WELCOME TO IMBISAIMBISA:The Inter-Regional Meeting of the Bishops of Southern Africa.

known as IMBISA is an organ of Liaison and Pastoral Cooperation between Episcopal Conferences of Angola and São Tome & Principe (CEAST), Lesotho (LCBC), Mozambique (CEM), Namibia (NCBC), South Africa which is made up of Botswana, South Africa and Swaziland (SACBC) and Zimbabwe (ZCBC).

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IMBISA BISHOPS SPEAKS AT AFRICA SYNOD

IMBISA BISHOPS INTERVENTIONS AT THE SYNOD 2009 – ROME

28 Bishops from IMBISA Region attend the Second Special Synod for Africa which took place from the 4th – 25th October 2009. All the Bishops made interventions on different issues that touch their local churches and the region at large. Below are the interventions given by all of them at the Synod:

Card. Wilfrid Fox NAPIER, O.F.M.
Archbishop of Durban (SOUTH AFRICA)

It is true, there have been few coups d'etat since the last Session of the African Synod in 1994, but the monster that usurps power undemocratically has by no means disappeared. Rather, it has changed its appearance and modus operandi.
We may no longer see individual leaders assuming absolute power and declaring themselves "President for Life". But more and more we are seeing the political parties taking on that mantle. For example, the following countries in Southern Africa - Botswana, Angola, Zimbabwe and Mozambique - have since liberation been governed, or should we say, ruled by the same party. Of course there is nothing wrong with this, if the electorate freely and fairly gives it that mandate. However there are signs to suggest that this is not the full picture.
- When a Party arrogates to itself all credit for achieving liberation,
- when it claims that it alone knows what the people want or need, even though it refuses to ask or listen to them,
- when it forces through legislation and imposes policies which are patently against the known wishes of the people,
- when it claims that anyone with contrary views is ipso facto a counterrevolutionary, anti-transformation racist, then something has to be seriously wrong.
In fact it suggests that the Party has already effected a coup d'etat in all but name. To add insult to injury, the Party declares itself to be pro poor, and thus committed to implementing pro poor policies, even as its stalwarts enrich themselves so ravenously, that the country's Ginni co-efficient (the gap between the richest and the poorest) places it at the top of the league!
The coup d'etat is surely in place when the Party chooses to listen to its ideological allies, rather than to the poor and needy who represent the majority that elected it.
The coup is complete, when the Party identifies itself so completely with the State, that its president can feel safe claiming: "(our Party) will rule until Jesus Christ returns"! Is he not implying that nothing, not even the democratic process, will dislodge it from power?
Brothers and Sisters, that is where more and more leaders are taking our Continent. In the process they are turning their back on their religious and cultural heritage in which God features prominently. Instead they are embracing a godless and lifeless ideology, which has wreaked havoc on the poor wherever it has been imposed.
This is surely reason to pray and work for a miracle that will bring true and sustainable liberation, not from colonizers, but this time from the dictatorship of the all powerful Party, which has taken power in the Silent Coup d'etat!

Most Rev. Buti Joseph TLHAGALE, O.M.I.
Archbishop of Johannesburg, President of the Episcopal Conference (SOUTH AFRICA)

In the Instrumentum Laboris, the question of inculturation is barely touched upon. And yet Ecclesia in Africa categorically stated that inculturation is a sine qua non in the work of evangelization. Without inculturation, there is neither genuine evangelization nor genuine reconciliation. After all, "the gospel is grounded in the human terrain of culture" (I.L. 73).
Moral values embedded in the diverse African cultures, alongside the gospel values, are threatened by the new global ethic which aggressively seeks to persuade African governments and communities to accept new and different meanings of concepts of family, marriage and human sexuality. (This has been pointed out in Cardinal Turkson's presentation). The cultures of Africa are under heavy strain from liberalism, secularism and from lobbyists who squat at the United Nations. Africa faces a second wave of colonization both subtle and ruthless at the same time.
The most critical challenge facing the Church in Africa is not the lack of analysis, the lack of an understanding of issues and their interconnectedness. The challenge is the lack of collective (political) willpower to implement resolutions made; to find workable solutions to the challenges our societies face, to rise to the unpleasant challenges of leadership. A pressing question needs to be asked. To whom are our regional and continental associations accountable? What are the purposes of these platforms apart from expressing compassion, solidarity and collegiality? Members pay lip service to regional and continental conferences. Dues are not paid. How then are the resolutions to be implemented when we ourselves sabotage our own organizations, frustrate staff and demoralize elected board members instead of guiding, helping and collectively setting up and reviewing goals. If the resolutions of the Synod are to be implemented our national, regional and continental conferences have to take the responsibility.
Secondly we as a hierarchy, appear to be working alone on these issues that cut across the continent. Lay people, by virtue of their baptism, have a significant role to play. They are expected to witness in the public square, in their families and places of work. Their Christian voice in the face of the many challenges in Africa is weak, muffled or simply silent. The hierarchy is without credible partners in the work of the transformation of Africa. Lay Catholics need to be given a voice in order to stand up and be counted for their Catholic faith. The hierarchy cannot do it alone.

Rt. Rev. Francisco CHIMOIO, O.F.M. Cap.
Archbishop of Maputo (MOZAMBIQUE) (Original Text in Portuguese)

In its prophetic mission, the Church should insist on practicing and exhorting acts that consolidate and dignify Peace in Africa, appealing to the political governors and to the people in favour of concrete actions., such as the following:

From the security forces where the chiefs must have the ability to act over the political parties, especially during our electoral events, public demonstrations etc.
From juridical Institutions which many times indiscriminately detain the presumed organizers of opposition demonstrations, leaving unpunished and in absolute freedom the authors of ambushes made by the organizers of such peaceful demonstrations.
From the State apparatus, to make it possible for State employees to rise in their public careers, conforming to their political preferences as part of the Government.
Effective battle against all types of corruption, discrimination and oppression, especially in the public sector.

The path for building Peace, a gift from God is a path to redemption, for the loving offering and peace in a new way of living. Peace brought to us by Christ is the attitude of all those who practice the laws of justice and love, established by God for the harmony in creation.
The Church must make an appeal to Africa, to have a pure conscience to work honestly towards the common good. The Church must also be the voice of those who have no voice (say), to courageously denounce all those plans that make men slaves. We must make an effort to create internal and external peace and maintain it, fruit of victory and self-discipline.

