mercoledì 21 agosto 2019


 Ils ont accueilli les anges sans le savoir
 L'animation missionnaire de la Province Maria Assunta - AFC a organisé le cinquième camp missionnaire comme fruit de Bicentenaire de la naissance de Don Bosco sous le thème du dicastère des missions: 'Ils ont accueilli les anges sans le savoir' du 04 au 10 Août 2019. Ce camp missionnaire itinérant vécu par 70 jeunes à Mufunga-Sampwe; à Kyubo. 
C'était l'occasion de se former; de s'adapter à la culture du milieu. Les jeunes missionnaires ont exprimé leur proximité missionnaire aussi par des actions concrètes de solidarité missionnaire: nettoyage des paroisses; écoles; l'animation liturgique en compagnie avec le peuple local. Le début du camp missionnaire a été marqué par la célébration eucharistique avec le sens d'envoi en mission par le Père Albert Kabuge.

martedì 13 agosto 2019


Less than a third of people believe acts of worship like prayers are appropriate for school assemblies, prompting calls for a change in the law.

by Pippa Allen-Kinross

The Accord Coalition for Inclusive Education has urged the government to replace the law demanding daily collective worship in state schools with guidance on how to provide “genuinely inclusive” assemblies for pupils of different backgrounds.
In a survey of over 1,600 people in England, Scotland and Wales, half (50 per cent) said it was not appropriate for acts of worship of any religion to take place in state school assemblies, with just 28 per cent supporting the prayers.
The survey, conducted by YouGov and commissioned by Humanists UK, also found that just 48 per cent were in favour of education about religion and beliefs during assemblies, with 32 per cent finding this inappropriate.
The Reverend Stephen Terry, chair of The Accord Coalition, said the requirement was “divisive, anachronistic and a barrier to schools providing stimulating and inspiring assemblies that are genuinely inclusive”.
“Schools should instead be encouraged and able to provide assemblies that investigate and forge shared values, from a variety of sources.”
Since 1944, all state schools have been required to provide a daily act of worship that is “wholly or mainly” Christian in character.
However, schools can seek exemptions to the rule, and ask to hold multi-faith assemblies or assemblies of a different faith, or no faith assemblies at all.
Between September 2015 and April 2017, 46 schools asked to opt out of the worship requirement. Parents can also withdraw their children from collective worship.
Two parents recently launched a high court challenge against the religious assemblies of Burford Primary School in Oxfordshire, which had no religious character until it joined the Church of England’s Oxford Diocesan Schools Trust in 2015.
Lee and Lizanne Harris withdrew their children from the assemblies, but alleged the school failed to provide meaningful alternative education for them.
Ofsted stopped inspecting collective worship in 2004, after 76 per cent of schools were found to be non-compliant.
Acts of worship were deemed the least appropriate assembly topic or activity in the YouGov poll, followed by discussions about politics and government which were supported by just 45 per cent of respondents, and said to be inappropriate by 35 per cent.
The most popular assembly topic was environment and nature (79 per cent in favour and seven per cent against), followed by the celebration of achievements in school (75 per cent in favour and eight per cent against) and physical and mental health (75 per cent in favour and 12 per cent against).
The survey also showed that 72 per cent felt equality and non-discrimination were appropriate assembly topics (12 per cent against) and 68 per cent favoured relationships and self-esteem being discussed (15 per cent against), despite recent controversy over changes to sex education guidance to include LGBT relationships.
The Reverend Nigel Genders, the Church of England’s chief education officer, said collective worship contributes to schools through “stillness and reflection, to pupil and staff wellbeing, bringing the school community together to explore values.”
“The topics listed in this survey – morality, self-esteem, our environment, our history and many others – are just the kind of subjects which can be explored meaningfully through collective worship.
“It offers a way to do that beyond the the normal opportunities available within the regular curriculum, as well as an understanding of how 80 per cent of the world’s population respond to such issues from a position informed by their faith.”
The poll informed respondents that schools are required to hold an assembly every day, and asked which of a selection of topics would and would not be appropriate for assemblies. Collective worship is classed as a distinct activity from assemblies, which do not have to take place every day, but collective worship is usually delivered as part of assemblies.
A spokesperson for the Department for Education reiterated said collective worship “encourages pupils to reflect on the concept of belief and helps shape fundamental British values”.

