life, one of which is poverty. He insists that even amid hardship we must continue to trust in God: “Do not be alarmed when disaster comes. Cling to him and do not leave him, so that you may be honoured at the end of your days. Whatever happens to you, accept it, and in the uncertainties of your humble state, be patient, since gold is tested in the fire, and chosen men in the furnace of humiliation. Trust him and he will uphold you, follow a straight path and hope in him. You who fear the Lord, wait for his mercy; do not turn aside in case you fall” (2:2-7).
2. In page after page, we discover a precious compendium of advice on how to act in the light of a close relationship with God, creator and lover of creation, just and provident towards all his children. This constant reference to God, however, does not detract from a concrete consideration of mankind. On the contrary, the two are closely connected.
This is clearly demonstrated by the passage from which the theme of this year’s Message is taken (cf. 7:29-36). Prayer to God and solidarity with the poor and suffering are inseparable. In order to perform an act of worship acceptable to the Lord, we have to recognize that each person, even the poorest and most contemptible, is made in the image of God. From this awareness comes the gift of God’s blessing, drawn by the generosity we show to the poor. Time devoted to prayer can never become an alibi for neglecting our neighbour in need. In fact the very opposite is true: the Lord’s blessing descends upon us and prayer attains its goal when accompanied by service to the poor.
3. How timely too, for ourselves, is this ancient teaching! Indeed, the word of God transcends space and time, religions and cultures. Generosity that supports the weak, consoles the afflicted, relieves suffering and restores dignity to those stripped of it, is a condition for a fully human life. The decision to care for the poor, for their many different needs, cannot be conditioned by the time available or by private interests, or by impersonal pastoral or social projects. The power of God’s grace cannot be restrained by the selfish tendency to put ourselves always first.
Keeping our gaze fixed on the poor is difficult, but more necessary than ever if we are to give proper direction to our personal life and the life of society. It is not a matter of fine words but of a concrete commitment inspired by divine charity. Each year, on the World Day of the Poor, I reiterate this basic truth in the life of the Church, for the poor are and always will be with us to help us welcome Christ’s presence into our daily lives (cf. Jn 12:8).
4. Encountering the poor and those in need constantly challenges us and forces us to think. How can we help to eliminate or at least alleviate their marginalization and suffering? How can we help them in their spiritual need? The Christian community is called to be involved in this kind of sharing and to recognize that it cannot be delegated to others. In order to help the poor, we ourselves need to live the experience of evangelical poverty. We cannot feel “alright” when any member of the human family is left behind and in the shadows. The silent cry of so many poor men, women and children should find the people of God at the forefront, always and everywhere, in efforts to give them a voice, to protect and support them in the face of hypocrisy and so many unfulfilled promises, and to invite them to share in the life of the community.
The Church certainly has no comprehensive solutions to propose, but by the grace of Christ she can offer her witness and her gestures of charity. She likewise feels compelled to speak out on behalf of those who lack life’s basic necessities. For the Christian people, to remind everyone of the great value of the common good is a vital commitment, expressed in the effort to ensure that no one whose human dignity is violated in its basic needs will be forgotten.
5. The ability to stretch forth our hand shows that we possess an innate capacity to act in ways that give meaning to life. How many outstretched hands do we see every day! Sadly, it is more and more the case that the frenetic pace of life sucks us into a whirlwind of indifference, to the point that we no longer know how to recognize the good silently being done each day and with great generosity all around us. Only when something happens that upsets the course of our lives do our eyes become capable of seeing the goodness of the saints “next door”, of “those who, living in our midst, reflect God’s presence” (Gaudete et Exsultate, 7), but without fanfare. Bad news fills the pages of newspapers, websites and television screens, to the point that evil seems to reign supreme. But that is not the case. To be sure, malice and violence, abuse and corruption abound, but life is interwoven too with acts of respect and generosity that not only compensate for evil, but inspire us to take an extra step and fill our hearts with hope.
6. A hand held out is a sign; a sign that immediately speaks of closeness, solidarity and love. In these months, when the whole world was prey to a virus that brought pain and death, despair and bewilderment, how many outstretched hands have we seen! The outstretched hands of physicians who cared about each patient and tried to find the right cure. The outstretched hands of nurses who worked overtime, for hours on end, to look after the sick. The outstretched hands of administrators who procured the means to save as many lives as possible. The outstretched hands of pharmacists who at personal risk responded to people’s pressing needs. The outstretched hands of priests whose hearts broke as they offered a blessing. The outstretched hands of volunteers who helped people living on the streets and those with a home yet nothing to eat. The outstretched hands of men and women who worked to provide essential services and security. We could continue to speak of so many other outstretched hands, all of which make up a great litany of good works. Those hands defied contagion and fear in order to offer support and consolation.