Most Rev. Robert Christopher NDLOVU
Archbishop of Harare, President of the Episcopal Conference (ZIMBABWE)

Everyone in the Church regardless of his or her position or status has a duty and responsibility to be an agent of evangelization and an agent of Christian witness. The same goes with the institutions we have in the Church. Bishops are expected to be prophetic agents of the Word in our troubled continent of Africa. They have to speak for the oppressed people who cry out to their Lord for deliverance. In the discharge of their duties, they should also show the good example of fatherhood in the Church-Family of God and the unity of the Christian family. They should work closely with their priests, who are after all their principal collaborators in the work of evangelization. One area of concern, in my opinion, is the open support by some priests and religious for political parties. This has consequence of dividing the Christian communities they serve. It is also not uncommon to hear that some priests do not lend support to the activities of Justice and Peace in their parishes. It is therefore vital that candidates to priesthood grasp the Church's Social Teaching during their years of formation. I think the Church has not invested enough in that area. The clergy also need an ongoing understanding of the need for healing at all levels of human suffering; be it family conflict, ethnic conflict or post-war trauma.
The lay faithful are better positioned to be effective agents of reconciliation, healing, justice and peace in the communities. More and more ongoing formation is necessary to make them better equipped agents. The formation can be done through Small Christian Communities programmes or through guilds and association activities.
Catholics generally have a weakness of not engaging actively and positively in politics. Sometimes when they engage themselves actively in politics they become agents of destruction as we recently witnessed in my own country, Zimbabwe.
It is our hope that the Synod will suggest possible ways of how we can improve our societies through genuine reconciliation and working for sustainable justice and peace in our beloved continent.

Most. Rev. Gabriel MBILINGI, C.S.Sp
Archbishop Coadjutor Lubango
President of the "Inter-regional Meeting of Bishops of Southern Africa" (I.M.B.I.S.A.)
President of Episcopal Conference of Angola and São Tome e Principe – CEAST (ANGOLA)
(Original Text in Portuguese)

We propose to study and apply the Social Doctrine of the Catholic Church to the business world and to institutions involved in the promotion of social peace, in a harmonious development, in the social and human well-being, based on principles of general Ethics and economic and business ethics, in light of Canon Law and Civil Legislation.
The theme is: “Virtue, Ethic and Mission”. This is spreading to all the Dioceses of Angola and S. Tome’ and Principe. The association represents a challenge by the Church in Angola and S. Tome’ to their laity and a challenge by the Angolan and Sao Tomean laity to its Dioceses and its Shepherds in the work of evangelization of our lands in a collaboration that we hope will be more fruitful every time.
We hope that this way, its members will participate actively and responsibly in the life and mission of the local Church, by serving the human being, culture, economy and politics, aiming to change, little by little, the mentalities, the social institutions and structures, unjust laws and anything that offends and oppresses the dignity of the human being; poverty, exploitation, racism or tribalism, abuse by those in power, social inequalities, etc...
This context is where the faithful should make their commitment, in the name of the Gospel, in the service of reconciliation, justice and peace. This mission of the laity in the world requires a good scientific, doctrinal and spiritual preparation. This is the reason the laity of the ACGD rely on the ecclesiastical assistants for their doctrinal and spiritual accompaniment. They hold encounters of formation in the various areas of their professional activity, they hold spiritual retreats and fraternal cohabitation, supported by their faith and endeavouring to live their communion in diversity.
We are counting on ACGD as the leaven for initiatives of financial autonomy of the Dioceses and above all for a good management inside and outside the Church in our countries, a fact that is a dream for our region of IMBISA and for the entire African continent.
This category of lay faithful certainly is waiting for an encouraging word specifically aimed at them from this Synod of Bishops.

Most. Rev. Jaime Pedro GONÇALVES
Archbishop of Beira (MOZAMBIQUE)
(Original Text in Portuguese)

We present the case of the involvement of the Church in reconciliation of the peoples of Southern Africa, beginning in1988 when Pope John Paul II, of happy memory, visited the region. The effort of the Church and other Churches and religions, combined with the efforts of political leaders who brought about reconciliation, bore abundant fruits. Violence ended and peace returned for the people of the region. We present also the case of the Mozambique, where the Church mediated discussions for reconciliation to bring to an end a 16-year-old civil war. Thus a happy peace settlement was reached and the country now is at peace.
Don Jaime ends up by saying that this and other initiatives of this kind should be studied and promoted.. Without hope there is no peaceful future for Africa’s society. It was felt that the Church should form reconcilers and peacemakers for the resolution of conflicts. Young people must be part of the reconciliation practices.
He insisted that these initiatives should be intensified and consolidated because the world of African politics is going backwards, returning to violence, re-establishing dictatorships and political persecution.
Finally we foresee a jubilee of reconciliation for the whole African continent as the fruit of the commitment of all to reconciliation

Liborius Ndumbukuti NASHENDA, O.M.I.
Archbishop of Windhoek, President of the Episcopal Conference (NAMIBIA)

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. After the war, which ended in 1989 and consequently followed by the United Nations supervised election, we have observed three movements:
1. Insufficient platform was provided for the former warring party to share their wounds and thus to speed up the healing process within.
2. Justice was sought in fair distribution of available resources, but now we see a big gap growing between the rich and the poor.
3. Peace has been flourishing among different peoples in the country.
We have tried to embark upon two projects which I would like to 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 stewards and who will focus in their administration on delivery of quality services and fight against all forms of corruption, through the existing Anti-Corruption Commission.
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, which is an expensive commodity, 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 and is reaching out to them. In many situations these sex-workers, of who 80% are infected by the HIV/AIDS virus are forced to this life-style by poverty and are sexually abused by well-salaried people.

Most. Rev. Gerard Tlali LEROTHOLI, O.MI.
Archbishop of Maseru (LESOTHO)

The Catholic Church in Lesotho is blessed with vocations for the priesthood and consecrated life. We are also happy to announce the Church is a Mission Church which is becoming missionary. She has started sending out some of her sons and daughters to other countries and continents. e.g, South Africa, Namibia, Botswana, Paraguay, Haiti, France, most of these groups mentioned above are Women religious.
It is in the sphere of socio politics that Lesotho needs most help in means of reconciliation, justice and peace. The theme of reconciliation, justice and peace is pertinent and relevant, but, it is also necessary and urgent for Lesotho. Lesotho is one of young emerging democracies on the continent. Ever since its independence in 1966, it has experienced moments of political turmoil and bitter conflicts, which sometimes resulted in coup d'etat and bloodshed, as it was in 1970, 1986,1994 and 1998.
Lesotho suffers from two major ills, namely, political and denominational divides. The two have become so intertwined that it’s almost impossible to differentiate one from the other. From the first general elections of 1966, Lesotho has developed what I could call a "culture" of "post-election conflict".
The electoral process usually runs smoothly until election time. The acceptance of the electoral results is always a cause of dispute with violent manifestations or dissatisfaction by the parties which have lost. In other words, there is neither victory in honour nor defeat in grace. This makes the whole political period after elections a turbulent time of tensions, rivalry, and incessant accusations and one of the causes of this problems is lack of strategies in methods of voting. Such a political tension fuelled by denominational intolerance aggravates the situation. Whenever there is such an impasse, the Lesotho Christian Council of Churches is asked to mediate. It is often the Catholic Church which plays the most important part in resolving conflict in Lesotho. The theme of the Synod will be of great benefit for the Church in Lesotho, which is constantly involved in mediation efforts to bring about reconciliation, peace and justice in that beloved Country.

