L'Effort Camerounais (English Version)
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Vocations flourishing in St. Therese as Congregation clocks 50

By Singfred Sinior M’sene

Sr. Mary Kombe adressing Little Ways Association members in Mutengene

The Superior General of the Congregation of Sisters of St. Therese, Buea, Rev. Sr. Mary Kombe has disclosed that her congregation is currently witnessing an outstanding growth in vocations since the last three years.

She was speaking in an exclusive interview with our reporter at All Saints Parish Mutengene on Sunday, August 29, as the Sisters launched their Golden Jubilee Uniform which will hold on December 5, 2013 in Kumba.

She explained that the old postulancy house can no longer accommodate the many candidates the congregation is now having. She said there are currently 23 Novices, 10 Postulants and 10 candidates waiting to begin formation next year, more than half the 68 professed Sisters in the congregation after 50 years.

“The proceeds from the launching shall be used to complete our new Postulancy house in Bwitiva, Buea which has not been completed due to lack of funds,” explained the erstwhile principal of Christ the King College Tiko.

Sr. Kombe said the Sisters will launch the jubilee uniform in all the parishes where they are working and wherever they can reach as she thanked the Christians of Kumba Town Parish for their generosity during the first launching in Kumba recently.

Members of “the Little Way Association of St. Therese of the Child Jesus from Muea, Tiko and Mutengene, who converged to celebrate the Feast of St. Therese and promote the association, graced the occasion.

A Little Way Association coordinator, Sr. Hotense Verye, said the Association began in Buea Diocese about three years ago. It promotes spirituality and the virtues of St. Therese which include simplicity, humility, prayer and, above all, doing little things in great ways.

Presently the Association is found in SandPit-Buea, Bokwango, Mutengene and Tiko and has also witnessed a rise in membership recently.

Sr. Kombe said the Little Way Association was created after the visit of the Relics of St. Therese to the congregation’s Mother House in Kumba in 2009.

The Little Way Association is an old group in the church based on the spirituality of St. Therese with headquarters in England.

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Six Franciscan Sisters make perpetual vows

By Jude Abanseka

Finally Professed Sisters and concelebrating Bishops

Sisters Flora Neng Ntoban, Lilian Limunga Che, Paschaline Fuen, Perpetua Ntein, Honorine Kinyuy Lantang and Priscilla Asamba Ngebikem are the newest permanent members of the Congregation of Tertiary Sisters of St. Francis, TSSF.

They said a definitive yes to the Lord during a solemn Holy Mass in Bamenda on Thursday, September 26, 2013 at All Saints’ Parish, Bayelle.

In his homily, the main celebrant Mgr. George Nkuo of Kumbo said consecrated men and women are called to leave worldly things behind to serve God. He noted that the day’s event is radically different from the way the world sees it because every tribe in Cameroon today draws its strength from the number of their sons and daughters in government, abroad or in influential positions who carry out development projects back home. “The number of consecrated people a tribe has does not mean anything,” Bishop Nkuo said.

He added that the Sisters may never ride a car or offer money to any relative or friend because they live for the Gospel. Mgr. Nkuo said that nowadays it is very difficult for people to be committed as there are many options in life causing people to easily lose patience especially when faced with a challenge.

“Making definitive choices these days is lacking because of a provisionary culture,” he indicated. He therefore urged the candidates to seal the doors from the inside once they make their Final Vows. “These vows of chastity, poverty and obedience,” he went on, “must be lived faithfully even though they look foolish from the human point of view.

Mgr. Nkuo assured the Sisters that they were not the only ones making a commitment because Christ, to whom they were committing themselves, is also committing Himself to them and they should not be afraid to face the difficulty that lay ahead.

The Profession rite followed the sermon as the TSSF Provincial Vicar, Sr. Eva Maria, called up the candidates and their parents and God-parents handed them over to the main celebrant. After the Litany of the Franciscan Sisters, and holding lighted candles, the candidates, read out their pledges of commitment to the congregation and concluded by appending their signatures to the pledge next to that of the Provincial Vicar. The Final Profession rite then ended with a statement of admission from the Provincial Vicar.

The other concelebrating bishops were the Auxiliary Bishop of Bamenda, Mgr. Agapitus Nfon, Mgr. Immanuel Bushu of Buea, and Mgrs. Francis Teke and Andrew Nkea of Mamfe.

Brief biographies:

Sr. Flora Neng Ntoban is from Fuli Parish in Ashing-Kom. She was a nurse in St. Patrick’s Health Centre Babanki Tungo from 2000 to September 2002 after which she joined the Tertiary Sisters of St. Francis TSSF on September 27, 2002. After her First Profession on October 25, 2005, she was assigned to serve the people of God in Mbetta, Mamfe Diocese. In 2008, she was moved to Ekite in Edea Diocese. In December 2011, she was sent to serve in Shisong convent. Since December 2012 she has been helping in the Bishop’s House Kumbo and after her Final Profession she will be going to her new station in Bafut.

Sr. Lilian Limunga Che is a native of Bojongo in Fako Division who was born and bred in Limbe. She joined the Congregation of the TSSF in September 2003 and made her First Profession in September 2006. She has served as a teacher in the Catholic School of Health Sciences Shisong. She continues to teach in the Shisong Catholic School of Health Sciences.

Sr. Paschaline Fuen is a native of Mekaf in Zoa Sub Division but was born and bred in Wum in Menchum Division. She joined the Congregation of the TSSF in September 1999 and made her First Profession in March 2003. She has served as a teacher and bursar in Nkar, Bafut, Njinikom, Mbangang, Tatum and Shisong. Presently she has been posted to Lafia Diocese in Nigeria.

Sr. Perpetua Ntein is from Anjin- Kom. After her primary education in Holy Trinity Primary School she went to Government Technical High School, GTHS, Wum and later to GTHS Bamenda.

She joined the TSSF in September 2001 and made her First Profession on October 25, 2004. She served in St. Francis College Shisong from 2004 to 2007; St. Francis College Bangang, Bafoussam Diocese from 2007 to 2009. She then went for further studies in the University of Douala from 2009 to 2012 and since then has been serving in St. Francis College Bangang.

Sr. Honorine Kinyuy Lantang hails from Mbiame in Bui Division. She joined the Congregation in 2003 and made her First Profession in 2006. Before her Final Profession she has served in Berberati (Central African Republic), Shisong, Bangang, Douala and Yaounde as Teacher, Bursar and student.

Sr. Priscilla Asamba Ngebikem hails from Bamenda-Nkwe and is the sixth child in a family of eight boys and two girls. She did her primary and secondary education in Holy Trinity Catholic Primary School and Government High School Wum respectively.

She entered religious life in September 2003 and made her Simple Profession on September 28, 2006. She has served as Secretary in the Bishop’s House Buea and Kumbo between 2006 to November 2012. She has since then been a member of the administration in St. Elizabeth Catholic General Hospital, Shisong.

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St. Thomas Aquinas' Major Seminary Bambui Announces Ruby Jubilee Celebrations

I have been commissioned by the Bishops of the Ecclesiastical Province of Bamenda to make a public announcement of the peak celebration of the Ruby Jubilee of the Foundation of Saint Thomas Aquinas’ Major Seminary [STAMS], Bambui. This celebration shall take place on Tuesday, December 3, 2013 under the distinguished patronage of His Excellency Piero Pioppo, Apostolic Nuncio to Cameroon and Equatorial Guinea. A number of activities shall mark the days immediately leading up to this peak celebration. The theme which we shall centre on is “Priests Called to be Saints and Scholars in the Circumstances of the Contemporary World”.

On Thursday, November 28, 2013, there shall be a thanksgiving celebration with the members of Christ’s Lay Faithful. We shall reflect with them on the theme and thank God for all the wonderful things which He has done for our Major Seminary through the Laity.

On Friday, November 29, 2013, there shall be a thanksgiving celebration with the Religious of our Ecclesiastical Province. We shall reflect with them on the theme and thank God for what He has done for our Major Seminary through the instrumentality of the Religious.

On Saturday, November 30, 2013, there shall be a thanksgiving celebration with the priests. The Major Seminary is the formation ground for priests after the mind of Christ and His Church. We shall, therefore, reflect with the priests and thank God for all the fruits of our Major Seminary over the past 40 years.

On Monday, December 2, 2013, we shall have a recollection day with all the ex-students and present Seminarians in view of the peak celebration of the Ruby Jubilee, which shall take place on Tuesday, December 3, 2013.

To facilitate the planning and organisation of the Ruby Jubilee of STAMS, the Bishops of our Ecclesiastical Province have appointed some priests from all the Dioceses to help constitute the Steering Committee. These priests shall act as the liaison people between the Major Seminary and the Dioceses from which they come, to ensure a hitch free celebration.

From the Diocese of Mamfe, the Bishops appointed Father Paul Ayuk Obi and Father Marcel Kofon; from the Diocese of Buea, they appointed Father Evaristus Nkede and Father Moses Tazoh; from the Diocese of Kumbo they appointed Father Cyprian Tatah and Father Anthony Mailiy, and from the Archdiocese of Bamenda they appointed Father Isaiah Benedict Fru and Father Michael Kintang.

