Here is a summary in English of Pope Benedict's Apostolic Exhortation that was formally
signed and released on Saturday in Benin.
Post-Synodal Apostolic Exhortation
Africae munus Presentation by Archbishop Nikola Eterovic Secretary General of
the Synod of Bishops Ouidah, 19 November 2011
1) Introduction
The
Holy Father Benedict XVI signed the Post-Synodal Apostolic Exhortation Africae munus
at Ouidah, Benin, on 19 November 2011. With this gesture, His Holiness is presenting
the fruits that emerged from the Second Special Assembly for Africa of the Synod of
Bishops to the universal Church, and in particular to Africa and its islands. The
Synod took place in Rome from 4 to 25 October 2009 on the theme "The Church in Africa,
at the Service of Reconciliation, Justice and Peace. 'You are the salt of the earth,
... you are the light of the world'. (Mt 5, 13.14)", and the Supreme Pontiff, president
of the Synod, has made a personal contribution to the document, one specific to his
Petrine charism. This fact is evinced by the many quotes from his words and writings,
not just during the Synod but over the seven years of his Pontificate. Moreover, by
today's ceremony His Holiness wishes to express his love and his spiritual closeness
to the pilgrim Church on the continent of Africa. This is the second visit made by
the Pope to Africa, and both have been associated with the work of the Synod. The
first was to Cameroon and Angola in 2009 when he gave the African episcopate the Instrumentum
laboris, working document of the Second Special Assembly for Africa. Africae munus
is to be seen as the continuation of the Post-Synodal Apostolic Exhortation Ecclesia
in Africa, published in 1995 after the First Special Assembly for Africa of the Synod
of Bishops. Africae munus notes that Ecclesia in Africa gave great impetus to the
growth of the Church in Africa. It also developed the idea of the Church as Family
of God, which has been beneficial to the universal Church. Africae munus aims to reinforce
this ecclesial dynamism, to outline a programme for pastoral activity and evangelisation,
particularly for the new evangelisation of the continent of Africa over coming decades,
underlining the need for reconciliation, justice and peace. The theme of the Synod
concerns the Church's evangelising activity, but also the raison d'être of the political
community at the service of the common good. In order to remain firmly anchored in
the Gospel, which inspires the Social Doctrine of the Church, the Word of God has
guided the reflections of the Holy Father Benedict XVI and the Synod Fathers. Africae
munus recognises the beneficial effect of the 2008 Twelfth Ordinary General Assembly
of the Synod of Bishops on the Word of God in the life and mission of the Church.
Thus, apart from the invitation to Christians, which runs throughout the text, to
be salt of the earth and light of the world (cf. Mt 5, 13.14), the document is full
of references to Holy Scripture. In particular, the title of each of the two parts
of the Exhortation is associated with a biblical quote: the first "Behold, I make
all things new" (Rev 21, 5) and the second: "To each is given the manifestation of
the Spirit for the common good" (1 Cor 12, 7).
