H. Exc. Mgr. Cyprien Mbuka, C.I.C.M. - Auxiliar Bishop of Boma (Dem. Rep. of Congo)
Proclamation and Dialogue With the African Traditional Religion
(Part II)

 

4. The Practice of Proclamation and Dialogue

Who are the partners with the ATR? What efforts have already been made in proclamation and dialogue in the ATR context? What are the major challenges faced by those who undertake proclamation and dialogue in the context of the ATR and the requirements implied by this? What signs of hope can already be seen? And, lastly, what forms can this proclamation and dialogue take on? These are the questions which this section will try to answer.

4.1. Partners with the ATR

Approximately 16% of the more or less 600,000,000 inhabitants of the continent are followers of the ATR. The urgent need for proclamation of the Good News in Africa is obvious. The need for dialogue is also obvious. But with whom should this dialogue be held? Does the ATR have a hierarchical structure capable of speaking with authority and with the means of expression for an authentic dialogue? It is true that in some places the ATR only exists in the form of vestiges found in certain prohibitions, traditional feasts, ancestor worship and certain funeral rites and customs.1 However, this does not mean that the ATR is not a partner in dialogue. In fact, even where a hierarchical organization is absent, we have to find forms of dialogue that correspond to this situation. Actually, "the real speaker in the dialogue is not so much the religious system itself, with its cultural depository and institutions, but the religious person with his/her lived faith. It is not the religions which should meet but the men".2 Three types of partners can be indicated in the ATR context.

Those who only abide by the ATR. Many Africans do practice the ATR with a well articulated cult and a hierarchical organization. In our times, for political or strictly religious reasons, some African intellectuals are rethinking the ATR in the context of modern civilization. The Independent Churches and the Christian sects are part of the ecumenical dialogue. However, they should be taken into consideration to the extent that they blend practices of the ATR and those of Christianity. They reveal a more concrete Christianity, more suitable to integrating the practical characteristics of the tradition which is livelier and warmer, a kind of Christianity lived in a freer and more community way, which highlights the therapeutic aspect of religion.

Africans who have become Christians. Practically all Africans have the ATR as their social and religious background. This "pertains to the cultural heritage and determines the spontaneous and subconscious reactions of the people and their profound interpretation of reality".3 E. de Rosny, who has taken part in more than a hundred meetings in a context of the African tradition, has arrived at this observation: "Most of the nganga (healers) and patients have been baptized. I have never-suspected them of idolatry, superstition, rarely of magical practices. Their healing liturgies are inspired by a real ancestral religion. But, when practiced by Christians, do they become Christian liturgies? Between God and men, I see the place of the ancestors of the earth or of the waters, but I seek Jesus Christ in vain, the great absent one from these liturgies".4

The followers of the ATR who are ready to embrace Christianity. These are the members of the ATR who, to different degrees, are open to conversion to Christianity.

4.2. Efforts already under way

Proclamation and interreligious dialogue with the ATR is not something that has begun now. Before the Second Vatican Council a considerable effort had already been made for inculturating Christianity in Africa.

In Africa itself, before the beginning of this century, some works shed light on the values of the African religions, and this undertaking has continued until the present.5 We will just mention in passing the collection entitled Des pretres noirs s'interrogent,6 published in 1959. It raises the problem of the need to take the African culture into consideration in all the dimensions of Christianity. This request had a decisive echo in the Second Vatican Council.7 After the Council, the local Churches, pastoral and theological formation Centers, theologians, lay persons and ecclesiastics could be seen working, with variable rhythm and intensity, to explore the African religions in order to contribute to the promotion of Christianity incarnated in Africa.8 At its 1975 and 1987 plenary Assemblies, the Symposium of Episcopal Conferences of Africa and Madagascar (SECAM) took up, among other things, the theme of evangelization and stressed the question of inter-religious dialogue on both occasions.9

On the practical level, a lot has been done in inculturation, especially with regard to the celebration of the Christian mysteries: texts in local languages, songs, acts, music. Some rituals are inspired by the local culture: the sacraments, the religious profession, the appointing of the ministers. In many places the homilies and catechesis are inspired by the traditional method of presenting a message. Some theologians look farther in the approach and names for the Christian mysteries. They propose, for example, some names taken from the African religious experience in order to speak about Jesus Christ.10 Since these meetings are held with the followers of the ATR, one is usually limited to studying the ATR and taking part in one another's spiritual and religious ceremonies.

The Department of the Roman Curia11 in charge of coordinating, guiding and encouraging activities related to interreligious dialogue has published two documents which should be mentioned here: A la rencontre des religions africains,12 and Attention pastorale à la Religion Traditionnelle Africaine.13 In 1971, this Department created a Section for "Traditional Religions". From time to time, it organizes meetings with experts on the ATR.