These priests shall bring the required information to the Dioceses regarding the execution of all plans leading up to the peak celebration of the Ruby Jubilee. Given that time is already short, they need to be given maximum support and collaboration to carry out their duties.

The Bishops and the Seminary Community humbly request and invite the Faithful at all levels to pray for the success of the Celebration of the Ruby Jubilee of the Foundation of Saint Thomas Aquinas’ Major Seminary, Bambui. Every jubilee is an occasion to thank God for his goodness to us. Through the Major Seminary in Bambui, God has truly been very generous with the Church in our Ecclesiastical Province and beyond. May He continue to do so for many more years to come.

Done at Bambui, on September 25, 2013

Rev. Ignatius WAINDIM

Rector

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Respect The People’s Voice

By Ireneaus Chongwain Chia

The September 30 twin election is now history and candidates are either already savouring their victory, gnashing their teeth and licking their wounds, or, as the more intelligent always do, drawing life-transforming lessons from the long drawn and exhaustive exercise.

Cameroon’s Minister For Territorial Administration and Decentralisation and the director general of Elections Cameroon have described the overall conduct as globally satisfactory, but many are still wondering whether the election results truly reflect the people’s will, and if conversely so, whether those who believe they were cheated or defrauded would be given a chance to right the wrongs that have or are threatening them from becoming major actors in Cameroon’s changing democratic landscape.

Such concerns are legitimate, though some people argue that election rigging is a certainty everywhere, but it does not exclude the fact that those who have been cheated should seek legal redress. As the Archbishops and Bishops of Cameroon said in their pastoral letter just before the twin elections, “Choosing our representatives and those who govern us is a fundamental civic and democratic right. If our points of view and personal opinions are not taken into consideration, election results will not be a reflection of the will and feelings of all.”

Elections are good because there are a means of participating in God’s governance plan for all human societies. To attempt to distort such a plan through rigging, or even attempted rigging, is a very grave act as it seeks or attempts to interfere or disrupt God’s governance plans. Charles Onyango-Obbo of the Kenyan Daily posits that “Election theft is terrible, and has resulted in bloodletting in several African countries.”

Though the conduct of the recent elections has been described as globally satisfactory, a mileage of setbacks like attempting to increase the vote share of some favoured candidates, depressing the vote share of rival candidates and preventing people believed to be against certain favoured candidates or parties from voting were also widely reported. This is actually stifling dissenting voices and seriously compromises the outcome of an election and therefore cannot be or only narrowly reflects the people’s will.

As in previous elections, illegal and morally unacceptable acts to influence election results were widely reported this time. While elsewhere these acts are reprehensible or punished, in Cameroon those who mastermind or carry out these acts are hardly ever punished, giving the impression that it is acceptable to steal votes. It has become the norm for warped so-called “elite” to recruit young people, more concerned with satisfying their immediate physiological needs for derisory sums, to vote or pursue others to vote for these corrupt politicians. And so instead of shining the light on and pulling their communities out of the dungeon of poverty and darkness, these “intellectuals” are only further plunging them into pitch darkness and transforming them into ideal settings to accomplish their self-centred goals.

The Supreme Court, sitting for the Constitutional Council, will certainly be swamped in the coming days, as candidates seek legal redress after the September 30 twin elections, but only few Cameroonians will have the courage to publicly denounce these election thieves and corrupters in their midst, who they know so well.

An expert in electoral matters has said in national elections, successful electoral fraud can have the effect of a coup d'état or corruption of democracy. He continues that in a narrow election, like the just-ended September 30 elections, a small amount of fraud may be enough to change the result, and even if the outcome is not affected, fraud can still have a damaging effect if not punished, as it can reduce voters' confidence in democracy. Even the perception of fraud can be damaging as it makes people less inclined to accept election results. Does this not account for the rising voter apathy in Cameroon today as it has dawned on many that their vote does not count?

He concludes that fraudulent elections can lead to the breakdown of democracy and the establishment or ratification of a dictatorship. It is altering the people’s and therefore God’s voice. Election results are sacrosanct and should therefore be scrupulously respected for it is God speaking through His people!

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LAMP FOR MY STEPS: The happiest people do not have the best of everything

By Rev. Fr. Giles N. Forteh

The spirit philosophy is an exact reversal of the worldly philosophy. The human person is substantial in the spirit philosophy and has an intrinsic value beyond all accidental attributes. This translates into a vision of life according to which one discerns the silver lining in every cloud and seeks to make the best of every situation.

The worldly philosophy, on the contrary, and, unfortunately, is rooted in practical utility only and considers what a person has and does as being of greater importance than what he is. According to this line of thought, a person may “cease” to exist if his material possessions decline or disappear.

Life is thus summarised as the art of acquisition. This is the yoke of materialism and consumerism under which modern man labours, as he hungers though he eats, thirsts though he drinks, feels naked though clothed. All these refer to the agony of radical instability and insecurity even when our fortunes rise to the skies.

The story is told of a very learned and old professor who was visited by a group of alumni, composed of people highly established in their careers. Their conversation soon turned into complaints about stress in work and life. Offering his guests coffee, the professor went to the kitchen and returned with a large pot of coffee and an assortment of cups – porcelain, plastic, glass, crystal, some plain-looking, others expensive and exquisite – telling them to help themselves to the coffee.

When all the students had a cup of coffee in hand the professor said: “if you noticed, all the nice looking expensive cups were taken up, leaving behind the plain and cheap ones. While it is normal for you to want only the best for yourselves that is the source of your problems and stress. Be assured that the cup itself adds no quality to the coffee. In most cases it is just more expensive and in some cases even hides what we drink. What all of you really wanted was coffee, not the cup; but you cautiously went for the best cups… and then you began eyeing each other’s cups. Now consider this –Life is the coffee: the jobs, money and position in society are the cups. They are just tools to hold and contain life and the type of cup we have does not define, nor change the quality of life we live. Sometimes by concentrating only on the cup, we fail to enjoy the coffee God has provided us. God brews the coffee, not the cups…Enjoy your coffee!”

In a chat by some materially wealthy people, one of them wondered aloud, after a sumptuous meal, why some very poor people are evidently happy even though they live in constant need. In reply, a friend of his said that the answer lies in one of those mysteries of life. True happiness which we may call joy, as Fulton Sheen puts it, “is not the bliss of condition, like, being rich or eating well, but of character.

It is in the soul itself and literally implies a leap or a spring. The soul has such springs of life awakened within it that it exults joy from within. ..The joy born of God enables us to see the world from an entirely different point of view. Before, when shackled to the ego, we were cooped up within the narrow walls of space and time. But once the chains are broken, one falls heir to immensities beyond all telling. Then we find our greatest joys not in the things we cling to, but in what we surrender; not in the asking for anything, but the giving of something; not in what others can do for us, but in what we can do for others.” (Fulton Sheen, Guide to Contentment, 1988, p. 181-182)

True happiness depends less on external circumstances. It comes from a good conscience and love of God. God-fearing and God-loving people find true happiness even when buffeted by the waves and storms of this imperfect life. Paul and Silas sang the praises of God, while being deprived of their freedom and submitted to the harsh conditions of the prison. Similarly, in the Old Testament, the three youths glorified God in the fiery furnace. The love of God fills us with happiness and enables us to see the world from an entirely different angle.

The happiest people do not have the best of everything. They just make the best of everything.

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“The idea of advanced democracy is trash. Let us first achieve the basic task of counting one vote plus one vote and getting two,” Mgr. Patrick Lafon

Interviewed by Lambert Mbom

The former Secretary General of the Bishop’s Conference of Cameroon, Mgr. Patrick Lafon, and present Dean of Humanities and Social Sciences at the Catholic University of Cameroon, CATUC, Bamenda, and Professor of Philosophy at the same university and the Bambui Major Seminary, has just returned to Cameroon from the United States with a PhD in Political Philosophy. Shortly before he retuned to Cameroon, our reporter in the U.S caught up with Mgr. Lafon who readily talked about his stay in the U.S and Cameroon’s contemporary political reality. Excerpts:

Why did you choose to study in the United States instead of Rome like many other priests of our Church Province?

After 15 years at the National Episcopal Conference of Cameroon, NECC, I asked from my bishop to do a sabbatical so that I could take some time off and rest after what had been a hugely challenging but fruitful ministry. So my bishop suggested that I go abroad to complete my PhD.

He further proposed that I could either go to Rome where I had studied in the 1980s, pursue my studies in Germany or in the United States. Having already been to Rome where I had done my Licentiate at Urbaniana University, and not wanting to start studying the German Language if I chose Germany, I settled on the United States and specifically the Catholic University of America in Washington DC.

The late Emeritus Archbishop of Bamenda, Fr. Paul Verdzekov, encouraged this choice when he informed me that the Philosophy School at the Catholic University of America is widely held to be the very best in the world. Our Emeritus Archbishop was right. I have been through graduate studies at the Catholic University of America and specifically in the School of Philosophy of that university, though the course rigours are well known. Part of the irony is that having refused to go to Germany for studies because I wanted to avoid learning the German language; I still ended up doing it in Washington as part of the requirements for a PhD in philosophy.