2) Structure and purpose of
Africae munus
The Post-Synodal Apostolic Exhortation Africae munus is made
up of an Introduction, two parts and a Conclusion. Part one has two chapters: (1)
"In Service to Reconciliation, Justice and Peace" and (2) "Paths towards Reconciliation,
Justice and Peace". Part two has three chapters: (1) "The Members of the Church";
(2) "Major Areas of the Apostolate" and (3) "Stand up, take your mat and walk!' (Jn
5, 8)". In the Introduction, the Holy Father Benedict XVI briefly reviews the Second
Special Assembly for Africa, before going on to present its abundant fruits in the
Post-Synodal Apostolic Exhortation itself. He also identifies the purpose of Africae
munus: that of giving all the members of the People of God - bishops, priests, permanent
deacons, consecrated persons, catechists and the laity - the precious treasure of
"Africa's commitment to the Lord Jesus Christ" (AM 1), giving "a new impulse, filled
with evangelical hope and charity" (AM 3) to the Church in Africa that she may truly
become salt of the earth and light of the world. The aim of this mission is to lead
Africa" to explore its Christian vocation more deeply" by experiencing, "reconciliation
between individuals and communities and to promote peace and justice in truth for
all" (AM 1). Reawakening faith and hope, the Church is called "to help build a reconciled
Africa by pursuing the paths of truth and justice, love and peace (cf. Ps 85, 11)"
(AM 2). Giving great importance to the views expressed by the Synod Fathers, Africae
munus is well inserted into the context of modern Africa, characterised as it is by
many positive aspects and serious problems. Despite social, political, ethnic, economic
and ecological problems, and pandemics such as malaria, AIDS and tuberculosis, "Africa
maintains its joie de vivre, celebrating God's gift of life by welcoming children
for the increase of the family circle and the human community" (AM 9). Africa also
possesses a rich intellectual, cultural and religious heritage. Thus, Africae munus
invites Africans to show the courage of Christian faith and hope. Pope Benedict XVI
sees in Africa "a 'spiritual lung for a humanity that appears to be in a crisis of
faith and hope', on account of the extraordinary human and spiritual riches of its
children, its variegated cultures, its soil and sub-soil of abundant resources". Nonetheless,
in order to stand erect with dignity, "Africa needs to hear the voice of Christ who
today proclaims love of neighbour, love even of one's enemies" (AM 13). The Exhortation
seeks to translate theology into pastoral action, providing clear and practical indications
for the activity of the Church in the immediate future.
3) PART ONE: "See,
I am making all things new" (Rev 21, 5)
The Second Special Assembly for Africa
was an opportunity to discern the main pillars of the ecclesial mission in a continent
which thirsts for reconciliation, justice and peace. Those pillars, which must be
translated by pastors into operative guidelines for the particular Churches, are described
in part one of Africae munus, which is subdivided into two chapters. Chapter
one, "In Service to Reconciliation, Justice and Peace", is further divided into
the following two sections: 1) "Authentic servants of God's Word". Christians
are invited to listen to Jesus Christ, Who calls them through His Word, in order to
allow themselves to be reconciled with God and neighbour. This is a vital step in
the construction of reconciled communities and nations. 2) "Christ at the heart
of African life: the source of reconciliation, justice and peace". The chapter covers:
"'Be reconciled with God' (2 Cor 5, 20b)"; "Becoming just and building a just social
order" (which is further subdivided into the themes of: "Living in accordance with
Christ's justice" and "Creating a just order in the spirit of the Beatitudes"); "Love
in truth: the source of peace" which covers the two topics of: "Concrete fraternal
service" and "The Church as a sentinel". In order to create the necessary preconditions
for peace, the strength of reconciliation must be instilled in people's hearts. The
Church calls us to the inner purification of man, an essential premise for the construction
of justice and peace. Only authentic reconciliation generates lasting peace in society.
