Summary of the Results of our Reflection

The theme of our Provincial Assembly 2014 held at Comboni House in Juba (17 – 23 March) was entitled “RE-THINKING MISSION IN SOUTH SUDAN TODAY!” It was an opportunity to reflect together about our mission contextualized in this new country and to share about the booklet RATIO MISSIONIS: “OUR MISSION: EXPERIENCE AND REFLECTION”. Instead of preparing the traditional report of each community about our work in the various missions we presented the results of our personal and communitarian reflections on the booklet. Here are the written reports of eight communities:

1) Juba

2) Leer

3) Lomin

4) Mapuordit

5) Old Fangak

6) Tali

7) Wau

8) Yirol

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Juba CommunityWe had just two meetings: one several months ago when Fr. Joe was still around. The last one was held on February 15, 2014. Present were: Bros. Bepo, Hans Eigner and Bernard and Fr. Guido. We report the sharing that took place in this second meeting.

1. We reflected and shared on the conclusions of the booklet Ratio Missionis, pp. 72-85 in the light of our experience here in South Sudan. South Sudan is still a “traditional” Comboni mission situation. Here mission is difficult and demanding. Only confreres, who are humanly mature and spiritually solid, can resist.

2. The model of Church, which the document in the light of Comboni charism suggests, is the “Messanger of the Gospel”, focussing on:

a) qualifying our proclamation of the Gospel b) caring for the quality of people’s answer in faithc) promoting Small Christian Communitiesd) the process of inculturatione) dialogue with other religions

3. The aspects of the mystery of Christ, which are in line with our MCCJ Comboni charism, are:

a) the historical dimension: Christ as liberator and thus our mission as “making common cause with the poor”;

b) the existential dimension of Christ a good shepherd, who leaves the 99 sheep to look for the lost one/s, and gives his life for them.

4. The document states that the concept of mission nowadays is not clearly definable. It accepts the following, perhaps, reductive parameters:

a) Mission is everywhere. We cannot define mission from the geographical point of view.

b) The four dimensions of MCCJ concept of mission, Ad Gentes, Ad extra, ad pauperes, ad vitam, expressed in the working paper for the Chapter 2003, are no more helpful.

(1) The first two need to be changed: Ad Gentes has to become Inter Gentes and Ad extra (identifying mission geographically) has to be overcome in the light of the Areopagi of Redemptoris Missio that are not geographical and that can be found everywhere even within the traditionally Christian countries. There are situations of mission everywhere even in Europe.

(2) The expression the “Courtyard of the Gentiles” (p. 83) seems to become a meaningful way to speaking about mission these days. This suggests the idea of creating places of encounter and dialogue among religions, not to foster conversions or proselitism, but to build venues for peace. The search for places of encounter should foster:

- an atmosphere of trust and communication, - the ability to speak the truth without fear,

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- a spirit of cooperation among the victims of injustice and the perpetuators, - fostering reconciliation among wounded and resentful people

This should become a missionary priority.

5. Two crucial comments were added to this vision of mission:

a) Redemptoris Missio speaks about new areopagi, and thus invites to enlarge the concept of mission, and not reduce it to mere geographical parameters. Yet Redemptoris Missio states clearly that the traditional mission Ad Gentes is not out-fashioned. It is still in its beginning and it is still necessary. This is not to be forgotten. Many of our missionary fields are still according to the Ad Gentes perspective, for instance, here in South Sudan, where we see it still indispensable.

b) In one word, it seems that the document Ratio missionis is reductive and just representing the most recent and ambivalent views of mission.

6. Other general comments were made:

a) Each MCCJ tries to defend his own ideas of mission according to the situation in which he is. In Italy: immigrants. In Brasil: the indigenous.

b) While we have to admit that the Church is missionary by nature everywhere, nevertheless we MCCJ must define our mission more specifically. This lack of focus could be also one reason for the lack of vocations in our institute! We need to ask ourselves: What does it mean to be a MCCJ today? What is the originality of our charism, which distinguishes us from any other religious and missionary institute and makes a difference in the Church?

c) The lack of enthusiasm about mission that we may find in many confreres in the Institute is also because our specificity is no more clear as it was in the past.

d) We need to work out better our MCCJ profile. We cannot do everything. We are few, we are decreasing. We need to have the courage to choose a particular style and a few fields of work.

e) Perhaps the view of the Church as “mobile clinic” by Pope Francis should be our model of Church; that is, a Church at the service of healing the wounds and answering the concrete needs of liberation of the poor through the proclamation of the healing power of the Word of God and establishing processes of reconciliation and peace in areas where conflicts are rampart.