What has the experience been for you?

After I was admitted I did not pay the required attention to the post licentiate conditions to be fulfilled for a doctorate at the Catholic University. I just presumed it would be a two-year programme since that would be the time needed for a doctorate in other universities for someone with a licentiate. My first surprise was when I realised I would need the better part of two and half years just for course work and the writing of term papers. I needed to do 15 courses and could only do three per semester. You also have to add language requirements including French and German, comprehensive examinations, and a dissertation on an original topic. By the time one goes through all these, one’s grounding in the subject cannot be but thorough. In a nutshell, even if getting into the swing of studies was tough in the beginning, given an absence of more than 20 years from the academia; it was, all the same, a wonderful experience.

Any fond memories of your time in the US and what will you be missing the most?

Before coming to study in Washington DC, my previous line of work took me to the US several times a year and sometimes for extended periods. So I had some good experience of the US before coming. But staying in the US for six years was different since I had to interact for long with the university community and the Cameroon Catholic Community.

I will always remember the university community with prayerful gratitude, the Dean of the School of Philosophy, Fr. Kurt Pritzl, who was called to the Lord two years ago. When I arrived at the university he welcomed me warmly and supported me constantly. The Lord will surely reward him as I continue to raise my feeble prayers for the peaceful repose of his Soul. I finished writing my dissertation in time thanks to the diligence of my director, Msgr. Robert Sokolowski. The author of more than twenty books, his philosophical mind is as deep as his virtue. Mine was a twenty-first PhD dissertation he directed and it was hard work, but he made it a pleasure. I will always hold him in high esteem.

Then there is the Cameroon Catholic Community of Washington DC which meets at the Church of the Resurrection at Burtonsville every last Sunday of the month. It would take long to name all the dynamic people, male and female, of that community. They should keep the faith and continue to fight the good fight.

I also pay glowing tribute to Msgr. Raymond East for his hospitality in taking me in and providing me with more than just shelter for six years. He has a heart of gold. He also brought me into the parish community of St. Teresa of Avila in Anacostia of which he is the Parish Priest. I also enjoyed the vibrant African America liturgy for which this parish is so famous.

I cannot forget mentioning my two sisters in Washington DC and Boston, as well as other family and friends who provided a home away from home for me.

You are well abreast of the political reality of Cameroon: a crushed opposition and de facto return to one party rule, and a monolithic Senate composed of old vanguards, for example. What, in your estimation, accounts for the political stalemate in Cameroon?

Having been out of Cameroon for six years, I would not claim that I have followed political events as closely as I would have if I were in Cameroon. But, generally, I have stayed abreast of some of the major events. My view is that the inkling to push aside any democratic norms that go against the itch to cling to power has become worse. And Cameroon has become worse for it.

One comes back to Cameroon with a heavy heart since all of its problems are self-inflicted. One comes back to it because home is home. I grew up in Buea in the 60s where there was a functioning democracy and to see the charade that we have ended up with is heart-breaking. You are right; we have ended up with a de facto one party state just because some people cannot leave power no matter how badly they have run the public space. For instance, when I was General Secretary of the Bishop’s Conference we asked the government to stop empting the Civil Service of all its workers to go out and campaign for one political party and to stop using administrative vehicles and public resources for the benefit of one party. This was during the bishop’s seminar in Edea in January 1989. Things have only gotten worse. A civil servant who does not come out to campaign for the ruling party during elections risks the sack or being demoted or transferred to some backwater. What kind of democracy is this which does not accept freedom of thought and choice to civil servants and does not make any difference between the resources of a given political party and those of the state? The main problem has been a dearth or shortage of democratically-minded people at the top of the nation

In the end, and this is true of all other domains of life, politics is about morals. It is not about the level of education and the degrees we have. We have lacked people of moral depth at the very top. We have lacked people who are willing to put personal and tribal interest aside and work for the nation’s common good. There are no nationalists in government.

What has happened to merit? The US is where it is today because it rewards merit. Rather than reward merit for the progress of the nation, I am reliably told by those who have made the count that 90 percent of the top echelons of our civil service come from three regions: the South, the Centre and the East.

What needs to happen for Cameroon to attain the much trumpeted "advanced democracy?"

The idea of advanced democracy is trash. Let us first achieve the basic task of counting one vote plus one vote and getting two. Democracy has certain basic tenets such as free and fair elections, the ability to hold peaceful protests, the presentation of election programmes to get votes rather than money and food, a free judiciary, a free press, the freely elected working for those who have elected them, and the citizenry holding the elected to account. Would you accept that the referee in a football match be a player from one of the teams? This is what we have right now. Otherwise, why is he sworn to secrecy? When I was General Secretary of the Bishop’s Conference we prepared a consensual electoral law which was proposed to the government. Needless to say that it got nowhere, since those to run elections were not to be appointed by one of the parties to the competition and since it proposed a single electoral law for the presidential, senatorial, and parliamentary and council elections with a clear electoral calendar.

Have we a free judiciary? If that were the case why are judges appointed from above? Why is there no systematic audit of all ministries and government offices with the audit reports sent directly to the judiciary for action? Why are audits sent first to the presidency which decides which files will be sent to the judiciary for the courts?

In addition to the above, why are Cameroonians not electing their governors who should then have the right to name their team of provincial chiefs of services? Why is the national budget not shared out equitably to the provinces so that people at the base use the money for priorities established at the base?

Among the many challenges you faced, one that is most glaring is the treatment of priests within the local diocese. What is the plight of expatriate priests studying in the US and what needs to be done to address these?

I would begin by paying tribute to Msgr. Raymond East of the St. Teresa of Avila Parish Anacostia who gave me a place to stay for the six years I spent in the US. If he had not done that I would probably have ended up at the house of my junior sister, Gladys, or in the home of some good Samaritan. But that cannot be a solution to the plight of Cameroonian priests from our province who come to study in the US. I hope that the local Church be of greater help in terms of placing us in parishes since there is clearly a need. It would be a win-win for all concerned: We would help with the problem of a shortage of priests and, in turn, we would be helped with lodging and other basic needs regarding our studies.

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“Inculturation has helped to attract more people to the Catholic Church,” Pa Nicholas Ade

Interviewed by Jude Abanseka

Bamenda Archdiocese is lucky to still have some Christians who witnessed the transition from the pre to the post Vatican Council II. One of such early Christians is Pa Nicholas Ade, who shares his views on the differences between the two periods with L’Effort Camerounais. Excerpts:

Can you briefly tell us what you can remember how Holy Mass was celebrated before Vatican II?

Well, a lot was said in Latin and a few in English, but each time a priest said “Dominus vobis cum” we knew we had to answer “et cum Spiritu tuo.” Maybe Christians understood, maybe they did not. In preparing for First Holy Communion or Baptism one was bound to learn all the responses.

Since everything was said or sung in Latin, did the priest take the first and second readings or did he only read the Gospel as is the case today?

The readings were not in Latin. They were in English if it was an educated community and in Pidgin English for those who did not understand English.

How do you explain the fact that Christians did not understand Latin, yet they trekked long distances to attend Mass?

I do not think they went to Mass because they understood it. It was necessary to get to those places for prayers. In Mankon, for instance, there were no priests, so Christians had to go all the way to Njinikom for First Holy Communion, Baptism, Confirmation and other sacraments. So whether they understood it or not they knew that was how it ought to be done and they followed it. They were taught that if a priest says, “Dominus vobis cum” they had to answer, “et cum Spiritu tuo.” Catechumens were taught all these things in their doctrine classes. It was only when you had mastered all those things that you were considered fit for First Holy Communion, whether you understood them or not.

What do you think were some of the challenges to the growth of faith that the Church faced before Vatican II?

In Bamenda, for instance, more native or local people followed their traditions and the number of people who became Christians through the early priests was fewer. In those early days you had certain periods during which you had to go for doctrine classes and after that you were tested. If you passed, you were baptised. If you were young, you had to trek to Shisong for Baptism. When you came back, you had to study and pass the doctrine before you could receive either Confirmation or First Holy Communion.

Personally how did you appreciate the transition from the pre to the post Vatican II?

For those of us who had gone to school, for instance, it was an advantage to us because some of us did not know Latin because it was not taught in schools. After the transition, since we had studied in English, we now knew what we were talking about. It was an advantage to the younger generation at that time as they were taught either in Pidgin English or in the English Language. Logically, I welcomed the transition and I think there has been a continuous transition. For example, when we had our first bishop, Mgr. Peter Rogan, I was a pupil in Njinikom then, and I remember when he made his maiden trip to Njinikom. I was a Mass boy then and six of us held the veil behind the Bishop, but today a bishop does not have anything besides his vestments and other attributes. Many young Christians today do not even know the veil existed because it disappeared long before they were born.

Inculturation came long after Vatican II. How was the liturgy like before?

