UNITE LOVE FOR GOD WITH LOVE FOR NEIGHBOUR

VATICAN CITY, 14 OCT 2009 (VIS) - In his general audience, held this morning in St. Peter's Square, the Pope spoke about Peter the Venerable, whom he described as "an admirable example of a man rigorously ascetic with himself yet understanding towards others".

  Peter the Venerable, the Holy Father explained, was born around the year 1094. In 1122 he "was elected as abbot of Cluny", and died in 1156. "He cultivated friendship, particularly that of his monks, who were wont to confide in him sure of being accepted and understood".

  "This holy abbot is an example for monks and other Christians in our own time, with its frenetic pace of life in which episodes of intolerance and lack of communication, of division and conflict, are not infrequent", said the Pope. "His witness invites us to unite our love for God with love for neighbour, and never to cease creating bonds of fraternity and reconciliation".

  Benedict XVI highlighted how Peter the Venerable, "with profound ecclesial sensibility, affirmed that the vicissitudes of the Christian people must be felt 'in the depths of the heart' by everyone who considers themselves to be 'members of the Body of Christ'. And he added: 'they are not nourished by the Spirit of Christ who do not feel the wounds of the Body of Christ' wherever they may occur".

  The Pope went on to explain how Peter "also showed great concern and solicitude for people outside the Church, particularly Jews and Muslims. In order to favour understanding with Muslims, he commissioned a translation of the Koran".

  The Pope also emphasised the abbot's "love for the Eucharist and his devotion to the Virgin Mary", as well as his "predilection for literary activities, for which he had a talent".

  "Although he was not a systematic theologian, he was nonetheless a great investigator of the mystery of God. His theology had its roots in prayer, especially liturgical prayer. Among the mysteries of Christ he preferred that of the Transfiguration, which prefigures the Resurrection. It was, in fact, he who introduced this feast to Cluny" with the aim of favouring "contemplation of the glorious face of Christ".

  For Peter the Venerable the ideal for monks to follow "consists in 'tenacious adherence to Christ' through ... silent contemplation and constant praise of God".

  "If this lifestyle, associated with daily work represents ... the ideal for monks, it can, to a large extent, also represent an ideal for all Christians who wish to become true disciples of Christ, characterised by their own tenacious adherence to Him through humility, hard work and a capacity for forgiveness and peace".
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FOURTEENTH GENERAL CONGREGATION

VATICAN CITY, 13 OCT 2009 (VIS) - The Fourteenth General Congregation of the Second Special Assembly for Africa of the Synod of Bishops - dedicated to the presentation of the "Relatio post disceptationem" (report after the discussion) - began today at 4.30 p.m. in the presence of the Holy Father and 223 Synod Fathers. The president delegate on duty was Cardinal Francis Arinze, prefect emeritus of the Congregation for Divine Worship and the Discipline of the Sacraments.

  The "Relatio post disceptationem" was read out in English by Cardinal Peter Kodwo Appiah Turkson, archbishop of Cape Coast, Ghana. Extensive extracts from the document are given below:

THE SETTING OF THE SECOND ASSEMBLY: AFRICA'S WOES OR CHALLENGES?

Very many positive changes have been registered both in the Church and in the larger society in Africa since the First Special Assembly for Africa. ... Nonetheless, there are still many shadows within the Church and in society, fifteen years after the conclusion of the First Assembly.

The Synod Fathers have cited many instances and reflections of these "shadows" at various sittings of this assembly. Thus, in the:

Local Churches:
The Synod Fathers candidly recognised insufficient appreciation for the role of women and youth in their local communities, and their poor faith-formation. Politicians and other civil servants have not always enjoyed the accompaniment and formation that would have enabled them to properly witness to their faith in their life and work. The use of the media must be developed beyond the use of local radio stations. The witness of the Church is sometimes compromised by the difficulty that some pastoral agents have in being faithful to their vows, vocations and states of life.

Socio-Cultural Sphere:
Many Synod Fathers bemoaned the fate of the family in Africa, ... and considered the institution under serious threat of instability and dissolution by poverty, conflicts, traditional beliefs and practices (witchcraft), and disease, principally, malaria and HIV-AIDS. ... But the Synod Fathers also described in various ways a ferocious onslaught on the family and the related fundamental institution of marriage from outside Africa something they attributed it to diverse sources.