Rt. Rev. Michael Dixon BHASERA
Bishop of Masvingo (ZIMBABWE)

Our Christian faithful are bound by a traceable common culture expressed in a plethora of variations. This cultural heritage that gives us identity is under threat of extinction through historical accidents, natural processes and human design. The Church as a Family of God in Africa can never be authentic if its cultural base, which is rich and can be used to solve a lot of problems, is eroded.
Our challenges emanate both from the process of globalization and local factors. This is compounded by complex man-made problems such as corruption, greediness, oppression and totalitarian rule. We hope this Synod will address this area adequately.
We draw our strength from our relationship with Christ. We nourish this relationship through sacraments especially the Sacrament of Eucharist in which we are moulded into the Family of God and everyone is commissioned to be an agent of reconciliation, healing, justice and peace.
The idea of relationships appeals to Africa within her cultures. Through our participation in the Sacraments, we are bound by ONE BLOOD, the Blood of Christ. Sacramental bondage can be stronger than the biological bond that binds families. This highlights the African family values of solidarity, sharing, respect, hospitality, togetherness and reconciliation through restorative justice.
The Church-Family becomes a visible sign and instrument of true justice, peace and reconciliation if understood and lived well. After the palaver, genuine reconciliation is expressed in a concrete way through restitution and restoration.
Some of our people turn to other sects or to witchcraft in the face of difficulties. It is also painful when Catholics turn against fellow Catholics in conflicting political, social, economic or regional scenarios. The problem is of inadequate knowledge of the meaning of the Church as a Family [of God]. This Catechesis should begin in the family and continue in our institutions of education, health, social development and formation houses. When the faithful have reached an understanding of “who we are”, they can begin to move towards Ecumenical dialogue and foster reconciliation, justice and peace.

Rt. Rev. Sithembele Anton SIPUKA,
Bishop of Umtata (SOUTH AFRICA)

After many decades of conflict and tension, South Africa managed to negotiate a peaceful solution to its political problems as a country and created democratic structures and policies that make for peace. The problem, however, is that these principles of democracy have not filtered down to the grassroots. While the country is transformed legally and politically, at their daily human level of personal relationships, people still operate under the old system, perceiving themselves as still different and even enemies of each other.
What this indicates is that it is easier to change external structures than to change mentality, and until both the external structures and mentality change, democracy will not be appreciated and upheld in South Africa. The Church, whose primary focus of its evangelizing work is the change of heart, can make a significant contribution in this regard.

Rt. Rev. Martin MUNYANYI
Bishop of Gweru (ZIMBABWE)

The Church in Zimbabwe appreciates very much that the Instrumentum laboris dealt with issues which are of great concern in our country, such as poverty, violence, lack of recognition of women, children and minority groups and also issues of injustice in Church such as working conditions of Church employees.
Zimbabwe had very difficult and inhuman socio-political experiences traceable from the pre-colonial, the colonial and post-colonial eras which need to be dealt with urgently. It will be a mistake, in quest for lasting reconciliation, to simply ask people to forget the past.
Reconciliation is needed not only in the nation at large but also in the Church, for we see simmering tension in some of our parishes due to language and ethnic differences.
In Africa, when we talk of justice we certainly talk of affected parties including their families. Communities need to sit together and discuss their problems in a palaver free scenario and retributive and restorative justice should be established before the death of either party in a case.
Issues of justice in the Church are obvious, that is, in not paying our workers enough that constitutes a just wage and in the misuse of Church resources by priests at the expense of the communities. Some Church practices tend to have a bias against the girl child. For example, the girl is punished while the boy is not.
As a local Church, we have set up structures such as Commission for Justice and Peace to address negative historical aspects of our experience.
The whole undertaking should start somewhere like in the family as Pope Benedict XVI rightly stated: "The family is the first and indispensable teacher of peace... because it enables its members in decisive ways to experience peace."
In the process Pope John Paul II's words should be taken seriously, namely, "No peace without justice, no justice without forgiveness." This is the kingdom justice advocated in the Instrumentum laboris which sums up the Gospel message of reconciliation, justice and peace.

Rt. Rev Michael WÜSTENBERG,
Bishop of Aliwal (SOUTH AFRICA)

Laity and hierarchy are often not in one accord. Reconciliation is needed within the Church. A Pastoral Plan led to the development of a better community. This reconciliation within the Church affected the evangelizing commitment of laity to reconciling a broken world. Unity and cooperation of the Bishops' Conference support the laity in networking. Small Christian Communities - rooted in faith - network in the social field for transforming society on local level. This commitment happens also through various institutions. With a widely observed lack of deeper catechesis such commitment in "all strata of humanity" needs thorough formation. Institutions working at different levels assist pastoral workers and the laity with comprehensive formation. Yet more needs to be done to create strong and efficient networks. The networking of bishops with the laity in Pastoral Forums can be further developed even on regional and continental levels. The laity's ministry of reconciliation needs to be acknowledged in celebrations that reassure, confirm and even prepare for this mission. Sacramental experience provides divine formation. The often scarce celebration of the sacrifice of reconciliation within the Eucharist prevents the regular experience of the intimate relationship with Christ with oneself and others. This imbalance in the sacramental life of the Church needs to be reconciled for the sake of a comprehensive spirituality of reconciliation.