There were specific ways of carrying on the worship. With the coming of Inculturation some traditional aspects are now used in prayers. People therefore got more interested and became more knowledgeable in what they were doing. That is probably what attracted more people into the Catholic Church because they saw some aspects of faith that agreed with their traditions.

The liturgy in English was changed recently to resemble the original version in Latin. What is your take on this current liturgy?

I do not think many Christians understand why the change has come. However, the advantage is that it facilitates understanding, but in the old days Christians merely repeated what they were asked to say.

What impact has the observation and the celebration of the Year of Faith had in your life?

It has helped me a lot. I try as much as possible to attend Mass everyday. At Mass I try to understand the Gospel on my own even before a priest explains it to me. In my home we say our prayers at the end of each day. This helps me to stay close to my faith.

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“Thanks to Vatican II, the Laity understands better now” Mami Anna Nanga Atang Foncha

Interviewed by Jude Abanseka

One of the early Christians who witnessed the transition from the pre to the post Vatican II years was the Catholic Women Association founder, Mami Anna Foncha, who throws more light on how that transition changed and contributed to the contemporary Church. She also evaluates what the CWA has become 5O years after she founded it.

Briefly tell us how Holy Mass was celebrated before Vatican II?

Before Vatican II, Mass was celebrated in Latin. Formerly, the priest used to celebrate Mass as if he was the only person who offered everything. Christians were just onlookers because the priest did everything facing the altar, while backing the congregation. Christians only saw his face when he turned to greet them saying, “Dominus vobis cum” and they responded “et cum Spiritu tuo”. After every greeting and response, he will turn again to face the altar and to back the congregation. It was as if he was doing something secret. But with the advent of Vatican II, which allowed a priest to face the congregation, it was then we started understanding the Mass properly and taking an active part in it. Formerly, Christians said it was God’s wish that they be spectators at Mass and so they accepted thing as they were without questioning. It does not mean that when they went to church they only saw the drama the priest was acting. They believed in it sincerely. For example, my mother could sing in Latin then more than I can now. The Church then did what it could, and now thanks to the Vatican II, which modified many things, the laity better understand issues now.

Did priests take the first and second readings or did they read only the Gospel as is the case today?

The priest did everything and all Christians did was to answer “Amen” or “et cum Spiritu tuo.” He was there with two Mass servers facing the altar, bowing and shaking his heads and the congregation was just looking on. The good thing, however, was that after taking all the readings in Latin, during his sermon the priest explained in English what he had just read.

Christians did not understand Latin, yet they trekked long distances to attend Mass.

They believed in and loved God. That is why the few Christians in Bamenda, which was a pagan area, were going to Banso’ for First Friday devotions and for Holy Communion, Baptism, and Marriages, to cite these few. They did this religiously whether they understood what was said in Latin or not. They had a faith strong to make them undertake such tedious journeys.

What were some of the challenges to the growth of faith that the Church faced before Vatican II?

There were communication difficulties especially as the early Christians were predominantly illiterate. Movement and transportation was also very difficult. But the missionaries did their best to bring the faith to the people. But I think evangelisation was easier in those days than today because only five churches- Catholic, Presbyterian, Baptist, Moslem and our pagan or traditional churches existed, since we had our village gods before the white man came. With these few churches, there was little or no distractions as everyone joined the church that first came to them. Today there are thousands of churches, and science and technology have also developed, thus helping to distract today’s Christians. Everyone can form his/her church in his/her house and have followers. People are more confused now than they were before.

How did you appreciate the transition from pre Vatican II to post Vatican II?

With the use of Latin the Catholic Church was one everywhere because everything was done exactly in the same everywhere. So, when that transition took place not only Cameroon was affected. You could see the same changes everywhere because it is the same church. So, whether the Eucharist is celebrated in English or in Latin, it is the same Eucharist and the same celebration. I liked the changes since the priest was now facing the congregation and it fostered oneness as the congregation could see what was being done at the altar especially during consecration. At first Christians only waited to see the priest raise the bread or the wine for them to say, “My Lord and my God”, not knowing what he had done before , but now they are more involved in Mass and it is good.

Inculturation came long after Vatican II. How was the liturgy like before?

As I mentioned earlier, a priest did everything in Latin; even the choir had to sing in Latin. Christians were just there to kneel, and listen and answer the prayers. If you have noticed, older Christians, like me, can sing in Latin better than the younger generation. However, we loved and enjoyed it. At first I sang without understanding what I was singing, but when I later went to school and was able to read, I made sense out of all I used to say or sing in Latin by reading the English version.

The liturgy in English was changed recently to resemble the original Latin version. What is your take on this current liturgy?

I like it because what the priest says is exactly what we are saying. They first translation was made simple but people took the simplicity for granted and started mixing things up. But now if you are reading Catholic English you will know and if something else is added you will also know, isn’t it?

What impact has the observation and the celebration of the Year of Faith had in your life?

The study of the Vatican II documents and the Catechism of the Catholic Church as the Pope decreed has helped me. I feel more inspired and I have now developed the habit of reading more religious books, whereas formerly I read only newspapers. Since I now know I have to strengthen my faith, I read more religious newspapers now. I also read the life of saints and try to practise it. This is helping me a lot.

The Catholic Women Association, CWA, which you founded, will soon be 50 years. Is it fairing the way you wanted it and has its mission being attained?

I thank God through our Blessed Mother Mary because the CWA has been growing steadily and well too. The group is like a house or a home. In a home you must have ups and downs and I think the CWA also has its own ups and downs. I pray that our Blessed Mother, who was a calm and peaceful lady, should continue to be the role model for the CWA. Members should look at her life and see how she behaved and try to behave like her instead of talking too much and criticising. It saddens me when some members say or think because they have studied up to a very high level they now know more than others. There is too much “over know” in the CWA; everyone thinks she knows more than everybody. Nobody knows everything; only God is all- knowing, so CWA members should properly put the little they know for people to understand. CWA members should take it in good faith and not try to show off. Showing off will scatter our CWA. Members should just humble themselves, listen and obey and ask for advice and if they have a suggestion, they should bring it out. If it is not considered immediately, it does not matter because if it is a good suggestion, one day it will be considered.

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“The Year of Faith and not our Faith is ended” says Christian Cardinal Tumi

By Grace Ongey

Douala Emeritus Archbishop His Eminence Christian Cardinal Tumi has asked the Catholic faithful to continue working to deepen their faith.

He was speaking during a bilingual Pontifical Mass at the Regina Pacis Cathedral Parish Soppo Buea that marked the national closing ceremony of the Year of Faith.

Cardinal Tumi said the Year of Faith was meant to strengthen Christians’ faith and make them live their faith everyday. He said it is not enough to profess one’s faith as the devil can also profess its faith. He said a Christian must therefore respect all God’s commandments which Jesus summarised in one commandment, “Love God and your neighbour”. He noted that this is the best way for Christians to live their faith.

“Faith,” he stressed, “is a personal act and an act of the Church in that it is a free response of the human person to God and also an ecclesial act which expresses itself in the profession of faith when we say ‘We believe’”. He explained that when Catholics profess their belief in God, it means they adhere to God, entrust themselves to Him because He is the Truth.

He noted that faith is God’s free gift which makes Christians to accept without doubting all that God has revealed through His Church and humanity as necessary for our faith.

Cardinal Tumi stressed that faith facilitates salvation. Drawing from the day’s Gospel, he explained that Jesus sent out the Apostles to proclaim the Good News that saves and that those who believe will be saved. “Faith, he continued, “should be continually nourished through prayer and listening to the Word of God as it is a foretaste of heaven.”

Cardinal Tumi said Christians need to profess, live, celebrate through the Sacraments and pray as it is not possible to believe in God and not dialogue with Him. He therefore enjoined Christians to ensure that their prayers are characterised by faith and the generous offering of their whole being to God.

In his welcome speech the host Bishop, Immanuel Bushu, thanked Pope Benedict XVI who he described as a man of great faith for instituting the Year of Faith when the ways of the world have taken Christians hostage. He said the event is meant to permit Christians to come back to God “--- as we are everything in Him and nothing without Him.”

Bishop Bushu said the gift of faith means Christians should have a new life, language and culture, dress in God’s ways, sing a new song and serve their brothers and sisters in love. He implored all present to ask God to increase their faith like the Apostles did “--- more for him, more in him and more for our brothers and sisters.” He called on everyone to start living the faith which has been discarded by having a deeper relationship with Jesus Christ.

Addressing the Faithful, NECC President Samuel Kleda explained that a series of activities had taken place in all dioceses in Cameroon to express and fortify Christians’ faith. “Each diocese,” he went on “organised a ceremony to open the Year of Faith and will be called upon to do same to close the year at diocesan level.”

He said faith is a gift to cultivate, discover and rediscover. He particularly thanked the Faithful of Buea and their Bishop, and civil and administrative authorities for their hospitality. He called on Catholics to look up to Mary, Mother and Matron of Cameroon, as their model and ask for her help to convert and have real faith that keeps them away from the darkness of our society.