"It is by granting and receiving forgiveness that the traumatized memories of individuals
and communities have found healing and families formerly divided have rediscovered
harmony" (AM 21). Obviously, those responsible for crimes must be made to face their
responsibilities, also in order that such tragedies never happen again. It is the
responsibility of the political sphere to create a just social order. The Church,
however, has the duty to form the consciences of the men and women involved in building
a society reconciled in justice and peace. Her function is to educate the world to
the religious message announced by Jesus Christ. Indeed, "the model par excellence
underlying the Church's thinking and reasoning, which she proposes to all, is Christ"
(AM 22). The Church is involved in the civic education of citizens, also by means
of her Justice and Peace Commissions. Living in accordance with Christ's justice means
undertaking to ensure that people are rendered justice - "rendering to each his due"
- in the face of serious forms of injustice such as, for example, "the plundering
of the goods of the earth by a minority to the detriment of entire peoples" (AM 24),
which is unacceptable and immoral. Justice must be upheld by subsidiarity and solidarity,
and animated by charity. "Charity, which ensures a bond with God, goes beyond distributive
justice" (AM 24). Human justice is always limited and imperfect, but divine justice
shows it a horizon towards it must strive in order to be fully realised. Jesus Christ
proposes a revolution, not social or political, but a revolution of love upon which
the Beatitudes have their foundation. They present a new horizon of justice, which
was inaugurated in the Paschal mystery and which is capable of making people just,
in order to construct a better world. " In the spirit of the Beatitudes, preferential
attention is to be given to the poor, the hungry, the sick, ... to the stranger, the
disadvantaged, the prisoner, the immigrant who is looked down upon, the refugee or
displaced person" (AM 27). Divine justice, founded on love, transcends the minimum
which human justice requires and reaches unto the giving of self for others. Societies
will always have need of the love which "soothes hearts that are hurt, forlorn or
abandoned. It is love which brings or restores peace to human hearts and establishes
it in our midst" (AM 29). The Church is called to make Christ's voice heard in modern
Africa, inviting everyone to "be born from above" (Jn 3, 7). Faithful to the Lord's
command, the Church "feels the duty to be present wherever human suffering exists
and to make heard the silent cry of the innocent who suffer persecution, or of peoples
whose governments mortgage the present and the future for personal interests" (AM
30). Little by little, the Church is helping to forge the new Africa. Chapter
two, "Paths towards Reconciliation, Justice and Peace", identifies certain fields
of action which, in the view of the Synod Fathers, should help Africa to free itself
from the forces which paralyze it. The chapter is divided into four sections: 1)
"Care for the human person" covers five points: "Metanoia: an authentic conversion";
"Experiencing the truth of the Sacrament of Penance and Reconciliation"; "A spirituality
of communion"; "The inculturation of the Gospel and the evangelisation of culture",
and "The gift of Christ: the Eucharist and the Word of God". Africae munus underscores
the importance of the vital bond between memorised catechesis and lived catechesis,
which leads to profound and lasting conversion, and therefore to an effective commitment
to live the Gospel at an individual, family and social level. The Sacrament of Penance,
the encounter with Jesus Christ Who alone is the great Mediator, is sufficient to
reconcile us with God and with neighbour. This has both individual and community dimensions.
The traditional rites of reconciliation which have positive aspects, but also limitations,
help the faithful to approach Christ with greater depth and truth, Christ in Whom
God reconciles us with Himself and with each other. The Church, and in first place
the bishops, must discern the values of individual cultures in order to identify the
aspects which promote or hinder the incarnation of the values of the Gospel. The true
protagonist of inculturation is the Holy Spirit which "enables the Gospel to permeate
all cultures, without becoming subservient to any" (AM 37). Jesus Christ Who nourishes
the faithful with the Eucharist and the Word of God, creates, in the grace of the
Spirit, a new fraternity opposed to division, tribalism, racism and ethnocentrism. 2)
"Living in harmony", covers the following topics: "The family"; "The elderly"; "Men",
"Women"; "Young people", and "Children". Africae munus dedicates considerable space
to the family, the sanctuary of life and the living cell of society and the Church.
