Fr. Dr. Ruffino Ezama is unmistakable. His kind approach, a great sense of humor, and an easily loveable personality makes him stand out from the largest of crowds. When this Comboni missionary made 25 years as a priest, USA was one of the countries to host part of a series of his celebrations. On July 13th, 2019, as a homilist for Mass for his silver jubilee, I shared with the congregation how the priest fits almost perfectly the day’s gospel of the Good Samaritan. A man for whom color, race, or social status are but only inconsequential accidents that never prevent him from making friends.

Full of impacting life stories, whether of child, adult, woman or man, Ruffino enjoys to share the positives about people he encounters from around the world. With his personable disposition, it is little wonder that his conferees recently elected Ruffino for the top leadership of the Comboni Missionaries in the United States of America and Canada. He is the first African to hold the office of provincial superior for the North American Province (NAP) since inception in 1975.

Many who know the generously selfless Ruffino can attest it was just a matter of time for him to ascend to the helm. He is a people person, one friend describes his character. “Be it the poor or rich, the lowly or the elite, Ruffino has no discrimination when it comes to making friends.” Ruffino’s immediate predecessor Fr. John Converset alluded to the same in his speech, at the reception for the silver jubilee. He said: “If it required simply my decision, I already have handed office (NAP provincial) to Ruffino. He has what it requires to lead. But, let’s wait for our elections, which are coming soon.”

When they did come, the close to 30 Comboni priests of diverse nationalities settled for Fr. Ruffino as their leader for a 3-year term that began January 2020. In his tenure, which is renewable only once, Fr. Ruffino Ezama promises to continue Comboni’s theology of the regeneration of Africa. He plans to enkindle the good in the people whom society has marginalized. “I would like to see more poor people be own agents of transformation toward their full potential,” he says.

Ruffino transferred to the NAP from the Ugandan Province in 2009. As one in mission education, and vocations promotions, he also coordinates mission appeals. In this task, he is responsible for organizing for some conferees serving in less advantaged communities around the world to visit the US and/or Canada for financial appeals for their projects back home. The NAP continues to support hundreds of projects for uplifting Hispanic, African American, Appalachians, and Native American communities living on the fringes of society. Fr. Ruffino intends to make it a priority to continue identifying benefactors to partner with local agents of change for situations like these. Such was the dream founder Daniel Comboni had, to save Africa with Africa – a rejuvenation of peoples.

Born and raised in Maracha District, in West Nile, Ruffino got attracted to joining the Comboni missionaries from some of the members who served in his home parish. One of them, Fr. Jack Rafael Dellagiacoma, with whom he would later serve in the same community, baptized Ruffino as a child. Another inspiration was Msgr. Angelo Tarantino, the first bishop of Arua, who had conferred on him the Sacrament of Confirmation. Others who attracted this youth to the Institute of the Comboni Missionaries of the Heart of Jesus, are Frs. Salvano, and Tonino Pasolini. Ruffino loved to serve at Mass at his local church in Oluvo. He encountered a great tragedy at the age of 9, when he lost his father Simeo Ariga Onya.

The family trudged under the loving care of their dedicated mother, Ursla Draleru Ekaa, whose devotion Ruffino credits for his strong love for the Church, and all peoples. In 2018, however, tragedy struck once more, when his mother also passed on. She had celebrated her 86th birthday. Ruffino is a 1985 graduate of a diploma in Religious Studies at Alokulum Seminary in Gulu. He also attended Katigondo Major Seminary, where in 1988 he graduated with honors for BA in Philosophy. In 1993, he completed his Theology at the Gregorian Pontifical University in Rome. In 1993, Ruffino graduated with a Theology degree with honors. Then, did a Master’s in Philosophy at the same university, where he graduated in 1995.

Msgr. Enzo Dieci, who was Auxiliary Bishop Rome, ordained him a deacon on January 16th, 1994. Ruffino then returned to Arua, where Bishop Frederick Drandua would ordain him a priest of Jesus Christ, on July 16th, the same year. His first assignment was as assistant parish priest at St. Francios d’Assise, in Cotonou, in the Republic of Benin. Later between 2004 and 2008, he served as vocations promotor for the Comboni Missionaries in Uganda.

He was also a councilor on the provincial board, and as well helped out as chaplain for the Prisons facility at Luzira. Ruffino, a fluent speaker of English, Italian, and French, got assigned to the NAP, where he also served as a provincial councilor, secretary to the provincial council, and procurator. At the same time, he was pursuing a PhD in Philosophy, which he attained from Makerere University in Kampala, January 19th, 2018.

Comboni Missionaries Moyo relocated and settled in Moyo, they were resident in Lomin in South Sudan. When the civil war broke out in 2017, they left Lomin and settled in Moyo. While in South Sudan, they run a number of projects to help the people in Lomin improve their livelihood. Not even the war was going to stop these missionaries from helping people around. Soon, they found out that many of the people they were helping in Kajo Keji had settled in the refugee Camps in Palorinya in Moyo district.

This was the best timing for them. They acquired a piece of land in Palorinya close to their people. Their projects have kicked off again and this time unlike before in Lomin, they are making the refugees’ lives a little more comfortable. The projects are transforming the livelihood of the refugees in the nearby camps.The missionaries are running many projects at their property including; carpentry workshop, fabrication and welding workshop, Bakery, cooking oil refinery and a farm.