7. This pandemic arrived suddenly and caught us unprepared, sparking a powerful sense of bewilderment and helplessness. Yet hands never stopped reaching out to the poor. This has made us all the more aware of the presence of the poor in our midst and their need for help. Structures of charity, works of mercy, cannot be improvised. Constant organization and training is needed, based on the realization of our own need for an outstretched hand.
The present experience has challenged many of our assumptions. We feel poorer and less self-sufficient because we have come to sense our limitations and the restriction of our freedom. The loss of employment, and of opportunities to be close to our loved ones and our regular acquaintances, suddenly opened our eyes to horizons that we had long since taken for granted. Our spiritual and material resources were called into question and we found ourselves experiencing fear. In the silence of our homes, we rediscovered the importance of simplicity and of keeping our eyes fixed on the essentials. We came to realize how much we need a new sense of fraternity, for mutual help and esteem. Now is a good time to recover “the conviction that we need one another, that we have a shared responsibility for others and the world… We have had enough of immorality and the mockery of ethics, goodness, faith and honesty… When the foundations of social life are corroded, what ensues are battles over conflicting interests, new forms of violence and brutality, and obstacles to the growth of a genuine culture of care for the environment” (Laudato Si’, 229). In a word, until we revive our sense of responsibility for our neighbour and for every person, grave economic, financial and political crises will continue.
8. This year’s theme – “Stretch forth your hand to the poor” – is thus a summons to responsibility and commitment as men and women who are part of our one human family. It encourages us to bear the burdens of the weakest, in accord with the words of Saint Paul: “Through love serve one another. For the whole law is fulfilled in one word: ‘You shall love your neighbour as yourself’… Bear one another’s burdens, and so fulfil the law of Christ” (Gal 5:13-14; 6:2). The Apostle teaches that the freedom bestowed through the death and resurrection of Jesus Christ makes us individually responsible for serving others, especially the weakest. This is not an option, but rather a sign of the authenticity of the faith we profess.
Here again, the book of Sirach can help us. It suggests concrete ways to support the most vulnerable and it uses striking images. First, it asks us to sympathize with those who are sorrowing: “Do not fail those who weep” (7:34). The time of pandemic forced us into strict isolation, making it impossible even to see and console friends and acquaintances grieving the loss of their loved ones. The sacred author also says: “Do not shrink from visiting the sick” (7:35). We have been unable to be close to those who suffer, and at the same time we have become more aware of the fragility of our own lives. The word of God allows for no complacency; it constantly impels us to acts of love.
9. At the same time, the command: “Stretch forth your hand to the poor” challenges the attitude of those who prefer to keep their hands in their pockets and to remain unmoved by situations of poverty in which they are often complicit. Indifference and cynicism are their daily food. What a difference from the generous hands we have described! If they stretch out their hands, it is to touch computer keys to transfer sums of money from one part of the world to another, ensuring the wealth of an elite few and the dire poverty of millions and the ruin of entire nations. Some hands are outstretched to accumulate money by the sale of weapons that others, including those of children, use to sow death and poverty. Other hands are outstretched to deal doses of death in dark alleys in order to grow rich and live in luxury and excess, or to quietly pass a bribe for the sake of quick and corrupt gain. Others still, parading a sham respectability, lay down laws which they themselves do not observe.
Amid all these scenarios, “the excluded are still waiting. To sustain a lifestyle which excludes others, or to sustain enthusiasm for that selfish ideal, a globalization of indifference has developed. Almost without being aware of it, we end up being incapable of feeling compassion at the outcry of the poor, weeping for other people’s pain, and feeling a need to help them, as though all this were someone else’s responsibility and not our own” (Evangelii Gaudium, 54). We cannot be happy until these hands that sow death are transformed into instruments of justice and peace for the whole world.