7. In order to clarify our specificity we suggest:

a) Recalling the example of some confreres, as far as spirituality and life-style are concerned, we should emphasise simple life, practical and authentic spirit of service in simplicity and friendliness with people. Prayer and work should not be separate.

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b) As far as fields of work are concerned, we need to be more selective and have priorities.

c) In our situation of South Sudan, the field is clear: first evangelization and help to the local church to grow more mature and self-standing.

d) Our missionary service in Juba community, could be defined as follows:

(1) Helping the Church to become more transparent and accountable from the financial point of view (Bro. Berhanrd).

(2) Helping in the training of religious leaders (e.g. teaching in the Seminary)(Fr. Guido)

(3) Help in the training of workers in construction work, etc. (e.g. Bro. Berhard).

(4) Service to the MCCJ province (Provincial and Provincial Bursar) (Fr. Daniele and Bro. Beppo)

Leer Community

OUR MISSION: Experience and Reflection.Conclusion from the process of the Ratio Missionis

For a more contextualised and effective mission in South Sudan today(Letter of the Provincial and Secretariat of Evangelisation - Juba, 17th June 2013)

Reflections and sharing of Leer communityThe vision of mission for our Province and the Church in South Sudan

Our “mission” finds its reason of existing only if Jesus is at the centre of our proclamation. What is planned or done becomes “an overflowing” of this communion with Jesus… and should enable us and people to enter into God’s kingdom

Our mission inspiration is taken from Daniel Comboni and it is important to give priority to our spirituality and human growth along this line

Our mission needs to be concrete and answer to the real needs of specific evangelisation of people and should go beyond our personal, ethnic and also “still valid” geographical boundaries

There is an impression that in defining and redefining our ‘missionary identity’ it may become a sterile debate of terminology, may take us away from the reality of mission and make us live into a “virtual world”

It is important to acknowledge our limitations in “number” and field of action without losing our “specific”

The proclamation of the Good News is not just a “superficial general proclamation”. It

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implies in us, and in those who receive the Good News, a gradual change of mentality according to the Gospel: a “formation of a new conscience, a Christian conscience”

In South Sudan, a new nation with a troubled and broken past history, with no consolidated (civil) laws and religious and political instability, young people may receive the “rubbish of our globalized world and mentality” much faster “than its values”

We are challenged to take up “prophetic stands” in front of the many present challenges and threats to human life and dignity

Ratio Missionis and Chapter Acts makes no mention of what Evangelium Vitae and Evangelii Gaudium describe as the real present challenge of our time: “the attack to human life since its very start” (especially abortion and related issues)

Comboni Missionaries do not even mention “population control” through contraception and abortion in their official documents. Evangelium Vitae and Evangelii Gaudium should be included in our “prophetic stand”

“Ad Gentes” or “Inter Gentes” mission should not stand as “either or” but complementary to one another. In the history of our Institute, the most “ad gentes” and the most “inter gentes” were people fully committed to a deep study of the languages and cultures and inserted into peoples’ life.

Today many missionaries, more than “globalized”, appear as “displaced” without roots in language and culture or doing “missionary tourism”. Our “mission” is not “virtual” and does not “come out of a library reflection” either. It is real with a solid spirituality and a concrete life dedication

It is fully part of evangelization the proclamation and witness to justice, peace and reconciliation. More than ever these Gospel values are urgently needed in South Sudan and should be, more seriously, taken into account in our missionary activities

Lomin Community RATIO MISSIONIS -REFLECTION OF LOMIN COMMUNITY

• Objective or aim is to:

• Help us into a movement of renewal understood in the widest sense, and including out theological motivations, spirituality, methodology, fields of mission, and community life.

• The document helps us to say what we do, and how and why we do it, it is an effort to define, what mission means for us the Comboni Missionaries of 21st century, and the implications or results of this in terms of our attitudes, our criteria and our choices.

• Due to the changing nature of our mission, world, the Ratio Missionis is not a well defined document that seeks in some way to be definitive. Thus, there is always space for re-reading the document and re-apply it in our mission context.

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THREE CRITERIA

• The material was more descriptive and oriented towards questions of identity and work methods.

