May the jubilant voice of the Church reach all of you with the words which the ancient hymn puts on the lips of Mary Magdalene, the first to encounter the risen Jesus on Easter morning. She ran to the other disciples and breathlessly announced: “I have seen the Lord!” (Jn 20:18). We too, who have journeyed through the desert of Lent and the sorrowful days of the Passion, today raise the cry of victory: “He has risen! He has truly risen!”

Every Christian relives the experience of Mary Magdalene. It involves an encounter which changes our lives: the encounter with a unique Man who lets us experience all God’s goodness and truth, who frees us from evil not in a superficial and fleeting way, but sets us free radically, heals us completely and restores our dignity. This is why Mary Magdalene calls Jesus “my hope”: he was the one who allowed her to be reborn, who gave her a new future, a life of goodness and freedom from evil. “Christ my hope” means that all my yearnings for goodness find in him a real possibility of fulfilment: with him I can hope for a life that is good, full and eternal, for God himself has drawn near to us, even sharing our humanity.

But Mary Magdalene, like the other disciples, was to see Jesus rejected by the leaders of the people, arrested, scourged, condemned to death and crucified. It must have been unbearable to see Goodness in person subjected to human malice, truth derided by falsehood, mercy abused by vengeance. With Jesus’ death, the hope of all those who had put their trust in him seemed doomed. But that faith never completely failed: especially in the heart of the Virgin Mary, Jesus’ Mother, its flame burned even in the dark of night. In this world, hope can not avoid confronting the harshness of evil. It is not thwarted by the wall of death alone, but even more by the barbs of envy and pride, falsehood and violence. Jesus passed through this mortal mesh in order to open a path to the kingdom of life. For a moment Jesus seemed vanquished: darkness had invaded the land, the silence of God was complete, hope a seemingly empty word.

And lo, on the dawn of the day after the Sabbath, the tomb is found empty. Jesus then shows himself to Mary Magdalene, to the other women, to his disciples. Faith is born anew, more alive and strong than ever, now invincible since it is based on a decisive experience: “Death with life contended: combat strangely ended! Life’s own champion, slain, now lives to reign”. The signs of the resurrection testify to the victory of life over death, love over hatred, mercy over vengeance: “The tomb the living did enclose, I saw Christ’s glory as he rose! The angels there attesting, shroud with grave-clothes resting”.

Dear brothers and sisters! If Jesus is risen, then – and only then – has something truly new happened, something that changes the state of humanity and the world. Then he, Jesus, is someone in whom we can put absolute trust; we can put our trust not only in his message but in Jesus himself, for the Risen One does not belong to the past, but is present today, alive. Christ is hope and comfort in a particular way for those Christian communities suffering most for their faith on account of discrimination and persecution. And he is present as a force of hope through his Church, which is close to all human situations of suffering and injustice.

May the risen Christ grant hope to the Middle East and enable all the ethnic, cultural and religious groups in that region to work together to advance the common good and respect for human rights. Particularly in Syria, may there be an end to bloodshed and an immediate commitment to the path of respect, dialogue and reconciliation, as called for by the international community. May the many refugees from that country who are in need of humanitarian assistance find the acceptance and solidarity capable of relieving their dreadful sufferings. May the paschal victory encourage the Iraqi people to spare no effort in pursuing the path of stability and development. In the Holy Land, may Israelis and Palestinians courageously take up anew the peace process.

May the Lord, the victor over evil and death, sustain the Christian communities of the African continent; may he grant them hope in facing their difficulties, and make them peacemakers and agents of development in the societies to which they belong.

May the risen Jesus comfort the suffering populations of the Horn of Africa and favour their reconciliation; may he help the Great Lakes Region, Sudan and South Sudan, and grant their inhabitants the power of forgiveness. In Mali, now experiencing delicate political developments, may the glorious Christ grant peace and stability. To Nigeria, which in recent times has experienced savage terrorist attacks, may the joy of Easter grant the strength needed to take up anew the building of a society which is peaceful and respectful of the religious freedom of its citizens.

Happy Easter to all!

Dear Brothers and Sisters in Rome and throughout the world!