The Popes have encouraged implanting the Gospel in Africa, in particular, dialogue with the ATR. Pope Paul VI's Message to Africa in 1967 invites respect for the moral and religious values of the African tradition; these values bear salvation.14 In his allocution at the closing of SECAM in Kampala on June 31, 1969, Paul VI encouraged promoting a Christianity that has roots in the African culture and takes the religious values of the continent into consideration.15 He would return to this same idea in his letter to Cardinal Zoungrana on January 23, 1975 on the occasion of the 75th anniversary of the arrival of the first missionaries in Upper Volta (Burkina Faso),16 and in the allocution to SECAM on September 26, 1975 in Rome.17

Pope John Paul II invited representatives of the ATR to the meeting for prayer and fasting for peace in Assisi in October 1986. More than once, on his pastoral visits to Africa, John Paul II stressed the need for dialogue with the ATR. As an indication, some gestures which reveal this pastoral concern can be mentioned: in his discourse to the bishops of Mali on January 28, 1990, he encouraged careful attention to the values of the ATR;l8 in Tanzania on September 2, 1990, he met with leaders of other Christian denominations and other religions;19 on February 4, 1993, he addressed representatives of the followers of Voodoo in Cotonou.20

The Synod for Africa in 1994 insisted on a positive view toward the ATR. It recommended "a dialogue with the guarantors of our cultural values and of our traditional religion (ATR) structured around the religious and cultural heritage".21 The dialogue with the ATR, as the Pope writes in the post-synodal Apostolic Exhortation Ecclesia in Africa, will contribute to the efforts to inculturate the Christian message in Africa,22 an urgent and priority task.23

4.3. Major Challenges

A certain Christian traditionalism. Among African Christians, especially when they are in a minority, some create a kind of self-protection by closing in on themselves. Contacts with the ATR frighten them and they are afraid of losing their Christian identity. Some pastors fear that the dialogue will disturb the Christians. They do not hesitate to inculcate the idea in the people that this religion is going to disappear and that it is not worth getting interested in it. This category of Christian prefers to preserve an exotic and esoteric Christianity.

A kind of rigidity in the defence of their religious convictions. As such, the tribal roots of the ATR are not an obstacle to the dialogue. The ATR is usually open to outside contributions. With regard to its creed, the ATR does not seem to be rigid. However, as in every religion, the members of the ATR have some practices which they want to keep jealously, for example, polygamy, ancestor worship and the important place of spirits in daily life. On this level, proclamation and dialogue can encounter some serious difficulties, to the point that many Africans become totally closed to the Christian message.

The persistence in Christianity of a certain still too westernized mentality. In his Encyclical Redemptoris Missio, John Paul II recalled forcefully that the message of Christ is to be proposed and not imposed (cf. n. 39). Unhappily, it is not rare for the Gospel message to still be made similar to Western culture which, consciously or unconsciously, is considered the criterion for other cultures. Especially in our times, Africans reject Christianity out of personal pride: In many cases, the difficulty in accepting

Christianity or the refusal of dialogue seem to be due to the way in which Christianity was proposed by some pastoral workers.

A superficial Christianity. Some Africans are heard saying that such and such an organization of the Church, or a way of making decisions or doctrinal expression leaves little room for the contribution of African culture. The language that makes profound Christian conviction known as well as the cultural expressions clearly recall Western culture. In many places, the catechetical approach is far from the African initiation dynamics. Often fundamental questions in Africa — poverty, injustice, sickness — are not integrated into Christianity. Many Africans see Christianity as a religion which is undoubtedly valuable and respectable, but foreign to Africa and Africans. Many Africans who have become Christians accept the practices of the Church as an inevitable obligation. Personal involvement in the life of the Church is not their concern because they do not know that this is a duty for them.

The division among Christians. For the ATR, which is neither conquering nor warlike, the division of Christians into rival communities remains a problem. It is true that as an effect of their culture, Africans will spontaneously avoid the misdeeds of intransigence; however, to come upon two Christian communities in the same village which invoke the same Lord, the same God, with rivalry, throws the people off the track. Each community tries to make its own disciples. Can we really believe that these conversions are profound? Are they not to the credit of the missionary on the basis of his pedagogical performance or financial power? The question which many Africans raise is this: How can it be that persons who presume to come from one same ancestor appear to be in competition with one another in trying to make disciples for each one's side?

An environment saturated with bad news. Proclamation and dialogue in the context of the ATR are inevitably conditioned by the current situation of African societies. Now, this situation, as we have said earlier, is saturated with bad news: misery, injustice, tribal struggles, exploitation, deterioration of the quality of life. Someone in misery is tempted to trust himself at any price provided he will be relieved. On the other hand, in such an environment, a missionary runs the risk of not being, understood and thus rejected.

4.4. Fundamental Requirements

Proclamation and dialogue in the context of ATR require a language of facts, a process in solidarity, commitment by all the partners, concrete and symbolic language, a therapy for healing past wounds, an overall approach to the ATR and consideration of the current African situation.

