Editorial by Lucie Pruvost

"Encounter of Religions"

Dialogue of Life, Dialogue of Faith in East Africa, by Marie Cloutier
Living in a Muslim Neighbourhood, by the Community of Kalabankura, Mali
From Day to Day, Meeting with the Muslims, by the Community of Algiers Palmier

Sharing Life

We, The Youth over 60, by The Group of Ten
From "Progress" to progress, by Emérite Kiloba

A walk through the archives

From Exclusion to recognition of Religious Pluralism, by Lucie Pruvost
Visiting our Sisters in the Archives, by Dolores Lavoie and Hildegard Essmann

Did you know that?

A second Synod of Bishops for Africa
URI, a Revolutionary initiative? by Marie Cloutier

Editorial

      Although not mentioned in the "Objectives of the Millennium Campaign", which were directed more towards "the eradication of extreme poverty", the encounter of religions is by no means foreign to these objectives. By allowing collaboration with other believers, does it not promote peace in places where ethnic tensions and religious wars prevail? There is no denying that armed conflicts are a major cause of "extreme poverty" among the peoples subjected to them. As C.A. 2005 stated, "Collaboration with believers of other religions is an essential step on the way towards peace and reconciliation" (p.52).

      The texts we are offering you today for reading illustrate well the theme of this issue of Sharing Trentaprile. Three testimonies from different regions of Africa present, each in its own way, what the sisters of these regions are experiencing. You will notice that everywhere - as much in four of the five countries in the "East Africa" Region as in Mali and Algeria - it is the encounter with believers in Islam which occupies the most important place. But in East Africa, the situation is more diversified. The sisters there also have connections with Christian sects, Traditional Religions, Sikhs, Bahaïs and Hindus. Similarly, they collaborate with the URI (United Religions Initiative). This issue of Partage refers only to Africa but, in the course of 2007, another issue will offer you testimonies from Europe and CUM.

      A "Did you know that ?" completes the information on URI with a survey of work carried out in collaboration with that organisation. As for the reality and current state of  religious pluralism in Africa , these are also clarified by another "Did you know ?", which raises the question from the point of view of the recently published Lineamenta of the Second Synod of Bishops for Africa. It will be noted that the Synod will have for its very theme "The Church in Africa at the service of Reconciliation, Justice and Peace".

      The subject is tackled again in "A Walk through the Archives". This will enable readers to appreciate the developments which have led the MAfr and MSOLA, faithful to our Founder's intuitions, to move gradually "from exclusion to recognition of religious pluralism". Thanks to the spontaneous collaboration and research of two of our sisters, the beginnings of our presence in Malawi, will also be brought to light.

      "Sharing life"....will enable us to gain an insight into the completely new experience of one of us, who unexpectedly became responsible for teaching French to a class of Muslim pupils entrusted to her in Mauritania. Then our house in Villino, located on the same plot as the General House, enables us to welcome different groups of MSOLA for a period of continuing formation. It has already fulfilled its role well during the first months of this year, a first session for French-speaking sisters over the age of 60 having been held in February. For the benefit of Partage, the participants have given an account of the session which tries to reflect in a particular way what they have experienced during their three weeks in Rome.

           The Easter season is opening just before this issue of Partage is being sent out. May it be for you a time of communion, profound joy and lasting hope in Him whom God has raised from the tomb, not abandoning his Servant to the grave (Acts 2:27).

Lucie Pruvost

"Encounter of Religions"

DIALOGUE OF FAITH, DIALOGUE OF LIFE IN EAST AFRICA

Zambia

      Let us begin our journey in Solwezi, Zambia, where we meet Luzia Wetzel. Solwezi covers the whole of the North-Western Province, is mainly rural and is more and more populated because of the increasing mining activities. Catholics are only 10%; other Christian Churches and sects, about 70%; the rest are either non-practicing or African Traditional Religions (ATR) believers. There are a few Muslims in towns. Many diocesan programmes like Solwezi Youth Alive, in which Luzia is involved, are inter-denominational. In the HIV/Aids sensitizing programme, she works together with different Churches, e.g. in running workshops for Church Leaders. When the United Church of Zambia launched its Aids policy, Bishop Mukuka had invited, among other guests, Luzia and her Parish Priest. "The function was a wonderful demonstration of solidarity and unity ", says Luzia. "It's amazing how much dialogue and often deep faith-sharing also take place, when going by bus... The enrichment is mutual and, now and again, we realize how much our faith convictions have an impact on our Zambian society".

Malawi

      We now move on to Malawi where Muslims make 20% of the population, Catholics 20%, Protestants 55%, ATR (African Traditional Religions) and others 5%. As chaplain at Kamuzu Central Hospital, Ursula Finder teams up with Pastors of various Churches. She is also teaching at the CPE Training School (Clinical Pastoral Education). While helping the students to approach the sick and the dying in a holistic and life-giving way, she says that for her, the teaching is important and rich. "I enjoy listening to their theological reflections, their mutual sharing and the challenges they meet". From "Abraham Church" to Islam, Ursula has contacts with multiple faith traditions. "Their relationships with God have broadened my heart, and I hope that it is mutual".