In his homily for the Beatification liturgy, Pope Benedict XVI referred to the numerous obstacles which might have deterred someone of a leadership caliber less than that of his esteemed predecessor. He affirmed, for example, how Pope Wojtyla had truly steered the course of “society, culture, political and economic systems” in the direction of becoming concretely “opened to Christ.” He moreover turned back “with the strength of a titan (….) a tide which appeared irreversible;” adamantly refusing to succumb to an attitude of either defeatism or of despair.

For the peoples of Africa, Pope John Paul’s many discourses referencing them emphasized that the Continent’s potential is grounded in actual optimism. Despite instances of external exploitation, of fiscal irresponsibility, environmental deterioration and rampant health care dilemmas, these are not the sum of Africa’s ultimate destiny. Poverty and even corruption can be overcome. For Africa’s legacy of a rich and unique heritage awaits maturation and evolution. Progress in terms of development is assured, notably when motivated by commitment to cooperation and solidarity. Africa’s future is that of beacon of hope. And for African Christians, her Church is that “of mission which itself becomes missionary” (John Paul II, Ecclesia in Africa, 8).Theirs is a voice which is prophetic both in being proclaimed and in being heard. For example, that voice must firmly advocate “a move away from huge military expenditures” (idem, 118) and toward a focus upon such crucial tasks as the education of youth and an insistence that citizens must “take a more active part in the public debate on policies.” Pope John Paul also repeatedly stressed that “a foreign way of life” can never be “imposed on Africans” (Cathedral, Johannesburg, September 17, 1995). Rather, Africa’s conscience seeks to awaken among the world’s nations that “moral relativism and utilitarianism” are inherently detrimental to “the sacredness of human life.” For Africa’s “aspirations to freedom,” combined with a plea for “a just and equitable sharing” of natural resources, are – in fact – the patrimony of all mankind (Address to African Ambassadors, December 12, 1996).

The term ‘evangelization’ is open to misinterpretation, suggesting for some that it is synonymous with colonial domination and amounts to a kind of religious ‘imperialism’ by Western Christian missionaries who held indigenous African spirituality in contempt and who imposed their beliefs and institutions without restraint. But it is this objection which Pope Benedict’s messages in Benin directly counters. The Catholic presence throughout Africa was never intended to merely add to the numbers of baptized adherents. Nominalism is not the goal of evangelization; rather, the objective is an interior conversion which transforms individuals, promotes collective morality, and inspires society to safeguard the welfare of its every member.

How is evangelization expressed? Simply stated, evangelization enables believers to witness of their commitment to ‘serve reconciliation, justice and peace.’ The Pope elaborates: Africa’s faithful Christians are not in competition or at enmity with those who profess other religious affiliation or whose preference is to exclude ties with any formal religion. By contrast, Africa’s Christians are meant ‘to become joyful instruments of divine mercy;’ sensitive and receptive to the needs and dignity of fellow Africans, without exception and without condition. Moreover, it is the duty of each Christian to be a contributor ‘to the common good.’ And, that common good must be recognized as possessing ‘its own spiritual and material’ patrimony. Nor is it ever to be identified with exclusive Christian interests. The challenge facing the Catholic Christian is that of cooperating to actualize the potential of all Africans, so that Africa’s unique legacy of accumulated wisdom, of reverence for the environment, and of perseverance amidst adversity, may enrich across the globe.

From Pope Benedict’s discourse while in Benin, we may deduce several further characteristics of the Christian’s vocation as ‘servant of the common good’. Such servanthood:

(a) attests ‘to the possibility of a harmonious coexistence within the nation, and between Church and State.’ In this endeavor, ‘good will and mutual respect (…) are essential for building unity between individuals, ethnic groups and peoples.’ This is not Utopian idealism, but practically, through sincere effort, may come to fruition. (Address at Departure Ceremony, Gantin Airport, Cotonou)

(b) promotes realistic and profound hope. There is no doubt that ‘difficulties (…) are met along (life’s) way and which can at times be serious.’ But instead of leading ‘to discouragement, (they) become incentives to the awakening (…) of a deep spiritual life;’ one which eagerly seeks to foster ‘advancement in the search for spiritual and human development.’ The prospect to better the common good inspires inter-personal confidence and national optimism. (Address to Benin’s bishops, Apostolic Nunciature)

(c) translates piety into social action. Speaking to a meeting with children who greeted him at the Parish Church of Saint Rita, in Cotonou, Pope Benedict urged them to grow in the habit of prayer. But that prayer is not oriented to a privatized sanctification. On the contrary, prayer disposes the believer to engage in radical ‘forgiveness and charity’ towards all.

