Reflection on the New Evangelization in “Africae Munus”.
Pope Benedict XVI Before concluding his exhortation emphasizes the task facing the church in Africa. Africa is to be committed to the Evangelization to the missio ad gentes and to the New Evangelization , both to be modeled on Christ who is the “light of the world and the salt of the earth. Evangelization as presented by the Pope in Africae Munus , is to be directed in two horizons: the evangelization to the missio ad gentes which is the evangelization directed towards those who do not know Christ yet; and the New Evangelization that aims at strengthening those Christians who no longer practise Christian faith. For this Evangelization to be successful the Pope gives some practical indications in the life of the Christians.
First, the Pope says that, the agents of Evangelization should be Bearers of Christ , who is the light of the world. This work of Evangelization should be inspired by the power of the Holy Spirit for it to become the new law of the Gospel. Jesus Christ Died and Risen is to be at the Centre of the entire evangelizing activity. He is the Incarnate Word of God who died and rose again and is ever in the community of believers. Second the Pope invites us to the life of Witness to the Risen Christ by the proclamation opened to repentance and forgivness of sins to all nations. Evangelization becomes here in the words of synod fathers, “bearing witness to Christ in the power of the Spirit by one’s life, then by one’s words, in a spirit of openness and respectful dialogue with others, while holding fast to the values of the Gospel”. (EN, 19-20.) Lastly, the Pope invites us to be missionaries in the footsteps of Christ . The Pope starts by pointing out the lack of vocations to priesthood and consecrated life in today’s world but also recognizes the effort of African men and women who have generously responded to the Lord’s invitation of the harvest. In this sense missio ad gentes is to be supported by African bishop who are urged to respond generously to the requests of their confreres in countries lacking vocations and so be ready to assist the faithfull deprived of priests. Indeed this provides a valuable support for the new evangelization in countries of ancient Christian Tradition. (AM, 167.)
The synod through Africae Munus, reminds that New Evangelization is especially concerned by promotion of reconciliation, justice and peace. For us to be true agents of Evangelization we need to be first reconciled with God and with one another and secondly be agents of reconciliation in our various social communities in which we live and work. AM,169. BY Laurianus BANYUZUKWABO TUYISABE, 11OO9T
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Reflection on the participation
of the laity in the threefold Munera
The
term laity refers to the faithful except those in Holy Orders and those
belonging to religious state approved by the Church. These people in virtue of their Baptism are
incorporated into Christ, are placed into the people of God, and in their own
way share the priestly, prophetic and kingly office of Christ which they exercise
in the Church and in the world. ( LG, 31).
The
lay Catholic as member of the Church participates in the threefold mission of
Christ as Priest, prophet and king. That participation finds its source in the
anointing of Baptism, development in confirmation and realization and dynamic sustenance
in the Eucharist. As Christians we are
therefore empowered and enabled by the Spirit to nature the Spiritual life of
our brothers and sisters in Christ and to proclaim the Gospel Christ. We now
analyze how the laity shares in the threefold munera.
First
as King: the lay faithful or Christians, participate in the royal mission of
Christ by: Allowing God to reign in their hearts and by obeying the commandments,
proclaiming the Kingdom of God, And finally by living their lives in the service
of their brothers and sisters as Jesus did. Secondly as Prophet: Jesus is recognized as a
Prophet here on earth. So therefore Christians exercise Christ’s prophetic
mission by: Accepting and living the good news of Jesus Christ, without
hesitating to identify and denounce evil courageously in contradiction with the
spirit of the world, Witnessing to it by word and way of living. Lastly as
Priest: Jesus is the Great Priest who laid his life freely. Christians as Christ offer themselves in
their daily activities: marriage, family life and work, mental and physical
relaxation; acceptable by God through Jesus Christ. This means that all these
sacrifices are offered to God along with the Lord’s body.
We
conclude saying that Baptism, confirmation and also Eucharist call people to
ministry. Here ministry understood as service. In holy orders, however certain
people are commissioned to do specific works, such as celebrating the Eucharist
and the rite of reconciliation, preaching. Laity and Ordained ministers are
therefore called to work together in a collaborative and complementary manner,
to build the Body of Christ through Evangelization, liturgical celebrations and
services of love, justice and mercy. In this sense all Christians as member of
the church are participating in the
mission of Christ Priest, King and Prophet.
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The
second Vatican II council emphasized the idea of Ecumenism as principal
concerns for the restoration of the Christian unity. This is because from its
very beginning there arose certain rifts, which the Apostle Paul strongly
censures as damnable (1cor1:11;11:22. This simply means that large communities
became separated from full communion with the Catholic Church.
The
Church therefore through the principal of ecumenism tries to work for the unity
of Christians. But for this unity to take place there should be interior
conversion on the part of Christians for “it is from newness of attitudes of mind,
from self-denial and unstinted love, that desires of unity take their rise and
develop in a mature way.” (UR, 7).
The process of conversion is sustained by a genuine self-denial, humble, gentle
in the service of others and also cultivates an attitude of brotherly
generosity towards them. This attitude opens rooms for unity and encourages those
outside the Church as brothers in Christ.
So therefore Christians should know that their lives of holiness well
lived contribute to the promotion of Christian unity. For” the closer their
union with the Father, the Word, and the Spirit, the more deeply and easily will
they be able to grow in mutual brotherly love.” ( UR,8) . The council saw also the necessity to emphasize the
prayer for the Christian unity which put along the change of heart and holiness
becomes the soul of the whole ecumenical movement. The prayer and the life of
holiness both constitute what the council calls the “Spiritual ecumenism”.