Women, referred to at the First Special Assembly for Africa as "beasts of burden", have begun to emerge in certain countries to prominence and to leadership roles in law, politics, economics and engineering. But they are also "undeveloped resources" in certain countries, suffering exclusion from social roles, inheritance, education and decision-making places.

The issue of "migration" came up for special mention, on account of emerging legislations in Western countries, which appear designed to keep out Africans. The assembly was also invited to consider the issue of "ethnicity". When it develops exclusivist traits, it destroys community living, becomes intolerant of other cultures and ethnic groups, like racism.

Socio-Political Sphere:
Apart from the lone mention of Senegal's political stability, South Africa's democratic governance and Ghana's increasing success with democratic governance, most of the references to politics and governance on the continent were very critical for various reasons, and proposed that local Churches establish chaplaincies and accompany politicians with formation in the "Doctrine of the Social Teachings of the Church".

Socio-Economic Sphere:
"Poor" and "poverty" were two recurrent expressions which the Synod Fathers generally used about their countries, governments, people and Churches. The poverty of the people had justified, in several interventions, development projects undertaken by the Church. ... On the national and governmental level, the assembly criticised the incidence of corruption and bribery, and the negotiation of contracts with investors, particularly of extractive industries, which bring no profit to the people, but cause conflicts and environmental degradation.

Industrialisation is low in most African countries; and their economies are agricultural and producers of raw material ... needing assistance from foreign Governments, the World Bank and the International Monetary Fund to finance their budgets and carry out development projects.

The Church may see the present and persistent shadows in Africa as challenges and opportunities to grow in intimacy with the Lord. The challenges above and the very many more which were mentioned in the assembly (environment, arms-trafficking, etc.), invite us to a true conversion of hearts.

THE STRENGTHENING OF FAITH IN CHRIST

The assembly was reminded once that "a Synod of Bishops cannot be understood as a special session for Africa of the United Nations with its public declarations". This was a powerful reminder to the synodal assembly of its being a Church-gathering and a faith-assembly that, in the power of the Holy Spirit, professes faith in God and in Christ, His Son, and has gathered to discern God's will and direction for His family in Africa.

Thus, the Synod Fathers variously affirmed in their interventions the Christ-centeredness of the synodal theme, and the need to approach and to live it Christ-centred. ... Thus all forms of experience and practice of the synodal theme (reconciliation, justice and peace) need to be "evangelised" by the Gospel.

CHRIST OUR RECONCILIATION

It is our relationship in Christ with God and with one another which requires reconciliation; and its purpose is to repair and to restore the communion that God's covenant and our sonship in Christ establish, but which sin threatens and breaks up.

The Synod Fathers listened to testimonies of the ... urgency of reconciling enemies, and observed on its being an exercise in truth and merciful love. The liturgy and the Sacrament of Penance offer privileged moments for [its] celebration.

The Synod Fathers also recounted several traditional methods of reconciliation, and wondered whether elements of these traditional celebrations could not enrich the forms of celebration of the Sacraments in the Church. In doing so, there should be no confusion about the efficacy of the celebration; for as was said in the assembly, it is "the Good News of the Precious Blood of Christ, given for the redemption of the whole world which transforms the cup of suffering of the very many victims of bloodshed on the continent". It requires a spirituality, and not a strategy!

CHRIST OUR JUSTICE

Reconciliation, as was also observed in the assembly, is the restoration of justice and the just demands of relationships.

The justice (righteousness) of God and of His kingdom is a revelation of God, which is destined to be the righteousness of human beings. ... It is the revelation of Christ, "Who while we were still sinners died for us" to prove God's love for us. It is, therefore, the revelation of Christ as our justice/righteousness.

The justice of Christian "diakonia" and the justice of our Christian living in the Church in Africa is the justice of the kingdom; and its principal characteristic is that it is justice exercised in love and mercy. ... Compensation is not [its] main purpose. [It aims] at healing through admission of guilt and pardon.