(d) ‘adopts a courageous ethical approach to (one’s) responsibilities.’ These words, from the Pope’s Address to government officials and to the diplomatic corps assembled at the Presidential Palace, appeal for transparency on every level of civic administration. The Pope recognized that scandals and corruption are prevalent. But he also stressed that these should not be ignored or condoned. Manipulation, greed, violence and intolerance are never acceptable choices. To serve the common good means that these be offset, notably by the facilitation of dialogue. For ‘dialogue is another way of loving God and our neighbor out of love for the truth.’

(e) Exercises prudence ‘in the delicate transition currently underway (in Benin) from tradition to modernity.’ Benin cannot set aside its ‘ancient and noble traditions.’ But the nation must not be so fixated upon that heritage that it risks those pitfalls which afflict the African continent (e.g. an unbridled ‘law of the market,’ excessive nationalism, ‘exaggerated tribalism’). ‘The transition to modernity must be guided by sure criteria based on (such) virtues (as) are listed in (Benin’s) national motto.’ Those who serve the common good desire ‘to give (their) best to everyone.’ (Address for Welcome Ceremony, Gantin Airport, Cotonou)

New Africa Analysis spoke to Sister Janet Fearns who worked in Nigeria and Zambia as a nurse and midwife for over twelve years, while also contributing to communities in the region in a range of ways. ‘To be an African is to believe in God’ she said. ‘God is a part of life in Africa in a way that does not seem to happen in secular society’. Sister Fearns also explained that while the Church does not have different teachings in Africa, it does take on a different form culturally and in the expression and vitality of faith. 

The former Archbishop of Cape Town and one of the most important public figures in South Africa has announced that he is stepping down from public life after decades of tireless work as a churchman and as the conscience of South Africa.

I say this is a personal review as I think it is important to get across the all important humanity of the man rather than just go over the public image.

I’m not religious and as a journalist for three decades have developed a certain cynicism.  But meeting Father Desmond, as he asked me to call him rather than Archbishop or Your Grace, was a deeply affecting experience.

They also remind us, as the Synod’s delegates asserted in their Proposition 29, that the peoples of Africa are thwarted in their experience of natural resources as being a blessing.  The reasons are varied, thought it must certainly be admitted that Africa is often a “victim of bad public-management by local authorities and exploitation by foreign powers.”  Multinational corporations are known to treat Africa’s resources as merely a source of their own monetary profit, sometimes offering ‘incentives’ to local and regional authorities and citizens so as to ensure that their strategy of manipulation will proceed unchecked.  This represents neither respect for the land nor for its inhabitants.

Such complicity has to be resisted and it can never be condoned or ignored.  As a response, the Synod asserts its opposition to the “culture of consumerism,” a phenomenon as wasteful as it is negligent of a patrimony that is ethically beyond the reach of any purchase price.  No one has the right to buy or sell a legacy which pertains to the ‘common good’, and which is meant to be passed on to succeeding generations.  A “culture of moderation” must be allowed to penetrate and transform public consciousness.  Moreover, the cooperative assistance of the world community is needed so as to enact legislation on “the national and international levels which will guarantee” the just distribution of revenue derived from the appropriate usage of natural resources.  The illegal and reckless pillage of the land has to cease.

But no single country is able to confront and curb this problem of Africa’s environmental abuse.  For it is so pervasive and entrenched that only an approach which combines transnational competencies and capabilities can foster and sustain the necessary platform to implement change.  Therefore, in addition to urging African governments “to adopt a suitable juridic framework,” the Synod aims to recruit Church institutions “to establish a desk in various countries of the continent” in order to monitor all that relates to the natural resource domain.

Among the consequences of the unwarranted violation of natural resources is that the poor are habitually displaced and dispossessed.  They are least able to cope with the assault by mega-corporate interests.  Thus, the Synod’s Proposition 30 speaks to “the unjust alienation of the land” and the deprivation of “access to water.”  It recommends that dioceses investigate thoroughly so as to acquire accurate and substantial information.  Once that data is obtained, the Church may then embrace the duty to “educate the People of God” and thereby empower them to react against whatever undermines the resources proper to them.  Let it be recognized, though, that the bishops did not entirely reject business transactions related to resources and their products.  Instead, what they seek is that “all negotiations on land deals” should be “conducted in full transparency” and “with the participation of the local communities which may be affected.”