      Down South, in Mangochi Diocese, we find Mgangira Theresa Chimwemwe in one of her MVA rounds. She has a story for us: "Mosques are many in this place! I went more than once to an Islamic Information Bureau to read newspapers and glance at the books. One day, Ali asked me how much I knew about Islam... Concerned about my little knowledge, he gave me 5 simple books, telling me the importance of knowing Islam and of meeting the Sheikh for more enlightenment... I called in at the Bureau the next day, desirous to read what the Koran says about the Annunciation. Ali received me warmly and told me I could touch and read the Holy Book on condition that I had washed and was clean. I innocently told him that my hands were clean, but Ali's friend expanded more bluntly on the meaning of 'clean'... Then I made clear who I was and was reminded that Allah knows who tells lies... Finally, the Holy Book was in my hands, and I could read its version of Mary's story. On a subsequent visit, I met the Sheikh. After telling me of his studies abroad, he said he could not understand how one could live without a husband or wife... We also spoke about the prophets, Muhammad and Jesus and the dialogue became rather hot. In the end, he was happy to have spent time with a Roman Catholic, sharing our beliefs with respect. I was gifted with another book, which he proudly dedicated to me! The farewell was a mutual promise of prayer for enlightenment, but a clear 'No way' to conversion!"

Tanzania

      In Tanzania, we hear that Islam, Christianity and ATR roughly make 1/3 of the population each. Both Islam and the Catholic Church are growing fast!

      We call in at Tandale parish run by the MAfr in Dar-es-Salaam. Our Sisters are involved in socio-pastoral activities in the midst of a densely populated Muslim area. A few Muslims, married to Catholics, are following the catechumenate. All are welcomed to the social development activities, and the relations are generally open and friendly.

      In Dar, we meet Rita Toutant who works with an NGO, "The Tanzania Network of Community Health Funds". Two key people in her interfaith team are devout Muslims who have been educated in Catholic institutions. One of them remembers all her teachers and can recite all the prayers! She sends her daughters to a Catholic school because she appreciates its ethos and discipline. "My own faith has been refined", says Rita, "through my work-related and friendly contacts with various types of Muslim believers. I am thankful for the chances I have had to deepen the Holy Scriptures. The testimony of a former Muslim believer shows me that the Spirit works in many wonderful ways. In the end, what counts is deep caring and the dialogue of life which means, as we know, working together to create a more human world!"

      Then on to Mwanza where our sisters experience the reality of religious pluralism, daily! Anna-Brigitta has several Hindu and Muslim friends with whom she and her community share both joyful and sad events. The "cast" system is very strong, and each Hindu cast has its own temple. The Muslim population - Shiites, Sunnis, Ismailis - also have their respective mosques. Despite differences, splits and problems, some dialogue of faith is possible, especially in sad and difficult situations. "I am learning much", says Anna-Brigitta; "I witness deep trust in God and experience of God. Then I realize how much the Holy Spirit in the lives of other believers". A Muslim friend told her: "I am sharing with you about my pilgrimage to Mecca because we both understand the mystery of God's presence in our lives!"

      Says Corrie (Cornelia) Vork: "Our cook is a Muslim and has been working with us since 1993". Corrie serves in the diocesan Drop-in-Centre for HIV/Aids where everyone is helped regardless of beliefs. She is there, offering a good word to one, sharing her concern for the education of Muslim girls, contributing to the family spirit in the Centre.

      Domenica Ciliberti works with an Aids Outreach Programme in which most of the staff are Catholics, but most of the registered patients are Muslims. Her experience of religious pluralism is that "for the great majority of believers, religion is not divisive. We live and work together in harmony".

Kenya

      In Nairobi, our last stop over, Julia Alonso Martinez radiates joy as she tells us her story. At the Language School, she befriended Leila, a Muslim woman from Khartoum who invited her to her house. "I never saw your Christmas! I never entered a church!" exclaimed Leila. Julia invited her to join her community for the Christmas Mass in an international set-up. All came except the husband. Jocelyne Morin sat with Yusuf (8) and as she was telling him about the crib, he suddenly asked with a shocked voice: "Who is that man up there?" He had noticed the big cross on the wall... Says Jocelyne: "Happily, Mass was about to begin; I mumbled a few words about the Passion and Easter. I guessed Yusuf could not understand... The learning was for me. Christmas will never be the same again: the romantic crib has been shaken open, and the Cross has now an important place in it". Julia sat with the driver; is he a convert to Islam? He often could join in the singing. The dialogue of life and faith goes on as Julia and Leila are pursuing their English course, and Leila calls in now and again to greet the sisters.