Rt. Rev. Emílio SUMBELELO,
Bishop of Uíje (ANGOLA)
(Original Text in Portuguese)

In our Angolan context, justice must proceed with forgiveness. Without forgiveness there cannot be reconciliation and, consequently, peace, given that the development of any people or nation is delayed indefinitely, in the absence of mechanisms of forgiveness. In the last thirty years a good number of African countries–and Angola does not escape this rule–have undergone profound change. Innumerable and enormous upheavals in the population linked to war have transformed African society. At present, more than half of the population lives in urban areas. One of the first consequences concerns its ethnic-tribal identity: people from different backgrounds and social levels now live together in the same urban environment, giving rise to a cultural fusion. The second consequence lies in inter-ethnic conflicts, generated by uneasy economic conditions and great social inequality.
True forgiveness must include the search for truth. Part of this truth is recognizing the evil done and, if possible, finding a remedy. The result is that forgiveness neither eliminates nor diminishes the need for reparation which is typical of justice, but demands reintegrating individuals and groups into society. Concrete steps:
1) through CIP, Pro Pace, promote opportune studies regarding prevalence of ethnic groups or injustices, to ascertain the truth as the first step towards reconciliation.
2) To focus on “human reconstruction” which passes through the modification of the behaviour of the badly structured personality and/or who has suffered some shock in its structure and/or in the structures of its society. “Human reconstruction” is therefore a work that one awaits from the Church, so that the “destroyed individual” might return to being a person and accept himself and learn to give a new impetus, transforming into the ability to accept others.

Rt. Rev. José NAMBI
Bishop of Kwito-Bié (ANGOLA)
(Original Text in Portuguese)

The democratic culture is progressing, even if it is tentative. In Angola, they cannot keep up with the election cycle that would be desirable. There are politicians that desire a true change in the situation but others are contrary, they are insensitive and preoccupy themselves only with their interests. The winds of democracy can be felt more in the capital than in the other zones of the country and with little means of social communications. One can observe the absence of true civic education of the citizens, something that favours manipulation. All those united by illiteracy in a rural setting make the situation very precarious. The critical awareness of the people is weak. Some of them believe everything told to them by the means of social communication. Because of this, it is considered vital to promote the civic education of citizens and reinforce their critical awareness. That signifies also promoting the defence of freedom of expression and of opinion, as a democratic prerogative and range of development. The laity who are members of diverse civil institutions of political parties of the Parliament, are called to be true witnesses of reconciliation, of justice and of peace. Therefore we believe it is fundamental to continue to invest in their formation, at all levels.
The African continent is considered a rich continent, but its population continues to be poor. Something positive is being done to reduce poverty. In Angola, one can observe a great effort to break away from poverty. In this regard, large and small projects are being conceived of. In spite of this the difference between rich and poor continues to be enormous. The accumulation of riches in the hands of few is frightening and this breeds and may always breed conflict. The rural population is attracted to life in the city and this brings with it various social consequences. There is the problem of occupied land to give to small farmers, something which has caused conflict.

Rt. Rev. Adriano LANGA, O.F.M.
Bishop of Inhambane (MOZAMBIQUE)
(Original Text in Portuguese)

It has been known that since the Reformation, the Catholic Church has been facing challenges at various levels with regard to other churches and beliefs. These challenges have intensified and increased recently with the emergence and spread of the Evangelical Movements. In this situation today, we are seeing an exodus of Catholics towards these churches and movements. The evidence of this fact is the huge growth of those religious groups and the emergence of a Catholicism of "A style and a language that is foreign to it", a phenomenon which should not be seen as being in line with ecumenism but rather as a desertion in the face of defeat.
How did this phenomenon emerge? Various reasons can be found for this. But I wish to underline a very important fact, which is among the causes and is the lack or insufficiency of inculturation in its various aspects.
In fact, marginalizing, disparaging and even fighting African cultures, underestimating native languages, centring its evangelization more on children and less on adults, even in the recent past, forbidding the reading of the Bible, also in the not very recent past, not translating the Bible into local languages, the Catholic Church fails to give African Catholics a language in an appropriate style. For this reason, the African Catholic, faced by believers from other beliefs experiences an inferiority complex and sense of alienation. Thus, the African Catholic, trying to escape the European and Latin American style and wanting to feel himself as a truly African Christian Catholic, leans towards his African brothers of other faiths and creeds and takes on their language and style.

Rt. Rev. Francisco João SILOTA, M. Afr.
Bishop of Chimoio and Second Vice-President of the Symposium of Episcopal Conferences of Africa and Madagascar (S.C.E.A.M). (MOZAMBIQUE)
(Original Text in Portuguese)

In chapter II of the Instrumentum laboris, N. 66 says: “Some think, however, that a more basic reason for the instability of societies on the continent is linked to cultural alienation and racial discrimination, which have engendered along the course of African history an inferiority complex, fatalism and fear” (IL 66).
I myself, in keeping with this search for the deepest meaning, realize that such an inferiority complex and other questions have gone even further, provoking serious damage to many Africans, something that I would call, more or less, an anthropological alienation. On the other hand, the facts reveal that many Africans not only reject values typical of them, but they go even as far as rejecting themselves. They do not accept their “African-ness”. The legitimate pride that Mr. L. Senghor would like to instill as the ideology of “Blackness” is something that many let wash over them. The campaign for “Authenticity” undertaken by Mr. D. Mobutu, in his own way, has been ridiculed! The “African communalism” with which Dr. K. Nkruman would like to classify the African man’s manner of being is regarded with scepticism and pointed out as something anachronistic!
Therefore, the questions which arise are the following: Where are you, Africa? Where do you place yourself? Would it be by chance that certain void, landless and without support to sustain yourself that, paradoxically, is at the root of your drama? On the other hand, how is it possible to reconcile your welcoming and hospitable nature with the ethnic, tribal and regional discrimination that reigns at the heart of your societies, but also in the Church? Could it be, perhaps, this discrimination, the fruit of “transfer” that some of your children do to others in order to deny themselves? How can the obvious contradiction which exists between unconditional love for life, which is characteristic of the African, and the betrayals that some of your children committed against their own brothers, causing them dehumanizing suffering or even loss of life, be explained? What is the way out of this contradictory situation, oh Africa?

Rt. Rev. Louis Ncamiso NDLOVU, O.S.M.,
Bishop of Manzini (SWAZILAND)

The Catholic Church in Swaziland is still young having arrived in 1914 and numbers some 55 000 adherents in a population of 1 million, meaning that only five percent of Swazis are Catholics. Even though the Church is a minority it remains the largest Single Christian Church in the country. From its arrival the Church participated in social action in many parts of the country. This has received lots of praise from the traditional and political authorities in the land. My predecessors, mainly of European origin, enjoyed good relations with the traditional authorities as well.
In recent years, the relationship between the Church and the traditional and political leaders has become ambivalent. The Church continues to receive much praise from government for her interventions in the area of education, health and programmes for development. As a Church we continue to question the system of governance as we believe that it contributes to the high levels of poverty in the country. The Government criticizes the Church for speaking on issues of governance, insisting that the duty of the Church should be confined to the liturgy and worship and not to be present in the social and political life of the people. This has seen us being befriended by members of civic society, including trade unions and the banned political parties and movements. As a Church we therefore find ourselves in the middle of two opposing forces. This presents a unique opportunity for the Church as she can minister to the government and members of civic society.
The theme of this Synod challenges us to lead an authentic Christian life. This requires that the Church be exemplary to the unbelievers and other Christians too. We have every duty to contribute to the well being of society and to be a beacon of hope in the face of many challenges and difficulties. The Swazi people are a homogenous group, having the same culture and speaking the same language. As such the Swazi people can be likened to one big family. We are thus once again called to live as a family. Every family has to face some problems and disagreements at some point. We should deal with these problems in a truthful and honest manner and above all in a spirit of charity.