The family is also the place of education, the place where the culture of forgiveness,
peace and reconciliation is practised, and it must be protected and defended against
the many threats it faces. The Christian family is called to be a "domestic church",
a place where "all the members evangelize and are evangelized" (AM 46). It must set
aside due space for prayer, celebrate Sundays and holy days, and read Holy Scripture
every day. The elderly enjoy particular veneration in Africa. They are esteemed for
their wisdom and experience, and play a positive role for all members of the family,
especially for children and young couples. Society has need of them because stability
and social order in Africa are often entrusted to a council of elders or traditional
leaders. The Church also has need of them, particularly to announce the Gospel. Africa
can inspire Western societies in this field. Having emphasised the important role
played by men, who "manifest and live on earth God's own fatherhood" (AM 53), the
Exhortation shows particular sensitivity towards African women who have a vital role
to play in society and the Church. It urges Christians "to combat all acts of violence
against women, speaking out and condemning them" (AM 56). Young people, who represent
the majority of the population of Africa, deserve particular consideration, while
children attract the special attention of the Church because they are a gift of God,
source of hope and renewal. They must be given special protection by families and
society, especially against various intolerable and deplorable forms of treatment
which the document lists in paragraph 67. 3) "The African vision of life" includes
the subheadings: "The protection of life" and "Respect for creation and the ecosystem";
"The good governance of States"; "Migrants, displaced persons and refugees", and "Globalisation
and international aid". The African worldview includes the visible and the invisible
world, "ancestors, the living and those yet to be born, the whole of creation and
all beings" (AM 69). It opens hearts and spirits to acceptance of the message of Christ
and comprehension of the mystery of the Church. Committed to promoting life and the
integral development "of each man and of all of man", the Church opposes abortion
and, among other things, "acknowledges the courage of governments that have legislated
against the culture of death" (AM 70). The Church likewise deplores the disaster wreaked
by drugs and the abuses of alcoholism. Through her healthcare institutions, she is
in the front line of the battle against the pandemics of malaria, tuberculosis and
AIDS, which require a medical and pharmaceutical, but above all an ethical, response
(cf. AM 72-73), Illiteracy can also be considered as a pandemic, and the Church makes
her contribution to eradicating that scourge – a kind of social death – through her
network of Catholic schools of all levels. Africa needs good governance of States.
This comes about through respect for Constitutions, free elections, independent judicial
and penitential systems, and a transparent bureaucracy free from the temptation of
corruption. The Exhortation, while underlining "the need to make every effort to eliminate
the death penalty" (AM 83), exhorts the Church to organise pastoral care in gaols
and to promote restorative justice. Good governance is also expressed through respect
for creation, employing the wealth of raw materials for the common good not for the
profit of the few, and through respect for the ecosystem, protecting such essential
resources as land and water. The migration of millions of people within Africa and
beyond its borders is becoming a multidimensional problem which calls for responses,
not only from the Church but from the entire international community. The Church hopes
for the globalisation of solidarity, something which includes "the principle of gratuitousness
and the logic of gift as an expression of fraternity" (AM 86) 4) "Dialogue and
communion among believers" includes "Ecumenical dialogue and the challenge of new
religious movements"; "Inter-religious dialogue": which in turn is subdivided into
"Traditional African religions" and "Islam"; "Becoming 'the salt of the earth' and
'the light of the world'". Since inter-religious relations affect peace, the Church
promotes dialogue as a spiritual approach to support initiatives of peace and justice.
In Africa too, reconciliation involves communion among the disciples of Jesus Christ.
In addition to the need for ecumenical dialogue there is an urgent necessity for a
profound evangelisation of the African soul, in order to give the faithful the power
of discernment in the face of the expansion of the so-called autochthonous African
Churches, syncretic movements and sects. Most African Christians come from the traditional
religions, with which they maintain daily contact. We must undertake serious discernment,
accepting the elements of traditional cultures that conform to the teaching of Jesus
Christ and identifying points of divergence, such as magic and witchcraft, which have
highly negative effects on families and society. In considering relations with Islam,
Africae munus reiterates the importance of dialogue in respect for religious freedom,
including freedom of conscience. Christians draw nourishment from the authentic font
of Jesus Christ, also in inter-religious dialogue, and allow themselves to be transformed
by Him to become "salt of the earth" and "light of the world".