      As for Margret Derek and myself, we are leading interfaith groups, under the umbrella of the United Religions Initiative (URI), an international organization with branches in several countries in Africa and aiming at peace among religions as a way to peace in the world. My personal contacts with Baha'is, Hindus, Sikhs, Muslims, Pentecostals and others are interesting and motivating but, on the whole, the ministry is difficult and humble. After meetings and encounters and ever since I began in the inter-faith ministry in Uganda in 1997, I often return to the Multiplication of the Loaves, bringing my five loaves and two fish to the Lord! The more I discover other faith traditions, the more I desire and pray that ALL may come to share in the liberating power of Christ!

Marie Cloutier, Nairobi South "B" (Kenya)

LIVING IN A MUSLIM NEIGHBOURHOOD

Situation

      In our country, Mali, the population is 80% Muslim. At present, we count about 4% Christians (Protestants and Catholics). As for traditional religions, they remain very much alive and count about 15% of the population. We must also take into consideration the different sects that are increasingly evolving around us. One of the characteristics of Mali is that the members of these different religions often live together even within a same family, and that is done with real conviviality.

      Here as elsewhere, the fundamentalists are present. But Mali, being a lay state, has always refused to become an "Islamic Republic"; it wants to retain this characteristic of conviviality which has existed so long in the country. Malian Islam being of a confraternity type, we live with a moderate Islam. It is good to point out that the Church, even while being in minority, exercises an action and an  influence in the country going far beyond the number of Christians.

      In Kalabankura, our community is inserted in a primarily Muslem neighbourhood. The Christians of this large sector are interspersed right in the Muslem mass. Our nearest neighbours are all Muslem. In the Center for the promotion of women where we work, the participants are also Muslems in majority:
25 Muslems for 5 Christians. This means that we are in daily contact with members of both religions. We journey with the Christian community, which meets every Sunday in the chapel near our community. We maintain an attitude of openness and kindness so as to help one or the other to accept their differences.

      As mentioned above, we work on a daily basis with members of both religions. At the Centre for the Promotion of Women, one teacher is Muslem and collaborates without difficulty with the sisters and the Christian teacher, in the formation of young girls. Sr. Ana Maria Igeño, in her Reflexology Centre, welcomes without distinction members of both faith professions. The Centre Faith and Encounter where Sr. Francoise Dartigues works, aims at helping Christians live their encounters with our brethren of Islam whom they meet on a daily basis be it at work, in the neighbourhood, or in their families.

      Being women, Christian and consecrated, we are fully at ease in this milieu to live our faith. On some occasions we have the chance to express our faith and talk about the hope that sustains us. The cross that we wear without having to hide it, is often a means of being recognized as Christians by the Muslems whom we meet. This in turn, allows conversations about our faith.

Challenges

      Each of us is challenged in a particular way. Thus, for one, it is the fact that on the major Islamic feasts, the Muslems ask forgiveness of those around them, including their families. "Am I capable, in the name of my faith, to ask forgiveness in this way?" she asks herself. For another, it is the sense of adoration that she has rediscovered through the contact with Muslem prayer. For a third, it is the submission to God in Islam which questions her own submission to and trust in God. Another, finally, is touched by the regularity and fidelity of the Muslims in their prayer.
      These are the 'positives' that we are so happy to share with all of you!

Community of Kalabankura (Mali)

FROM DAY TO DAY, MEETING WITH MUSLIMS

In September 1954, a little more than a month before the "War of Liberation" broke out on 1 November of that year, a little group of MSOLA took up residence in a house near the University of Algiers. The two tall palm trees, which dominated the little garden had inspired former owners to call the house "Les Palmiers". This was a place where, thanks to the fact that it had a library, some young girls - Algerian Muslims and European Christians from different parts of the city - came to meet. Very quickly, when the country embarked on a long war (1954 to 1962), these girls were invited to form interreligious groups, in which they sought to reflect on the Muslim-Christian encounter and to make it an actual experience, whether in the lecture rooms or during trips to Europe organised by the sisters. So "Les Palmiers" was already, before Vatican II and Nostra Aetate, a place where a type of "dialogue" of life and even of reflection was beginning to be practised. Those who experienced it, Muslims and Christians alike, treasure a rich memory of it. Today, because of their move into the district and their closeness to the academics, both students and staff, the sisters continue to provide the durability of this particular vocation to the encounter with Muslims, both women and men (L.P.).

Context

Algeria, a country situated in North Africa, is a Democratic and Popular Republic in which Islam is the State religion. While Arabic is the "official" language, Tamazight (Berber), spoken by the people of "Berber" origin, is recognised nowadays as a "national" language. The population numbers around 38 million, half of whom are aged under 20. Almost all are of the Muslim religion, although not all are "practising". The great majority belong to the Sunni rite. There is also a small minority of Ibadites, who form a distinct community in the five towns in M'zab, a region located in the middle of the Sahara. The National Constitution allows freedom of conscience, but this appears to be mainly in theory. There are also some Algerian Christians from different Churches, whose religious practice is very discreet and can even be unknown to their own families.