A language of facts. One of the characteristics of traditional African initiation24 is that it uses principally the language of facts. Indeed, far from theories, it is through practical training stages that progress is made towards initiation. In the process of initiation the conversation is enriched with life witnesses and the sharing of lived experiences. Through stories, songs, riddles, work in the field, the hunt, building a house, upkeep of the hut, etc., the ancestral wisdom and understanding of the secrets of the universe are acquired.

The dialogue with the ATR will have to give priority to the language of facts. Faith is essentially a life, a sharing with others of an experience which is both personal and community, an account of a personal and community belonging to someone: Jesus Christ. Notional and speculative reflections should be avoided. The Christian community must be aware that it is through its faith witness that it can enter into a dialogue with the ATR. The discourse on monogamy will not pass unless there is witness to married life; a reflection on the Trinity cannot be grasped unless it is based on Christian life, which is its reflection; a word about co-responsibility in the Church will not be understood until men and women concretely take on important responsibilities.

Partners in solidarity with one another. Another characteristic which emerges from the practice of African initiation is solidarity among the members of the process. Those who have been initiated together live in solidarity which is expressed in familiarity, mutual aid, cordiality and liking. It is not enough to be involved in the same undertaking; concrete gestures are needed to express this solidarity, such as eating together, celebrating together, recreation, not meeting without joking and laughing, taking, an interest in what the others do and experience, making disinterested visits, etc. An important meeting ends with a meal of communion, as a sign of solidarity. Evangelization is certainly not a place of competition or isolation. In order to be profound, dialogue and proclamation must be accompanied by a spirit of Church-communion, of ecumenical openness and a capacity to work with others. This implies that the partners will share each other's lives, their sufferings and joys. The practice of proclamation and dialogue should be marked by concrete gestures of solidarity.

Recognition of everyone's effective responsibility. In the African tradition, co-responsibility is highlighted in a particular way when a palaver takes place, which F. Eboussi considers a "logotherapy",25 a word that cares and heals. In a palaver, the elders lead the activity, but everyone can express himself in complete freedom. The fact that everything is brought out is part of the development of the palaver., a place of promises, commitment and reinforcement of the bonds of unity and communion, where each person has a right to speak and be listened to with respect. The freedom of speech in mutual respect is a liberation for each member. Since they are accustomed to the practice of the palaver, followers of the ATR will be more at ease when the interreligious dialogue leaves room for freedom and mutual listening in respect for the differences. The ATR is neither conquering nor closed to new contributions. Therefore, care must be taken not to use either a type of language that is in the form of a monologue or flattering expressions. There will be no authentic interreligious dialogue unless both sides take the floor and listen.

A concrete and symbolic language. One African proverb says, "One speaks to a child in detailed language and to an adult in proverbs". In Africa, in fact, a conversation, especially when it deals with important questions, makes use of a word that has its roots in the concreteness of life and dictates behaviour involving the persons concerned. The proverbs that punctuate the conversation refer to concrete experience. In order to speak about co-responsibility, a story can be told that refers to animals involved in the same undertaking in a sohdary way; proverbs signifying co-responsibility can be brought in; symbols can be mentioned that go in this direction. In the framework of proclamation and dialogue, this implies above all knowledge of the language expressing the religious experience of the people with whom one is speaking. The linguistic expression of proclamation and dialogue will give an important place to the use of parables and symbolism. Speculative language and abstract statements should be avoided. Preference should be given to biblical rather than dogmatic language.

Healing the wounds of the past. Some behaviour and attitudes on the part of missionaries created problems for the followers of the ATR in the past causing misunderstandings which have still not been overcome fully.26 Proclamation of the Gospel and interreligious dialogue in this context imply that these historical errors should be humbly recognized and that a -request for forgiveness- will be made. To listen and accept being challenged: through this humble and simple attitude it is possible to accept the Spirit present in the world (cf. Acts 16:14-15) and become aware that, as Cardinal B. Gantin rightly says, "from the human point of view, there are no selfsufficient religious values...".27

Having convictions. The "request for forgiveness" does not mean giving up one's convictions. Naiveness and a guilt complex do not favour dialogue. Hiding one's convictions under the pretext of respecting the other kills the dialogue at its roots. Relativism and complacent optimism hide ignorance of one's own religion or that of others; this denotes disengagement and falling back on immediate satisfactions. Courage is needed to denounce what one believes to be in contradiction with the fundamental values of his faith, without falling into judgmental language.

A Christian should not be afraid to comment, for example, that certain African practices are not in harmony with the fundamental orientation of the ATR. This is meant to be at the service of right relations between God and humanity. Is it really fair, for example, to put down to the fundamental vision of the ATR degrading rites and marriage practices that exploit men or women? In my ethnic group, for example, twins are considered .a blessing from God. I would be surprised to learn that in some other ethnic groups they are not well received. Many tribes no longer practice human sacrifice at all, whereas they abide by the ATR in a profound way. Polygamy is not practiced by all the tribes with the same intensity and conviction. Do these few examples not question the central character of these practices with relation to the ATR? The diversity of practices in these areas shows that we are often dealing with contingent interpretations which must not be confused with the fundamental orientation or vital message of the ATR.