CHRIST OUR PEACE

Peace is the one term whose definition (as "education", as "development" and as "justice") was popularly cited by the Synod Fathers. ... The "peace" that is Christ does not have just a secular sense, it being the absence of conflict, the presence of harmony in the home and within the family, individual and communal (national) security and prosperity. "Peace", is not just when human beings and their societies fulfil their respective duties and recognise the rights of other persons and societies; and it is not just one of the results of working for justice. "Peace" essentially transcends the world and human efforts. It is a wholeness determined by God and bestowed on the man/woman of justice.

But it is also as such righteous bearers on earth of the peace of Christ that we need to recall, as we did with "justice", that "peace" is an activity that goes beyond strict justice and requires love. It derives from communion with God and is aimed at the wellbeing of man (humanity).

DISCIPLES, SERVANTS OF RECONCILIATION, JUSTICE AND PEACE

To ensure its mission of reconciliation, justice and peace, the Church-Family of God in Africa should become aware of her identity, ponder her being and act attentively to the truth and faithfully to her mission. Her members should themselves be reconciled within her and be a model of Christ the Servant. The communion among pastors, the witness of their life, their relationships with co-workers and their treatment of employees, are several areas which deserve consideration.

THE FAMILY

All African cultures hold the family in great esteem. ... The Synod Fathers vigorously denounced the ideology and international programmes which are imposed on African countries under false pretexts or as conditions for development assistance. They are harmful for the family. ... There is the urgent need to re-define the family as the "domestic Church" and the primary place for education in love, reconciliation, justice and peace.

THE DIGNITY OF WOMAN AND HER ROLE IN SERVICE TO RECONCILIATION, JUSTICE AND PEACE

Women engender life and train other members of the family to be truly human. But their personal growth and development remains thwarted, frustrated by cultural traditions (genital mutilation) and their dignity wounded by modern situations (pornography, prostitution, violence and many kinds of humiliations in society). ... The Church-Family of God is invited to do something about the grave injustices which have been meted out to them. Women need to be recognised in society as well as in the Church as active members engaged in the life of the Church. Their contribution to the development and the protection of the human family, even in times of conflicts, must be recognised and appreciated. ... The Synod Fathers are called upon to give serious consideration and thought to women and to courageously highlight the potentialities of women already demonstrated in the management of their family life. They are certainly capable of doing a lot for the Church.

Consequently, an in-depth evangelisation of traditional culture will help free them from certain customs and practices that are contrary to the Gospel, but which are still very much in vogue in certain societies today.

THE SOCIO-RELIGIOUS SECTOR

Fear and insecurity characterise the life of faith among many of the peoples of Africa (doubt, suspicion, self-defence, aggression, fear of evil spirits, divination, occultism, syncretism). ... The Catholic faithful find the sects appealing, because of problems in society that they may have, and because of their desire for quick solutions to their physical and psychological problems. ... The Synod Fathers were invited by some speakers to return to teaching basic elements of the Christian faith in order to help the faithful to live their daily lives in coherence with their faith. A balanced spirituality can help Christians to resist the pressures of the sects.

As for injustices suffered (armed conflicts, violence), the Synod Father heard moving testimonies by persons who have experienced pardon - which show that Justice-Forgiveness-Truth are inseparable. What has been an injury inflicted cannot be repaired, unless the evil is recognised and confessed. Upon confession, forgiveness, requested and granted, frees both victim and perpetrator to establish a new and stronger relationship.

It is crucial to convince the Christian faithful that the fraternal bonds established by Christ through the waters of Baptism and through His Blood are stronger than blood ties. ... Consequently, the sacred character and dignity of each person are recognised and respected no matter who a person is and whatever the situation in which he finds himself. ... The Eucharist as source and summit of Christian life should be where reconciliation and peace are best expressed. The same Body of Christ feeds us and the same Blood of Christ flows in our veins.

The celebration of the Sacrament of Penance should vividly manifest its double aspects: personal and communitarian. In certain cases everything points to the communitarian celebration of reconciliation in order to dress and heal the wounds of families and societies ripped apart by situations of violence, conflict and war. As sin has a social dimension, so reconciliation should also engage the whole community.