10. “In everything you do, remember your end” (Sir 7:36). These are the final words of this chapter of the book of Sirach. They can be understood in two ways. First, our lives will sooner or later come to an end. Remembering our common destiny can help lead to a life of concern for those poorer than ourselves or lacking the opportunities that were ours. But second, there is also an end or goal towards which each of us is tending. And this means that our lives are a project and a process. The “end” of all our actions can only be love. This is the ultimate goal of our journey, and nothing should distract us from it. This love is one of sharing, dedication and service, born of the realization that we were first loved and awakened to love. We see this in the way children greet their mother’s smile and feel loved simply by virtue of being alive. Even a smile that we can share with the poor is a source of love and a way of spreading love. An outstretched hand, then, can always be enriched by the smile of those who quietly and unassumingly offer to help, inspired only by the joy of living as one of Christ’s disciples.
In this journey of daily encounter with the poor, the Mother of God is ever at our side. More than any other, she is the Mother of the Poor. The Virgin Mary knows well the difficulties and sufferings of the marginalized, for she herself gave birth to the Son of God in a stable. Due to the threat of Herod, she fled to another country with Joseph her spouse and the child Jesus. For several years, the Holy Family lived as refugees. May our prayer to Mary, Mother of the Poor, unite these, her beloved children, with all those who serve them in Christ’s name. And may that prayer enable outstretched hands to become an embrace of shared and rediscovered fraternity.
The Comboni Fathers and Sisters came to be because of the Plan of St Daniel Comboni to regenerate Africa with Africa itself. The Plan was first published in 1864, but was revised ad up-dated by Comboni himself as many as seven times: it was an inspiration from Above, the fruit of the compassionate love of the Good Shepherd for that Africa which Comboni called “The Black Pearl”; and also participation from below, with varied expressions of mission, strategies, the involvement of ecclesial groups, philanthropists, scientists and geographers, to provide personnel and funds to carry it out.
Comboni’s biographers recognise in him certain fundamental characteristics, among which his practical and dynamic foresight and his unshakeable confidence in the regeneration of Africa, despite obstacles, crosses, misunderstandings, criticism and calumnies; proof of this is to be seen in the fact that two Africans, Daniele Sorur Pharim Den (1860-1900) and Fortunata Quascè (1845-1899), both Sudanese and rescued from slavery, in the inclusive vision of the Comboni project, immediately espoused the Plan and, through their ministry, revealed its efficacy.
The first of the two described the true conditions of the Blacks and emphasised that the regeneration of the Africans could come about under two conditions: breaking the yoke of slavery and giving the Africans the same opportunities for education that were being given to all other peoples. The second dedicated all her life to the training and education of African girls, so that, once freed of all slavery, they would, in turn, set in motion processes of regeneration in the very heart of Black Africa.
For more than 150 years, the heirs of Comboni, enlightened from Above, with the same determination and confidence and moved by compassionate love for the poorest and most abandoned, gave form to the dream of regenerating Africa through social ministry, adapting the Plan to times and places under the breath of the Spirit who “renews the face of the earth” (Ps 103,30). Here we have an important patrimony to be known and valued, especially today, so as to oppose the system of neo-liberalism of rapacious predators which concentrates riches in the hands of a few and promotes the throwaway culture, excluding billions of people from a full life.
This is why this year, 2020, the year the Comboni Missionaries have dedicated to ministeriality, the General Administrations of the Comboni Family of consecrated, secular and laypersons, have asked for an ad hoc commission to publish a book containing stories of life lived in social ministry and, at the same time, to expand research by mapping our presences and commitments, involving the communities of the Comboni Family scattered throughout the four continents. It was proposed to:
Elaborate the common criteria, modalities and principles of existing experiences, placing them in the context of an institutional framework.
Evaluate how the various ministerialities have an impact in terms of social transformation on reality and how our ministerial presence may respond to the real demands of the signs of the times.
This work was doubtless very ambitious, but, at the same time limited, in that it is always difficult to enclose in a document all the riches of what is lived. There is also an embarrassment of riches in choosing from among the experiences of 3,500 consecrated, secular and lay men and women who operate according to the Comboni charism, in Africa, in the Americas, in Asia and in Europe.
The book entitled “We are mission. Testimonies of Social Ministeriality in the Comboni Family”, was published in June 2020, in four languages (Italian, English, Spanish and French). The book is the fruit of the collaboration of 61 missionaries who were invited to tell the story of their lived social ministry; two external experts made a sapiential reading of the material, indicating the strong points of ministerial commitment and the knots to be undone for a more effective change to the system.
The narrations and sharing contained in this text help to understand that, though there may be a multiplicity of situations, approaches and initiatives, the social dimension is thehorizontal axis of all ministry, in the sense that every service, understood as a gift from God, by its own intrinsic power, proclaims the liberation of the oppressed, “The year of grace” (Lk 4,18-19) and reveals to the peoples “a new heaven and a new earth” (Rv 21,1) in the original and providential plan of God.