A global approach to the ATR. In Africa, society, culture and religion overlap. In proclamation and dialogue with the ATR this must be taken into consideration. The ATR must be grasped in its totality. One belief or rite cannot be chosen and declared acceptable while eliminating others as a useless observance.

The spoken word is the means of communication in the ATR. Wisdom and tradition are scrutinized and inculcated through stories, proverbs, jokes, religious ceremonies, rites, etc. Moreover, in its most common form, the ATR is esoteric. "Being subject to the law of secrecy, these religions remain the privilege of only the initiated who jealously guard its hermeneutic keys".28 Proclamation and dialogue with the ATR must thus face the difficulties inherent in the oral and esoteric character of this religion. This requires listening to its different forms of expression and thus knowing the local language. All things considered, this means becoming initiated into the African religious mentality in order to know it from within. Such initiation entails both entering into another's culture and acquiring means and a suitable way of giving a clear idea of one's faith to the other.

Handling the current African situation. The situation of misery, injustice, oppression and social struggles which prevails in Africa will lead to stressing the liberating aspect of the God of the Christians. Jesus Christ, in fact, liberates humans from a god who is considered paternalistic and from an oppressive world. Emphasis should be given to the fact that Jesus refuses the messianism that would bring humans and the world a readymade salvation. He invites to commitment; he makes history the place where the Kingdom is manifested: a kingdom of justice, peace, fraternity and reconciliation. Proclamation and dialogue must beat the service of the promotion of the dignity of men and women in Africa as well as of their world.

4.5. Signs of Hope

Many signs of hope can be seen over the course of proclamation and interreligious dialogue in Africa.

The internal dynamism of the African societies is the first sign of hope. The practice of the palaver, the primacy of life over the law, patience, spiritual dynamism, love for solidarity and the ATR's spirit of openness are sources of dynamism in the African culture which constitutes the matrix for the fermentation of proclamation and dialogue in the ATR context.

The points of convergence between the African creed and the Christian creed represent the second sign of hope. The ATR, for example, clearly highlights the unique and personal character of the God of the Africans, the conviction of the existence of good and evil and the purification from wrongs, the sacredness of life, the dignity of humans and of nature, the solidary character between the different beings.29 Don't these African convictions pertain to Christian convictions? In addition to the converging points, many approaches exist, for instance, with Biblical themes which are found in a certain way in the African religious traditions: "The genesis of man and woman, the original role of the tree of life, the flood, the origin of circumcision, the idea of a distance that came about between man and God following what might resemble a sin, themes about being put to death and the return to life".30

The new vision of the mission is another sign of hope. The deepening of the Church's evangelizing activity during the post-Conciliar period has in fact made it possible to highlight some new perspectives in understanding the mission: for example, stress on the trinitary dimension as the place for interpreting the history of salvation; the strong emphasis given to the fact that faith is a personal and community belonging to the person of Jesus Christ in the historical context.

The efforts already made in the inculturation of Christianity in Africa and their fruits constitute another sign of hope. There is no doubt now that the name of Jesus Christ has been widely and authentically received in Africa. Many Africans have opened their doors to Jesus Christ. Churches have been founded, people's lives have been transformed through his message. Africa has its own martyrs. As Pope John Paul B states, "The splendid growth and achievements of the Church in Africa are due largely to the heroic and selfless dedication of generations of missionaries".31

4.6. Principal Forms

The forms which proclamation and dialogue will take on depend on the partners on the ATR side. Without being totally different from one another, each form, however, stresses one aspect of evangelization.

4.6.1. With those who abide by the ATR

Interreligious dialogue is emphasized. This dialogue can be made in daily life, in theological reflections and through religious and spiritual experiences. The three types of dialogue are closely connected given the ATR's connection with the culture and society.

In daily life. This level is limited to contacts through life while not yet speaking about official and programmed meetings for reflection by experts. Many families in Africa have members who abide by the ATR, others live with them in the same village or neighbourhood, and still others are in a nearby neighbourhood or village.

It is by living in their cultural environment, taking part in important events and being fully engaged in the society and at its service that Christians create an atmosphere favorable to a dialogue with their brother and sister believers in the ATR. A man who is ridiculed by his family because he has no children and who refuses, in the name of his Christian faith, to take another wife, despite the family pressure, is a challenge. An African who lives in the village but is not afraid of the bad spirits and does not let himself be dominated by them is surprising. How many times have the women invited their sterile companions to consult fortune tellers in order to know who "is eating" their children? A Christian family which, in the name of Christ, refuses to take on the historical contingencies in this way will pose a challenge. In an environment where twins are rejected a Christian family that surrounds its twins with great affection and encourages others to do so, will make others reflect. Challenges, surprises, questions, provocation in the name of one's Christian faith will make inter-religious dialogue inviting.