THE PROPHETIC MISSION OF THE CHURCH FAMILY OF GOD IN AFRICA

The Church-Family of God, by her nature, her coherent social doctrine, her geographical extension and her solicitude for the good of the human person is in a better position than other organisations to assume the work of reconciliation, justice and peace in Africa. ... To speak of reconciliation, justice and peace and to guarantee a more sensible and better co-ordinated engagement between conflicting parties, bishops must speak with one voice within their episcopal conferences (national, regional or continental). It is necessary to create a synergy between all ecclesiastical institutions. ... in order to engage the Church's many aspects of life and activities in the service to reconciliation, justice and peace.

The tragedy of the pandemic of HIV-AIDS was not overlooked by the Synod Fathers. ... The mission of the Church-Family of God in Africa, in living fidelity to the Gospel of Christ, is committed to the fight for the reduction of the social stigmatisation of the persons affected by HIV/AIDS, as it is in the effort to replace violence through building bridges of reconciliation, justice and peace and as it is committed to engaging public authorities in order to speak in the name of and on behalf of those who have no voice. An appeal was made for synergy and solidarity among all, so that diseases in Africa receive the same attention (treatment) as those of Europe.

THE LAITY

The conflicts in Africa force us to look at their recent history (the danger of exaggerated nationalism and the concept of race which are anti-Christian). Many Christians are in public offices, in political life and in places where decisions are taken (the parliament). Despite this, however, some laws contrary to Christian morals have been passed, especially concerning the family. ... The Synod Fathers recognised that it is not enough to train the lay faithful in political leadership in various countries on the continent, but it is also necessary to support them in their work in order to make them agents of change in society (good management of families, social responsibility and political organisations).

THE MEDIA

The coverage of African conflicts and their manipulation by the media constitute a challenge to the Church-Family of God in Africa. ... The power of the media can also be useful in spreading the Good News in a continent that is still largely characterised by the oral tradition and culture.

A good technical and religious formation of Catholic agents of communication (especially in the social teachings of the Church) is a priority. ... Particular attention is to be given to youth. They are the first to be victimised by the devastating effects of globalisation on their moral standards and value system.

THE CLERGY

It is necessary to create a "ratio nationalis institutionis sacerdotalis", to help favour discernment and spiritual and affective formation, adapted to circumstances and persons. This rigorous discernment and a spiritual, affective formation adapted to situations will make of priests persons firmly rooted in their cultures and faithful to the teaching of the Church.

THE CONSECRATED LIFE

The Synodal Fathers are called upon to help religious life remain faithful to its prophetic mission by supporting it to carry out its mission.

ONE CHURCH-FAMILY OF GOD WITH MANY FACES

The Church-Family of God in the north of the Sahara has the same mission of service as the Church south of the Sahara. However, it is still not entirely integrated in the Church-Family of God in Africa. It is a "crossroad" Church (with many paths coming together), which, however, is called to be the "Church of the Pentecost", because it becomes a multi-cultural Church on account of the increasing number of sub-Saharian students. ... Despite its situation of being a Christian minority in the midst of Muslims, the Church has good dialogue rapport with Islam and is involved in different services to society: social, cultural and educational. The Synod Fathers from these Churches invited their brother-bishops to engage and to dialogue with other religions without "complexes": to overcome their fears and past burdens (relationships between the Arab world and black Africa), and to establish partnerships with Muslims of good will, so as to reduce tensions.

CONCLUSION

The task of the faithful lay person is to be "salt of the earth and light of the world", especially in those places where only the lay person is able to render the Church present.

In this Synod, the sense has been variously expressed that the Church-Family of God in Africa must be transformed from within; and that she must transform the continent, its islands and the world like "salt" and "light". She envisages an apostolic mission, which her pastors and other pastoral workers have variously articulated in this assembly as: (1) Liberating the continent's people from fear of all sorts. (2) Ensuring a conversion that is deep and permanent, and a solid formation of all kinds. ... (3) Dialogue on all levels, including the environment. (4) Advocacy roles for various social concerns and needs, especially the place of women in society, the education of children and youth. (5) Migration and various forms of population movement which require our pastoral care. (6) The challenging ministry of changing attitudes and mentalities, freeing them from effects of a past of colonialism, exploitation, etc. (7) Positioning the continent and its people to resist the onslaught of globalisation and the attendant challenges of a global ethic, unjust trade conditions, ethnocentrism, fundamentalisms, etc.