• The second criteria are more theological reflection, and, the last criteria are to highlight indications of Comboni Missionary praxis.  

• THE DIVISION OF THE DOUCUMENT.

• The document is divided into two parts: the first part is to share our mission experience (that who we are, what we do, what we would like to do and the more problematic aspects of our life) and second, which seeks to re-read our mission presenting the essential aspects of our life and activity.

REFLECTION

• Living in this changing world, we sometime loss our direction as Comboni missionaries. Thus there is a need of Common vision according to our specific charisma as Comboni missionaries. We need to keep our IDENTITITY and face the challenge together as Comboni family.

• The difficulties which we have as comboni family is, how do we live and interpret the charism of our founder in order not to appear as if we don’t have some identity. Daniel Comboni was totally dedicated to the Mission, this determines his activities, life Style, and organization as well as the preparation for his candidates.

• Fidelity to the mission has been our guide there is 150 years now. A Comboni Missionary cannot shy away from the mission entrusted to him. The Comboni missionaries are called to live in the world as a sign of salvation. Is it really evident or we need to more realistic and say some times we are not. The Ration Missionis has occupied us since 2003 because we felt we were in need of transformation, change, renewal, to renew our theological motivations, spiritual, methodology in the field of mission as well as in the community. Our journey, individual as well as community and institute feel the necessity of a transformation. The process of Ratio missionis generated important questions, affirmations, refections, experience, proposals and suggestions which the xvii chapter find necessary to gather to organize and to give to the whole Institute what do we do with it?

• The experience gather together are presented in this booklet: our Mission, experience and reflection.

SOME QUESTIONS

• The Ratio (the reason) Logos in Greek with the reference in 1P 3:15 = giving the reason, the deepest motivation for what one is and does. What we do? How? And why we do it? What is mission means for us? The Comboni missionary of the 21 st Century and the implication of this in terms of our attitudes, our criteria and our choices, need to be clarified.

• The document is unfinished: needs to be contextualized and mission never stops. Reflection on mission must continue. It changes of context demands and change in the mythology and to redefine mission in all it various aspect. For instance the example of the war that broke out on the 15 December up to now in some places. Some of the people and our confreres and Sisters and brothers have lost everything.

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How could we redefine our mission from this very experience May be it will be nice to listen to the people who went through this difficult time who nearly lost their life.

• Comboni Institute still alive and mission is still capable of setting us on fire with passion and life. The give receive d in consecration is called to be unveiled and offered in Mission.

Mapuordit CommunitySHARING ON RATIO MISSIONIS

“I have come so that they may have life and have it to the full”. (John 10:10 NJB)

Our Mission Experience and Reflection

1. Theological input

• Which Mission / which way of doing mission?

• “Today in the Comboni Mission, we find many of those elements that have characterized the Comboni presence in various historical periods: most of the times, these aspects of various Mission live side by side….The concept Mission has already assumed new dimensions so that there is a perceived need to CONTEXTUALIZE what is specifically ours in the face of the challenges of the era in which we live” (RM p. 9-10)

• There is need to have a clear ‘perception’ of “The mission” we must live in order to ‘express our Identity’.

• The document on RM recounts several ways of doing mission from the traditional approach (Mission= Salvation of souls and Plantatio Ecclesiae….RM p.9) to new horizons of mission (Mission= to go beyond human borders rather spiritually and humanly speaking in the style of Jesus who came to live and share our fate, the poor.) : ‘I have come so that they may have life and have it to the full.’ (Joh 10:10b NJB)

• From the Apost. Exhort. The JOY of the Gospel, in chap. 5, Pope Francis speaks of “Spirit filled evangelizers”.*…Evangelizers fearlessly open to the work of the Holy Spirit..Evangelizers who proclaim the good news, not only with words, but above all by a life transfigured by GOD’ s presence. (Evangelization, Catechesis, Focus on God’s Word and work of Human Promotion as PRIORITIES.

2. Our Mission: Discernment…Positive aspects

The document on RM highlights eight (8) elements that are characteristic of the MCCJ life and work: 1.discernment, 2. dialogue and listening; 3.context and contextualization, 4.co-operation, 5. participation, 6. prophecy, 7. presence and 8. Communion.

1. Discernment: “reading the signs of times”

“It is […] important to have a ‘penetrating eye’ with regards to on-going historical happenings in particular contexts where we are present and to discern the real questions of the people involved…” RM p. 50

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Positive aspects

On Education & Infrastructure:

• Opening of new secondary and post-secondary level schools, hospitals…and offices of different kinds.