Above all, this has to do with witnessing to the fact that the message of Christ does not come to remove Africans from Africa but to help them to live better in Africa and as Africans. With regard to persons who are not from their house, village or neighborhood, Christians will watch over the quality of personal and spontaneous contacts at social gatherings and obligations. Christians should not think that they are the only ones -who bring a message. They should accept receiving one and letting themselves be challenged. This first step in the dialogue is very important because it sets up communication. Before reflecting or exchanging ideas on religious and spiritual practices, the most effective language is one which makes the real situation and the words for expressing it coincide.32

In theological reflections. This approach concerns in particular the leaders of the ATR and the intellectuals who are making efforts to reconsider the ATR. The meeting should have a formal character. Both sides should be aware of what is being done. This approach involves two moments: initiation and exchange-discernment. Whereas the latter necessarily implies a certain initiation, the two moments are nonetheless overlapping and the accent should be placed on one or the other, according to need.

Initiation consists in knowing the ATR as objectively as possible. This will be done through theoretical study and insertion into the traditional milieu where the fundamental form of the ATR is lived. In an attitude of respect and openness, but also of criticism and self-criticism, efforts should be made to understand better the religious traditions of the other and one's own. Interest should be shown above all in the inner dynamism of the ATR by grasping its original characteristics in a living way and stressing its local, particular features. A serious analysis should be made based on a historical study that highlights the reciprocal influences of the ethnic groups and their religious evolution.33 This does not have anything to do with a "trick" to prove the convergence between Christianity and the ATR either in a naive form of concord or a furtive glance that is distant and indifferent, or even the objectivizing observation of the "wise" researcher who makes the other

an object of study or experimentation. A spirit open to the life of the people with whom one is speaking is needed and a cordial learning about their wisdom. 34

Initiation also involves an active presence in places where the traditional faith is celebrated in a deep way and where African culture is lived. It is necessary to listen, look, be informed, participate, accept being guided by a master and receiving a new name, and to accept the circumstantial limitations of time, place and environment. Deep communion is required in the activities by taking part in the ritual meals and drinks. It is necessary to live in solidarity with the people through a life style that is close to them and to share their joys and sufferings. It is absolutely necessary to know the local language in its principal expressions.

In reality, initiation remains an ideal. No one will ever really succeed, but something new will happen. Taking ((active part)) in the initiation process does not mean that one approves everything that is done and said. The religious commitment of a Christian who lets himself be initiated and the spiritual vision of his master make it possible for them both to understand one another. What is sacred is their common ground. This common process will be a real beginning of love between men through the differences of culture, knowledge about the other and his religious universe. "Frequenting the nganga, as E. de Rosny states, has undoubtedly hastened my discovery of another type of communication close to contemplative prayer".35 Taking part in such an undertaking presupposes that one is solid in one's own faith. This is an experience to be reserved for persons who are well prepared. One should avoid shocking those whose faith is weak and fragile. This kind of experience should be made in the Church, i.e., in connection with the Christian community and its leaders.

A foreign missionary will not be excluded from this process of initiation. This is an action by the Church in which a missionary has his place. Moreover, it has been noted many times that the fact of being a priest or a foreigner can facilitate contacts because he is considered innocent. He receives respect and in fact his presence is flattering. On the other hand, it should be recognized that through his presence a foreign missionary introduces a certain disturbance into the initiation process. He could even be considered a spy.36 In any case, it is absolutely necessary to have African missionaries in the work of proclamation and dialogue. Since they have come from this land, their knowledge of the culture and their sensitivity to the local problems will help to go forward with their brothers and sisters of the continent. It could happen that Africans will short circuit the dialogue with excuses such as "This is not African!", "The Whites have a power which we ignore!", "This seems like the magic of whites!". The presence of Africans along with the Christian partners could foil such alibis.

Exchange-discernment, the second moment of the dialogue in the theological reflections, will give priority to concrete questions,37 for example, marriage practices, ritual practices, belief in spirits, ancestor worship: these are some vital questions in Africa. The process should be inductive based on concrete consequences and their social repercussions. It should be seen how the common, fundamental values of life, justice, peace, fraternity, health, reconciliation are clarified through these practices and beliefs, and in what way they implement these values. It is in working to identify our ethical choices and putting them at the service of humans and the world that we make the notion of God precise and the way in which we are attached to Him. It is precisely man who is the meeting point in the dialogue.38 Discernment must take the changing world into consideration.

With the intellectuals living under the influence of modernity, contacts will be facilitated through communications and the environment. The modern world should be taken as the setting for reflections. These should be analytical, historical and comparative. In this work, enlarging or overemphasizing differences should be avoided or clashing with one another because of them. On the contrary, the points of convergence should be taken advantage of to the maximum. It is not rare for intellectuals to want to restore the ATR for very selfish reasons: to increase their prestige in the rural environment. Exchanging ideas and exercising discernment with such persons makes it necessary to take into consideration the interests that are at stake and to highlight the end proper to the ATR.