They employ a number of refugees. Bro Fafa Ayih who is the coordinator of the farm said he pays wages to forty-two people every month. While the carpentry and welding workshops provide employment to the refuges, the bakery, cooking oil refinery and farm subsidies on the refugees’ diet. This is in form of cooking oil and bread which is sold to the refugees. Products like milk and meat vegetables are also sold to the refugees to subsidise on their diet.

Comboni missionaries Moyo farm prides in animal husbandry like; cows, pigs, sheep, rabbits, goats, chicken, ducks and geese, and vegetables. Bro.Fafa explained that the reason behind having the rabbits in the farm is to introduce rabbit rearing to the refugees. While his farm will be used as a model farm for rabbit rearing, Bro. Fafa wants the refugees to begin this project in their homes so that they can earn some money from it and supplement on their income and diet

The spirit of missionary life is displayed by the deeds around the community. The team decided to build a cattle dip next to the road side so that the whole community can benefit from it. Bro. Fafa added that he wants people with cattle from the neighbourhood to bring their cows to the dip. This he added will help reduce diseases among the cows in the neighbourhood.
He said he employs refugees because he wants to teach them to be independent and in the end help them decline from waiting for handouts. He noted that much as the refugees who work at the farm are entitled to lunch every day, they earn little money to supplement on the food they receive from United Nations High Commissioner for Refugees (UNHCR). William Lomena is a South Sudanese refuge who lives in Budi Settlement Camp and works at the farm taking care of the rabbits. Lomena said that he was informed about the job by his brother. He added that he begun working at the farm in 2018, and it has enabled him to take care of his family.

Chaplain Uji is another refugee from Kajo Keji living in Budi Refugee settlement camp. He said he started working with Bro. Fafa while in Kajo Keji. He added that he asked for a job because he was idle at the camp and the situation was very dire for him. But with the money he gets from the farm at the moment, he is able to satisfy his family’s needs and supplement on the food they receive from UNHCR.Unlike his colleagues, Opira Matata said he has worked with Comboni missionaries in South Sudan for 15 years. He revealed that his brother was an employee of the missionaries before him.

He joined through the construction team and works as an engineer with the Comboni missionary Moyo. Matata added that he has never had any complaint about his employers as they help him anytime he has a personal problem. He added that he feels like he is part of the family of Comboni missionaries.

He also prided that he earns good allowance from the missionaries and he is able to take care of his family. Bro. Fafa said that the project in Moyo, Uganda is part of what used to be in South Sudan. He also revealed that most of the employees at the projects were the former workers in South Sudan.

Rt. Rev. Joseph Antony Zziwa shares his Missionary Journey

Give us a brief biography of yourself

I was born on 16th February 1956 in Mubende. My parents, now deceased (R.I.P) were Joseph Mbabaali Bagalakyabwe and Josephine Nabawooza Bagalakyabwe. My father was a carpenter and builder whose work is evident in many parishes in Mubende Deanery and beyond. My mother was a farmer. They were staunch Catholics. We are a family of ten children; four boys and six girls of whom I am the first born. Out of the ten, we are three religious in the family: Rev. Fr. Stephen Muyanja the Deputy Head Teacher of Jinja College and Rev. Sr. Elizabeth Nambwayo of the Sisters of Immaculate Heart of Mary Reparatrix (Ggogonya sisters) and me.

For my primary, I went to St. Joseph’s Primary school in Mubende and Nswanjere Junior seminary. In 1970, I joined Kisubi seminary for my secondary, after which I was admitted to the major seminary. I studied philosophy in Katigondo National Seminary and theology in Ggaba National seminary. I later joined Universite’ Catholique de Louvain in Belgium where I studied Church History and Theology and I obtained Bachelors, Licentiate and Doctorate degrees.

What inspired you to priesthood and religious life?

My journey to priesthood began when I was in primary. Our home is near the parish headquarters. I began serving at Holy Mass in Primary three. This kept me close to the priests. I was impressed by their prayer life, pastoral work, celebration of Mass and the Mass vestments. Since all the clergy at the parish were Europeans, I thought that priesthood was reserved for Europeans only. That concept changed in 1962 when Monsignor Alex Mukasa was appointed to our parish and I dared to ask him whether he was really a priest. In his reply, he also asked me whether I wanted to become one. I said yes, and in his words of advice, he told me to ‘be serious with my studies and behave well’.

In 1967, there was a call for candidates to join Nswanjere Junior Seminary where I undertook an interview. Out of the ten pupils, three of us passed the interviews. Thereafter, I was ordained a Deacon at Lubaga in 1979, a priest at Mubende in 1980, and I was consecrated Bishop at Mityana in 2012. From 1980-1983, I served at St. Mbaaga’s Major seminary as a staff. I embarked on higher studies at the Universite’ Catholique de Louvain from 1983 until 1990. When I returned home, I served at Busuubizi parish for one year.