Those communities must be afforded preparation so as to exercise their “free, prior and informed consent.”  And their adequate financial compensation is the minimum requisite.  The same Proposition further seeks that agricultural workers would be assured a fair wage, particularly “in light of the fact that investments promote the creation of employment.”  With this, an effort must be promoted to train youth in scientific agricultural techniques in the hope of “stemming the uncontrolled flight from the villages to the cities.”  Soil depletion and “the exhaustion of drinkable water reserves,” like so many environmental dilemmas, have the potential for a viable solution.  However negative the trend, an adverse impact can ultimately be reversed.

The country itself has a reputation for peace and stability, with one of Africa’s soundest economies and the confidence of both local and global investors. The church was singled out for its contributions to this stability, having been actively involved in donating many hundreds of thousands of the local currency, Pula to the needy, while providing an element of ‘stability’ to the country’s people.

The government has introduced a bold scheme to rid itself of poverty, setting up a Poverty Eradication Unit to do so. Vice President Merafhe, as head of the new initiative, extended his arms to the church and stated that government would be happy to welcome its participation in the process. Merafhe described the organisation as a ‘community of individuals which functions together to nurture each other and society’ – thus sending out a message about the values which the government wants to align itself with in its efforts to lead its people.

There are those who have queried why the Pontiff so chose to strongly endorse this focus upon women’s identity. Critics contend, for example, that equality between men and women is certain to be realized when the gap in wage parity is fully closed. For many, the chief factors are clearly both economic and political. They argue that when African nations turn their attention to the proper financial compensation of women and to legalizing their right to vote and to hold elected office, then the major problems are thereby resolved. What more is there to say?

The Pope asserts that definitely there are other gender-related issues which appeal for our urgent consideration. And these cannot be ignored. For to do so would mean to imperil the quality of social life which Africa bequeaths to her succeeding generations.

Pope Benedict applauded all those who are dedicated to enhancing the status “of Angolan women as a priority.” In actual fact, the Pope meant that this same priority relates to the whole of Africa: “I call everyone to an effective awareness of the adverse conditions to which many women have been – and continue to be – subjected.”

What does the Pope wish to see changed? Of uppermost importance is the need for certain African men to revise their “behavior and attitudes” towards women, since “at times what is shown is a lack of sensitivity and responsibility.” Pope Benedict insists that maltreatment of women and any lessening of their dignity “forms no part of God’s plan.” Such contradicts authentic biblical teaching whereby the complete and proper “image and likeness of God” does not consist solely of maleness. Man requires woman as helpmate and complement, otherwise the design of creation becomes distorted.

It is imperative, the Pope states, that “man and woman” recognize that both are “called to live in profound communion through a reciprocal recognition of one another and the mutual gift of themselves.” Where the aspect of the feminine becomes degraded, then today’s world, “dominated by technology,” risks “losing its humanity.” We must admit the profound truth that it is women who have long defended human worth; who have long upheld the uniqueness and sacredness of the family, and who have long “protected cultural and religious values.”

What is unfortunate is that the historical record has often been written to reflect primarily the “accomplishments of men.” This is as prevalent in Africa as elsewhere across the globe. But said bias is an error. We should never overlook that the “Church and society have been”, and remain, “enormously enriched by the presence and virtues of women, “especially by those who “have placed themselves at the service of others.” Africa’s laws must therefore provide legal and public policy safeguards to convey the equality which women share with men, and to reflect women’s indispensable role within “the bosom of the family.” Moreover, this also implies that “husbands and fathers” must be held thoroughly accountable for their obligations and duties in terms of their families.

The Church, symbolic of the “larger family” of which our families are part, implores each of us to strive for “that sense of serenity and deep trust which makes us feel blessed by God and undaunted in our struggles of life.”

Rev. Dr. Bernard J. O’Connor – Congregation for Eastern Churches, Vatican.

The paper which is a rebranding of the goals and objectives of the department for international development (DFID) commits additional support for the world’s poorest people affected by conflict, climate change and the global economic crisis.

The white paper recognises the ‘unique contribution of faith groups’ in delivering development on the ground, in providing advocacy leadership and in connecting communities in the UK and overseas.