• Returning of few educated S.Sudanese who have studied abroad…

• Constructions of some roads in towns and starting of the public means / transport system and the telephone network.

Challenging Factors

• Current civil war with strong tribalism components which interrupts or destroys the little progress being made in the last 9 years of national peace.

• Corruption diverting public funds from development to the benefit of few individuals.

• Increased economic inequality between the few rich people on one side and a plethora of poor people on the other side.

• Insecurity preventing investments from abroad to modernise the local economy.

2. Our Mission: Dialogue /Listening.

“The Church must come to dialogue with the world in which it lives. The Church becomes word; the Church becomes message, the church becomes dialogue” (Paul VI, Ecclesiam Suam, 67)

The Church needs the deep breath of prayer….the spiritual savour of “being a people”..God’s people (1 Peter 2: 10)

How can all this happen when the Church in herself is divided among its members?

What more if that division is to be found among religious leaders themselves? it is just a PITY…..This can be part of our mission to the local Church too!!!

3. Our Mission: Contextualization.

Today’s Context of Mapuordit

• About 20 years since the parish started but still in its early stages of evangelization

• Historically protestant area (ECS) with a WELL INCULTUTATED AND SELF SUPPORTING CHURCH. (ECS good example of co-responsibility in their Christian communities…no huge structures, but with a deep, healthy self-supporting, self-ministering style. Deep sense of belonging, owning their chapel or ‘church’)

• The Catholic Church…The church and its structures seem an external initiative…not yet fully “owned” by the people. Some REASONS: Fast turn over of parish priests and assistants in the last ten years with lack of continuity in the evangelization approach.

• Strong sense of DEPENDENCE from our Christians

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• Any kind of co-operative activity does not work well.

• Civil War repercussions

• Not currently a war zone but people feel concerned about war because many of them have relatives directly involved in war areas.

• Fear that the distribution of guns to civilian these days may worsen the situation (ex. Agar vs Apac)

• War is delaying the re-opening of the nursing school (1st year) and PREVENTING the coming of the Nuer students to attend the 2nd/3rd year.

• Questions arising from people: when will war end and what to do to end it?

• On our side, the Catholic Church, what do we do in our mission?

Priorities: EVANGELIZATION, EDUCATION and HEALTH

EVANGELIZATION

OUR FOCUS:

Celebrations of the Eucharist (2 on Sundays) with emphasis on the Word of God (In the prayers and sharing we insist on peace, reconciliation, and forgiveness).

Frequent visits to chapels and out-stations

Building of centers (chapels) whereby Christians can meet on Sundays and during other occasions to foster unity among them.

Youth revitalization in the pastoral centre, one of the best premises for youth and Catechists formation, workshops in the area.

Women activities like running of restaurants built to help them have some little income to assure their life.

EDUCATION SECTOR.

The number of Secondary and Primary schools pupils (run by the OLSH Sisters) has increased seriously this year i.e. In secondary, we have 3 different groups of 15 to 20 students for Form I only!

These students come from the areas where there is still war. Around 36 girls are being supported with some equipment by the Sisters of Divine

Mercy CRE course, Catechesis and Computer training are provided for the students.

HEALTH SECTOR.

• The hospital received some wounded people coming from war areas

• Superficial decisions from the Ministry of Health in Juba, creating a huge problem of inequality in the remuneration of health staff, which is endangering the survival of our Faith Based Hospital Organization.

• Our brothers have been seriously committed in solving issues and challenges they face in that sector.

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4. Collaboration:

“Comboni …dreamed of missionary work in Africa as a co-ordinated synergy of all the elements of the Church as being essential for success.” RM p. 57

We need to be closer to the people and, as much as possible, visit families especially those in conflict.

So, there is need of more commitment in learning the local language in order to understand the recurrent nature of conflicts and help to solve the problem.

In Mapuordit there are three religious congregations (MCCJ, OLSH Sisters AND SPIRITAN) with fixed days of recollection and pastoral meetings.

5. Participation :

We need to continue encouraging the participation of the local people in the running of our health, education and pastoral structures and to increase the SENSE OF OWNERSHIP in them.

Participation with the Laity RM p. 60):

There are volunteers in the three sectors of the mission especially in the Health sector.