Rt. Rev. Barry Alexander Anthony WOOD, O.M.I.
Auxiliary Bishop of Durban (SOUTH AFRICA)

I thought it would be beneficial to my sisters and brothers at the Synod to concentrate on one initiative of the Southern Africa Catholic Bishops' Conference (SACBC), which we took after our first democratic elections in 1994. That was the creation of a Catholic Parliamentarian Liaison Office (CPLO).
The aim of this Office is to do precisely what the title says and that is to liaise with Parliament. Although South Africa is only 9% Catholic, of the 440 members of Parliament, 22% are Catholic. However, and this is an important point, the Office liaises with, does research for and informs ALL Parliamentarians irrespective of their religious or political backgrounds.
We have a number of full-time researchers who do in-depth research on all aspects of legislation coming before Parliament. We do this from a Gospel-based value system, drawing heavily from Catholic Social Teaching. Parliamentarians have neither the resources nor the time to do their own in-depth research on any given subject. Therefore these research papers are very much appreciated by many.
We also give verbal and written Catholic positions on upcoming legislation at Parliamentary Select Committee levels. These papers are made available to a much wider public as are reflective insights and comments on newly passed legislation. This creates a national and at times an international awareness among a much wider community about public policy issues and the response of the Catholic Church.
The impact of the CPLO has had an enormous influence on Parliament over the last twelve years and this influence continues to grow. Social informal contact with Parliamentarians is another important aspect of the work.
Parliamentarians are often invited to social functions organized by the Church simply to acknowledge their presence and thank them.
The Catholic Parliamentary Liaison Office, on a regular basis, organizes discussions on key issues of public interest, such as the situation in Zimbabwe today or new legislation pertaining to Children's Rights. Well known speakers are invited from across the political spectrum and from Church circles and these public debates draw large audiences.
The Office, twice a year, organizes training for people from other countries identified and sent by their respective Bishops' Conferences. To date Zimbabwe, Ethiopia, the D.R.C. and Sierra Leone to name but a few, have benefited from these training programmes.
The Southern Africa Bishops' Conference would like to endorse Archbishop Berhaneyesus SOURAPHIEL's (Addis Ababa) suggestion that a full time Catholic permanent representative be appointed to the African Union, with more than simply observer status.

Rt. Rev. Edward Gabriel RISI, O.M.I.
Bishop of Keimoes-Upington (SOUTH AFRICA)

The proclamation of the Gospel and the quest to deepen its meaning and practice in Africa faces the same challenges as does culture. The Church is therefore in a privileged position because in its quest to promote the values of the Gospel, it shares a similar struggle with Africa's peoples in their pursuit to preserve and advance those cherished values of their cultural heritage. Creating opportunities for dialogue offers the Church opportunities to understand those who experience alienation in an increasingly secularized and globalized Africa, with its brutal memories of colonization and oppression. A commitment to open and honest dialogue is vital for forging the way forward so that the influence of the Gospel, like that of culture, is not lost in the emerging voices in Africa. In particular a re-commitment to SECAM can make it an important instrument for dialogue on our continent.

Rt. Rev. Evaristus Thatho BITSOANE
Bishop of Qacha's Nek, President of the Episcopal Conference (LESOTHO)

The Church in Lesotho, like many other local Churches of Africa is involved in the area of health, education and in the service of the poor. Lesotho is about 50% Catholic, and the Church has the majority of schools in the country. From these numbers one would hope that Catholic principles would prevail in the running of the country. On the contrary, people embrace anything that will enable them to have bread on the table even if that is opposed to the teaching of the Church.
Many countries of Africa have signed the Maputo Protocol and Lesotho is no exception to that. Even though the services of our Catholic hospitals are appreciated by many, we are afraid that many abortions will be performed in private hospitals.
What the Church of Lesotho needs urgently in order to continue its service to the poor is for the Sister Churches of the developed world to influence their governments not to impose ideologies that are foreign to Africa. During this period of transition to financial self reliance, Africa still needs the support of its Sister Churches of the developed world.

Rt. Rev. Franklyn NUBUASAH, S.V.D.
Bishop of Francistown (BOTSWANA)

Botswana is a small stable democratic country with good governance and the rule of law. We are a middle income country that attracts people from other places of Africa. We are a haven for peace as we have no experience of war or conflict in our country. There are a good number of refugees seeking asylum. We have peace because of our traditional mechanism of the kgotla, i.e. the court of the ruler where dialogue is respected. Our belief is that the greatest war is one of words. The church has introduced this cultural practice to the parishes to help make and promote peace and understanding.
Right now, there is a strain on our resources, job market and health facilities because of the influx of people due to the socio-political situation of the region. We are concerned about xenophobia due to the present harsh economic downturn. The church has been with the people promoting peace and brotherhood. There has been no need for minorities to use violence to make their concerns known.
AIDS is a challenge for the countries in Southern Africa. Botswana is working hard through education to prevent new infections. Treatment is available for citizens but unfortunately not for refugees and foreigners living in the country. AIDS has ravaged the foundations of Botswana society. It has the potential to be used as a weapon of war and conflict. How do you forgive one who deliberately infects you with the killer virus?
The Catholic Church is only about 81 years old in Botswana with about 4% belonging to the church. Our educational institutions have contributed to the education and formation of leadership in the country thus contributing to the prevailing culture of peace.
The church also works ecumenically with the World Council of Churches and other NGO's to relieve suffering and promote brother/sisterhood, thus eliminating the need to fight for scarce resources. We seek to be salt that preserves peace by being faithful to our cultural practices that promote peace. The church in Africa can learn from the experiences of Botswana to promote peace.