The Archbishop said he welcomes the Labour Government’s ‘clear commitment to engage with the distinctive role of faith groups as they maintain their long-held mandate to provide direct assistance to the world’s poorest, while tackling issues of justice, peace and governance.’

Dr Williams said, ‘the department for international development’s emphasis on fragile states rightly highlights the vital contribution of faith groups in areas affected by conflict. Faith communities, including churches, are often the only viable entities in these conflict situations, continuing to respond to basic needs, when other service providers have left. It is essential that DFID’s focus on security and justice in fragile states will be matched by investment in basic services and economic and social development.’

He said ‘the Government’s commitment to provide additional public finance for climate change work is most encouraging. It is hoped that appropriate provision will be made for community based adaptation and climate resilience projects. Such projects, many undertaken by faith based organisations, enable local communities to develop their own green development pathways and thereby have a voice in decisions that shape their lives’.

In preparation for the white paper, Lambeth Palace, the official residence of the Archbishop convened two inter-faith consultations for DFID and a range of faith communities and faith-based organisations, calling for recognition of the distinctive role of faith groups in international development. The Church of England also made a written submission to the white paper process.

The churches of the Anglican Communion, with 80 million members around the world, have a long track record in relief, development and advocacy on poverty and social justice issues.

The office of the Archbishop notes the white paper’s invitation for new faith partnerships and encouraged by its promise to double support, faith groups will engage with DFID to promote sustainable development that transforms lives out of poverty.

On March 17, 2009, Pope Benedict XVI responded to questions from journalists during his flight while en route to Cameroon.  Zenit International News Service published this interview (http://www.zenit.org/phprint.php ) the following day, enabling us to critique the response of the Pope to an issue raised by France 2’s  Philippe Visseyrias.  He asked the Pontiff about the “spread of Aids” in Africa and referred to the prevalent perception that “the position of the Catholic Church” is “unrealistic and ineffective.” Pope Benedict’s reply raised an almost global furor; with such outrage as that expressed by the First Lady of France and by Belgium’s House of Representatives being typical.  But was this kind of indignation truly justified?  Or does it actually symbolize a tendency of modern society to judge the worth of a view based upon a brief passage extracted from a text and which is oblivious to the surrounding context?

The specific papal reference to condom usage was terse, a mere 16 words.  And common sense suggests that their interpretation requires recognition of how these relate to the parameters of the broader response.  The Pope stated that the AIDS “problem cannot be overcome by the distribution of prophylactics: on the contrary, they increase it.”  For this, some protesters, like those who gathered on March 22^nd before Paris’ Notre Dame Cathedral, dubbed him “Benedict XVI Assassin.”  But this accusation presumes that the Pope has been influenced by ignorance tantamount to criminal negligence.   Few imagined, however, that the Pope’s comment could possibly parallel expertise existing in the scientific community.  By way of exception, Luis Sergio Solimeo, writing for Tradition, Family and Property (online edition of March 27), identifies corroborative support from the Bureau of Global Health (USAID), the Centers for Disease Control and Prevention (CDC) and from the AIDS Prevention Research Project (Harvard Center for Population and Development Studies).

Regrettably, the breadth and significance of Pope Benedict’s outlook has been rather obscured, if not lost, owing to the exclusive focus upon the condom aspect.  However, the Pope has brought to our awareness that the Aids dilemma has actually evoked a profound and practical response from the Church.  One need only think of the immense medical and relief service provided throughout Africa by the Sant’ Egidio community, the Camillians, and by scores of Sisters and dedicated laity.  Their heroic efforts reinforce that the overall approach to the Aids crisis must incorporate two elements.  The first is “bringing out the human dimension of sexuality,” which is to say that true “human renewal” must inaugurate “a new way of behaving towards others.”  And the second is to offer “true friendship” to the afflicted, “a willingness to make sacrifices” on their behalf and with a resolve “to be alongside” them at every stage of their suffering.

And now the question must be raised of whether there are other agendas which feel threatened by the Pope’s stance.  What are they?  The Episcopal Conference of Nigeria, in an official Statement (May 13) courageously addressed the politically-charged issue, asserting that beneath the surface of the controversy lurks crass commercialism, condom export, combined with a “lack of the full comprehension of the situation in Africa.”  Africa must not become “the guinea pig of foreign business ventures.”