      For some years, fundamentalist, even integrist Islam has marked the whole society, but especially the young people. The dress codes have been adopted by many and ritual prayers are recited by the majority of them. Radio and television programmes are interrupted to transmit the call to prayer, which rings out very loudly from the minarets of all the mosques in the country. Fridays are particularly celebrated, against the wish of some people, who denounce the impact of this day of idleness on the national economy. All areas of life are affected and, for the last 30 years, the Ecole Fondamentale has spread these fundamentalist ideas in school education. It is currently being reformed, but one or two generations of young people have been imbued with it.

      After a long decade of Islamist terrorism (1990-2000), in which a lot of blood was shed throughout the country, the people are progressively returning to normal living. In fact, the promulgation, after a referendum, of the National Charter for Peace and Reconciliation in September 2006, has gradually calmed people's spirits. The Islamist political parties have been officially banned, but one senses that their influence remains real.

      Foreigners are few, and the Christians are a tiny minority of diverse origins. Our Church is tolerated and even respected, thanks mainly to the personality of our Archbishop, Fr Henri Teissier. In February 2006, however, regulations concerning non-Muslim cults were promulgated. They covered restrictions on religious freedom, cults and especially proselytising. Breaches of the regulations would incur penal sanctions.

Friendly exchanges

Our Alger Palmiers community is based in the very heart of the capital, in an area and environment which are exclusively Muslim. The "University Library" (CCU) on the ground floor of our house is visited daily by Muslim students, both boys and girls. The great majority of the people we meet in the course of our work (We are four sisters) are Algerian Muslims, with the exception of one or the other expatriate working in the country for a period.

      Our relationships are always marked by respect and discretion. Our friendly exchanges very rarely touch on religion as such - either theirs or ours - because our experience proves that this only leads to misunderstandings or impasses. The dialogue about life, in the course of life, is the only dialogue possible, especially since the rise of fundamentalism among young people in particular.

      When questions are put to us, we speak about our faith, but within the limits of what can be understood and accepted. Some of the people ask us to lend them the Bible or the Gospel, but we are reluctant because of the surrounding atmosphere. The visitors are attentive
to our prayer times and our travelling for cele-brations. In contrast, our religious feasts, such as Christmas for example, are less and less recognised and are even seen as harâm (sin). All the people around us are mentioned in our personal and community prayer. They - particularly the older ones - ask us to pray for them.

      Even in the library, the areas of research and dissertation topics chosen by the students show on their part a new opening towards other religions. In fact, in recent times, students are choosing to work on the Christian religion, or on tolerance, or on the question of the interreligious "dialogue" and its significance. This new emphasis may have its origin in the questions which the West is posing in relation to Islam, etc.

Witness to faith

      In everyday life, we are struck by the witness to faith given by many individuals, particularly women who are closer to us, in their daily lives. They often provide evidence of a spiritual life of personal relationship to God, which gives meaning to everything they experience. We are all affected by the religious climate in which we are immersed: throughout the days, the call to prayer in the surrounding mosques; the great prayer on Friday (a holiday); the fast during the month of Ramadan; and the feasts, as well as the references to God which punctuate conversations - all these make an impression on us and transform our relationship with God. Our approach to the Word of God is also penetrated by the country - the landscapes and the climate, but mainly the mindsets and certain customs, etc.

      Finally, living side by side brings about a mutual opening out to the religious experience of the other, which is inevitably more or less reciprocal. What lives in us more and more is the conviction that we are, all of us, searching for God along different paths.

The sisters of Alger Palmiers, Algeria

FROM "PROGRESS" TO PROGRESS

      Since the end of October 2006, I teach the first and second year in a private primary "School of Progress". I collaborate with Fatou, a young Mauritanian woman. From 8:00 a.m. to 12:00 p.m., I am in second year for subjects in French. During that time, Fatou is with the first year for Arabic studies. We do the inverse from 15:00 to 17:00. The children are faced with a big challenge. They have their own maternal languages, Poular, Hassaniyya, Wolof, etc. Arriving at the school, they are confronted with two foreign languages, Arabic and French. Those who speak the dialectical Arabic are a bit favoured. For the others, it is difficult.

      It is about 20-minute walk from our community house to the school, which multiplied by 4 gives me a total of 80 minutes daily walking. What a wonderful occasion for exercise and keeping fit!

      We also have these women who have integrated aspects of our charism which we highly value: to think of others, to participate in our share of the Mission. Having thought about a good moment to render me service without interrupting my pleasure in walking, my sister Kordula found a good solution: she drops me off at school for 15:00. You see at Nouakchott, not only is it rarely cool, but there is also the sand. I am very grateful for this help.