Through sharing religious and spiritual experiences. In initiation which we have already spoken about above, a great part has to do with participation in religious ceremonies of the ATR. I think that a distinction should be made between the two types of participation. In the first, the accent is placed on the initiation process. Here the desire is stressed to celebrate together for mutual enrichment. This celebration can be a cult to the ancestors, thanksgiving to God for the harvest, a prayer session for reconciliation. Prayer experiences could be prepared together for a special circumstance: peace, unity in the village, reconciliation, etc. It should always be kept in mind that a religious ceremony is a way of celebrating one's faith in a concrete interpretation. The occasion of our participation should consider the purpose of that ceremony. If it is felt objectively that its purpose is in contradiction with our Christian religious conviction, it is better to forego taking part in it.

Pastors and theologians have the task of enlightening Christians in order to be capable of profound discernment. Participation in the spiritual and religious experiences of the ATR will be the object of serious preparation and this is not for just anyone. We label the cult and prayer of the ATR as idolatry too easily, in the sense that it overlooks God. Without denying any deviations, in my opinion, it is basically a question of sensitivity, indeed of a sense of respect. Fundamentally, the ATR is monotheistic. Its cult is ultimately a cult addressed to God. Intermediaries are present in the context of the respect due to God and not to empty or manipulate it.

Dialogue with the ATR is a responsibility which falls principally upon all the Christians of Africa. Commissions both on the continental, national and diocesan level should be encouraged to take up questions concerning interreligious dialogue in the ATR context. Persons should be prepared to animate and aid the Christian communities to accept their responsibilities in this area.

4.6.2. With Africans who have become Christians

Emphasis should be placed here on inculturation. On the one hand, this is the transformation of a particular culture through the Gospel message; on the other, it is inserting the Gospel message into a given culture.39 This means promoting in-depth evangelization that makes Africans authentic Christians while remaining authentic Africans." While safeguarding the bonds of unity and communion with the universal Church, this should lead to making Christianity their own, in which they feel at ease and into which they integrate not only their joys and sorrows but those of all humans.

For a Christianity centred on the living person of Jesus Christ. Through his life, death and resurrection, Jesus proclaims the Kingdom of God as the Good News for the poor, the rejected, the suffering. In Jesus Christ, God acts in a decisive way: the crippled walk, the blind see, the deaf hear, the mute speak, those possessed with evil spirits are freed, sinners are forgiven, men and women are invited to conversion, brotherhood, unity, communion, reconciliation, love even of enemies, peace, justice, and the building up of a better world. It is in humility, patience, service and the acceptance of suffering that one enters into the Kingdom of God. This experience is not first of all knowledge but a way of behaviour and an attitude with regard to God. The language which Jesus Christ speaks should be self-implied, i.e. understood through an act of commitment.

For a Christianity that is an African concern. Attention should be given to promoting coresponsibility and subsidiarity in the administration and life of the parish community, even with regard to the decisions to be made. As far as possible, information should be provided about what is being lived and happening in the community. How, for instance, are the community resources administered? Who is involved in this? Who knows about it? Who decides what? Is there a parish council? Who belongs to it? How many lay persons, and especially women and young people, have responsibility in the community? In addition to their pastors, the Christian communities, even villages, should be accompanied by persons who are capable of helping them to deepen their Christian faith more and more.

For a Christianity in which everyone feels at ease. This implies promoting a language (spoken, symbolic, conceptual, turn of thought) and structures which are based on models of African culture. Catechesis should include the pedagogical dynamics of the path of initiation and the concrete language. Cult should use the symbolism of the land. The language of the catechesis, theology, the cult and law should have recourse to the concepts of African culture. Progress is being made in this sense, but things must go further. Theological reflections should be based more on the deep insights of the ATR as an anthropological and theological support. Those theologians should be encouraged who propose, for instance, names taken from the African religious experience in order to speak about Jesus Christ.41 Throughout all this work, the sentiments of the people should be taken into consideration in their Christian growth and their deep motivations should be revealed and attention should be given to the faith experiences they live, to the forms of resistance they present to the Gospel and the enthusiasm aroused by the Gospel message. Their slowness and hesitations will have to be accepted.

For a Christianity that takes on the questions of the world, in particular of Africa. Continued attention will be given to what the people are living; service should be given to the people and the society, especially the smallest and the marginalized. Respect for others, commitment for justice and peace, and the practice of reconciliation should characterize Christians. The Africans who have become Christians will continue to be integrated into the structures of their living environments and to participate in the significant events of their villages.

For small, living ecclesial communities of a human size. These represent the ideal framework in Africa for achieving inculturation. Through their sociological configuration to relations and the strong cohesion among the members, they belong to the African social organization connected with the tribe. The small ecclesial communities will favour everyone's involvement in the life of the Christian community including the people from the grassroots. They will encourage reflection on human problems in the light of the Gospel. They will represent a place for seeking greater solidarity and brotherhood beyond clan attachments. Based on this grassroots work, it will be possible to bring about inculturation in a systematic way. Serious information and solid formation about dynamic inculturation should be provided on all levels, including the laity.