giovedì 8 agosto 2019


Why the West is silent about the wave of desecration

When churches are desecrated, statues smashed and priests attacked, the once-Christian West doesn’t know how to respond
On July 14, parishioners of Saint-Budoc à Porspoder in France learned that a vandal or vandals had vomited in the parish’s holy water stoups and thrown a cross in the trash.
On July 26, paint was splashed on the faces and crotches of figures in the Valinhos Way of the Cross in Fatima, Portugal.
On July 28, three men entered the sacristy of a Catholic church in Szczecin, Poland, demanded vestments for use in a same-sex wedding, and beat the church’s pastor. Archbishop Stanislaw Gadecki described the attack as an instance of the “ever more frequent attacks of hatred against believing people and priests”.
The Observatory on Intolerance and Discrimination Against Christians, a non-profit organisation based in Vienna, reports that anti-Christian attacks and acts of vandalism are on the rise across Europe. In France alone, according to the French Interior Ministry, anti-Christian acts quadrupled between 2008 and 2019.
The rise in violence against Catholics has been strangely ignored and downplayed – not only by the media, but by Catholics themselves. Many Catholics are understandably reluctant to complain about what Pope Francis has called “polite persecution” when their brothers abroad are being beheaded by ISIS. Catholic leaders also rightly stress that they suffer less than some other religious groups – most notably Jews, who likewise face a surge in violence.
Other Catholics fear that drawing attention to these attacks will encourage the scapegoating of Muslims, despite the fact that most of these acts do not seem to be perpetrated by Muslims. Satanist symbols like “666” or slogans of sexual liberation are a recurring features of these attacks. These are not the symbols employed by ISIS.
These legitimate concerns have led to an unfortunate pattern of minimisation. “We adopt a reasonable attitude. We do not want to develop a discourse of persecution. We do not wish to complain … We are not victims of a ‘Cathophobia’,” Archbishop Georges Pontier, head of the French bishops’ conference, told Le Point magazine. “In its history, Judaism has fought an ongoing struggle against anti-Semitic groups. We Catholics in France now do not have to face such violence every day!”
Attempts to minimise anti-Catholic violence may be well-intentioned, but it is doubtful they are having the desired effect. As several scholars have noted, one of the main reasons Western elites overlook the persecution of Christians around the world is the fact that they perceive Christians as a privileged group. Highlighting the rise in violence against Christians in the West is the simplest way to challenge this assumption.
It also seems unhelpful to pit anti-Catholic violence against anti-Semitic violence, as if acknowledging the one required ignoring the other. Since the Second Vatican Council, Catholics have sought to stress what they have in common with the Jewish people. Today the two religions unhappily share the hatred of a society that resents the demands of religion, tradition, and community.
One of the goods that can be brought forth from attacks on Christianity is a heightened appreciation for what Catholics and Jews have in common. It is notable in this regard that Catholics have been attacked for a sexual ethic that they share with Jews. The disfiguring of the figures at Fatima is only one minor example. Sexual graffiti, disfigurings of the Blessed Virgin and other similar acts are commonplace in desecrations of Catholic churches.
One sign of how far we are from reckoning with anti-Christian acts is the fact that we have no generally agreed upon word to describe them. Acts of aggression against Islam and Judaism are instantly describable using widely understood terms. No such term exists for attacks on Christians. Various intellectuals and activists have suggested terms such as Cathophobic, Christianophobic, and Christophobic, but no suggestion has received wide acceptance. Our society has a kind of aphasia about acts of aggression against Christians. It is the violence that cannot be named.
Part of the problem lies in the sociologically unique position inhabited by Catholics in the West. Our liberal culture has a highly developed vocabulary for protecting minority rights. But there is no set of terms for describing violence against the faith that in many ways defined the West, and that remains the majority faith in many Western nations.
Given the unique constituting role Catholic Christianity has played in Western life, describing it as another subaltern faith will always be awkward. Even in Protestant nations, where Catholics have been an oppressed minority, Catholicism is widely identified with an oppressive past. As other religious bodies have cast off the formerly universal Christian opposition to contraception and abortion, Catholicism has stood firm. This makes it a symbol of tradition and authority even in societies that long ago shook off its authority.
One recent example of this occured at the height of the recent US debate over abortion laws. As heavily Protestant states such as Alabama and Georgia (77 per cent and 70 per cent Protestant, respectively) passed restrictions on abortion, the Catholic Church became a target of ire. On May 19, the doors of Notre Dame de Lourdes parish in the wealthy college town of Swarthmore, PA, were tagged with the words “You do not have the right to decide how others live, #ProChoice.”
Because the West was once defined by its acceptance of Catholicism and is now in many ways defined by its rejection of it, achieving an equal and neutral treatment for Catholicism is all but impossible. Western society looks on the Church as one might look on a former lover. Given their tangled history, the only future possibilities are resentful obsession or a revival of pass­ionate attachment. Nothing is more unlike­ly than the kind of casual relationship one might enjoy with a new acquaintance.
JHH Weiler, a Jewish legal scholar who defended Italy’s practice of displaying the crucifix in public buildings before the Eur­opean Court of Human Rights, has called on Europe to overcome its “Christophobia” by acknowledging its Christian identity. In a short book entitled A Christian Europe: An Exploratory Essay, Weiler described what such a Europe would look like: “It is a Europe that, while celebrating the noble heritage of Enlightenment humanism, also abandons its Christophobia and neither fears nor is embarrassed by the recognition that Christianity is one of the central elements in the evolution of its unique civilisation. It is, finally, a Europe that, in public discourse about its own past and future, recovers all the riches that can come from confronting one of its two principal intellectual and spiritual traditions.”
Benedict XVI issued a similar call in his 2011 message for the World Day of Peace. He lamented “hostility and prejudice against Christians” and urged Europe to “be reconciled to its own Christian roots”:
“I also express my hope that in the West, and especially in Europe, there will be an end to hostility and prejudice against Christians because they are resolved to orient their lives in a way consistent with the values and principles expressed in the Gospel. May Europe rather be reconciled to its own Christian roots, which are fundamental for understanding its past, present and future role in history; in this way it will come to experience justice, concord and peace by cultivating a sincere dialogue with all peoples.”
Confronting anti-Catholic acts requires a different sort of work than confronting violence against other faiths. The problem is not hatred of the other, but hatred of the self. It is a refusal of patrimony, an attempt to deny one’s own character. As Weiler and Benedict have both clearly seen, Christianity does not require the West’s tolerance; it demands its loyalty. Unless Europe realises that toleration of other religions does not justify denial of Europe’s own Christian identity, anti-Christian acts are likely to increase, while being studiously ignored by those who purport to deplore all prejudice.