The polyvalent symbol, salt, expresses the very many forms of Paschal existence, under which the Church-Family of God in Africa must serve reconciliation, justice and peace (and now also truth, which this assembly has closely associated with them). The light of the Gospel leads us on.
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SYNOD FATHERS MEET IN LANGUAGE GROUPS

VATICAN CITY, 14 OCT 2009 (VIS) - This morning, while the Holy Father held his weekly general audience in St. Peter's Square, the Synod Fathers met for the second time in language groups, to begin discussing the "Relatio post disceptationem" (report after the discussion).

  The third session of language group meetings will be held today from 4.30 to 7 p.m.
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TWELFTH GENERAL CONGREGATION

VATICAN CITY, 12 OCT 2009 (VIS) - In the Synod Hall at 4.30. p.m. today, the Twelfth General Congregation of the Second Special Assembly for Africa of the Synod of Bishops began in the presence of the Pope. The president delegate on duty was Cardinal Theodore-Adrien Sarr, archbishop of Dakar, Senegal, and 210 Synod Fathers were present.

  Extracts from some of the Synod Father's speeches are given below:

BISHOP TESFASELASSIE MEDHIN OF ADIGRAT, ETHIOPIA. "I have not noticed enough attention accorded to formation, which is a fundamental subject for the Church in Africa. ... We must therefore ensure that the formation we give to our future priests and agents of evangelisation makes them aware of the challenges, self confident, balanced and mature ministers who could stand against and through the serious turbulence of the times. ... The formation programmes of the major seminaries and houses of religious formation should be given serious attention and evaluation, to determine their quality and effectiveness in producing members of the Church who can be true witness to reconciliation, justice and peace. We should use our higher learning institutes by establishing a faculty which develops and integrates into its modules the best practices and most effective African cultural ways of reconciliation".

ARCHBISHOP LAURENT MONSENGWO PASINYA OF KINSHASA, DEMOCRATIC REPUBLIC OF CONGO. "Peace goes hand in hand with justice, justice with right, right with truth. ... Thus it is necessary, at all costs, to promote a rule of law in which primacy is truly given to law and especially to constitutional law; a rule of law in which arbitrary and subjective judgments do not create the law of the jungle; a rule of law in which national sovereignty is recognised and respected; a rule of law in which each individual is fairly given his due. ... In seeking peaceful solutions, all paths, especially the diplomatic and political paths, must aim at re-establishing truth, justice and peace. ... It is in by eliminating all barriers, exclusion, discriminatory laws in worship and society, and especially by suppressing hatred, that men are reconciled and peace is made".

BISHOP KRIKOR-OKOSDINOS COUSSA OF ALEXANDRIA OF THE ARMENIANS, EGYPT. "In 1915, the Ottomans ... killed the Armenian people in Greater Armenia and Lesser Armenia (Turkey). One and a half million people perished during this genocide. The Armenians left and were dispersed, first in the Middle East then throughout the world. ... As this Synod takes place ninety-four years after the killings, following Christ's call to forgive one's enemies, the leaders of the Armenian State and the heads of the Armenian Churches (Catholic, Orthodox and Evangelical) are performing an act of public pardon towards the Turks. We do so while appealing to the Turks to recognise the genocide, to pay homage to the martyrs and to grant Armenians their civil, political and religious rights. The path of reconciliation between the two States has begun. For this, I appeal to political leaders that they may support our progress alongside the Turks, with the Universal Church and the African Church in distress".

BARBARA PANDOLFI, PRESIDENT OF THE SECULAR INSTITUTE OF THE MISSIONARY SISTERS OF THE KINGSHIP OF CHRIST, ITALY. "Members of Secular Institutes are a hidden presence, accepting the precariousness of daily life alongside others without protection or privileges, searching for ways and solutions that sometimes exist only in the realm of possibility, and living with the longing for universal brotherhood. The vocation of secular institutes highlights the need for the promotion of a mature laity, one capable of contributing to the edification of a civil society based on the human values of Christianity. ... Since most secular institutes in Africa are female institutes, there is an urgent need to favour and promote the worth of women, not just as wives and mothers, but as people capable of responsibility and autonomy in different areas of social life, just as there is an urgent need for them to play a specific and not just a subordinate role in the Church. If the first fracture of mankind, caused by sin, was that between man and woman, one sign of peace and reconciliation would be the promotion of authentic joint responsibility and effective acknowledgment of equal dignity between men and women, over and above all domination and discrimination".