Later, I was appointed to teach at Ggaba National seminary from 1991 until 2001. I was consecrated bishop on the 16th March 2002 and thus became Coadjutor Bishop of Kiyinda-Mityana Diocese for two years. I have been the Bishop ordinary of the same diocese since 2004. As Bishop, I have served on Uganda Episcopal Conference as the Chairman of Social Communication’s Commission and as the Education Commission Chairman. I have also served as a member of the Executive Board of Uganda Episcopal Conference and also as Vice Chairman . On 11th November, 2018, I was elected by the Bishops to be the Chairman of Uganda Episcopal Conference.

What has been your best moment as a priest?

My ordination to priesthood in 1980 transformed my life completely. I had been longing for the day and when it was fulfilled, I was overwhelmed with joy. I was ordained at Mubende, my parish and on the following day, I presided over the Holy Mass surrounded by many priests at our very home. Another memorable event was in 1980 when I first shook hands with Pope John Paul II. Also, when I was appointed Bishop by Pope John Paul II, I trembled and I was overwhelmed with a different kind of joy, like when Mary was informed by the Angel Gabriel that God had chosen her to be the Mother of Jesus (Lk. 1:26-38). In fact, that event inspired me so much that I chose Mary’s words of acceptance to that call to be my Episcopal motto: “Fiat voluntas tua” (Lk. 1:38). Importantly, whenever I have scored success in my work, served as a shepherd and been able to impart values on people’s lives has been a glorious moment for me.

What has been your best moment as a bishop?

Thrice, I have been chosen to represent the Uganda Episcopal Conference at the Synods of Bishops in Rome where I was blessed to share with the other Bishops from all over the world. Those moments have given me joy to live and experience the catholicity of the Church. Importantly, as a Bishop, when I administer the sacraments especially those reserved for Bishops like the sacrament of confirmation and sacred orders (priestly ordination), I feel great joy.

The pastoral visits that I make in the parishes and other institutions in the Diocese have also been inspiring and rewarding for me as they have enabled me to get very close to the people. In fact, our diocesan pastoral method of the small Christian communities has been very instrumental in my apostolate and that has made my pastoral duties fruitful. I appreciate the faith, love, commitment and work of the Christians for the Church in my Diocese. I really feel good when I hear Catholics proclaim the greeting: “Abasseekimu, mu Kristu Yezu” Literally saying, “we are united in Jesus Christ”.

What are some of the hurdles you have met?

When I had just become a bishop, some people were forcefully evicted from their homes in Madudu Parish. Although we did the Good Samaritan by providing them with essential commodities, their re-settlement was very difficult and disturbing for me. We were almost helpless! Also, despite the good faith people have, there are some Christians who live a double life: today they are in the church and on another day they are in the traditional shrines (masabo) practising witchcraft. They break the first commandment of God: “You shall not have other gods besides me…” (Exodus 20:3-5).

How did you feel when you were voted as the new chair of Uganda Episcopal Conference?

It was on 11th November 2018, when I took office. I was overwhelmed to see that my brother bishops trusted me so much with their votes. I felt so humbled. Leadership for me means rendering service to others. My duty as the Chairman is to work for the implementation of the strategic plans of the conference. I will work for the unity and growth of the Church and the faith of Christians in Uganda. In 1994, the Synod of Bishops in Rome called the Church the family of God.

Following that understanding, we as the Church should live and work as God’s family here on earth despite our human differences or cultural diversity. This should help us to build unity and promote peace. I want also to single out the question of Identity. Thus, no Catholic should feel shy or ashamed of associating himself or herself with the Catholic Church. Also, I would like to emphasize the importance of re-evangelization and catechesis. It is not just enough to be baptized. Let us have proper knowledge and understanding of our faith, the church doctrine and practice. True conviction and commitment is needed.

What is the position of the Episcopal conference on the proposed National Sexuality Education Framework?

Our position was given in our Statement that we issued on 8th June 2018 after the publication of that document (National Sexuality Education Framework) by the Ministry of Education and Sports. In brief, we pointed out the following: the vital role of the family (parents), especially in the early ages is ignored in the Framework.

Children in the Early Childhood, Pre-Primary and Nursery level (3 to 5 years) and in the Lower Primary School are exposed to content and life skills not appropriate for their age. The information and the life skills foreseen for the higher levels are open to interpretation and practices which may be contrary to moral Christian values. There are no provisions or guaranties that school teachers are prepared and able to teach in a balanced and proper way such delicate and emotionally charged topics.

Consequently, should the National Sexuality Education Framework remain unchanged, with provisions and directives contrary to our Christian values, the common position of the Catholic Church, shared by the Church of Uganda and the Orthodox Church in Uganda, is that we shall not be able in conscience to have it taught in our Christian founded schools.

What is your last word to all?

Uganda is blessed with the gift of faith and that of the Uganda Martyrs. Let us be true witnesses to Christ in our society today. Let us be united, for unity is strength (force) and let our light shine (Mt. 5:13-16).

The story of the good samaritan is only reported by the Evangelist Luke (Lk 10:25-37). It is, thus, a “lucan Sondgut” that corresponds to the portrait of Jesus that Luke paints in his gopsel. Jesus is presented as a friend of those at the margins. Out of love, Jesus took on the story of a wounded and wounding humanity. He never watched it from afar but He became part of it. In fact, we can say that Jesus is the Good Samaritan par excellence who binds the wounds of humanity in order to heal them. He pays the price with His blood on the cross.