6. Prophecy

“…prophecy is practiced in denouncing injustice and in promoting communion, liberation and reconciliation…prophecy is practiced in choices of governance…” RM p. 62

• To start specific commitments about Justice and Peace

To help the people in the formulation of a new Constitution which limits the excessive power of the president and to fight tribalism and corruption.

To contribute to the development and running of Education and Health institutions in order to improve the level of education and to give an example of the Christian attitude of serving/loving anyone, regardless of tribes and religions as a form of pre-evangelization especially among pastoralists.

7. Presence:

To hand over parishes in the towns and to take up commitment about the formation of laity (PALICA) and priests (major seminaries, spiritual centres)

8. Communion:

Education against tribalism and corruption..

Transmission of Christian values of selfless and competent service through our work. (Communion, RM p. 66)

CONCLUSION:

To continue our commitment to:

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FIRST EVANGELIZATION

HUMAN PROMOTION IN VARIOUS SECTORS

TO PUT MORE EMPHASIS ON THE EDUCATION ABOUT J & P

Old Fangak Community

Ratio Missionis Presentation -Old Fangak Community

A) Towards a Holistic Spirituality (p. 15)

Is Comboni Spirituality a phantom? Nowadays Comboni Missionaries come from so many different countries of origin, backgrounds and went through different formation input and setup. In the mission sometimes there are irreconcilable differences.

Comboni Spirituality is closely connected with Comboni identity:

the most poor and abandoned: we try to put it into practice. intention to insertion & simple lifestyle choice of difficult mission places faithfulness in times of conflict to stay with the people

Martyrdom and the Cross are dimensions of our identity that have accompanied our missionary work since the beginning of our mission. These dimensions underline also our will to ‘be present’, to ‘stay with’ the people, especially in difficult moments of war and other challenging situations. RL 59

However we realize that personal views (or sensitivities) sometimes overcome healthier communitarian Comboni spirituality. Negative consequences:

lapses in community life weakening in our sense of belonging lessening of the spirit of sacrifice and charismatic boldness lack of enthusiasm and fear of a difficult mission

We must always rediscover the beauty to be together as a community:

Praying together, sharing about our hope, doing Bible-sharing. Look at the mission and discern together based not on personal feelings but on

serious analyses.

For a deep spirituality, let us draw also from the rich catholic heritage: lectio divina (know the whole bible, not just the mass readings), Benedictine psalm prayer (take a breath), Jesuit obedience and discernment, Franciscan simplicity and humility, charismatic renewal (songs)

B) Mission with the laity (p. 18 & 26)

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We need a change of mentality, where lay people are not simply seen as the target of our mission, but co-operators in the mission to non-Christian or in the ordinary pastoral work.

What do we mean when we talk about LAY PEOPLE?

Christian community Lay leaders within the Christian community Professional local lay people partnering with us in some institutions or projects Lay missionaries coming from another community or church

Our experience:

Call the Christian community to action. Good collaboration with the local lay leaders: catechists and so on. Health centre came through proposal of Fr Antonio, we feel part of it although is

not ours. School development: Ann, Solidarity, government collaboration. NGOs ask for our assessment and book our church for workshops Visitors that stayed some days up to 2 months We are open for long term collaboration (e.g. 1 year)

C) Mission as Interreligious Dialogue (p. 29)

Text mentions mostly Islam, but for our context more relevant contact with and knowledge of ATR.

Our parishioners bring a cultural baggage that is intrinsically religious. How they perceive the Word of God and our homilies is filtered through their religious culture. If we understand their spiritual world, we can detect misconceptions and know better where to begin the catechesis.

Local Catholics are reluctant to share with us about ATR. Don’t like sprinkling of water because it reminds them of traditional ritual. Worldview difficult to express, not formulated creeds.

Also ecumenism needs to be addressed and not mixed up with interreligious dialogue (different aims)

In the provincial directory & evangelization charter they are put in one.

In OF other churches are not interested in deeper contacts. There is no established custom to have prayers together and no idea what ecumenism is. Maybe the council of churches could facilitate inter-church relationships on the local level and create sensitivity among member churches.

Read Christian Witness in a multi-religious World

D) Integral (holistic) Salvation

The text says:

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“We have often stressed the sacramental rather than the prophetic aspect of our ministry.” p 24

“In some cases we prefer a model of mission which gives priority to human development, minimizing the explicit proclamation of Jesus Christ… reducing mission to mere social messianism.” p 43

These 2 quotes are descriptions of imbalanced situations; the following is a balanced view:

Our preference (cf. p 32): witness to those who among the poor do not know Jesus Christ and help those who haven’t had access to “the gospel of justice and peace”.