Delegates from each diocese were handed a candle, the Year of Faith logo and a Holy Bible. Like Jesus did to his Apostles, the delegates were also sent out on an evangelisation mission and told to consider the candle as the light of faith and the Bible as the Word of God which continually nourishes faith. The secretary general of the National Episcopal Conference of Cameroon, Rev. Fr. Sebastien Mongo, read the final communiqué which brought the event to an end.

Present at the ceremony were President Paul Biya’s personal representative, Peter Mafany Musonge, South West governor Bernard Okalia Bilai and his wife, the Senior Divisional Officer for Fako, the Vice Chancellor of Buea University, Prof. Nalova Lyonga, a cream of priests, Reverend Brothers and Sisters, Church movements and associations, students of Catholic colleges, and representatives of the Moslem community and other Christian denominations.

Buea was chosen for the closing of the Year of Faith in Cameroon as she is the mother and oldest diocese in Cameroon. Pope Benedict XVI decreed the Year of Faith from October 11, 2012 to November 24, 2013, the feast of Christ the King. Ecclesial authorities in Cameroon, however, decided to end the Year of Faith at the national level on October 5, though they have called on the Faithful to ensure that their Faith lives on.

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Final Communique On The National Closing Of The Year Of Faith

To Christians And People Of Goodwill

I. Thanksgiving to God for the gift of Faith

1. In closing the Year of Faith, the Catholic Church in Cameroon gives thanks to God for the gift of Faith and commemorates the first missionaries, the initiators of the meeting of grace and love among the peoples of Cameroon and the Word made flesh in Christ the Saviour of mankind. The Church in Cameroon acknowledges this legacy of faith by revisiting and rewriting her history from the sacrifice of these forebears to our day missionaries, religious men and women, priests, bishops, laity, catechists, and an indigenous Cardinal. In union with Saint Paul, “Let us give thanks to God and Father of our Lord Jesus Christ! For in union with Christ he has blessed us by giving us every spiritual blessing in the heavenly places. Even before the world was made, God had already chosen us to be his through our union with Christ, so that we would be holy and without fault before him” (Eph 1: 3-4). II. Challenges of the Faith

2. From a purely personal point of view, the Year of Faith has enabled and continues to enable every Christian to keep and develop an intimate relationship with Christ. This opens the way to a renewed conversion and allows for an experience of faith that involves those who are far from the “door of faith” (Acts 14, 27) and have not yet known the love of Christ. In Cameroon today, despite its indisputable dynamism, the faith has not yet fully permeated the social fabric. This celebration of the Year of Faith must lead to a renewed appreciation of the dimension of the challenges of today.

3. The crisis of faith is more visible when the Christian is faced with illness, suffering, failure and death. The temptation is to go back to ancestral pagan traditions, to easily adhere to new religious movements and the occult sects: Freemasonry and Rosicrucian lobbies, a heightened enthusiasm for the use of sacramentals to the detriment of the sacraments. “Yet it is in weakness and suffering that we discover God’s power which triumphs over our weakness and suffering.” (Lumen Fidei, No. 56)

4. New cultures and ideologies like gender theory, homosexuality, pedophilia, and incest that appear in the mass media, from doctrines contrary to sound religious and ethical values, seek to impose themselves in the social and family environment. This permissive culture, avatars of relativism, secularism and materialism, reaches all social strata but very often the youth and unemployed, ignorant and the poor.

III. Live your Faith

5. Deeply mindful of the challenges presented above, the Church in Cameroon resolutely commits itself to writing a new page of witnessing to the faith, and invites us to assume in a more committed way our confession of baptismal faith and to bear witness through works of faith, and love of God who saves and gives life to all flesh. We, the Bishops of Cameroon engage the Church in:

– a renewed emphasis on catechesis;

- formation of lively ecclesial communities;

- the integration of the charisms of new ecclesial movements;

- a keen attention and concrete action in social outreach and the practice of charity in favour of those in distress and misery;

- care of the family and the youth, leading them to responsibility;

- a profound catechesis on the Last Things: Death, Judgment, Hell and Heaven;

- an intensification of theological formation of the laity and the formation of priests;

- a deeper catechesis on the sacraments of Christian initiation (Baptism, Confirmation and the Eucharist), and on the sacraments of divine mercy.

- a coherent and authentic Christian life.

6. The Year of Faith initiated by the Roman Pontiff Benedict XVI and carried on by Pope Francis has been a time to review the destiny of the faith that was sown in the Cameroonian soil. We in Cameroon have every reason to give thanks to God for the “sun that came from above to visit us” (Benedictus). It is the duty of all people of goodwill, then, that have begun the process of the New Evangelisation, to face courageously the many challenges posed by the crisis of faith and to move forward.

7. Catholic Christians,

- Welcome the Gospel and commit yourself to it!

- Believe in Christ, love defend and build your Church!

- Commit yourself to the faith, now!

- Rise up, be authentic witnesses of peace, justice, reconciliation, love pardon and consolation!

- As a Christian, you cannot belong to any sect!

- Are you a Christian, Spread the faith you have received and defend it!

8. On the occasion of the National Closing of the Year of Faith, the Bishops of Cameroon entrust once more, Cameroon to Mary, the Mother of Christ. May the Blessed Virgin Mary, Queen of Peace, Patroness of Cameroon, intercede for us and accompany the Christian faithful in their communal encounter with Christ in the faith.

Given in Buea, this 5th day of October 2013.

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The Year Of Faith And Not Our Faith Is Ended, Bishops Tell Catholics

The Year of Faith which Pope Emeritus Benedict XVI decreed from October 11, 2012 to November 24, 2013 has ended at the national level in Cameroon. During the national closing ceremony in Buea, which brought together a cream of Cameroon’s Episcopate, the chief celebrant and Douala Emeritus Archbishop, His Eminence Christian Cardinal Tumi, told thousands of Catholics who had converged on the oldest diocese in Cameroon that only the Year of Faith and not their faith has ended. But what is the state of faith in contemporary Cameroon, what are the challenges to its growth, what significant changes have taken place since the Second Vatican Council and how did the Year of Faith contribute to the strengthening of faith at an individual level? Take a walk down the faith path with L’Effort Camerounais.

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Editorial: The Church In Cameroon Cannot Afford To Look The Other Way

By Ireneaus Chongwain Chia

The humanitarian situation in neighbouring Central African Republic is gradually getting out of control as the foreign-dominated Seleka rebel forces are increasingly targeting many Christians; including Catholics and sometimes even Moslems. As a result of the deteriorating situation in that country, the UN Secretary-General, Ban Ki-moon, has strongly condemned increasing attacks on religious groups. Describing the situation in the Central African Republic as volatile, unpredictable and lawless, the UN scribe has warned that these attacks have the potential to further escalate the crisis.

Thousands of internally displaced people have swamped some Catholic parishes, vulnerable to attacks, and some that have sometimes even been attacked, in search not only for what they consider a safe haven, but also for food and medical assistance.

Many outside the Central African Republic may be indifferent to the plight of thousands caught in the conflict, but the increasing focus on religious differences to justify war and the volatile socio-political situation on the African continent, especially in Sub Saharan Africa, is an irrefutable proof that people in many so-called “stable” and “peaceful” African countries, are only potential refugees.

Attacks against religious groups have become prominent after the Seleka rebels overthrew President Francois Bozzize on March 24, 2013. The rebel radical Moslem militia wing, which has recruited from neighbouring Moslem countries like Sudan and Chad, has been carrying out attacks against churches, looting property, desecrating places of worship and burning missions.

As a political measure towards resolving the conflict, Cameroon has contributed a contingent of soldiers as regional forces and the international community desperately struggle to ensure a return to peace in that conflict-ravished country. But while such efforts usually take months and sometimes years, before significant and perceptible positive changes are noticed on the ground, those caught in the conflict; through no fault of theirs, are finding it more and more difficult to meet their basic needs.

A Catholic organisation, Caritas Internationalis, says that the humanitarian situation in the Central African Republic remains critical because of rampant lawlessness. Caritas has called for a process of reconciliation, rebuilding social cohesion and re-establishing respect for human rights. It also welcomes the establishment of a group of Christian and Moslem religious leaders to help promote peace. It has launched an international appeal for over 700,000 Euros to support its work for peace and reconciliation, help people meet their immediate needs and re-establish their livelihoods and offer basic health services in nine dioceses.

The Catholic Church in Cameroon could be part of the response to that global appeal, not only as individuals; but more significantly as a Church. A Special Sunday Collection for the People of the Central African Republic could help garner much-needed funds to help the destitute in the neighbouring and brotherly country. Apart from being a mutually beneficial venture, our Christian faith and obligation challenge Christians to help their brothers and sisters in need, the pay-back factor aside.

The Catechism of the Catholic Church, CCC, No. 1932, teaches Christians of the duty of making oneself a neighbour to others and actively serving them becomes even more urgent when it involves the disadvantaged, in whatever area this may be. "As you did it to one of the least of these my brethren, you did it to me."