4) PART TWO:
" To each is given the manifestation of the Spirit for the common good " (1 Cor
12, 7)
In an Africa marked by contrasts, the Church shows the way towards Christ
Who, by giving His Sprit, ensures her unity in the diversity of gifts received for
the common good. Therefore, all members of the People of God must contribute to communion
and peace in the Church and in society. This is the subject matter of part two of
Africae munus, which is divided into three chapters. Chapter one, "The members
of the Church", underlines the fact that peace and justice arise above all through
man's reconciliation with God and with himself. This is a gift of God which invites
everyone to convert, to become just. In particular, the following categories of people
are listed: "Bishops"; "Priests"; "Missionaries"; "Permanent deacons"; "Consecrated
persons"; "Seminarians"; "Catechists" and "Lay people". The bishop, enamoured of
God, is characterised by the sanctity of his life whence derive his moral stature
and the authority with which he guides a particular Church. His unity with Peter's
Successor and his communion with his priests are antidotes to the seeds of division,
to the temptation of nationalism, and to the absolutisation of African culture. As
good pastors, bishops have the duty to bring the Good News to the faithful through
appropriate catechesis, dedicating themselves to the education of the laity, also
in the fields of politics and the economy. Dioceses must "become models in the conduct
of personnel, in transparency and good financial management" (AM 104). In order to
consolidate ecclesial communion and to promote pastoral solidarity, bishops are called
to collaborate with national. regional and continental episcopal conferences; that
is, with the Symposium of Episcopal Conferences of Africa and Madagascar (SCEAM).
Priests are the indispensable collaborators of bishops in carrying forward the work
of evangelisation. They are called to live holy and peaceful lives, to overcome tribal
and racial barriers and to touch the hearts of everyone. Obedient to their diocesan
bishop, they should offer the witness of an exemplary life lived in celibacy and detachment
from material things. They should remain faithful to their mission as pastors following
God's heart, without falling into the temptation of becoming political leaders or
social workers. Africae munus expresses great praise for the apostolic zeal of
many holy and generous missionaries who brought the light of Christ into Africa and
favoured the birth of numerous African saints as models from whom to draw inspiration.
"It would be profitable to renew and promote devotion to these saints" (AM 113). The
document also encourages the pastors of particular Churches "to recognize among servants
of the Gospel in Africa those who could be canonized according to the norms of the
Church, not only in order to increase the number of African saints, but also to obtain
new intercessors in heaven" (AM 114). The Exhortation underscores the importance
of the ecclesial service of permanent deacons as fathers to their own families and
to the faithful among whom they undertake their pastoral service. Consecrated persons
merit particular attention for the witness they give of lives entirely entrusted to
God and dedicated to the service of others, especially in the vast field of pastoral
work in educational and healthcare institutions. Seminarians are called to ready themselves
for the priesthood, both theologically and spiritually, in an atmosphere that favours
their psychological and human development. They are also called to be apostles among
the young. The Exhortation lays great emphasis on the contribution catechists make
to the work of evangelisation and highlights the importance of their permanent formation
in order that they might contribute better to the spread of the Gospel of Jesus among
those who do not yet know it. Like permanent deacons, catechists and their families
are invited to be exemplary models of Christian life. Lay people, witnesses of Christ,
cause the Church to be present in the world. "Lay men and women are called, above
all, to holiness, a holiness which is to be lived in the world" (AM 129). They demonstrate
that work, before being a means to make a profit, is an opportunity for self-realisation
and of service to others. People called to activity in the political, economic, cultural
and social fields should have a good knowledge of the Social Doctrine of the Church. Chapter
two, "Major areas of the apostolate", is divided into four headings: "The Church
as the presence of Christ"; "The world of education"; "The world of health care",
and "The world of information technology and communications". The Church, a mystery
and a visible society, is divided into various sections: dioceses, parishes, grassroots
communities, movements and associations, Christian families. All "can be helpful places
for accepting and living the gift of reconciliation offered by Christ our peace" (AM
133). Africae munus dwells on the individual fields of pastoral activity in the Church,
underlining the vital importance of Catholic schools as "a precious resource for learning
from childhood how to create bonds of peace and harmony in society, since they train
children in the African values that are taken up by those of the Gospel" (AM 134).