This story invites us to go beyond what we theoretically know about love in order to love with deeds. The scholar of the law knew quiet well what he had to do in order to inherit eternal life:“You shall love the Lord, your God, with all your heart, with all your being, with all your strength, and with all your mind, and your neighbour as yourself.”

That was a very correct answer, but Jesus encouraged him to do what he knew (Lk 10: 28). What the lawyer was missing could be an invitation to leave the comfort of the theories about love in order to reach out to those that have fallen into the hands of robbers. What you know about love is not love until you love with a concrete deed.

It is interesting to note that the man who saw and had compassion on the wounded (most probably a jew) was a foreigner, a samaritan whom Jews despised. The contrast is that “a certain priest and a levite (these are both pure Jews) who considered the purity laws to be paramount saw the wounded man but passed on the other side in order not to defile themselves with blood. They were probably going for a “holy ritual service forgetting that God was waiting for them at the roadside in the person of the wounded. This makes us remember what Jesus says about the last judgement: “Whatsoever you do to the least of my brothers, you do unto me” (Mt 25:40).

Apart from awakening the sensitivity to the needs of our neighbours, the story of the good samaritan confronts us with a bitter truth that there are many robbers on the roads of life. They leave many half-dead. Let us not think about only those who have been physically beaten up to the point of death, but also those who have been robbed of their dignity when their names have been tarnished by blackmailing and all forms of calumny.

All these are groaning under pain and are waiting for those who see and dare to come closer so as to raise them up. Our love of neighbour should begin with a prayer so that through the conversion of heart, we may dream of robber-free environments.
Since this may take some time, then we ought to be agents of healing for those who have been wounded. May we not become robbers ourselves!

Fr. Anthony Kibira MCCJ

Letting the mystery of the Most Holy Trinity impact our relationships

It is almost becoming the order of the day that, at the beginning of their homilies, preachers engage their congregations in a short dialogue: “The Lord is good – all the time. And all the time- the Lord is good and that is his nature – Wow!” This may be intended to capture the attention of the listeners, but a lot is said here. The only danger would be to end with “wow” as an expression of admiration. If God is good, then those who worship Him should also be good. Some research in religious sciences points to the fact that people try to imitate the kind of “god” they worship.

If the main characteristic of God is that of a warrior, people who worship such a god will be inclined to war, since they believe in the divine ordinance to see war everywhere; if it is a god of peace, they will look for all means to have peace. What about the Christian God and the Christians? The nature of the God that Christians worship is Trinitarian. It should be our attempt to explain this nature which God Himself has revealed, but to look for ways of imitating God in our lives, for we are part of this mystery.

God is one in three persons: Father, Son and Holy Spirit. God’s nature is relational. In God, there is an eternal flow of mutuality. The mystery of the Trinity shows us that God’s power is not to be seen in terms of domination, threat or coercion. In the Trinitarian nature of God, we see power that is shared, handed over to the Other. One reality is shared among three distinct persons without exterminating each other, for they are in perfect communion. This is the nature of God which we shouldn’t only marvel at but which we ought to imitate in our human relationships.

In God, power is shared and shareable. Jesus affirms this when He says: “Everything that the Father has is mine.” (Jn 16: 15) It is strange to note that many Christian nations who ought to have understood the nature of God they worship, find it hard to let the Trinitarian notion of power have a slight influence on societal organization, politics and authority. The Trinity shouldn’t remain a theological notion about God but a challenge with regard to the use of power; thus, no power over but power with! Whoever has ears to hear, let him/her hear! The imitation of the Trinity will surely change all Christian relationships in marriage, in churches, in culture and all aspects of life.

The Trinity shouldn’t remain a theological notion about God but a challenge with regard to the use of power; thus, no power over but power with!

The Russian iconographer Andrei Rublev (ca. 1400-1410) attempted an artistic presentation of the Trinity in which three persons share a meal. It is here that giving and receiving is at their best. This seems to be the relational reality that sustains the whole of creation, because it emanates from the very nature of the Creator. There is no hierarchy (from top to bottom) but rather a circular flow of life and love. At the beginning of our liturgies, an invitation is spoken out to accept an all-inclusive mystery: “The grace of the Lord Jesus Christ and the love of God and the communion of the Holy Spirit.” (Paul’s style of greeting) There is an infinite hospitality portrayed in Andrei’s icon. A careful look at the icon indicates that one of the three persons at table is pointing at the empty place at that table. Theologically speaking, that is the Holy Spirit inviting a fourth partaker. Whose place is it? Yours, ours and for the rest of creation. Humanity and the whole of creation are invited at the divine table in order to participate in the divine nature of mutual friendship and love.

No one will ever claim to comprehend and explain the mystery of the Trinity but through different similes (likeness) and metaphors in order to enable the searching human being reclaim his/her being created in the image and likeness of God. Are you searching for what reminds you of your true identity, then listen to the Trinitarian truth: You are different and yet connected to all and everything. Don’t close yourself up! Disconnection makes you lifeless; therefore, be like the God you worship and stay connected!