On pp. 9-10 there are presented different concepts of mission as if they were independent approaches:

1. salvation of souls (former times)2. implantation ecclesiae (former times) 3. formation of leaders and apostolic communities4. ecumenical and inter-religious dialogue5. commitment in the field of justice, reconciliation and peace (prophetic ministry)6. attitude of trust and openheartedness, being ourselves evangelized

In our opinion, these should not be various options among which an individual missionary or a Comboni community could choose; they all belong together. But there is a tendency in Comboni publications to refute points 1 & 2 as old-fashioned and thus abandon them. Example:

“If in the past the Christian task was first seen as “saving the souls”, now one speaks of the Christian vocation to promote justice, peace and the integrity of creation. If still quite recently the primary missionary concern was to plant the Church, now the emphasis of mission is shifted on to witnessing and promoting the values of the reign of God such as human rights.” (Fr Benito de Marchi, Position paper on “mission”, 2005)

To focus only on the salvation of souls (“eternal life”) and church planting certainly is not integral (holistic) salvation. But also to promote only the values of God’s kingdom through JPIC is not integral salvation either, because it wants to save only the dignity of the earthly life.

There is a close link between the vertical and the horizontal dimension of mission: A true relationship with Christ leads to a serious engagement in JPIC-issues. The values of the Kingdom, on the other hand, have their origin in the Trinity who aims to unite all people in Christ in the Church (CCC 845; 850). The awareness of social injustices (e.g. Rule of Life 61) does not replace the traditional mission motivation to help others to submit to Christ (e.g. Rule of Life 59), but it is a complementary aspect.

John Paul II writes in Redemptoris Missio: “To the question ‘why mission?’ we reply with the Church’s faith and experience that true liberation consists in opening oneself to the love of Christ. In him, and only in him, are we set free from all alienation and doubt, from slavery to the power of sin and death.” (RM 11) “Conversion means accepting, by a personal decision, the saving sovereignty of Christ and becoming his disciple. The Church calls all people to this conversion.” (RM 46)

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A faithful witness to the Gospel is concerned for the whole person – his earthly life and his afterlife – like Jesus was: He enabled people to be healed and reconciled in this life and forgave them to reach eternal life.

Application in our pastoral work: Importance of a catechesis that preaches Jesus as Saviour which includes an authentic

conversion not only on a level of confession but change of attitude and behaviour. (e.g. reconciliation with the Dinka, non-violence in communities)

Human promotion that doesn’t overwhelm people with money from outside but with the resources that the people offer according to community planning.

Work with families: values of Justice & Peace are embraced in a cordial home where people respect each other

Projects would not bring a real change unless there is an experience of God in one’s life. “Mission, more than doing things, consists in narrating the personal experience of the

encounter with Christ.” p. 40

Tali Community

(Fr. Adot Oryem Albino, Fr. Körber Markus; Fr. Loku Mödi Martin)

Community

Tali Community has three members: Fr. Albino Adot Oryem, Fr. Markus Körber and Fr. Martin Loku Mödi. Similar to previous years, 2013 was a time of change. End of July Fr. Martin joined our community and Br. Damiano left Tali after more than 4 years of tireless service to the mission. He is currently in Rome for the CYOF (Comboni Year of Ongoing Formation).

Furthermore, from end of October 2013 to end of February 2014 pre-postulant Tito Tong stayed in Tali Community. Therefore, all community members are from South Sudan, except Fr. Markus.

In order to share and reflect on the document OUR MISSION: experience and reflection. Conclusion from the process of the Ratio Missionis we included the topic in four community councils and one recollection day of prayer. Here are some of the results.