      Teaching reading to these little beginners calls for much repetition, row by row, one pupil after another. However, without any warning, my voice took an "annual holiday". I found myself three days without it. What to do? Perhaps the active method? The way the children were attentive to me, touched me deeply. Each morning on arriving in class, each one promised me, "Me, I no talk in class today. Madam." That is to say, no chit-chat. Silent and attentive, they worked well, all except for Abou who did not stop observing me. But if I looked at him, he would lower his head and pretend to write. I called him and asked, "Abou, why are you not working, just sitting and looking at me?" He lowered his head even more... "My father, like you, no speak, died. And you, Madam, you die too?" was his tearful answer. Since I do not know their language, the children must speak to me in French. The others explained. I understood then that the father of Abou had caught a throat sickness: he could no longer eat nor talk, and he died. Seeing me without voice, the child immediately thought that I also was going to die and he lost all taste for work. So I forced my voice to speak a bit with him, and he quickly found his dynamism after that.

      As I said at the beginning, I had to repeat several times for each one so that they could manage to read a single phrase. Today, I am very happy: when I write my simple text on the blackboard, even before I read it, there are the smart ones who can read it very well. I think you can imagine my emotion. When we give ourselves wholeheartedly, they benefit, progress and grow. That's the secret of joy!

      It often happens to me when something new is coming up, to ask myself how things will go, and even to have my own ideas about it. When I had presented myself to the Director, I was telling myself: "It's obvious. The Director will give me a class of Christian children!" The school does in effect have classes for Christians coming from Senegal, Guinea, etc. and other classes for the Mauritanians. When I arrived, he told me: "You are most welcome here at the School of Progress. Simply as a matter of prudence, do not wear any religious sign. No one chooses to be born in a particular religion or in a particular country. It is precisely because I was born in a specific country that I am who I am. The essential is to work together to build up our world..." I heard within me the word of Jesus to the scribe "You are not far from the Kingdom" (Mk 12:34). The Director then led me to a classroom. All the faces were new to me. But oh, what a surprise! It is one of the Muslem classes. Instead of assigning me to a Christian class, he gives me this one! He must trust me.

      God goes so much beyond our expectations. He invited me to follow in the footsteps of Lavigerie, who, sent to Algeria for the Christians, discovers that outside the Church there is salvation! Wal-hamdoulillah (Praise be to God) for our rich and beautiful charism!

Emérite Kiloba, Nouakchott (Mauritania)

A walk through the archives

FROM EXCLUSION TO RECOGNITION OF RELIGIOUS PLURALISM

      Considering past centuries, it could be said that the idea of interreligious encounter and dialogue, which is now rather well integrated by the Church, is very recent. After centuries of difficult and often violent relationships, respect for religious pluralism found its doctrinal foundation in the Conciliar Declaration "Nostra Aetate" (28 October 1965) and various other ecclesiastical statements.

      When Lavigerie arrived in Algeria in 1867, he already had some experience of the encounter with the Muslims, which he acquired in the East, during his journey at the end of 1860, as director of L'Oeuvre des Ecoles d'Orient. He discovered the scale of the massacres of Christians committed by the Druzes, who are Syrian Muslims, and, as a result, his negative image of Islam, the one reflected in all the theological manuals of his days, was confirmed. But he also discovered the profound charity of a well-known Algerian Muslim, Emir Abd el-Kader. No one ignores the impression the Emir made on him at their meeting in Damascus. The Emir had succeeded in saving thousands of Christians whom he had taken under his protection. Lavigerie retained an indelible memory of that meeting: "I listened with admiration and pleasure as he, a sincere Muslim, spoke a language which Christianity could not have refuted. When I left him, I was more moved than I can say". He had encountered a man and no longer a system.

      Seminary training had not prepared him properly for a positive encounter with what were called at the time "false religions", the ancestral religions of Africa as well as Islam, Catholicism being regarded as the only "true religion". That explains the extreme severity of the terms used to describe the "false religions". But as the founder of exclusively missionary societies, he went on to adopt a certain pragmatism, something which inspired his experience of orphanages in a Muslim environment. Then, as regards Equatorial Africa, there was the reading of explorers' accounts and, from 1878 onwards, letters from the Missionaries of Africa that he sent there.

      That was why, on leaving Algeria, he advocated apostolic methods which varied according to the different places involved - whether Muslim countries, particularly those where he lived, or traditional African environments. As far as North Africa was concerned, he very quickly realised, as he wrote in 1869, that "over 1200 years it has been established, Islam has erected virtually insurmountable barriers to the apostolate". It was not so in Sub-Saharan Africa where, he added, "our missionaries normally find a ready welcome among the idolaters..." The difference in approach was not, however, based on respect properly so-called - such as Nostra Aetate would express a hundred years later - but rather on a prudence, which detected the different degrees of permeability between environments, not forgetting charity towards all, so well expressed by his motto, Caritas.

      Thus, in speaking of completely new methods for "a society exclusively consecrated to the mission among Arab Muslims in Africa", he judged it necessary to "begin by making ourselves more like them, by adopting their external way of life, their clothes, their food, their nomadic life, their language - in short, being all things to all people in order to win them for Jesus Christ". Proximity was combined with an attitude of gentleness and a charitable approach. Note how this differed from the provocation which the explicit proclamation of the Gospel and individual baptisms would constitute.