CCC No. 1933 extends the same duty to those who think or act differently from Catholics as Christ’s Commandment of Love, is incompatible with hatred of one's enemy as a person, and any such venture should be geared towards meeting the needs of all those caught in the conflict irrespective of their religion. After all, speaking to Fides on October 1, the Spanish-born Bishop Juan Aguirre Munoz of Bangassou Diocese, explained that the real problem was not "a clash of religion," adding that he had asked a local Imam to help restore peace. Those using religion to justify the war, may be doing so only to sustain their selfish goals, prolong the suffering of the people of Central African Republic and to continue plundering that country for as long as possible. May God help the people of the Central African Republic.

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“Holy Ghost fire!”: uncatholic, unbiblical and unchristian

By Fr. Valentine Achuo, cmf,Tel: 75 55 04 20

Christ himself founded the Church we are in today. He remains and will continue to remain the model of all Christians. Jesus gave instructions and made promises to his Apostles on the days leading up to the Ascension. One of the promises was that He will send the Holy Spirit otherwise called the Holy Ghost.

The Holy Ghost was to be the advocate, the consoler, and teacher and was to lead the Apostle to the complete Truth. We are just from the wake of celebrating the coming of the Holy Spirit on Pentecost Day. The days leading up to Pentecost were filled with Revivals by some groups in our Churches. During these revivals, we must have heard a lot of people not only chanting the “Holy Ghost fire” to their utmost strength, but some even go as far as dancing it.

As we read from Act 2:3, the Holy Ghost was symbolically represented as fire when Scriptures says: “Divided tongues AS OF FIRE, appeared among them,(the Apostles) and a tongue rested on each of them. All of them were filled with the Holy Spirit and began to speak in other languages, as the spirit gave them ability. (Act 2:3-4)

Today this symbolism of the Holy Ghost as fire has been misused and many Christians now consider the Holy Ghost to be “fire” .This improper application of “fire” to the name of the Holy Ghost has led to Christians employing the Holy Ghost to seek revenge and this is tantamount to abuse and misconception of God the Holy Spirit’s work in human History.

I have noticed that the majority of the modern Pentecostals and some Catholics seem to have presented the Holy Ghost according to his symbol of fire and aberration .I have gone through Church documents and down through memory lane to see when this expression was declared a doctrine of the church, or any time in the Church when this expression was permitted in Catholic gatherings, but not seen any.

I have also tried to read through the New Testament to find out whether Jesus, who is our role model, ever thought us that the Holy Spirit that the Father promised us will be burning or destroying our enemies, but not found any. This is therefore a cause for concern especially as this usage is growing in our times.

I have therefore concluded that the use of “Holy Ghost Fire” in our Catholic gatherings today is an importation from modern Pentecostal churches. And if this conclusion is true, then it is rather unfortunate since our model is Christ who gave us the essentials in which the Church (Catholic church) which he founded himself should exist in the world .The Pentecostals should; as most are already doing, copy from the Catholic Church formed by Christ not the Catholics copying from Pentecostals especially those things that are not biblically and theologically founded like the expression “Holy Ghost Fire”.

The use of “Holy Ghost fire!”

Of recent, it has become a custom for some people to call Holy Ghost fire as an aberration. People shout Holy Ghost fire on people and places that seem to give them some problems. People call on “Holy Ghost Fire” over what they eat and drink ,over animals and birds that cross their way .People call on “ Holy Ghost Fire” as they travel, gather; even in market places. People invoke the “Holy Ghost Fire” over their building and homes as sign of protection. In their prayers some send others “Holy Ghost fire” to people they think have committed any sin or people they think are planning anything against them, to burn them to ashes.

The fire of the Holy Ghost is usually sent to burn demon to ashes by those who imagine the physical fire, burning devil to ashes in hell fire. People today even send Holy Ghost fire across towns and countries to burn to ashes all who are not wishing them well in their business or who are on their way to getting what their life dreams are.

In his book Holy Ghost fire! What is it? Rev. Fr. Simeon Nwobi explains “The name of the devil and its activities seem to take the centre stage in most gatherings of the Children of God in recent time so much so that it is binding and loosing that is needed in every prayer session. Prayers are summarised with shout of Holy Ghost Fire!” It appears as though,” through Christ our Lord” at the end of our prayers is not adequate enough.

In recent times, praises are concluded most often with the shout of “Holy Ghost fire!” What is disturbing is the strength with which some people shout the “Holy Ghost fire!” as though the devil is physically present. People muster every strength and energy to shout “Holy Ghost fire” and always with every amount of hostility one can think of, as though the war against the devil is in the flesh and blood. The question one must ask is: “Is the fire of the Holy Ghost actually “fire against”? “(Fr. Simeon Nwobic, cmf, P.10).

Today people call down “Holy Ghost fire” on rats, birds and other animals because they suspect that their enemies may have transformed to such animals or birds. So they call down on Holy Ghost fire, to destroy such enemies.

From the above use of “Holy Ghost fire” we can see that some people perceive the Holy Ghost as an instrument of destruction. The Holy Ghost is now seen as “a thing” not a person. Calling down the Holy Ghost to fire even animals and birds is an insult to God because the Holy Ghost is a person, Third Person of the Trinity, not a thing or instrument. That is why some Bishops have not only frowned at this insult given to God, but have gone as far as banning the use of “Holy Ghost fire” in their dioceses.

Reading from Fr. Simeon Nwobi’s book, on November 25, 2001 there was an article in The Leader Newspaper by Fr. Onwundi with the title “Nothing live Holy Ghost fire”! in which it said that: “It is the wish of the chief shepherd of this Catholic diocese of Aba, Rt. Rev. Dr. V. V. Ezeonyia, C.S.S.P and as agreed during the diocesan Synod to let our Catholic faithful know that any invitation of Holy Ghost fire during prayers in Catholic gatherings in the diocese is uncatholic, unbiblical and unchristian ,and so not allowed.”

Any Catholic group that persistently insists on the wrong doctrines even after corrections are made, then threads on a precipice of heresy, the result of which may attract sanctions”. In the same Newsletter, The Leader, on Sunday, November 9, 2003, p.9, Fr. Simeon continued, “henceforth, the shouting of “Holy Ghost fire” among church sodalities in any public or private prayer occasion has come to an end in the Catholic Diocese of Ahiara (Nigeria).

This development is sequel to the directives given by the Bishop, Most Rev. Dr. Victor Adibe Chikwe (of late), Catholic Bishop of the Diocese to the Clergy in their meeting held recently at the diocesan Chancery office, Ahiara. The Bishop’s argument was that: “even though the Holy Spirit is always symbolised with fire , the improper application of “fire” to his name in seeking vengeance, tantamount to abuse and misconception of God the Holy Sprit’s work in human history.”

The Bishop maintains that: “The fire of holy ghost” is an illuminating fire of sanctification, understanding, steadfastness, purification and the fire that brings out the noble and sacred revival in the human person. His Lordship elucidated that the fire of the Holy Ghost is remarkable in his power to change darkness of unbelief and fear to the resplendent light of faith that assures his children of their liberty from the evil one’s stronghold.

The Bishop therefore cautioned the Presbyterium on the dangerous scriptural and doctrinal fall out in referring to that fire as the “fire against” that can occasion the death of human beings. Finally the Bishop cautioned the Clergy, religious and the faithful never to chant the aberrations of “Holy Ghost Fire” in any of their future payers in either Public or private”.

The above directives from two Catholic Bishops is a cause for concern for me and all other Catholic Christians to reflect on the role and the place of the Third Person of the Trinity as it concerns its symbol of fire.

Who are those who shout “Holy ghost Fire?”

Personal experience has shown that those who shout “Holy Ghost Fire” are those who claim self righteousness and see others as sinners. This kind of people believe that they are righteous and regard others with contempt. These people behave like the Pharisee in the Gospel of Lk.18:9-14 who felt he was righteous, and the tax collector was a sinner. Since for these people, others are sinners, there is therefore the need for them to be destroyed; a reason why they rain down “Holy Ghost Fire” on others.

But such people forget that “we have all sinned and fallen short of the glory of God” (Romans 3:23). The Psalmist puts it this way: “If you O Lord should mark our guilt, who will survive.” (Ps. 129:3). It therefore means that if the Holy Ghost was out to fire people who we regard as sinners, none of us could have been alive today.

Another group of people who rain down “Holy Ghost Fire” on others are those who feel highly insecure. This kind of people always think that something or some people are pursuing them. They see any misfortunate or unfortunate situation in their lives as coming from someone or something. Even when they fall sick, they attribute it to their enemy. These kinds of people see more of evil in their lives than goodness. They spend most of their time casting and binding Satan instead of praising and thanking God.

Such people seem to see the devil everywhere hence there is need to burn them to ashes at every given time. That may be the reason why wherever people who think as such gather, they are quick in raining “Holy ghost fire” on others from the top of their voices. They shout it, they dance it and they sing it with every strength they can muster.