Context “Tali Mission”a) Community Life

Tali Mission started in 2008 with four white and foreign missionaries. With the change of Br. Damiano there is only Fr. Markus left. The other confreres Fr. Albino, Fr. Martin (and Pre-postulant Tito) are Southerners. This shift has had an impact on the dynamics of our community life: there is more listening, sharing, dialogue and fraternal correction than before. Exercise of authority has become more African within the Comboni community and with the larger community of the faithful (Cf. p.19/3.2.4; the exercise of authority requires understanding, an attitude of listening, dialogue, fraternal correction). The document also mentions as unifying bonds of the Church, firstly, faith in the Gospel and,

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secondly, the importance of inter-personal relationships, dialogue, mutual fraternity and sharing based on the acknowledgement of cultural elements of a people (p.73 under 3.1.1 “Dimensions of Church”).

b) DiscernmentDiscernment is a key aspect in Christian and religious life. It requires attention to the “Signs of the Times” (cf. 2.1.2). A confrere referring to Saint Daniel Comboni says that it is the mission and its needs that tell you what to do. It was the case for our community in October 2013 when the soldiers of the military barracks in Tali asked us to establish a school of Adult Education for them. It was a larger initiative from the government. We decided to help them starting and administrating the project. All community members were involved. This fact created a positive relationship between us and the soldiers based in Tali. Some of them became our friends and found their way back to the church. The lessons were an occasion for us to teach them Christian values. The document states on p.23 that the church fulfils an indispensable role in the social life and in the development of civil society – this is especially true in the fields of education and health care.

c) “Presence”The outbreak of violence in Juba had consequences on our activities in the mission. The program of Adult Education for the soldiers had to be suspended. Insecurity and fear spread quickly. Several times people ran to the bush because of imminent danger. It was the moment where the fact of remaining and staying with the people in difficult situations of war and conflict became real (cf. p64/2.7 “Presence/Martyrdom”). Communication became a powerful means. At a certain moment even our mission was targeted. The “rebels” among the soldiers planned a mutiny with the idea to loot our mission. In the end we were providentially spared from any harm through divine protection. The document mentions several times the Holy Spirit as Protagonist of the Mission (p.24/p.44). In another place it says that Mission, more than doing things, consists in narrating the personal experience of the encounter with Christ (p.40). After looking back to the time of high insecurity in Tali and reading it with the eyes of faith we dare to say that there was really a divine touch in the fact that our mission remained unharmed by the events.

d) ProphecyProphesy means denunciation of injustice, violence and corruption (cf. p.34) without refraining from dialogue. It happened in our mission that the local government labeling the catholic mission as an NGO asked a construction fee of 10 % for the Payam. Previously some policemen entered our compound with guns taking away one of our cows without any official document. We denounced this form of injustice – partly in collaboration with the leaders of the local church.

Wau Community

PROVINCIAL ASSEMBLY MCCJ 2014

RATIO MISSIONIS

Reading and Contextualization by Wau Community

Our Approach to This Reflection

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• We read the document• We decided to share about the questions presented in the second part• Not all the questions were tackled though

What are the fundamental questions (expressed or not) of the people in the context in which we live?

• Most people are very poor.• There was great enthusiasm for independence.• Disillusioned by the present contingency,• There is a lot of uncertainty.• It seems that some people are asking themselves: “What is the best I can get out of

this situation?”

What do we think the true needs of the people may be?

• Most people want to: – eat.– survive and live in peace,– find a job,– get married and have children

How do we plan to answer to these questions/needs?

• Christianity is a serious commitment.• In this context the question of Jesus to his disciples comes out:

– Do you also want to go away?

• Jesus did miracles. This is out of reach for us.• We may try to help the people to discover:• the meaning of life;• Christ;• the plan of God we need to plan with them;• the meaning of the Good News

Very few seem to be concerned with questions like:

– Where do I come from?– Where am I going

Christianity must always bring hope and optimism.

Discernment => Is it practiced regularly in your community as a planning tool? How is it done?

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• The personal discernment… YES.• As far as putting together our views… a little takes place at the table… Otherwise, not

so regularly.• With the people ... ? Preferably in small groups

In the particular context of the:

• Community => ministries are already organized but… scattered • Province => There are priorities in the Provincial planning • The key to be properly turned and able to discern correctly…• … seems to be our love for the people• They count more than our western criteria!

Dialogue/Listening

• We have to be with the people. • Christianity is at the service of others.

– If I live my Christian life ... I will be asked: why do you live like that?• The dialogue should always brings a true reciprocal enrichment.• It is an attempt to understand, from both sides.

Negative Experience of Lack of Dialogue

• The sense of superiority makes it difficult to match we normally hold leadership roles. we do not march at the same step of the people

• The diversity of culture also plays its part.• Up to now at the level of the whole Church there has been poor dialogue • Even the Christian-Islamic dialogue is difficult.• Values to be shared: still a “gray area”

Positive Experience of Dialogue

• Dialogue is a tool to learn more.• We emphasize that this seems to be a unique moment for the church • => the auditors are many and willing to receive its message.