Catholic universities and Catholic academic institutions have an important role in
the search for that Truth which surpasses human measure, brings peace among people
and reconciles society, helping African society not just to a better understanding
of current challenges, but also to face them in the light of the Gospel. While maintaining
their Catholic identity, and in conformity with the Social Doctrine of the Church,
they contribute to the development of African theology and foster inculturation, giving
the Church a chance to be present and to act in the field of cultural change. Following
the example of Jesus Christ, with her healthcare institutions the Church continues
to heal the sick, in each of whom she sees a suffering limb of the Body of Christ.
She combats disease, illness and the great pandemics, remaining faithful to her ethical
pro-life teachings. The transparent management of funds must primarily serve the good
of the sick. To the extent possible, it is important to increase "the number of smaller
dispensaries which provide local care and emergency aid" (AM 141). We must thank all
individuals and institutions, especially those of consecrated life, for their commitment
in the fields of education and healthcare, encouraging them to intensify their efforts
despite the many difficulties and challenges. The communications media are important
tools for evangelisation and "for educating the African peoples to reconciliation
in truth, and the promotion of justice and peace" (AM 145). The Church must seek a
greater media presence, in the knowledge that "the new information technologies are
capable of being powerful instruments for unity and peace, but also for destruction
and division" (AM 143). It is to be hoped that better use will be made of Catholic
mass media, also through greater coordination with existing structures, for a more
widespread promotion of peace, justice and reconciliation in Africa. Chapter
three, "Stand up, take your mat and walk!' (Jn 5, 8)", is divided into three parts:
"Jesus' teaching at the pool of Bethzatha"; "The Word of God and the Sacraments",
which deals with: "The Sacred Scriptures", "The Eucharist", "Reconciliation"; "The
New Evangelisation" which reflects upon: "Bearers of Christ' the light of the world'",
"Witnesses of the risen Christ", "Missionaries in the footsteps of Christ". The Exhortation
concludes with an appeal full of hope: "'Take heart; rise, He is calling' (Mk 10,
49)". The Holy Father Benedict XVI returns to a number of his earlier points, outlining
some practical guidelines to put them into practice. Referring to the healing of the
sick man at the pool of Bethzatha, Africae munus explains that "by accepting Jesus,
Africa can receive incomparably effective and deep healing" (AM 149). Firstly, the
Church offers torn and wounded hearts the announcement of the Word of God which heals,
liberates and reconciles. Thus the Exhortation advises each member of the faithful,
and each family and community, to read the Bible every day, to become familiar with
the lectio divina, and to promote the biblical apostolate enabling the divine Word
to regenerate fraternal communion. The Eucharistic is the most effective way to forge
a life of intimate communion with God and neighbour. Through the Eucharistic Christ
the faithful become blood relations and therefore true brothers and sisters. "This
bond of fraternity is stronger than that of human families, than that of our tribes"
(AM 152). The celebration of the Eucharist must be extended into personal, family
and social life. This is "Eucharistic coherence" which calls on all Christian consciences.
Africae munus exhorts the Church in Africa to pay particular attention to the celebration
of the Eucharist and to take up the Synod Fathers' proposal to celebrate a continental
Eucharistic Congress. The Sacrament of Penance heals wounds and cures afflicted
hearts. It renews the broken ties between man and God and restores the bonds of society.
For this reason the faithful are encouraged "to restore to its true place the Sacrament
of Reconciliation in its twofold dimension, personal and communitarian" (AM 156).