Rt. Rev. Lucio Andrice MUANDULA,
Bishop of Xai-Xai and President of the Episcopal Conference (MOZAMBIQUE)
(Original Text in Portuguese)

During this Synodal Assembly on several occasions, we heard that many times faithful laymen actively involved in political life in our countries take on behavior and attitudes that are harmful to the fundamental principles of Christian faith and morals. In fact in their daily life, often the faithful laymen find themselves divided between the Christian faith and political alternative, as if Christian life and political activity were two incompatible realities “a priori”.
In order to avoid this situation, this Synodal Assembly should attentively examine the deep reasons for this dichotomy, to allow the faithful to live their Christian vocation serenely in the future, without necessarily having to give up their active participation in politics.
In reality, without neglecting that the careless desire for power and greatness many times overshadows the light of faith, where the faithful should illuminate the political world, I think that Catholic Christians involved in political activities in Africa experience great solitude and a sort of abandonment by the hierarchy of the particular churches.
Not being sufficiently accompanied and encouraged by their shepherds and having to act in a world filled with endless plots and ambitions, they end up losing themselves and sometimes causing irreparable damage to their Church, whose sons they are.
In spite of that, we should have been formation in our Catholic universities and being front line Christians at Sunday masses in our Cathedrals, it is not rare for us to be involved in the approval of laws contrary to Catholic faith, such as the liberalization of abortion. Unfortunately they live Christian faith as something disconnected from daily life and from social activities, through which they should contribute to the construction of common good.

Rt. Rev. Ernesto MAGUENGUE
Bishop of Pemba (MOZAMBIQUE)
(Original Text in Portuguese)

The main riches of the continent is represented by its population, and especially the youth, adolescents and children. Africa is a continent with the youngest population in the world.
African youth is an inestimable treasure that cannot be forgotten or lie unused, if one wishes to guarantee a future of lasting development, reconciliation, justice and peace in Africa.
Many young persons are led into violence, prostitution, drug trafficking and use, organized crime, political, ethnic and tribal strife, as well as into religious fundamentalism and satanic sects among others.
In the light of all these, we would like to suggest:
- A strong message of trust and encouragement from the Synodal Assembly to youth, adolescents and children as the main players at the service of reconciliation, justice and peace.
- Denounce as one of the more obvious injustices imaginable, manipulation, exploitation and violation of children’s rights.
- The need for deeper studies on the question of African youth, using the humanistic sciences to see which are the most pressing problems and to find effective solutions to them.
- Pastoral strategies of the church and government policies must be conceived keeping youth in mind, so that not only their material needs are satisfied, but also their spiritual ones.
- The challenge to the Church, government and African society in general in finding ways to stimulate and take advantage of the vast potential which African youth represents.
- I would like to underline the need for education and integral formation of youth that takes into consideration the context and their culture so as to make them able to be true servants of reconciliation, justice and peace.
- Look over the contents and methods of catechesis, as well as the respective charisms, especially the catechumenate to include the social doctrine of the Church, a formation of critical consciousness, love of life, respecting and protecting nature.
- The urgency of a pastoral for care, due to the fact that the majority of children and adolescents grew up in difficult environments characterized by destroyed families, hostilities, wars, violence and abuses of fundamental rights which have left deep wounds in the souls.

Rt. Rev. Manuel António MENDES DOS SANTOS, C.M.F.
Bishop of São Tomé e Príncipe (SÃO TOMÉ)
(Original Text in Portuguese)

How can we make the Word of God, known, loved and practiced in the Church?
- In the first place, we need to create means that will allow all Christians to access the Holy Scriptures. For this, there is a need for “immense solidarity” which would lead to the substantial decrease in the price of Bibles.
- We need to invest in the development of the Biblical pastoral ministry.
- Involve Christians in reading the Holy Scriptures starting from Jesus Christ as the Centre of Revelation in the responses and light which illuminates each page of the Holy Book. Nurtured by the Word of God, our faithful can more easily resist the seductions by new religious groups, many of them using a fundamentalistic reading of the Bible to spread its ideas.
- Starting from the faith in the Risen Jesus Christ, victorious over the Kingdom of evil, we can show the world paths of hope, peace, freedom; paths that lead to erasing ancestral fears, such as witchcraft that sowed much suffering among our peoples.
- The Word of God, practiced and prayed, can undoubtedly help to build a family culture since it leads Christian to confront themselves with the Truth and the need for a conversion of life which allows them to live according to the Lord’s path.
- The Word of God gives meaning to our fight against poverty; it nurtures our convictions that what we do for our brothers we do for Christ Himself.
- The Word of God makes us instruments of reconciliation, justice, peace.

Rt. Rev. Filomeno DO NASCIMENTO VIEIRA DIAS,
Bishop of Cabinda (ANGOLA)
(Original Text in Portuguese)

When the first Synodal Assembly took place in 1994, my country was still a nation at war. In that moment, our Episcopal Conference, though misunderstood by some, appealed with determination for peace and reconciliation among brothers in conflict, through a number of pastoral letters. In this long process, we emphasized the service of the Bishops of the region (IMBISA), who moved to Angola specifically to help the process. Internally, the Episcopal Conference launched a movement, still active today, for peace, “Pro Pace”, whose vocation is the promotion of peace, disarming consciences, and forming peace makers. The action of this movement was felt all over the country. Together with other Christian institutions, the Committee of Inter-Ecclesial for the Peace in Angola (COIEPA) was created, having the same aim. Therefore, on many occasions, Churches and Christian Communities in Angola could speak as one to the Nation and to the world about the drama of war and the urgency of peace.
Today, having attained peace, the great challenge is that of national reconciliation which we cannot identify or summarize with the end of the war, the period of validity of the Government of National Unity and Reconciliation, emerging from the agreements made in Lusaka and their realisation, a year ago, of legislative elections. These are stages of a process which, by themselves, cannot realize reconciliation. Reconciliation contains other dimensions and they should be pursued with the same audacity: psychological and cultural, economic and political, social and religious. Yes, these are aspects that cannot be ignored if we do not want to deceive ourselves and postpone or prepare future conflicts.
Therefore, we consider it our duty as Church to continue to encourage, support and work with the other players in public life for a genuine state of law, by means of the necessary strengthening of democratic institutions, the promoting of good governance, struggling against inequality between citizens and between regions, the free functioning of institutions of the administration of justice, and for a better distribution of state revenues.