By Fr. Anthony Kibira MCCJ

 

On The parents are even given ‘gifts’ in advance, to entice them. This is a form of slave trade, child labour and exploitation of minors. It is an undesirable situation that dehumanizes and brings trauma to our own children in Uganda. When these children are trafficked to Kampala, they are made to live in squalid conditions, with poor sanitation, low access to health services; denied the right to education, denied parental care and are tortured emotionally as they beg against their will. They mostly live in informal settlements of Kisenyi and Katwe in wattle and mud made temporary shelters.

There is gross denial of children’s rights, the future leaders of tomorrow. This is a paradoxical situation where kids ‘work’ in undesirable conditions and against their wish to take care of adults through begging. The government has actively been addressing the challenge. In 2007, it launched a programme to withdraw the beggars from the streets of Kampala and resettle them to their communities.

The same programme was repeated in June 2019. Children are forcefully resettled with the help of KCCA law enforcement department and Police to Kampiringisa National Rehabilitation Center, a designated transit center before transporting them to Kobulin in Napak district for eventual reintegration with their families. However, few individuals from Karamoja community have criticized the Karamojong beggar repatriation programs.

The Church has a role to play in ensuring that people live dignified lives in addition to catering for their spiritual needs. We in the Diocese of Moroto could not remain indifferent to our children taking to begging in Kampala.
To supplement the effort of other stakeholder’s in ensuring the general wellbeing of Karamojong children in Kampala, the Women and Equal Opportunities desk (WEOD)-Moroto Diocese, coordinated by Sr. Fernanda Cristinelli, Comboni Missionary Sisters, in partnership with In Need Home an NGO working in slums of Kampala have established St. Daniel Comboni Children Centre (SDCCC) in Katwe slum.

It was opened in June 2019 by His Grace Damiano Giulio Guzzetti, the Bishop of Moroto Diocese and Hon. Florence Nakiwala Kiyingi, Minister of State for Youth and Children Affairs. On the same day, the Bishop of Moroto Diocese confirmed 45 Karamojong children. Back in Karamoja, WEOD in collaboration with Justice and Peace Desk of Moroto Diocese are conducting grass root sensitization against the vice of child trafficking. SDCCC addresses challenges faced by the vulnerable Karamojong children who are living in adversity in slums. It is intended to receive up to 100 children on a daily basis for them to recreate; play and enjoy their childhood and gain some practical skills in basic literacy and good personal hygiene habits. The centre, which is a safe space for the children, emphasizes social skill building, basic literacy and numeracy to prepare them for formal and main stream education in primary school.

In collaboration with COWA-Centenary Vocational training school (CVTS) in Nsambya, the teenage girls are provided with vocational skills. Most of these youths are mostly engaged in sorting of beans in St. Balikuddembe (Owino) Market an activity we believe is not sustainable.

By working with Karamojong community in Kampala and in Napak District, we have realized that not all Karamojong support the vice of child labour in Kampala. We know that with our activities in Social Skill Building, Psycho social support and hope restoration sessions together with the great love that moves St. Daniel Comboni Children Centre, the hope for the Karamojong children will remain alive.

(Sr. Fernanda Cristinelli and the Staff of St. Daniel Comboni Children Centre in Katwe-Kampala)

 

Rooted in Christ

Martyrs are people who were so rooted in Christ that not even death could separate them from Him. They were not satisfied with any sort of mediocrity or superficiality in their following Christ. They understood what the Master said in his conclusion of the sermon on the mountain: “Everyone who hears these words of mine and does them will be like a wise man who built his house on the rock” (Mt 7: 24). It may be hard to appropriate the message of the Gospel to one’s life, but whoever accepts the challenge and the newness that Jesus’ message offers really builds on the rock that can’t be shaken. I just hear an invitation not only for the followers of Jesus but for all who are looking for lasting meaning in life not to be satisfied with the quick-fix answers of the world. These only foster superficiality at its best. At its worst, they promote addictions which leave many people enslaved.

Martyrs discovered a treasure in Jesus. This treasure was so precious that they were ready to give up everything (even their earthly lives) in order to possess it. The Spirit of truth guided them in their discernment so as to give up the many “goods” in order to embrace the Good (Jesus Christ). That is what conversion calls for.

The Master Himself reminds us: “No one can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other.” (Mt 6: 24) The challenge to be embraced, if Christians are to emulate the martyrs, is to invoke the Holy Spirit for guidance so that they can really distinguish what is from God and what is human-made.

The Apostles themselves who were the first witnesses understood that it meant to set priorities: “We must obey God rather than human beings!” (Acts 5:29). It was in the power of the Holy Spirit that they were able to give such a courageous witness.

Witnesses and not celebrities

Just as Jesus himself never wanted to be celebrated, so are his true witnesses. As we look at the witness and challenge of martyrs, we ought to keep our eyes fixed on the One they followed. Jesus never looked for fans but disciples who would be His witnesses in the whole world. The disciples of Jesus filled their areas of influence with the teaching of the resurrection (see Acts 5: 28). Those who were in power tried to silence them, but it was impossible for them to keep quiet. The witness of true martyrs disturbs those who wish to take the place of God in others’ lives. The foundation of all this is in Jesus’ own

witness to the truth which costed him life. Whoever stands for the truth must be ready to stand alone especially when the powers that be are threatened. That is why they apply the best known method of elimination. They say: “We have a law and according to this law he ought to die!” (Jn 19: 7).