  Today's General Congregation concluded with an address by Jacques Diouf, director general of the United Nations Food and Agriculture Organisation (FAO), one of the three special guests who are participating in the Synod at the invitation of the Holy Father. Excerpts from his remarks are given below.

  "First and foremost, Africa means shared values of civilisation based on the historical awareness of belonging to the same people. ... Africa, martyred, exploited, despoiled by slavery and colonisation but now politically sovereign, must not fall back into rejection and negation, even if she has a duty to remember the past. She must have the greatness to forgive and continue to develop a cultural conscience based on her own identity which rejects alienating assimilation. She must study the operational concepts of Blackness and 'African-ness', including the diaspora. ... Africa has always been presented in the light of the difficulties she faces, but she is the land of the future which in the next forty years will experience strong demographic growth. ... With [her] resources, ... Africa cannot be ignored in the economic development of the planet. ... Food security is essential for the reduction of poverty, the education of children and the health of the people, but also for lasting economic growth. ... From this point of view, one essential factor is the contribution of African women to agricultural production and commerce, and their role in nourishing the entire family. In fact, any initiative aimed at facing the problem of food insecurity in Africa cannot hope to be successful without taking this economic and social fact into account. ... Of all the suffering the African continent experiences, hunger remains the most tragic and the most intolerable. Any commitment to justice and peace in Africa cannot be separated from the need for progress in achieving the right to food for all. ... The Church has always given herself the task of comforting the misery of the poorest and the motto of the FAO is 'Fiat Panis': 'Bread for all'. Most Holy Father, in your last Encyclical 'Caritas in Veritate' you highlight how all economic decisions have moral consequences. ... The vision of a world free of hunger is possible if there is political will at the highest level. ... The great spiritual and moral forces are an inestimable support for us in our activities. ... I would also like to praise the Church's action in the field, with the poorest of the poor. Missionaries and religious ... often undertake difficult tasks alongside inter-governmental organizations, NGOs and civil society, tasks that are at times ungrateful but always useful. ... I would like to underline the convergence of religious teachings, especially those of the Catholic Church and Islam, towards the need to oversee the rational use of resources on the basis of a strategy respectful of the persons and things of this world, without excess or waste. All these teachings underline the fundamental role of social responsibility, recommending solicitude towards the poorest. From this point of view, the Church's social doctrine plays an essential role".
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THIRTEENTH GENERAL CONGREGATION

VATICAN CITY, 13 OCT 2009 (VIS) - The Thirteenth General Congregation of the Second Special Assembly for Africa of the Synod of Bishops was held this morning in the Vatican's Synod Hall in the presence of 220 Synod Fathers. The president delegate on duty was Cardinal Francis Arinze, prefect emeritus of the Congregation for Divine Worship and the Discipline of the Sacraments.

  Extracts from some of the Synod Father's speeches are given below:

BISHOP ERNESTO MAGUENGUE OF PEMBA, MOZAMBIQUE. "The principle source of wealth of the continent is its people, especially the young, adolescents and children. ... Many young people are drawn into violence, prostitution, the trafficking and consumption of drugs, organised crime, ethnic and tribal conflicts, religious fundamentalism and satanic sects, among other things. ... In such a context, I suggest that the synodal assembly: (1) Sends out a message of trust and encouragement to the young. ... (2) Denounces the marginalisation, manipulation and violation of children's rights as one of the most terrible forms of injustice. (3) Highlights the need for a serious study of African youth, ... and for the integral education and formation of the young. ... (4) Revises the content and method of catechesis and of the various catechisms".

BISHOP SERVILIEN NZAKAMWITA OF BYUMBA, RWANDA. "The Church in Rwanda, in her pastoral care of reconciliation, justice and peace following the terrible events of the genocide of the Tutsi and others - and in the wake of the challenges she has encountered and has partly overcome - is convinced that the work of reconciliation is God's initiative. ... The Justice and Peace Commission, in collaboration with other commissions and pastoral care agencies, has accompanied the process of reconciliation with various programmes aimed at educating people in values and at forming agents of reconciliation. ... In this pastoral care of reconciliation, the Catholic Church ... collaborates closely with other religious confessions and with public and private institutions that operate in the field of post-genocide reconciliation".