4.6.3. With the followers o f the ATR open to Christianity

Emphasis will be made on progressive proclamation. This will be made in a perspective of dialogue: listening to one another and mutual enrichment. Jesus Christ, the Church, etc. should no longer be spoken about in just any terms or in any way, but according to the language and pedagogic dynamics which result from the experience of interreligious dialogue with those who abide by the ATR and from the efforts to inculturate Christianity in Africa.

5. Importance of proclamation and dialogue with the ATR

In a general way, the importance of proclamation and dialogue is great. We are living in a disarray of different religious identities and we have set about working for a more just world. We are free men and women in search of the Truth. We belong to the one same human family and we all have the same Father, God. We are men and women of different religions who share the same human nature and come up against the same difficulties. We therefore have to give ourselves occasions to know one another and to help one another.

In the context of the ATR, proclamation and dialogue are of obvious importance. It should be noted that the ATR is still living and dynamic in Africa. It makes up the religious and cultural context in which most of the Christians of Africa have lived and are still living. Anyone who wants to know the Africans in depth, to speak and dialogue with them must know the ATR.

We mentioned that the ATR, with its overall vision, is one with African society. It is thus one of the sources of African civilization: a source of humanism and of the dignity of the person, a source of political and juridical development, a source of social and family development, a source of technical development, a source of physical and mental medicine, a source of oral, plastic and choreographic culture, a source of unity of the African world. It is certainly not possible to understand this society outside the religious inspiration which made it.

Entering into contact with the ATR is, in brief, knowing the Africans and Africa. It is obvious that attentive listening to the AIR by Christianity and a deep knowledge of it will contribute to the deepening of the Christian faith in Africa and to awakening a greater dynamism. This will make it possible to acquire a better expression of Christianity in Africa, because "the ancestral religious language is in some way the natural place for the emergence of the African Christian religious language".42

The ATR will be enriched by the contribution of Christianity, for example, through the universality, the missionary tension, understanding of the African faith and the religious experience in a modern context, and the practice of interreligious dialogue. The fruits of mutual enrichment are unforeseeable because it is fundamentally the work of the Spirit.

Conclusion

Working with proclamation and interreligious dialogue invites us to plunge our roots into a living and solid personal and community faith. The principal agent of proclamation and interreligious dialogue is the Holy Spirit. We must be ready for him. This cannot be improvised. This means taking the other seriously and hence the necessary preparation in the framework of initial formation and continuous up-dating in the context of on-going formation. We must see to it that the formation centres for lay persons, for consecrated persons and for future priests, especially the Universities and Major Schools, have a solid and up-to-date program of interreligious dialogue with the ATR, in particular an in-depth study of this religion. It is necessary to be trained in Africa in order to interpret, discover and appreciate the values of the ATR, and to be capable, through attitudes and life style, to meet and work with the followers of this religion.

In preparing for the Great Jubilee for the year 2000 of Christianity, in his Apostolic Letter Tertio Millennio Adveniente, Pope John Paul II invited us to deepen the signs of hope present at the end of this century, by listening more carefully to the voice of the Spirit, among other things, through the importance to be given to dialogue with religions.43 It is to this appeal that the General Secretariat of the Pontifical Missionary Union (PMU) has responded, namely by publishing among its teachings, studies and courses article will respond in some way to the PMU dedicated to the theme of proclamation and project, it will offer its modest contribution to the interreligious dialogue. To the extent that this Pope's appeal.

Notes

1. Cf. Synod for Africa, Instrumentum Laboris, n. 102.

2. SPNC, op. cit., p. 130.

3. Synod for Africa, Instrumentum Laboris, n. 102.

4. E. De Rosny, Les yeux de ma chère, ed. Plon, col. Terre Humaine, Paris, 1981, p. 297.

5. Cf. J. Medewale Agossou, "De la religion africaine traditionnelle: essai d'une nouvelle approche"

in Civilisation noire et Eglise catholique, Colloque d'Abidjan, September 12-17, 1977, ed. Présence Africaine, 1978, pp. 231-233; see also M. Kayitakibga, "Le dialogue avec les religions traditionnelles africaines", in Secretariatus pro non-christianis, Bulletin, 1984-XIX/3/57, pp. 339-345.

6. Des pretres noirs s'interrogent, coll. "Rencontres", 47, Cerf, Paris, 1956.

7. Cf. Nostra Aetate, n. 1 and 2; Gaudium et Spes, n. 22; Lumen Gentium, n. 16 and 17; Ad Gentes, n. 4 and 11; Dignitatis Humanae, n. 3.