Those who desire to be celebrated (celebrities) are ready to compromise the truth. Unfortunately, we have more of these in our modern society than testimonies who can empower others especially the youths. The Martyrs of Uganda, who were themselves young people, pose a challenge as to whether true values are handed over to the youths. The youths need not only skills with which they can earn a living, but also values with which they can defend their dignity and give a more humane face to society. With Christian values, the youths can avoid the superficiality that is being proposed by modern society. Martyrs are witnesses to true values.

Now and again, there are reports that fake goods are put on the markets. Of course, they must be products of fake people. Why do we have fake products? The answer appears to be in the quality of the values that are propagated. The martyrs call us to embrace Christian values like transparency which will guarantee the integrity of persons and human communities.

Yes to life and No to death

St. Mother Theresa of Calcutta (a martyr of love of the suffering neighbor) is believed to have said: “The world is full of good people. If you can’t find one, be one!” We could apply this also to the numerous unknown martyrs who stand in to support life and take on sacrifices in order to let life thrive. On the other hand, we must accept the bitter truth that there are many who are martyred by agents of death.

It becomes very painful that a lot of innocent blood cries out like that of Abel in countries in which the blood of martyrs was shed. The celebration of the martyrs should be a clear protest against the culture of death. Whereas they were ready to give their lives for Christ, we must be ready to defend life in the name of Christ who was purely pro-life, for he came so that all may have life in its fullness (Jn 10: 10). The martyrs call us to live our positive potentiality to goodness and not the brutal bestial instincts by which many lose their dear lives.

Not admiration but imitation

It is so interesting to note that humans are so much concerned about setting up monuments for those they hold in great esteem. That is good on one hand, namely to keep the memory of those who have made a positive impact to life. On the other hand, there is a danger that monuments become a kind of podium from which great people can be admired at a distance. Just as we said earlier, Martyrs don’t belong in museums, but they are a living source of inspiration. They are not only to be admired but also to be imitated. If not, we have to accept the challenge of Jesus: “Woe to you, because you build memorial for the prophets your own ancestors killed long ago.” (Lk 11: 47)

By Fr. Anthony Kibira MCCJ

 

 

While they were looking for safety, they managed to save some machinery and other movable property and carried it to Moyo their new home. Two years ago, the community was forced to relocate from Kajo Keji to Moyo in search for peace and safety of their life and some property. They cannot point fingers at anyone for the loss, but they have decided to pick up their broken pieces and start all over again. The once beautiful compound has been reduced to ruins. The ruins at the mission begin right from the school that was run by the Comboni missionaries, Sisters Convent, the health center to the Comboni missionary, Priests and brothers house. The church at Kajo Keji also did not survive the wrath of the war either. Bro Fafa said St Daniel Comboni Comprehensive College in Lomin was home for 1000 students from senior one to senior four. This mixed boarding school was hope for a bright future to he students before war forced them out.

The school property was all stolen by unknown people, the chain link fences, the school main gate and all metallic chairs and tables in both classrooms and offices did not survive, the students’ beds in the dormitories were also taken. The school also lost all kitchen utensils. All that remains of the school is the frame of the buildings standing up in a bushy compound. Brother Fafa said at the moment, it is hard to establish how much damage was caused at the school and the mission because they have lost so many valuable things.

The vandalism went on to the dispensary which was providing the community with health care. South Sudan government health workers had taken over the looted items and vandalized the dispensary by the time we visited. 

A Clinical Officer said the Commissioner of Lomin had allowed them to use the property to provide services to the people who stayed back home. He added that the facility had served 241 patients in March. Though he said their main case at the time was malaria, skin diseases and bacterial infections were also common.  From a distance, Sacred Heart Church at Lomin Parish looks intact and in good condition, but the interior portrays something else.

The tabernacle was forced opened and the hosts were all scattered on the floor of the church. Anything that looked like a drawer in the church was forced open or broken and destroyed probably in search for money. The only thing that survived at the mission was a wooden structure as all the metal structures were vandalized and stolen. “The metallic water tanks, pipes and other metalalic equipment like beds, chairs, window seals were all destroyed and sold to scrap dealers in Uganda” said Bro Fafa. The church interior was drilled and all the solar connections stolen.
The priests’ community house was another place that did not survive the vandalism.

Anything that looked like a drawer in the church was forced open or broken and destroyed probably in search for money.

At the entrance of the dining room, everything is scattered and littered on the floor, the looters carried everything they could carry and destroyed what they could not carry. The bedrooms that belonged to the priests and brothers were all broken into and all you find are scattered, torn books with a few un-torn books and papers that were littered on the floor. All the beds and mattresses were stolen by the vandalisers.

In the community chapel, crucifixes were broken, the altar destroyed and the hosts were all scattered on the floor, all the chalices were stolen. The laundry room did not survive this vandalism either. The vandalisers failed to take the washing machine, but they decided to destroy it. The water supply has been an essential item in Lomin as a community. Bro Fafa said the mission was supplying the Kajo Keji community with water. The water pump was stolen and all the metallic water tanks on the compound were destroyed.