The account of the praxis of social ministeriality, therefore, enriches the reference paradigm of the mission that is ever more incarnated in the complexity of the world of today and attentive to the signs of the times and places, so as to be able to re-announce to all peoples the faith in Jesus Christ, using appropriate languages and modes of presence.
The process under way will be long and gradual but it may avail itself of some themes and suggestions brought out in this and other sharing that will be expressed in the general mapping of the Comboni Family. It is also planned to have a time for recollection, deepening, synthesis, discernment and the re-launching of the Comboni Social Ministry in Rome, in December 2020.
The starting point is not mere emptiness or just theories but events that have been lived and narrated in the daily life of the Comboni mission; they may be summarised as follows:
Seeing: with “penetrating eyes and an open heart” to receive the challenges and opportunities for announcing the Gospel.
Being neighbourly: in the dynamic of a missionary Church that is “going out”, that lives in the peripheries and touches the wounds of the brothers and sisters, taking upon itself the odour of the sheep and the lifestyle of the poor.
Encountering: living and promoting the mystic of encounter. Professing catholicity and shortening the distance between faiths and cultures, by means of dialogue and ecumenism, towards global fraternity.
Regenerate: allowing ourselves to be challenged by reality and making ourselves busy looking for the five loaves and two fish of the little ones, the widow’s mite and water for the purification of the peoples.
Transforming: there is no more time for modifications; it is time for change! It is time to confront the causes that generate inequality between peoples and the throwaway culture.
Celebrating: All that gives consistency to social ministry and configures the men and women disciples to the Paschal Mystery of Christ which supports the faith in the daily life of the mission.
Setting out once again: Under the gaze of the Spirit, there is no longer room for self-glorification or vainglory; all is tested in the flames of the fire that purifies and moves to dare to set out once again, taking unknown pathways and roads since the ways of God are forever more and more.
The ambits of social ministeriality
The heart of social ministeriality is one that listens to the cry of the poor and takes their part so that their expectations may be met and make them capable of transformation; in the Evangelical logic of Our Lord: “Though He was rich, he became poor for your sake, to make you rich out of his poverty” (2 Cor 8,9).
As a Comboni Family, we have always worked in the social dimension: the formation of consciences and the preparation of professional leaders; media and communication; care and attention towards people, health and education; existential and geographical peripheries (e.g. caring for street children, situations of war and conflict, ethnic minorities; trafficking of minors and women; human rights; prisons, pastoralists…); human and pastoral mobility of migrants; protection of creation; liturgy and catechesis.
Perspectives
The process set in motion that places the emphasis on the social dimension of ministeriality cannot and must not be seen as an action that is limited in time. It is a long journey, according to the living tradition of the Church. It must be sustained, nourished and reviewed with the accelerated pace of epochal change, for the purpose of rendering efficacious and creative the missionary and charismatic presence of the Comboni family in the world of today.
Consequently, the social dimension of ministeriality invites us to review the idea of mission. This is an invitation to the Comboni Family to reflect on what it wishes to be and to accomplish for the good of humanity in the construction of the Kingdom of God. The guiding line is always the mission, with these particular characteristics:
The transformation of the system that generates the throwaway culture;
The promotion of the Gospel of care for people, by means of closeness and Samaritan compassion;
Synodality, in involvement and con-participation in all ministries;
Ecological conversion, aware that by protecting the common home, we create dignified life conditions for all, especially the excluded.
This is the reason why the title of the book “We Are Mission”, becomes an appeal for a mission that is lived as communities of regenerated people and Comboni communion between sisters, brothers and laypeople, ever more articulated and interconnected with other groups and associations both ecclesial and lay, as an integral part of the people of God.
This process of change amplifies the Comboni dream of regenerating Africa with Africa in the perspective of the great dream of Pope Francis, expressed in his post-synod Apostolic Exhortation “Querida Amazonia”: a dream of the creation of a new society that includes the “rejected” and a new social pact for the common good. A cultural dream of pluralistic humanity; an ecological dream in which all is interconnected and the commitment to save the earth guarantees a future for all humanity. Finally, it is an ecclesial dream, well symbolised by the image of the “field hospital”, immersed in the life and the reality of the poor and marginalised, that touches the wounds of the brothers and sisters and pours on them the oil of peace and reconciliation. Fernando Zolli and Daniele Moschetti
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