      But how was he to allow for the baptism of the orphans of the famine, of whom Lavigerie would have wanted to form the basis of a new Church of Africa? It seems that, as soon as they arrived at the Ben Aknoun orphanage in Algiers, a significant number of the older children asked insistently for baptism. He ended up by agreeing to the requests of six of them and they were baptised at "Notre-Dame d'Afrique" in October 1869. The door opened, however, bit by bit. If baptism could not take place on the spot, there seemed nothing to prevent baptism in Europe. It had to be restricted, however, to genuine orphans and not extended to abandoned children who still had parents, unless the latter had given their explicit permission.

      The first MAfr sent to Kabylia in 1873, after taking part in the orphans project, were filled with desire to create orphanages there too. But the situation in Kabylia was quite different. Tribal solidarity ensured that the orphans were not abandoned. Could "boarding schools" be established where religion could be taught? Lavigerie was firmly opposed to that. He often conceded that, "in charity", the Fathers could "receive some children to live with them" while attending school, but "no more than four or five to a house". But he stressed: "Never speak about religion to the people of Kabylia on any pretext. In particular, do not commit any of them, either when you are with them or from a distance, to become Christians and do not baptise anyone, even someone in danger of death, unless it be a child already in agony..." And again, "Take care not to proselytise. Be content to gain people's affection by your generosity and charity and let time take its course". He distrusted individual conversions, because, as he wrote, "The Muslims stick together. So before starting to proclaim the Gospel among them, it is necessary to prepare for mass conversions. This preparation will, perhaps, last for a century". In 1878, Sisters Marie-Salomé, Pélagie and St-François, who had been sent to Ouadhias (Kabylia), arrived there with the same instructions.

      No doubt the number prescribed by Lavigerie was observed in the short term, but the Fathers, tormented by the question of the "salvation of unbelievers", were motivated by the wish to catechise. Lavigerie again insisted, in a circular letter in 1880 addressed to all the clergy, but mainly concerning at the missionaries: "This circular has been made necessary by some recent actions, which oblige me to repeat to you the serious instructions of the Holy See and the diocesan authority. It concerns the baptism of unbelievers... 'No Jewish or Muslim child may be baptised without the express permission of the parents' ". The only exceptions were children abandoned, or in obvious danger of death, or totally without family but, in such cases, "all the precautions which prudence demands" were to be taken.

      The sisters were subject to the same instructions, but seem to have interpreted the phrase "in obvious danger of death" fairly widely. A reading of their community diaries allows one to observe the fairly significant number of children who had "recovered" in hospital or during home visits. How many of them did not survive? Totally unaware of their baptism on the brink of death, they remained Muslims to the end of their lives.

      As for the Fathers, they kept asking: hadn't they left everything in order to evangelise and baptise? They thought that excessive reserve simply confirmed the Muslims in their conviction of the superiority of their religion. Strengthened by the trust and prestige, which their teaching and care of the sick had gained for them, they wanted further concessions from the Cardinal, specifically permission to baptise the best of their young people, in order to establish a Christian community with them. He was not insensitive to this argument. In May 1888, he finally agreed to take three young adults to Rome to be baptised there, but in great secrecy. A first, a Christian family resulted from this, when Optat and Marie married in December 1888.

      After the Cardinal's death, people diverged somewhat from his instructions, but without establishing common guidelines. Many questions arose: whether the apostolate should be direct or indirect; whether to preach quite openly or through discreet influence; whether to baptise individuals or try to transform the milieu. There were some MAfr who thought that it was appropriate to baptise individuals who wanted it and to establish with them Christian villages like the first villages in the region of Les Attafs. Then, there was a minority opinion held by those who asked that the process should not be rushed, but that the milieu should be prepared over a long period to receive the Good News at an opportune time. The discussions were all the more lively, because they rested on very different theological positions - on one side, no salvation without belonging to the Church, the theology of the 19th century manuals; on the other, the feeling that the economy of salvation extended far beyond that, as developed in the new theology from the 1920s onwards.

      Under the influence of Fr Henri Marchal, who was initially Regional from 1909 to 1912 and then Assistant general from 1912 to 1947, the MAfr became increasingly interested in the milieu of their flocks and developed a new kind of approach, namely the apostolate of the milieu. It was no longer a question of proposing baptism, which amounted to making the people renounce everything which made them Muslims, but of allowing God's plan to be accomplished. "It is not for us to take the initiative, to encroach carelessly on the secret action of grace at its point of arrival in souls. By playing such an indiscreet part in prompting the movement towards conversion, we shall create disturbance and distrust among the mass of the people".