The
Catholic Church has a custom of praying for the Christian unity to fulfill and
continue what Jesus initiated in his prayer to his Father: “That they may all
be one’ (Jn17:20). The Catholic Church goes even further in some places during
the week for prayer of unity of the Christians allowing Christians to join in
prayer their separated brethren. This clearly expresses the ties which still bind
the Catholics to their separated brethren. But council insists that the
communal prayer or ecumenical prayer if we can call it so, does not substitute
the ideal of restoration of Christian unity.
Therefore the practice of common worship supposes two main principles:
first concerns the unity of the Church which ought to be expressed; and second
concerns the sharing in the means of grace.
We now conclude our reflection saying that holiness of life and prayer
of unity not only prevents criticism from our separated brothers but allows them to feel not condemned but
considers , all keeping in mind we have to fulfill Christ’s intention of being
one.
By Laurianus BANYUZUKWABO TUYISABE
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The Scriptural basis of the notion of Magisterium in the Gospels
When
reading the Bible, it is true that we cannot find a verse where the term
Magisterium is written but through some verses we can see this notion pointed
out. Christ himself gave this authority to his disciple:”Teach them to observe
all that I have commended you” (Mt 28:20).
Here, the disciple receives from Jesus the ministry of carrying on His
teaching ministry, thus laying the foundation for Christian education, theology
and other intellectual work. The subject matter of their teaching is the
great discourses of the Gospel of Matthieu, especially the Sermon on the
mountain which interprets the Old Testament. The entire task is so daunting
that the last verse must offer a promise of future support. “I am with you” :
this means that Jesus as the divine presence will be with his people as they
teach.[1]This
promise from Jesus is accompanied by assurance mentioned in Luc: “Who hears
you, hears me”. The meaning of Christian mission finds lapidary expression:
hearing the word of the apostles is hearing the Word of Jesus; hearing the word
of Jesus is hearing that of God. The disciples are now confidence because
transmits the word of God through the command of Jesus.[2] After Peter had denied Jesus Christ
threetimes, Jesus still gives him responsibility to sustain the faith of his
brother after he has turned. Jesus , when asking Peter if he loved him he
commanded him to feed his flock. Here,
the command establishes Peter as the one to feed and shepherd Jesus’s sheep.
This tradition seems to presume the development of ecclesial office of overseer.
Shepherding the flock is also used in reference to the bishops and elders.
Mt 16:18-16 relates
the Church to Kingdom: the Church
is an interim arrangement when mediates
in the time between the early ministry on Jesus Christ and the future
coming of the Kingdom. Shall be bound: this and the parallel “shall be loosed”
mean that God shall bind and loose what Peter binds and loses. This verse gives enormous authority to Peter.
But what is the nature of the authority given? The authority entrusted to Peter
to bind and to loose is given to the disciples but to Peter alone are accorded
the revelation, the role of the rock of foundation, the keys.. There is
involved the historical reminiscence that Peter was the spokesman for the
disciples during the ministry of Jesus. [3]
Reflexion
on the strengths and limitations of the Magisterium
[1]
Cf. Raymond E.- Brown, ed., The New Jerome Biblical Commentary , 674
[2]
Cf. Raymond E.- Brown, ed., The New Jerome Biblical Commentary , 701
[3]
Cf. Raymond E.- Brown, ed., The New Jerome Biblical Commentary , 659-660
Reflection
on the strengths of the Magisterium
The term Magisterium refers to the
Church teaching authority.Dei
Verbum states that : “The
task of giving an authentic interpretation of the Word of God, whether in its
written form or in the form of Tradition, has been entrusted to the living
teaching office of the Church alone. Its authority in this matter is exercised
in the name of Jesus Christ. Yet this Magisterium is not superior to the Word
of God, but is its servant. ... it is clear, therefore, that...sacred
Tradition, sacred Scripture and the Magisterium of the Church are so connected
and associated that one of them cannot stand without the others.”(Dei Verbum,
10). The following are some of the strengths of the
Magisterium:
-
The
Magisterium isa divineinstitution handed over from generation to generation
through the process of Tradition and also an institution which transmits and explains
the truth containing in the Holy Scripture.
-
Howland says that the living magisterium
which Christ conferred on his apostles was intended by him to be the perpetual
organ of the Christian tradition. Christ himself after sending his disciples
promised to assist them until the end of time.
In his words: “I am with you even to the consummation of the world”,
instituted the perpetual apostolic succession to carry on the office of
teaching and witnessing to the revealed doctrine. [1]
-
According to
Locheng : “the living Magisterium
searches in the past, now for
authorities in favor of its present thought in order to defend it against
attacks of dangers of mutilation , now
for light to walk the right road staying”.[2]Having
said this we can say that the magisterium plays a considerable role of
vigilance over the transmission of the
truth: “The
pastoral task of the Magisterium is one of vigilance. Itseeks to ensure that
the People of God remain in the truth which sets free.” [3]
In spite of some
of the strengths that we have point out, we should recognize humbly that there
are also limitations of the magisterium that will be object of our next
reflection.
[1]
Cf. T. Howland Sanks., Authority
in the Church . A study in changing paradigms, 48
[2] C. Locheng
., Fundamental Theology: Revelation and
Faith,463
[3]J. Ratsinger.,
Instruction on the ecclesiastical
vocation of the theologian, n.20
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