In order to encourage the celebration of this Sacrament Benedict XVI echoes the hope
expressed by the Synod Fathers " that each country celebrate yearly 'a day or week
of reconciliation, particularly during Advent or Lent'. SECAM will be able to help
bring this about and, in accord with the Holy See, promote a continent-wide Year of
Reconciliation to beg of God special forgiveness for all the evils and injuries mutually
inflicted in Africa, and for the reconciliation of persons and groups who have been
hurt in the Church and in the whole of society" (AM 157). The Church in Africa
must show increasing commitment to evangelisation (which concerns the ordinary aspects
of pastoral care), to the missio ad gentes (bringing the Good News of Jesus Christ
to those who do not know Him), and to the new evangelisation of people who fail to
follow Christian practice. New evangelisation in Africa "is especially concerned with
the Church's service to reconciliation, justice and peace" (AM 169). God will bless
reconciled hearts with the gift of peace, and the reconciled faithful will become
builders of peace and promoters of justice. Only evangelisation driven by the
Holy Spirit brings spiritual fruits and becomes the new law of the Gospel. "The heart
of all evangelizing activity is the proclamation of the person of Jesus, the incarnate
Word of God (cf. Jn 1:14) who died and rose again and is ever present in the community
of the faithful, his Church (cf. Mt 28:20)" (AM 160). Evangelisation must discover
a new ardour, the ardour of the many saints and martyrs, confessors and virgins of
the African continent, and new evangelisation must use the modern methods that are
available today. In a number of African countries, the Church has commemorated
the centenary of evangelisation, undertaking to spread the Gospel among those who
do not yet know Jesus Christ. Guided by the grace of the Holy Spirit, Christians are
called to follow "the path of holiness, and thus increasingly become apostles of reconciliation,
justice and peace" (AM 171). Thus, the missio ad gentes advances step by step with
the new evangelisation, which " needs to integrate the intellectual dimension of the
faith into the living experience of the encounter with Jesus Christ present and at
work in the ecclesial community" (AM 165). By sending out her priests and consecrated
persons, the Church in Africa is also called to contribute to the new evangelisation
in secularised countries of ancient Christian tradition which, in the past, produced
many missionaries.
In its Conclusion the Post-Synodal Apostolic Exhortation
invites Christians and the entire continent to take hope: "'Take heart; rise, He is
calling' (Mk 10, 49)". These words of the Lord Jesus are echoed in the Holy Father's
Exhortation: "Get up, Church in Africa" (AM 173). This hope is rooted in the love
of the One Triune God: Father, Son and Holy Spirit, source of reconciliation, justice
and peace. Giving assurances of the concern and interest of the entire Catholic Church,
the Supreme Pontiff entrusts the task of evangelising the continent of Africa to the
intercession of the Blessed Virgin Mary, Our Lady of Africa, to St. Joseph and to
all saints venerated in Africa. Praying that "the miracle of Pentecost may spread
throughout the continent of Africa, and everyone may become ever more an apostle of
reconciliation, justice and peace" (AM 176), he says: "May the Catholic Church in
Africa always be one of the spiritual lungs of humanity, and become daily an ever
greater blessing for the noble African continent and for the entire world" (AM 177).
5)
Principal ideas contained in Africae munus
It may be helpful, in concluding
this brief outline of the contents of Africae munus, to identify some of the principal
ideas it contains. It is made up of two parts. Part one (nos. 14-96) discerns the
fundamental structures of the ecclesial mission on the continent, a mission which
aspires to reconciliation, justice and peace, and has its origin in the person of
Jesus Christ. Listening to Him, Christians are invited to let themselves be reconciled
with God (cf.. 2 Cor 5, 20b), becoming just in order to build a just social order
in keeping with the logic of the Beatitudes, and committing themselves to fraternal
service for love of truth, which is a source of peace. Attention then turns to the
paths towards reconciliation, justice and peace. These include authentic conversion,
the celebration of the Sacrament of Penance, the spirituality of communion, the inculturation
of the Gospel, the protection of life, migrants, displaced persons, refugees, the
good governance of States, and ecumenical and inter-religious dialogue especially
with traditional religions and Islam. In part two (nos. 97-177) all members of the
Church are invited to contribute to communion and peace in the Church and in society.