Rt. Rev. Joseph Shipandeni SHIKONGO, O.M.I.
Bishop of Rundu (NAMIBIA)

In Namibia, the first problem is somehow solved by government subsidies. So our health and educational institutions are highly subsidized by the government. For this reason particularly in the rural areas the poor receive medical care without paying much. In order to ensure regular government subsidy and the autonomy of the church to manage health institutions according to church ethical standards we entered into a comprehensive agreement with the government in 1994, which was revised and improved in 2008. The implementation of this agreement is not as successful as we expected. Some clauses are not yet implemented. We have also an extensive HIV/AIDS program.
But the government program is stronger with more financial resources, expatriate expert advisors, and using national communication media: TV, radio and newspapers. So they have more influence than us. Thus secular and relativistic views of sexuality are propagated. For them the most predominant concern is to prevent infection; and the most important practical means is the condom; so unrealistic belief in condom effectiveness is promoted. The failures of this means is deliberately ignored or explained in dubious ways. In this way, promiscuity is actually encouraged which leads to more infections. The other issue which I would like to mention is what I read in the report of WHO, about the business sales of medicines. It says the curative effectiveness of some of these medicines is not proved but being sold in Africa for experiment. The dosage of some is dangerous or not what is actually indicated on the container or they are completely faked.
There are other medicines that are not approved in countries where they are manufactured but they are sold in Africa (e.g. Depo Provesa). It is said that Africa is most exposed to these kinds of medicines because of the limited capacity to investigate, test or monitor as to what is happening. In this regard the church should also urge the government that traditional healers must be held accountable for their activities and should fully disclose their treatment procedures and medicines.
Concerning our schools we also receive government subsidies but so far we have not reached an agreement but are still negotiating. Our schools have made great contribution to education acknowledged even by the government. In the last 3 consecutive years our two secondary schools have produced best results of the final national exams. We aim at having schools of excellence where gifted children can be helped to excel through quality education. In this connection on a personal note: I had school mates who were highly gifted but who dropped out of school because of poverty, lack of motivation or some other reason. Africa cannot afford to lose the potentially excellent scientists and artists.
For the church to continue its involvement in health and education provision, financial resources will always be needed. Finding effective and efficient ways of securing these resources is very
important.

Rt. Rev. Germano GRACHANE, C.M.,
Bishop of Nacala (MOZAMBIQUE)
(Original Text in Portuguese)

The “implantatio Ecclesiae et Imperii, versus implantatio fidei” was the path, the method which brought the Gospel to Mozambique in the XV and XVI centuries, as well as to the greater part of Africa, America, the Far East (Asia) and Oceania.
This method, from the Constantine and pre-Constantine period, returned and reinforced by the Germanic Holy Roman Empire, decreased the divisions between the Christian communities of the catacombs and the pagan world of that era, and constitutes today one of the remote but fundamental causes of a structural and basic shortage or rupture in the building of the Church in Africa, a structural and basic shortage or rupture which is incoherency or the deep abyss between faith and the witness of life, between African Christian faith and their culture, between faith and moral commitment, between the Christian faith of African parliamentarians and their political involvement according to the Gospel: the existing discordant separation or hiatus, and finally between faith proclaimed with the lips in the formulation of the Creed in Sunday Mass and the daily style of life and of culture in employment, politics, economy, culture, family and societies within and without our cathedrals, parish churches, chapels and African communities, as in all of today’s modern world.
I have taken the liberty to propose to this August Synod Assembly that it directly and explicitly mention the importance, the need and the opportunity of the old catechumenal method and institute, also recommended and renewed by Vatican Council II, as the effective instrument to rebuild our young African missionary churches.

Rt. Rev. António Francisco JACA, S.V.D.
Bishop of Caxito (ANGOLA)
(Original Text in Portuguese)

Civil war and fratricide which have devastated Angola for the past thirty years, apart from the deaths, have left deep traumas in our people: thousand of families destroyed and separated; thousands of widows and orphans, thousands of ex-military, without proper assistance and destined, some, to abandonment and a part of our people who continue to live on the threshold of poverty, etc. If on one hand there is significant investment for the reconstruction of the infrastructures destroyed by war - and this is praiseworthy - on the other hand, little or nothing has been done to rebuild the human tissue seriously wounded by the long years of civil war. The consequences can already be felt, in particular with the alarming increase of criminality among young persons and adolescents.
The concerns of the Angolan society are well-known today. Desperation is growing in the poor families, deprived of what they need to live, and many parents no longer know how to give their children an education. Our churches and sanctuaries thus become, often, places to seek refuge, to ask for help, to cry over their suffering and look for a comforting word. A comforting word that families don’t often find because - and I say this with great sadness - many of our priests are busy with other things, are not available to take care of them and do not give them the proper pastoral attention, especially with the sacrament of reconciliation and in the ministry of listening.
The exodus of populations from the villages towards cities has caused serious changes in the modus vivendi of the populations. Again, the family has been struck, in particular regarding the education of children. As an example: children, especially in the large cities, stay home alone, because their parents are obliged to leave the house at dawn for work, they let them stay and sleep and when returning home late at night, find they are still asleep. Who takes care of these children during the day? Abandoned entirely to fate, their companions are other children, the streets, television, etc. Thus we have children taking care of other children, street smart, at the mercy of everything and anybody.
We also see the tacit invasion of television in family life. We cannot deny the negative influence on children and youth of certain programs broadcast by the national and international channels: soap operas, violent movies, video clips, music with improper language (widely broadcast by the radios), which parade a lifestyle that is foreign to our reality, which encourages violence and other anti-social behaviour. It is also opportune to point out that certain contents are spread through the Internet and mobile phones, with text and video messages, modern means of communication that the new generations use. In this last area, adolescents and the young are the protagonists in the reciprocal transmission of improper messages.
In many peripheral areas, especially in the large cities, there are improvised movie “rooms” where children and adolescents naively “devour” violent movies not suitable for minors.

INTERVENTION BY OTHER RENOWNED PEOPLE FROM OUR REGION

Rev. F. Zeferino ZECA MARTINS, S.V.D.
Provincial of Angola of Society of the Divine Word (ANGOLA)

The Episcopal Conference of Angola and of São Tomé led together with the Commission of Justice and Peace, Radio Ecclesia - the Catholic radio station of Angola and the Catholic University, its mission of mother and educator, mediator and conciliator. They elaborated programs of civic education, realized in “Pro Pace” meetings.
The addressees were civil societies, political actors, persons of other religious groups and all people of good will. It was in the truth, a privileged moment, an authentic forge of dialogue; the seed of reconciliation was sewn among the marginalized brothers. As a result, the electoral process unfolded in an environment of tolerance and peace.
I propose that each Episcopal Conference of the African countries together with their respective Commissions of Justice and Peace and other institutions, elaborate a “Pro Pace” program at the level of Archdioceses and Dioceses and that it be implemented in the period that precedes the elections. I also wish to refer to the Chinese workers who can be found all over Africa. Certainly for the Chinese State they are workers who are sent outside the borders to increase their hegemony in a worldwide economic panorama. For our states, they are no more than the manpower required for a speedy reconstruction of infrastructures destroyed during the war.
I therefore propose that the Episcopal Conferences together with Dioceses where a pastoral for migrants is needed elaborate a pastoral program for bringing the Gospel of Christ to Chinese workers in the African countries.