Jesus our model

Jesus Christ is our model. We are called Christians today because we are trying to follow Christ. Before ascending into Heaven Jesus laid down the kind of life we must live if we want to inherit the kingdom of God. It will be good to examine Jesus’ life and see if He, in any situation called down the Holy Ghost to fire anybody. Jesus did not at any time in his ministry state that he came to kill, burn or destroy demons or anyone with fire. Through His authority, he casts out demons and they obey him.

Those who rain down “Holy Ghost fire” on others are those who are following the “Old Law” which Jesus had changed. An example of the laws that Jesus changed is found in Deuteronomy 19:21 which says: “show no pity: life for life, eye for eye, tooth to tooth, hand for hand, foot for foot. This law means that if someone does something wrong to you, you should pay it back exactly as he has done to you.

When Jesus came he overturned this law and gave a new commandment. “You have learned how it was said: an eye for an eye, a tooth for a tooth. But I say to you, do not resist an evildoer, but if anyone strikes you on the right cheek, turn the other also …” (Mt.5:38-42).

Jesus even went further to tell us how we should behave with our enemies when he said: “You have head that it was said; you shall love your neighbour and hate your enemy. But I say to you love your enemies and pray for those who hate you. Bless those who curse you, pray for those who abuse you. Do to others as you would have them do to you (Luke 6:27-31).

For those who call down "Holy Ghost fire" on those they think are sinners, Jesus never condemned any sinner throughout his public ministry. Jesus never destroyed even demons. He simply casts them out from those who were possessed and sent them to their proper places (Mk 5:1-13).

Even in Matthew 16:22-23, when Jesus discovered the"Satan" in Peter trying to disrupt God's plan, Jesus simply told Peter, "Get behind me, Satan." He never called down Holy Ghost fire to destroy Peter or even the Satan in Peter.

In the Old Testament, just as revenge and retaliation were allowed in many cases, sinners were also punished. An example can be seen in the book of Leviticus 20:10 where anyone caught committing adultery was killed. That is why the woman caught in the very act of adultery in John 8:1-11 was to be stoned to death following this old law. Jesus intervened and told the people that we no longer follow the Old, but the New Law. The New Law is that the woman be forgiven and given another chance.

Jesus did just that and when all those who were about to stone the woman realised that they too have sinned and fallen short of the Glory of God, they left one by one. This shows that if people who like to call down the Holy Ghost Fire on those they think are sinners, come to realise that they too have sinned and fallen short of the Glory of God, they will stop committing this heresy.

I have talked with some people who rain down Holy Ghost Fire on others to find out where they get this from and all of them go back to some few Old Testament chapters where fire is symbolically and figuratively used to justify. Sometimes in these chapters, fire could be burning but it does not consume. Whatever the case, it is not stated in the scriptures that Jesus, our model, ever employed the Holy Ghost to destroy or consume His enemies. He even forgave those who nailed him to the cross.

One important text in the scriptures that shows that those calling down Holy Ghost fire on others are committing a great sin is Luke 9:54-55. The People of Samaria refused to welcome Jesus and his followers into their town when they were on their way to Jerusalem. The apostles, James and John, thought they must think and act for Jesus when they implored Jesus to give them permission to call for a divine assistance by calling down fire on the town that had refused to welcome them. They wanted to declare war by destroying the town with fire from above. "Seeing this, James and John, his disciples said, Lord, do you want us to call down fire from heaven to reduce them to ashes?" Jesus did not only stop them, but rebuked them, and they went on to another village. (Luke 9:54-55).

After reading this passage it is important to ask whether calling down Holy Ghost fire to consume and destroy at every opportunity is in line with Jesus' teaching. Christ was full of mercy and compassion. In the above incident he simply changed direction from those who blocked their route to Jerusalem through Samaria avoiding the insinuations of his disciples about taking revenge by calling down fire from above to consume them. Where therefore is this heresy of Holy Ghost fire? It is an insult to God to use His name in this negative sense. Calling Holy Ghost fire on others is committing sin against the First Commandment.

Users of "Holy Ghost fire" must know that the Holy Ghost is the fire of God's love. It is a fire that purifies His people. It is a fire that sanctifies His people from the corruption of sin. It is a fire that testifies that we have become co-heirs with Christ. It is a sign of ownership that God has placed on his people. It is a fire that renews the Church, the people of God. It is that love of God that has been poured into our hearts. (Roms. 5:5). The Spirit is the New Law, the force that leads mankind to do good from within the heart. The Spirit is the source of unity; He pulls down all barriers and wherever He blows it destroys sin.

It is important to understand that the fire of the Holy Ghost is not a fire against. The Holy Ghost fire is a fire that brings out the best in everyone who invites Him. That is why in her wisdom the Church always invites the Holy Ghost in everyone of her gathering in this way:"Come Holy Spirit and fill the hearts of your faithful, and enkindle in them the fire of your love. Send forth your spirit and they shall be created and you shall renew the face of the earth. O God who by the light of the Holy Spirit didst instruct the hearts of the faithful. Grant us that by the same spirit we may be truly wise and ever rejoice in his consolation. Amen.

Conclusion

The prophet Hosea cried out foul and aloud that:"My people are destroyed for lack of knowledge" (Hosea 4:6).Truly some of our Christians are "dying today" because of lack of knowledge. Some Catholic Christians have left the Church for some mushroom churches because they do not know the Catholic doctrine. We need some emotions to worship God, but we should never allow our emotions to control us.

In our churches today, some Christians have allowed their emotion to take over their reason. This has led to fanaticism. Pastors should never relent in teaching our Christians what the Catholic Church teaches and to correct them when they go astray. It is important to understand what God's plan is. It is also important to ask God to do what is within His plan in our own day. Calling on the Holy Ghost to devour and burn to ashes our enemies is contrary to God's will and plan. It is a pagan practice. God is a loving father who wants all to be saved. Our role model is Jesus and the incident when Jesus and his disciples were on their way to Jerusalem through Samaria and the Samaritans refused them entry into their land should inspire us.

Learning to handle issues in the light of Christian love will save us from acting like pagans in our prayers. We seek to take revenge on our perceived enemies and that is one of the reasons why people are quick invoking "Holy Ghost fire" against their enemies and those who have offended them. The Lord teaches us not to be in a haste in condemning people to death even when we see the human reason to do so. God's way of judgment is not ours. Yes, vengeance is mine, says the Lord. Paul reminded the Roman Church in these words, "Dear friends, never avenge yourselves. Leave that to God. For it is written, 'I will take vengeance; I will repay those who deserve it,' says the Lord," (Rom. 12:19).

Finally, some of our Christians have become fanatical and continue shouting Holy Ghost fire even when they have been corrected; even by constituted authorities like priests. They still hold on to this practice and sometimes they even think that priests do not like them. Some even go as far as saying that the priest in question does not know. Higher Church authorities should reflect more on this and put an end to it otherwise we shall be threading the ground of heresy in our Church today. The end

Fr. Valentine Achuo is a Claretian Missionary working as Parish Priest in St. Dominic's Parish, Munyenge, Diocese of Buea

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LAMP FOR MY STEPS: The Pharisee’s Testimonial

By Rev. Fr. Giles N. Forteh

The readings of the 27th, 29th and 30th Sundays of the Liturgical Year C converge on the theme of prayer – the power of prayer and the attitudes which God’s children ought to adopt when they come before their Almighty, provident and compassionate Father.

On the 27th Sunday, we meditated on the cure of the Ten Lepers. Only one, a Samaritan, came back to thank God (cf Lk 17:11-19). The readings of the 29th Sunday highlighted persistence in prayer. During the war with the Amalekites, whenever Moses held up his hands in prayerful supplication, Israel prevailed (cf. Ex 17:1-8).

In the Gospel of that Sunday, Jesus told his disciples the parable of the importunate widow and the corrupt judge to emphasise the need to pray continually and never lose heart (cf. Lk 18:1-8). The liturgy of the Word of the 30th Sunday takes up the theme of humility in prayer. “The humble man’s prayer pierces the clouds and keeps on going until it reaches the Lord, Most High.” (Sir. 35:17). In the Gospel, Jesus tells his disciples the parable of the Pharisee and the tax-collector who went up to the temple to pray (cf Lk 18:9-14).

The devout Israelite observed three prayer times daily – 9.00 a.m., 12 midday and 3.00 p.m. It was believed that prayer was especially efficacious if it was offered in the Temple, and so at these hours many went up to the Temple Courts to pray. This is the context in which the Pharisee and the Tax-collector appeared to God in the Temple. Standing before the Almighty, a creature before his Creator, the Pharisee presents an impressive record of his spiritual achievements: “I thank you, God, that I am not grasping, unjust, adulterous like the rest of mankind, and particularly that I am not like this tax collector here. I fast twice a week; I pay tithes on all I get.” (Lk ).

Standing proudly and conspicuously in Temple, the Pharisee is addressing God, but not in supplication. In the Pharisee’s mind, it is absolutely necessary to remind God that he has done more than the minimum the Law required. The Jewish Law prescribed only one absolutely obligatory fast – that on the Day of Atonement. Those requesting special favours could undertake another fast. The Pharisee fasted twice a week. A man was to pay to the Levites a tithe of all his produce (Numbers 18:21; Deut. 14:22); but the Pharisee tithed everything, even things for which there were no obligation to tithe.