      These were the very premises of the Declaration Nostra Aetate, in whose preparation and editing a number of MAfr took part, among whom mention should be made of Fr. Robert Caspar and Fr. Joseph Cuoq. The latter was also the first leader of the Secretariat for Relations with Non-Christians, which has now become the Pontifical Council for the Interreligious Dialogue. We should also remember the Lineamenta of the following Synod for Africa, which formulated the most recent state of the question: "One cannot pass by in silence the opportunities and difficulties presented by the dialogue with certain Muslim communities and with the followers of traditional African religion, which are open to collaboration with the aim of advancing reconciliation, justice and peace". That is how, over more than a century, the Church has moved gradually from exclusivism - 'no salvation outside the Church' - to the recognition of a religious pluralism, which should lead all believers to live in spiritual incentive, rather than conflict.

      Our Constitutions and Capitular Acts express very well this real revolution in our practice and our perception of situations in terms of salvation in Jesus Christ to which all, without exception, are called. Does not our vocation for the evangelisation of Africa bring together, everywhere it is exercised, "dialogue" and "proclamation"?

Lucie Pruvost

      Every time something comes into your mind on the subject of God, be aware that He is different from it...
If you think He is what the various communities - Muslims, Christians, Jews, Mazdeans, polytheists and others -
believe Him to be, He is all that and He is other than that...
None of His creatures adores Him in all His aspects:
none is unfaithful to Him in all His aspects. No one knows Him in all His aspects:
no one is unaware of Him in all His aspects...
( Emir Abd el-Kader, Le Livre des Haltes, no.254).

VISITING OUR SISTERS IN THE ARCHIVES

      A few months ago, in Malawi, Sr. Dolores Lavoie (Lilongwe (Maula) community) and Sr. Hildegard Essmann (Lilongwe Area 2) started to meet one day a week in order to write the History of Our Sisters in Malawi. They write:

      Our sisters have started new communities in 17 places in Malawi. Most of these have been handed over to the four local congregations, mainly to the Teresian Sisters to the formation of whom we have collaborated. In the old diaries, mainly written in French, starting from 1911 when our first 4 sisters arrived in Mua, we have found extraordinary things. Some of them we would like to share with all of you.

      When we consider the age of our first foundresses of Mua, we cannot help but be impressed by their young age, dynamism, zeal, and readiness to go to a far country, probably for life, to proclaim the Good News:

Sr. Celine - Born in 1880 - First profession in 1910. When she arrived in Mua, she was 31 years old (the oldest of the group). She never returned to her home country, France, and died in Likuni in 1967, at the age of 87.
Sr. Victorine - Born 1886 - First profession in 1911. On arrival in Mua, she was 25 years old, and had made her first profession only a few months before. She went on home leave to Canada only once. She died in Malawi in 1975, at the age of 89.
Sr. St. Germain - Born in 1888 - First profession in 1910. On arrival in Mua, she was 23 years old. She died there three years later in 1914, at the age of 26, and is buried in Mua.
Sr. Irenee - Born in 1882 - First profession in 1906. On arrival in Mua, she was 29 years old. In 1919, because of illness, Sr. Irenee had to return to France for treatment. She never came back to Malawi, but her heart remained there all her life. She died in France, Verrière, in 1972 at the age of 90.

      In the book After the History of the Origins of the Congregation (1910-1974) p. 4, in the last paragraph, we read about the witness of our first 4 sisters in Mua:
"Father Joseph Maze, superior of the post of Mua, recounts the following:
The first White Sisters, who settled in the Vicariate of Nyassa in 1911, without any doubt had great influence because of the fraternal charity manifested through their community life. Everything about their appearance and their life-style intrigued the natives. The more they observed, the more they wondered. One day, a catechist of the mission asked the Father superior: 'Are those women under your supervision? Are you in charge of their house? Does the Father bursar count the money and look after its management? "

      One can guess the answer of the superior who asked in turn: 'Has anyone ever seen me and the Father bursar interfere in the sisters' business? -- 'No, that's exactly it, cried the catechist, and it's what the people of the village cannot understand. They say: there's a house occupied by four women. They may be white, but they are still only women. Not a single man to command, to assign each one's task, to settle quarrels, to correct them and beat them! That house ought to be full of disorder, of shouting, of arguments and fighting. And yet, it is now two months since those four women are always there together. They work, relax, pray and eat together. And in spite of the fact that we spy on them, no one has yet been able to discover them arguing, insulting each other, sulking. We have never heard them complain or speak ill of each other. We have never seen them cry. They are always happy. They are all equal, they are never jealous. Even the superior dresses, works and eats like the others... This isn't natural. In order never to tire of loving each other, they must use some kind of magic charm that we haven't heard of...' This is what the pagans say, but we say to them: 'It is a miracle of the good God, the sisters are daughters of God!'

      Another point of interest we would like to share with you is what happened when it was decided in 1968 that our Sisters would leave Kasina, which was the 6th post we opened in Malawi in 1947. When the news of their departure was known, the people raised serious protests. A large delegation of Chiefs from all the surrounding areas came to oppose this idea. Letters of petition with many signatures were sent to the provincial, Sr. Marie des Neiges, requesting that the sisters stay.