Rev. F. Seán O’LEARY, M.Afr.
Director of “Denis Hurley Peace Institute” (SOUTH AFRICA)

The Denis Hurley Peace Institute (DHPI) was set up by the Southern African Catholic Bishops' Conference (SACBC) to share with others the tragic story of South Africa's past, a past that was based on constitutionalised racism; the miracle of the transition that ushered in the dawn of a true democracy and the arduous challenges of construction, reconstruction and reconciliation, which is at the very heart of the work of the Church in South Africa today.
Experience has shown us that the enormous impact the Catholic Church has on the continent is rarely felt in conflict situations. The Church's attempts at conflict intervention remain fragmented. We need to support more Bishops and dioceses at the coal-face of conflict. In this very room there is a wealth of experience of people from conflict areas that have kept the hearts of their people alive with hope, over long years, in situations of near despair. These are our unsung heroes!
The suggestion the Southern African Catholic Bishop Conference makes is to identify key people (Bishops, Clergy, Religious and Lay-People) who would be trained to intervene in peace monitoring, peace negotiations and sustaining fragile peace structures.
At the outbreak of any one conflict or potential conflict, two or three of these trained people would be invited to intervene in the country in question, primarily to support the local Church on the ground.
The idea would always be to support the local Church. This would become our very own group of 'Peace Elders' and would be established as a direct consequence of this august Assembly.
Not wanting to give the Pontifical Commission for Justice and Peace more work, but I would see them as the most competent authority in the Church to organize such an initiative.

Rev. Sr.Bernadette MASEKAMELA, C.S.
Superior General of the Sisters of Calvary (BOTSWANA)

I present my topic as Diocesan Congregations vs Self Reliance for empowerment. I refer to The Instrumentum Laboris chapter 1 (20) which talks about self sufficiency in view of the fact that aid to Africa is diminishing. I want to believe that we have come a long way as Africans and many of our countries have moved from extreme poverty to a more descent state of economic affair. In the case of diocesan congregations, it is not only foreign aid that is diminishing, but diocesan support is also minimal or even not there to sustain them, let alone their structures and projects.
Diocesan congregations are part of the structure of the Church. If they are to participate in the mission of the Church at all levels including the highest level of policy, advocacy in all spheres, then they need to be spiritually, theologically and professionally formed, and how can they be formed if they do not have the means? This is the challenge that I want to address not only to the leadership with Diocesan congregations but to the Diocesan congregations themselves to rise up and do something.
In my view therefore, Most Reverend Fathers and Mothers, I strongly believe that if we diocesan congregations are to be agents of justice, peace and reconciliation (of course starting with ourselves in our communities) we have to take greater initiatives to empower ourselves. This in my view can also foster greater collaboration with the Church leaders.
My appeal therefore to the diocesan congregations is: to consider seriously embarking on diversifying our economic source and be self reliant. To diversify our apostolate and train sisters who can participate at the highest level in various forums. Lastly to be prepared to move beyond the boundaries of our dioceses to offer our expertise at national, regional and international level.

Rev. Sister Cecilia MKHONTO, S.S.B.
Superior General of the Sisters of St. Brigid (SOUTH AFRICA)

To truly understand the idea of the Church as family, we have to look at the values of the family in· the African context. Members of a family care for each other and their lives and actions reflect the image of one united body, this is also an aspect summarized in one word “UBUNTU”. We church leaders, bishops, priests and religious are called to be examples of the family of God especially in situations that call us to do so, we ought to continuously reflect on how we are witnessing to this reality.
What are some of the problems facing Diocesan Women Religious?

Lack of education which in most cases disadvantages the Diocesan Sisters from participating at a higher level of apostolate in the Church which can make them better persons and improve their living conditions.
High expectations from family members for financial support, from the Sisters, which causes inner conflict and to a large extent harm to the community. This also leads some sisters to be too attached to their biological families.
The trauma of experiencing the loss of so many members of one’s family due to HIV/AIDS. Children of parents who die from HIV/AIDS are left as orphans with no one to take care of them.
Poor working conditions for the sisters especially due to lack of proper contracts or no contracts signed with the respective Church leaders.
In the light of these problems the Sisters are torn between family and religious life, they live unfulfilled lives which are against what Christ called them to, when He says: " If you want to follow me, go sell everything and follow me".

If we are to be a Christian family then my appeal would be that we should care for one another and consider:

Equal treatment for both diocesan priest and sister.
Good family ministry that will educate our people about the Church and in particular about religious life so as to reduce high expectations from these consecrated men and women.
We cannot talk of justice outside without revisiting our own structures and improving the conditions of work for our workers including the Diocesan Sisters.

Mr. Ermelindo Rosário MONTEIRO
Secretary General of the Episcopal Commission Justice and Peace, Maputo (MOZAMBIQUE)
(Original Text in Portuguese)

The Church in Africa has many challenges to face. In Mozambique, for example, during and after the civil war, the Catholic Church collaborated, in many ways, to make people aware of national pardon and reconciliation and thus recover the human and social tissue of the people, with regards to peace. It organized the union of all its living forces (laity, religious, priests) to mobilize public opinion on pardon and reconciliation. It promoted education of people about peace, through the public speeches of its Bishops in Charters, Communications and Pastoral Exhortations. The local Bishops created systematic encounters of dialogue with the government officials and with the officers of the National Resistance movement to emphasize that it was not weapons, but dialogue that was the right path to achieve peace. The Church also formed more than 2,000 Social Integrators (Leaders of Reconciliation) who brought to all countries the message of forgiveness and reconciliation for peace. Fridays were dedicated to prayer for peace. On other occasions, ecumenical prayer and inter-religious prayer for peace were held.
Facing today’s new realities and new challenges, she must also keep in mind the internal aspects of the Church that could constitute a counter-witness to reconciliation and justice, making the building of peace difficult to achieve.
For all these reasons and many more, we would like to suggest to our pastors who continue persistently in the proclamation of the truth and in the denunciation of all that could harm reconciliation, justice and peace in Africa, for your selfless commitment, dear Bishops, is an example that is growing in each of the faithful that were entrusted to you.
I would also like to suggest to our pastors to strengthen the commissions of justice and peace that they may effectively contribute more and better every time, as salt of the earth and light of the world, in the service of reconciliation, justice and