It also identifies areas for the apostolate: the Church as the presence of Christ,
the world of education, health care and the communications media. The Exhortation
opens a horizon of hope to Africa which, by welcoming Jesus Christ, must free itself
from the forces which paralyze it. Africae munus is the continuation of Ecclesia
in Africa, which was published after the First Special Assembly for Africa of the
Synod of Bishops and gave great impetus to the growth of the Church in Africa developing,
among other things, the idea of the Church as Family of God which has been beneficial
to the universal Church. Africae munus aims to reinforce this ecclesial dynamism,
to outline a programme for pastoral activity for the coming decades of evangelisation
in Africa, underlining the need for reconciliation, justice and peace. The Church,
Sacrament of union with God and man, must be a place of reconciliation, a gift of
God, in order to be an effective tool of justice and peace for the whole of society.
Reconciliation comes from the mystery of the risen Christ Who is present in His church
through the Word of God and the Sacraments, especially those of Penance and the Eucharist.
Through the grace of the Spirit, the Eucharist creates a new brotherhood which overcomes
languages, cultures, ethnicities, divisions, tribalism, racism and ethnocentrism.
In her work of evangelisation and education in the Christian faith, the Church must
concentrate on lived catechesis, which leads to profound conversion and to real commitment
to live the Gospel at a personal, family and social level. The Social Doctrine of
the Church is of great help in sustaining human development. Africae munus offers
the Church in Africa practical guidance for pastoral activity over coming decades. -
Evangelisation ad gentes, the announcement of the Gospel to those who still do not
know Jesus Christ, is still of vital importance in Africa. It is a pastoral priority
which involves all African Christians. - Ordinary evangelisation must be increasingly
promoted in the various particular Churches, through commitment to fostering reconciliation,
justice and peace. - There is also an urgent need to work for the new evangelisation
in Africa, especially among people who have distanced themselves from the Church or
who do not behave in a Christian fashion. African Christians, and in particular the
clergy and consecrated persons, are likewise called to support new evangelisation
in secularised nations. This is an exchange of gifts, because African missionaries
are already at work in countries which once produced missionaries who went forth to
announce the Good News in Africa. Among the practical suggestions contained in
Africae munus, we may note the following: - Saints, people reconciled with God
and neighbour, are exemplary heralds of justice and apostles of peace. The Church
– all of whose members are called to sanctity – must discover fresh ardour, the ardour
of the many saints and martyrs, confessors and virgins of the African continent, devotion
to whom should be renewed and promoted (cf. AM 113). - In order to find further
examples of sanctity, also obtaining new intercessors in heaven, pastors of the particular
Churches are encouraged "to recognize among servants of the Gospel in Africa those
who could be canonized according to the norms of the Church" (AM 114). - The bonds
of communion between the Holy Father and the bishops of Africa must be strengthened,
as must the bonds among Africa bishops themselves, at the national, regional and continental
level. - It is considered important "for the bishops to help support, effectively
and affectively, the Symposium of Bishops' Conferences of Africa and Madagascar (SECAM)
as a continental structure of solidarity and ecclesial communion" (AM 107). - For
a deeper appreciation of the mystery of the Eucharist and to increase Eucharistic
devotion, emphasis is given to the Synod Fathers' proposal to celebrate a continental
Eucharistic Congress (cf. AM 153). - African countries are encouraged to "celebrate
yearly 'a day or week of reconciliation, particularly during Advent or Lent'" (AM
157). - In agreement with the Holy See, SECAM may contribute to promoting "a continent-wide
Year of Reconciliation to beg of God special forgiveness for all the evils and injuries
mutually inflicted in Africa, and for the reconciliation of persons and groups who
have been hurt in the Church and in the whole of society" (AM 157).
Grateful
for the gift of faith in the One Triune God, Father, Son and Holy Spirit, with renewed
enthusiasm the Church in Africa reaffirms her commitment to evangelisation and human
development, so that the entire continent may become a vast field of reconciliation,
justice and peace. In this way, the Church contributes to forging the new Africa,
which is increasingly called to become the "spiritual lung" of humankind.