      The Regional Minister from Lilongwe was approached and asked to see if he could not manage to keep the sisters at Kasina. The White Sisters were summoned to his office for this purpose. Finally the sisters apologized and explained the impossibility in which they were to change their mind. For the good reasons, which they disclosed, the Regional Minister asked that these sisters could at least be sent to our hospital in Mlale (about 25 km away). He said that the people would go there all the way from Kasina. The sisters replied that, if this were possible, it would be done.

      Here is a letter received by our sisters when our sisters were withdrawn and replaced by the Medical Mission Sisters. This letter came from the population of Kasina and was signed by various organisms of Dedza, Linthipe and Nathenje, among whom the Malawi Congress Party:

To Sister Marie des Neiges

"Dear Madam, [concerning Amai Marie-Anna and Amai Daniel (Sr. Marie-Anna Forcier and Sr. Daniel-Marie)]
We, the undersigned from the above places, would like to express our gratitude towards the above named on the job they both do to us when we visit Kasina Mission hospital for treatment. They are always kind to any age of a person of any colour, they treat us with sympathy, and we all appreciate both their treatment and the attitude of treating us.

      We are all used to speaking to them and to approaching them at any time we are in trouble and we get treatment on any day and any time we reach the hospital. We have never been returned any day for having reached there while they were off duty. Which means that they are hard working and sympathetic people.

      May we Madam, ask your favor to keep them here at Kasina hospital and not to move them to Zambia or elsewhere, as is suggested, so that we, your patients, get treatment as usual, because we all have our faith in these people.

We all pray to God and beg you to accept our ideas because by so doing, you will enable us not to fear the hospital. Thanking you in advance." (Lots of signatures)

Dolores Lavoie and Hildegard Essman, Lilongwe, Malawi

DID YOU KNOW?

A SECOND SYNOD OF BISHOPS FOR AFRICA

      Twelve years after the first Synod of Bishops for Africa in 1995, the members of the "Preparatory Council" recently drew up and made public the Lineamenta of a "Second Special Assembly of the Synod of Bishops for Africa". The date remains to be fixed. It was in response to the wish expressed by many Catholics that John Paul II announced in November 2004 his intention to convene this Second Assembly, an intention confirmed by Benedict XVI in June 2005.

      The theme for it was defined by the Pope in consultation with the Special Council for Africa (General Secretariat of the Synod of Bishops) as "The Church in Africa at the service of reconciliation, justice and peace". Faced with the reality of religious pluralism, part of Chapter I of the Lineamenta ("Africa at the dawn of the 21st century") is devoted to it: "The religions at the service of reconciliation, justice and peace in Africa".

      The diversity of situations is set out. First of all, "Traditional religion in Africa", which "constitutes for African Christians and Muslims the socio-cultural ground on which they can agree". Then came Islam..., which is often both an important, and a difficult partner. And finally, "collaboration with other Christians", thanks to which "the common struggle for the promotion of peace, democracy and respect for the rights of humanity, as well as the shared commitment in the various processes of reconciliation, have helped to suppress their prejudices against one another..."

URI, A REVOLUTIONARY INITIATIVE?

"A RISING TIDE LIFTS ALL SHIPS"
(William Swing, founder of URI)

More than one million people involved so far in more than 60 countries, in all continents; 88 faith traditions and denominations networking... What a rising tide! This is URI - United Religions Initiatives - a vision which emerged in 1995, out of an Interfaith Service held in San Francisco to commemorate the 50th anniversary of the United Nations. The former UN Secretary General, Boutros Boutros Ghali had asked Bill Swing, an Episcopal Bishop, to form a committee and plan the religious component of the jubilee celebration. Swing managed to involve 26 faith traditions in the service that took place at Grace Cathedral.

      He had questions as to the outcome of all this. " What is the real impact of the UN, of so many Peace Talks? Political efforts at peace-seeking are often thwarted by other political forces..." Swing realized that the nations had met together for 50 years, but the religions had not. "I woke up the next morning", said Swing, "ready to devote the rest of my life to being a catalyst for the creation of 'UNITED RELIGIONS' that would be a parallel to the United Nations".

Swing left his work and travelled to meet the Pope, the Dalai Lama, the Chief Rabbi in Jerusalem and several other religious leaders. It quickly dawned on him that "if there is ever to be peace among religions, it would have to start at the grassroot level".

      He gathered 50 people who shared his vision, to discuss alternatives, and the URI was born. Its tidal po-wer resides not in hierarchical structures, but in COOPERATION CIRCLES (C.C.) initiated at grassroots level throughout the world. Each Circle has autonomy in undertaking local initiatives (Aids, women's rights, prayer, library, etc.) to implement the URI's purpose:

"To promote enduring, daily interfaith cooperation,
to end religious motivated violence
and create cultures of peace, justice and healing for the earth and all living beings"

Each Circle must include at least seven people representing at least three religions.
Religions are often accused of divisiveness... The URI wishes to forget the past and to "lift ships together in its rising tide".

Marie Cloutier, Nairobi South B (Kenya)