ARCHBISHOP EDWARD TAMBA CHARLES OF FREETOWN AND BO, SIERRA LEONE. "The multinational extractives are causing so much injustice in Africa that the Church can no longer remain silent about them. In their desire to exploit the continent's rich natural and mineral resources, these companies can do anything, including the fomenting of inter ethnic conflicts, sale of arms and ammunition, and the overthrow of legitimate governments. The oil rich Delta States in Nigeria and the eastern and southern regions of the Democratic Republic of Congo are clear examples of this. Confronted by such hostile forces, many local Churches cannot do much to ensure that the companies accept their corporate responsibility. Therefore I am appealing that local Churches and episcopal conferences of the affected regions intervene to ensure that just mining policies are established to ensure that African States and their populations benefit from their own natural and mineral resources. I am also appealing to local Churches of countries from which those multinationals come to intervene on behalf of Africa and its people. Those companies may be bringing home cheap oil and cheap tropical hard wood, but they are causing untold sufferings for our people in Africa. In the name of God and of our ecclesial communion, we appeal to you to help us to stop their injustices against our people".

FR. JAN GEERITS S.D.S., APOSTOLIC ADMINISTRATOR OF THE COMORES. "There are barriers and limitations in the work of evangelization in the Comores. ... As we are a minority, there is a real danger that our small Catholic communities become tired and discouraged. Nevertheless, the smallness of our Catholic communities spurs us to invest in the mission of being the salt of the earth and the light of the world. Not being allowed to evangelise with the mouth and the word, nothing stops us from speaking with our hands, that is: serving the population in all humility through works of charity. Each man is unique and has the ability to choose freely to be (or not to be) the image of his Creator. God constantly invites us to say yes with a patience that is beyond us, without ever obligating or forcing His creatures. ... Thus, it is an injustice to obligate one's fellow man to become a Muslim and to exclude salvation a priori to all those who do not follow Islam. This injustice can never lead to reconciliation and profound peace with Muslims and must be recognised one day as an ... error, both by their and by the simple faithful, so that this separating wall may finally fall as others fell in the past".

ARCHBISHOP LIBORIUS NDUMBUKUTI NASHENDA O.M.I., OF WINDHOEK, PRESIDENT OF THE NAMIBIAN CATHOLIC BISHOPS' CONFERENCE. "Namibia is basically enjoying political and economic stability, but the Church is nevertheless called upon to be a vigilant and prophetic watchdog with regard to the issues of reconciliation, justice and peace. ... We have tried to embark upon two projects which I would like share with you: (1) We have called upon the clergy, religious and faithful to encourage both the faithful and people of good will; to exercise their democratic right to vote in order to elect as their future leaders those who will be good servants and ... will fight against all forms of corruption. ... We have been meeting with all political parties to call upon them to uphold the principle of democracy in their campaigning in a spirit of tolerance and mutual respect in order to maintain our hard won peace, ... while affirming the fact that, in any race, there is always a winner and a loser, and that the latter should accept the result with dignity and humility. African leaders should therefore learn to relinquish power gracefully. (2) Special ministry to sex workers   prostitution   for which we have a priest with this charism. In many situations these sex workers, of whom 80 percent are infected by the HIV/AIDS virus, are forced into this life style by poverty and are sexually abused by well salaried people".

FR. ZEFERINO ZECA MARTINS S.V.D., PROVINCIAL FOR ANGOLA OF THE SOCIETY OF THE DIVINE WORD. "I wish to refer to the Chinese workers who are to be found all over Africa. Certainly for the Chinese State they are workers who are sent outside the borders to increase their hegemony in the worldwide economic panorama. For our States, they are no more than the manpower required for a speedy reconstruction of the infrastructures destroyed by war. I therefore propose that the episcopal conferences work with those dioceses in which the pastoral care of immigrants is a necessity in order to create a pastoral programme for bringing the Gospel of Christ to Chinese workers in African countries".
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