Following the heavy vandalism, fire gutted the welding department and burnt down the remaining machines which had not been moved. The only thing that remains in this department is a dilapidated wall part which has collapsed.
The carpentry department almost survived vandalism because Bro Fafa and the community members decided to move the machineries before the war got out of hand. All you see in the carpentry show room are broken pieces of wood, vandalized walls and damaged pipes that was vandalized and left behind.

Another department that suffered a lot of blow was the textile and fabrics department: all the sewing machines in this department were stolen with just the weaving machines intact. Weaving threads are littered on the floor and some thrown through the broken windows, while some threads were tied on the weaving machines as a sign that work was taking place here when all this happened. At the entrance of the guest house, one is welcomed by broken glasses from the window louvers scattered on the compound. As one proceeds to the broken door, one is met by a clattered room littered with broken glasses and plates scattered everywhere, broken doors and broken cabins: all taps were broken and the house only has toilet seats and sinks.

Bro Fafa however said despite the destruction, they have not lost hope of serving the people and they hope to return to Kajo Keji as soon as peace returns. He also noted that the major reason for them moving out of the mission was because many of the people they were serving had moved to camps in Uganda with the big number living in Palorinya settlement and refugee camps. He added that they decided to build the mission house in Palorinya to be close to them and continue serving them.

Origen rightly explained: “He who gives witness to the truth, whether in words or acts, has the right to be called a martyr, but among the brothers, led by his love to those who fought to the death, the custom of call to martyrs refers to those who testified in favor of the mystery of piety with the effusion of their blood “.
The Church, in the following of Christ, not only has martyrs, but it is a Church of martyrs. Jesus of Nazareth is situated in that martyrial tradition. Martyrdom belongs to the true concept of the Church. This must not only keep a doctrinal fidelity, but mainly a purpose of life with Jesus, who suffered persecution and martyrdom.

The Uganda Martyrs are great founders of the Christian Faith in Uganda of which they Follow-Up and Participated. In his preaching, Jesus collected the main elements of martyrdom: “You will be hated by all because of my name … They will take you to the governors and kings for my sake … The disciple is not only the teacher …” (cf- Mt 10,17-36). Following Christ, as a privileged expression of the Christian faith, implies participating in his life and sharing his destiny. This was well understood by the Uganda martyrs, who like the apostles, gave testimony of Jesus as the only Lord and God. They committed thus a crime of less majesty against the Kabaka, by denying him the divine character.

Today, an increasingly numerous groups of Christians display directly political behavior, mainly in Uganda, whose origin is found in the faith and in the Gospel. There are many Christians (cardinals, bishops, priests, religious and lay people) who, because of the Gospel, have opted preferentially for the poor, for their liberation, for the defense of their rights. In the name of this option, they announce and denounce the forms of social domination and dehumanization. They can be persecuted, kidnapped, tortured and killed. They are also martyrs in the strict sense of the Word.

In these cases, the odium fidei is also given. Hate not just faith, but this kind of liberating faith and praxis that is inspired by the passion for God and for the poor whom God loves. It is not usual to hate Christians for being so. They are persecuted and hated because they engage in a process of liberation and confess that this commitment is born of the living of the gospel and prayer. This connection is the one that is rejected and causes the sacrifice of life for martyrdom.

St. Thomas, when considering the question of whether it is martyrdom to die for the republic, said with theological wisdom: “The human good can become divine if it refers to God, so any human good can be a cause of martyrdom if it refers to God. This is exactly the case of many Christians who are committed to the liberation of their brothers and sisters, and who refer their behavior to God and to the following of Jesus Christ. They are no less martyrs than those who confessed in a Roman court, with courage and pride, Christians accepted death jovially.

The Uganda Martyrs were martyrs for the Kingdom of God, that is to say, the Politics of God. It dies not only in the name of explicit Christian faith, only by conduct derived from faith. There are many who give their existence in social change processes, aimed at greater participation and justice for all. Victorious revolutions celebrate their heroes and martyrs who fell in defense of the humble or who were victims in the costly process of liberation.

They constitute important points of reference that encourage the revolutionary spirit or the construction of the new society. They chose the most difficult and possess a dignity, independently of any religious reference. However, it is worth asking: what is the theological value of these political martyrs? Is it accurate to call them martyrs? We believe that, with theological accuracy, they can be called, truly and not with euphemism, martyrs.

Martyrdom as a Sacramental Value

Martyrdom undeniably possesses an eminent sign function (sacrament). In the first place, it contains a high anthropological significance. What gives dignity to existence is not the focus on oneself, but the decentering and structuring of existence in favor of others. The martyr brings to radicalism the dynamics of life: the total surrender to the other as a donation of one’s life. This gesture undoubtedly raises the problem of absolute value.

Normally, life is conceived as the supreme value. With the sacrifice of life for martyrdom is aimed at something higher than life itself. In other words: life is ordered to something greater and more worthy. Is it the other? Is it society? The Christian faith speaks of God; the other and society, for whose sake someone sacrifices themselves, qualitatively prolong the same sphere of life; that is why they are not adequately the supreme value of life: the other and society are sacraments of God, the true name of the supreme meaning of life and history. Therefore, the Uganda martyrs, because of their courageous gesture, become a sacrament of truth.