8. Among the colloquiums organized on the African religions, we will mention: Colloque sur les religions, pp. 853-854. Abidjan, April 5-12, 1961, ed. Présence Africaine, Paris 1962; Les religions africaines comme source de valeurs de civilisation, Colloque de Cotonou, August 16-22, 1970, ed. Présence Africaine, 1972; Civilisation noire et Église catholique, Colloque d'Abidjan, September 12-17, 1977, ed. Présence Africaine, Paris, 1978. See also the collection: African Theology en route, edited by Kofi Appiah-Kubi and Sergio Torres, Orbis Books, Maryknoll, New York, 1981; it publishes contributions to a Pan African conference of third world theologians. Two reviews founded in this context deserve to be mentioned: Cahiers des religions africaines, bi-yearly review published since 1967 by the Catholic Faculties of Kinshasa (Zaire); Journal of Religion in Africa, quarterly, published since 1967 in Leiden (Netherlands).

9. Cf. "Message de la VIIIe assemblée plénière du SCEAM" in Documentation Catholique; n. 1949, 1987, p. 1025.

10. Cf. Chemins de la Christologie africaine, Collection (edited by J. Doré and F. Kabasele), col. "Jésus et JésusChrist", n. 25, Desclée, Paris, 1986.

11. The Secretariat for Non-Christians, which was founded in 1964, became the Pontifical Council for Inter-religious Dialogue in 1988.

12. Cf. SPNC, op. cit.

13. Cf. Card. F. ARINZE, "Attention pastorale à la religion traditionnelle africaine". Letter of the President of the Secretariat for Non-Christians to the Presidents of the Episcopal Conferences of Africa and Madagascar, in Secretariatus pro non-christianis, Bulletin, n. 68, 1988XXIII/2, pp. 107-112.

14. Cf. PAUL VI, Africae Terrarum, 1967, n. 14.

15. Cf. Africa pontificia. Seu de Africae evangelizatione ex documentis pontificiis, edited by S. Palermo, ed. Dehoniane, vol. I, Rome, 1993, pp. 694-696.

16. Cf. Documentation catholique, n. 1670, 1975, pp. 153-154.

17. Cf. Documentation catholique, n. 1684, 1975, pp. 853-854.

18. Cf. JOHN PAUL II, "Discours aux évéques du Mali", in Africa pontificia..., p. 533, n. 5.

19. Cf. JOHN PAUL II, "Le droit de chacun à la liberté religieuse", in Documentation catholique, n. 2014, 1990, p. 898, n. 1.

20. Cf. JOHN PAUL II, "Allocution aux représentants des adeptes du Vodou", in Africa pontificia..., p. 775, n. 1.

21. Synod for Africa, Message, n. 22.

22. Cf. JOHN PAUL II, Ecclesia in Africa, 1995, n. 67.

23. Cf. Ibid., n. 59.

24. Cf. D. Zahan, Religion, spiritualité et pensée africaines, ed. Petite Bibliothèque Payot, Paris, 1970, pp. 87-105; A. Titianma Sanon, R. Luneau, Enraciner l'Évangile. Initiations africaines et pédagogie de la foi, rites et symboles, Cerf, Paris, 1982, pp. 89-94.

25. F. Eboussi Boulaga, Les conférences nation en Afrique noire, Karthala, Paris, 1993, p. 154.

26. Cf. SPNC, op. cit., p. 142.

27. Card. B. Gantin, op. cit., n. 1, p. 197.

28. E.J. Penoukou, op. cit., p. 135.

29. Cf. SPNC, op. cit., p. 123.

30. Ibid., p. 60.

31. JOHN PAUL II, Ecclesia in Africa, n. 35.

32. Cf. E. De Rosny, Les yeux de ma chère, p. 372.

33. Cf. A. Shorter, "Dialogue with African Traditional Religion", in SEDOS, vol. 26, n. 3 and 4, 1994, p. 70.

34. Cf. J.E. Penoukou, op. cit., pp. 142-143. .

35. E. De Rosny, Les yeux de ma chère, p. 372, 1994, n. 46.

36. Cf. lbid., 162.

37. Cf. A. Shorter, Théologie chrétienne africaine. Adaptation ou Incarnation ? Col. Cogitatio Fidei, n. 105, Cerf, Paris, 1980, p.25.

38. Cf. Lesson II presented by H. Exc. Mgr. F Gioia, p. 6.

39. Cf. Lesson VI presented by Fr. Giglioni.

40. Cf. JOHN PAUL II, Ecclesia in Africa, n. 48.

41. Cf. Chemins de la Christologie africaine, Collection (edited by J. Doré and F Kabasele), col. "Jésus et JésusChrist", n. 25, Desclée, Paris, 1986.

42. O. Bimwenyi Kweshi, Discours théologique négro-africain. Problème des fondements. Louvain, 1977, p. 400, Cf. O. Bimwenyi Kweshi , "Religions africaines, un lieu de la théologie africaine" in Cahiers des Religions Africaines, vol. XII, N. 23-24, 1978.

43. Cf. JOHN PAUL II, Tertio Millennio Adveniente, 1994, n. 46.

 

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Ref.: OMNIS TERRA, n. 327, May 2002.