Matthew Schmitz is senior editor of First Things

mercoledì 7 agosto 2019


La Pastorale Salésienne a organisé le Camp Missionnaire des enfants du 06 au 09 juillet 2019 à Kafubu pour transmettre aux enfants l'esprit missionnaire dès l'enfance. Ils ont vécu cette expérience sous le thème : "Je suis la servante du Seigneur" pour suivre l'exemple de la Vierge Marie dans le service et donation pour les autres.  A la fin de la messe, chaque enfant a reçu un cahier et ainsi nous disons merci au président, Guy Bourdeaud'hui, et à UMEC-WUCT,  pour son attention à nous les enfants de la RD Congo. 

lunedì 5 agosto 2019


In order to fulfil its task of accompanying the life and development of the aggregations of lay faithful, the Dicastery also met with the moderators and leaders of the most widespread international movements and associations on a global level. The theme on which the meeting developed  – “Prevention of sexual abuse: the commitment of the ecclesial associations and movements” – touches on an extremely serious aspect in the life of the Church that is constantly emerging , and the Dicastery wanted to contact these realities in order to  increase their awareness of the issue and the necessary prevention.
Over a hundred leaders of international aggregations participated in the meeting at the Hall of the General Congregation of the  Jesuits in Rome on 13th June last. The day opened with an introduction by the Prefect of the Dicastery, Cardinal Kevin Farrell, who immediately contextualized the theme of the meeting by reminding participants of Pope Francis’s concern and the urgency with which he is asking all God’s people to act, facing up honestly and  freely to the hard and long covered up reality, so that the matter is no longer a taboo and to proceed with the necessary “purging” and prepare adequate prevention.
The morning continued with the address of Dr. Linda Ghisoni, Undersecretary of the Dicastery who followed up on her experience at the Meeting “The Protection of Minors in the Church”, that took place in February with the Presidents of the World Episcopal Conferences, dwelling on the ecclesial responsibility shared by all baptized persons.  She then mentioned some testimonials given by victims that had highlighted the strict interconnection between abuse of power, conscience and sexual abuse.
Afterwards, Dr. Philip Milligan, head of the legal office of the Dicastery, illustrated the legal instruments available to the Church to deal with cases of sexual abuse of minors and vulnerable people. He specifically highlighted the recent Motu proprio Vos estis lux mundi (7 May 2019) to explain the definition of a “vulnerable person” as described by Pope Francis, who considers such persons those who are “limited, even occasionally, in their ability to understand and want or to otherwise resist the offence”.
In the afternoon Father Hans Zollner, SJ., Chairman of the “Centre for Child Protection”, provided participants with a wide spectrum of what the Church is doing to deal with the plague of abuse and how the associations, who must of necessity take into account the applicable legislation in the place where they live and operate, can get organized and invest in prevention.
Some direct testimonials from those who have had to deal with cases of abuse in their midst were provided by the leaders of two associations.
The day ended with an address by Don Giovanni Buontempo, the Dicastery’s Head of the Section for Relations with the Movements and Associations who exhorted the participants to consider themselves an active part in the process of awareness that must involve the whole Church and all the lay faithful,  by taking advantage above all of the communications network among groups and families established within the movements to train and inform. Lastly, the words of Cardinal Kevin Farrell: a heartfelt appeal to act with responsibility, by using all means for recognizing abuse, to fight and prevent it through adequate training and drawing up the guidelines and procedures already requested by the Dicastery.