Martyrdom is possible today because there are people who prefer to sacrifice their lives. For the martyr, not everything is valid; there can be situations in which the conscience demands to accept the persecution and the sacrifice of the life in testimony of the truth. Secondly, martyrdom is possible because there are people or instances that reject the announcement and denunciation; they persecute, torture and kill. This fact reveals that in history, there is still a decadent situation. Truth, justice and God himself are not transparent nor do they alone govern the relationships between people and societies.

There may be mechanisms of domination and lying that involve the denial of God. In such circumstances, the affirmation of God, of truth and justice can only be maintained, without treason and sin, in the form of persecution and martyrdom.

Finally, the martyr is an effective sacrament, a producer of truth for the Church. The Church has martyrs, who are its glory. But whenever a Christian, by following Christ, commits himself in such a way that he is led to martyrdom, he produces credibility for the Church.

Moreover, it produces ecclesial substance, in the sense that a Church is only the Church of Christ insofar as it is willing to live in a way that it considers normal to participate in the same destiny of the martyr Jesus Christ. The martyr proclaims the truth of the Church of Christ and manifests the holiness of God communicated to the Church. The Church is holy because of its saints.

By Fr. Robert Nsinga MCCJ

 

 

Fr. Stanley Lubungo has been the superior General of the Missionaries of Africa since 2016. He was born in Zambia, Masala Township in Ndola province, the provincial headquarters of the Zambian Copper belt. He was born in 1967 in a family of seven. Sadly, his parents died but his brothers and sisters live in Zambia and are married, with children. Fr. Stanley went to Kilengwa Primary school for seven years and Masala Secondary school for five years of O-level. After secondary, he joined the seminary. Besides the small Christian communities he was part of in his neighbourhood while growing up, Fr.Stanley says he grew up in a staunch and committed Catholic family; which shaped his desire to serve God.

These Christian communities would visit his house and share the gospel readings. They would then discuss how to implement it in daily life, how to visit the sick, prisoners, new born babies in the village among other things. He then joined the youth choir for four years. While in Secondary school, he joined the YCS group and they would go for weekend recollections. These activities contributed so much in shaping him too.

The recollections were happening at a location run by the Dominican sisters. Fr. Stanley remembers that during the recollections, he developed and discovered a personal relationship with Jesus through silent meditation, which was taught to him by the religious people he was close to. As a young man, he visited this place three times a year during holidays, and every time he went, he took a friend with him.

In the third year of this experience, a sister belonging to the Dominican sister’s congregation asked him if he had considered taking a priestly vocation. Fr. Stanley said one weekend at a diocesan gathering; they were given pamphlets from different congregations. It is here that he came across a pamphlet representing the missionaries of Africa, read it keenly and he was moved by the charism; to evangelise areas where Christ was not known. He was attracted to the congregation immediately.

With his Christian background, he was not sure if there were some parts of the world which did not know Christ. He decided that if those places existed, he wanted to take Christ to them. He began to communicate with the Vocation Director who directed him to another office in his home town. He journeyed with them for three years till he was selected to join the formation in 1988.After three years of philosophy and one year of spiritual training in Zambia, he was sent to Democratic Republic of Congo for two years of pastoral experience. He was then sent to Toulouse in France where he studied theology for three years.

In 1997, Fr. Stanley was ordained Priest in Zambia and immediately appointed back to DRC, this time to Bunia diocese where he began his missionary experience. In Bunia, he worked in a rural parish which was 40 km from Bunia town. Being a young Priest, he was in charge of the youth, and coordinated nine schools which he was following closely. He also taught music, religious education and English. He added that his new Parish had nine centres and ten churches.

While in DRC, he was faced with a challenge of tribal killings. This he said devastated him, yet it seemed normal to the people of his parish who considered him an outcast. He served in DRC for five years, before going for further studies in Rome for three years. In 2005 after he completed his studies, he was appointed to a formation house in Abidjan as a formator, where he served for seven years.

In 2012, he went for further studies in France for three years. After this, he was appointed the Provincial Superior of the Southern African Province. He worked as Provincial Superior for nine months, which coincided with the time for the General Chapter which he attended. At the General Chapter, he was elected the Superior General. This, Fr. Stanley said was a surprise for him as he had never been a leader.

Being the Superior General has taught him many lessons, one being humility. “The first lesson I learnt from my election was humility. I never thought I could be elected, I very quickly realised I could not resolve all the  challenges, I learnt to count on the support of my confreres,” said Fr. Stanley. “I am privileged to witness the marvellous things they have accomplished, in that is the spirit at work in different confreres to see how courageous they can face different challenges,” added the soft spoken Superior General.

He noted that being Superior General is not about him but about where the society wants to go. His mandate is to guarantee their Charism, and remain missionaries upholding their founder’s desire. His dream is to continue dialogue with Muslims to whom they are attached, since the congregation was founded in Algeria, a Muslim country.

The Superior is grateful to God for all the years of existence and for keeping their vocation alive all over the world.