Reasons that hinder True Collaboration

• Some are allergic to meetings.• Different opinions

Making Common Cause

Has a sufficient effort been made to learn the language and the culture of the people?

• In the past a great effort was made, due to the responsibility we had in schools

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• The language, or rather the multiplicity of languages remains a difficulty.In what does our insertion in the people where we live consist? What are its practical aspects?

• In what does our insertion in the people where we live consist?• What are its practical aspects?• The insertion concept is to be well understood to clarify what we mean:

– Living together– Living with the people

• Confreres learned to live with the essential and to limit what is not necessary.

Dialogue and Prophecy

• Prophecy and dialogue necessarily coexist.• In announcing the Gospel, in dialogue with the people,

– there is– (there should there always be)

• a direction towards which we tend .

• Our attention is that: => we should be accompanying the people without signs of intransigence .

Without forgetting that: => there are negotiable and non-negotiable things .

Self-realization as Interference With Different Requirements of Missionary Commitment

• It depends on how you intend to self -realization.• Normally, there should not be a big difference between self-realization and

requirements of missionary commitment…• … but there can be situations of conflict, when one may identify himself with

something different.

“Extended” Community Relationships

Do we desire to make community with our helpers, the local Church and the people?

• We answered "NO".• SOME OF THE REASONS IDENTIFIED:

– “Everybody, religious or lay person is entitled to his own Life, privacy and freedom”.

– “Already Community life is tough”.– “I do not see the need to mix things up any further”.– “And, beside, what would be the reason for that?”

Models of Church

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• The CHURCH should always be the MESSENGER OF THE GOSPEL• It was suggested that the current model is that of CHURCH AS PEOPLE OF GOD

=> great desire to belong.• At this moment it seems that service to the others is poorly considered.• Still everybody is more than ready always to serve his/her own

• family,• clan,• ethnic group.

• We have lived for a long time a model of church centered on the sacraments.• The aspects of:

• charity• mercy• service to the individual and to the society

• have been rather marginal.

• At this moment in Wau we realize that:• PALICA is very poor.• The Catechists are very good, but their formation rather elementary.• One hardly ever hear a catechist talking about

– the person of Christ,– all His love,– His giving His life for all.

• The normal catechism in use is one of the questions and answers,=> as it used to be 60 years ago!

What dimensions of Christ are more present?

• As an example of dimensions we quoted the motto of the CHTI: knowledge, integrity, loving care.

• This focuses not only on what is to be done but how it should be done• We underlined

– the attitude of Jesus towards those in difficulty or the sick.– his attitude of patience with his collaborators.

Yirol Community

Ratio Missionis:

Reflection on our mission Yirol community

Contextualization in the new country; what we have done personally and in the community starting from the summary of the booklet of

Ratio Missionis:

Our Mission; experience and reflection

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Rethinking Mission in South Sudan today,

Evaluating our ministry and its impact on the people in our mission.

The Situation of our Parish

Communication:

• Mobile has become a necessity of fulfillment for most of our youth, to surf on the web, download football programs, music and even “unclean” pictures.

• Use of mobile is everywhere in the important meetings, schools and even in the Church during the Eucharistic celebration.

Influence of other cultures:

• Many of youth are losing the value of their culture by copying practices without proper discernment from other cultures.

• Drinking has become very common among youth now.

• Result: superficiality, poverty and sickness.

Education:

• Positive attitude for education: A great desire among the youth to study. Though a room to improve the quality education is needed.

• Challenge of hunger and family issues lead to drop out of school.

Result: Increase of children in the market and Violence.

Justice and peace at the grassroots:

• Current situation: Greed and misuse of money, corruption cattle raiding, stealing are becoming increasing concerns for common people.

• Result: Lack of faith in the Government

• Education and awareness on human rights are done especially to the young ones through our preaching, formal and informal interactions and in our schools.

• Unemployment-rise to violence-culture of revenge

• The unemployment is growing and the need of survival leads cattle raids and robbery facilitated by the proliferation of arms in the hands of civilians and subsequently violence begets violence.

Gospel and the daily life:

• There is a big gap between the Gospel message and the daily life. The Gospel values need to be more assimilated

• The culture needs to be evangelized as the Gospel needs to be inculturated.

• This call for attempt and new strategies be put in place.

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