The conclusion is obvious. “God, as you can see, you owe me a whole lot.” The Pharisee did not really pray. He went to the Temple to inform God how good he was. He was brandishing his testimonial. Jesus disqualifies this litany of self-glorification. This parable shows where pride can lead. The proud will be excluded from the kingdom of God because they will not admit or repent of their pride and their lack of charity. Instead of thanking God, his Divine Benefactor, for the many gifts he has given him, he almost demanded thanks from God for being such a pious man. In fact he is telling God how thankful he should be that there are men like him on earth.

The Pharisee had virtues. He avoided serious injustices and did not commit adultery. He fasted often and paid all Temple dues. But, unfortunately, all these things were done, not for the honour and glory of God, but for his honour and glory. He has an exalted opinion of his own sanctity. A creature boasts before his Creator, the source and origin of all that is good!

Another consequence of the tragic flaw of the pride of the Pharisee is the fact that he measures his attributes not on the scale of God’s holiness towards which man must strive, but on that of human frailty. Created in God’s image and likeness (cf Gen 1:26), we are called to be like God our Father. Jesus tells his disciples: “Be perfect as your heavenly Father is perfect.” We can become the modern Pharisees. In our daily experience, we come across people who are always judging and condemning others. They see the plank in other’s eyes. Very often, we hear people say, after a damaging description of the foibles of others, “I am really better. I am not like them. God knows that I do my best.”

Jesus’s life as presented to us in the Bible, is the standard against which we should evaluate the state of our spiritual lives. The saints have been presented to us for veneration and emulation. It is not by a destructive criticism of others that we grow in holiness. It is rather by striving each day to be like Jesus whose virtues shine through the multitude of saints that we can realise our need of repentance and grow in holiness.

The tax-collector, we are told, stood some distance away, not daring to raise his eyes to heaven. He realised that he was not like God. He did not resemble God. There were certainly more sinful people than himself and he could easily have compared himself with them and thanked God that he is not like them. His introspection led him to see that he was not yet perfect and so needed to repent of his sins. While God approves of no sin, his mercy and forgiveness is available for all sinners, except the proud. It is not that God cannot or will not forgive the sin of pride, but that the proud man will not ask for God’s forgiveness.

We must all be on our guard against self-deception and the insidious and destructive vice of pride. When they take root in our lives, they spoil every other virtue we practice and every good we do. Our motives become vitiated and self-glory takes over. It is by God’s grace that we do good; so, we are only instruments, “useless servants”. Do you resemble Jesus Christ? If the answer is No, seek the path of conversion. To God be the glory!

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St. Thomas Aquinas Major Seminary Bambui Forty Years After: spotlighting Paul Verdzekov’s example

By Fr. Gerald Jumbam Nyuykongmo

STAMS' Main block

The existence of St. Thomas Aquinas’ Major Seminary, STAMS, Bambui has not been an ordinary one. In fact, the extraordinary happenings that have characterised its years and mission began when it was born forty years ago.

It was the product of dedicated, courageous and admirable prelates – Bishops Paul Verdzekov and Pius Awa, aided by the selfless and encouraging direction of Bernard Fonlon of blessed memory.

A seminary institution, the birth child of such men of integrity and enthusiasm, can only be the work of a good God in an uncertain, but purposeful age. It is but appropriate that as beneficiaries, we pay tribute to this jewel of our Church Province.

I write these words to acknowledge the life and mission of an institution that we hold so dear and to express gratitude to God for giving such a wonderful gift to His Church. In fact, many French speaking dioceses in Cameroon testify that they really came into the blessings of the Lord by sending candidates for the Catholic Priesthood in this great Church learning edifice.

Consequently, the Church of Cameroon and the people of Cameroon owe a debt of gratitude to God for the life of this legendary establishment. It has produced men of mettle in Cameroon - from priests, through bishops to dedicated lay faithful in Cameroon and beyond.

The competence that STAMS Bambui has witnessed these four decades challenges us to pray that the indomitable spirit of Archbishop Paul Verdzekov, alias Pavel Verkovsky, should never fail or wane in the tendering of the spiritual guardians of our Church Province. As the institution’s founder, he did the job with an unearthly dedication so widely admired that the fruits speak for themselves.

The time has arrived for all of us to search our consciences when looking at this great sacred scholarship edifice. No pointing of fingers at people; no room for triumphalism or double standards; but only cool discerning stocktaking will enable the Holy Spirit to breathe where He wills.

Human society, Pope Paul VI tells us, is sorely ill. We are of an age that our education owes a great deal, regrettably, to the profane culture around us. We have heard lies and half-truths so often in Cameroon, that, perhaps, we even have difficulty to listen to the still, small Divine voice.

STAMS Bambui has always epitomised a spiritual edifice of truth doing battle against the dark forces of evil under the guidance of Christ the Truth. Pope John Paul II once told Henry Kissinger that “The Church is in the business of truth”, and adapting its message to every audience would turn the Church into just another social-service agency. Mr. Kissinger, impressed, thought that “no politician would ever say such a thing”. Our generation, which has the challenge of keeping this entrusted seminary treasure in its care intact, might well ponder and keep practicing that message.

The seminary has made inroads into and quality contributions to our local Church. Yet, we cannot keep God’s voice confined safely behind church walls. The trumpet must be sounded and the echo carried to the ends of the world. In my humble opinion, it must move from being a record to a reference seminary.

Furthermore, it is a bounden duty on our part to instil in every seminarian in this seminary, every passing day, the weighty words of the Congregation of the Doctrine of Faith in Inter Insigniores, that “the greatest in the Kingdom of God are not ministers but the saints.” That is STAMS’ mission today and therein lies our opportunity and obligation.

The past is a prologue, and we still live in a revolutionary age. Those who do not study the lessons of history are condemned to reject past blessings and to repeat past errors. You wish to have a good and dedicated Church? Insist upon good and dedicated priests. You wish to have a good and dedicated spiritual leader? Insist upon good and dedicated Christian institutions.

When the ship of state turns into a ship of sages we all swim; but if that ship turns into the ship of fools, we all sink. That is why the formation of spiritual leaders for a Church province like ours must be the number one priority to all sons and daughters of that particular enclave.

May the brilliant example of the Servant of God, Paul Mbiybe Verdzekov, of unquestionable dedication to priestly formation, remain ever in our gaze. May he intercede to the Most High to grant the Ecclesiastical Province of Bamenda courage and a combined will to forge ahead in this noble mission, united in sustaining this inestimable jewel of St. Thomas Aquinas’ Major Seminary Bambui for the spiritual wellbeing of God’s people in this Church Province.

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Friends of Jesus Youth Prayer Group Bamenda Celebrates Maiden Feast Day

By Arthur Nwatum

Members of the Friends of Jesus Youth Prayer group in Bamenda Archdiocese have been called upon to lead exemplary lives in their quest to be true Friends of Jesus. The parish priest of St. Michael’s Parish Futru Nkwen made the call in his homily during the Eucharistic celebration that opened the group’s feast day.

The feast, which coincides with that of the Exhortation of the Cross, drew hundreds of young people from six parishes and two institutions of learning.

During the Eucharistic celebration, which four priests attended, the Parish Priest of St Michael’s parish Futru, Fr. Jerald Obasi, reminded the youths that being a friend of Jesus entails maximum sacrifice, dedication and is quite challenging. He reminded them of the vital role they play in the Church’s growth.

Dressed in their characteristic red T-shirts, the Friends of Jesus from Futru Parish led the singing during the Holy Mass. The priests who attended the Mass all mounted the rostrum and expressed their joy. The acting Archdiocesesan Education Secretary, Fr. Augustine Nkwain, hailed the initiators; Fr. Antoninus Tantan Somi and Bridget Nnam Che for their efforts. He promised to give maximum support to the Friends of Jesus Youth Prayer groups in different institutions.

The Archdiocesan Youth Chaplain, Rev. Fr. Isaiah Fru Benedict’s visible enthusiasm to work with the Friends of Jesus Youth prayer group could only be understood as a welcome address to the Federation of Catholic Youths. He acknowledged that every youth group under the umbrella of the Youth Federation has a distinctive contribution to make towards the moral and spiritual growth of the youths.

Fr. Isaiah Fru said the Friends of Jesus Youth prayer group will enable the Youth Federation to attain its objective of bringing young people closer to God faster. The Youth chaplain thanked Rev. Fr. Antoninus Tantan Somi and Bridget Nnam Che a lay consecrated, who nurtured the initial idea and worked tirelessly to see it blossom.

The celebration’s second part was exciting and had lots of messages. The Friends of Jesus members showcased their talents to their guests in choral music presentation, sketches and recitations on the New Evangelisation theme.

The Friends of Jesus Youth Prayer group is parish based. The Feast of the Exhortation, which the Friends of Jesus have chosen as their patron feast day, and according to Fr. Antoninus Tantan and Bridget Nnam, seeks to buttress the fact that one cannot be a friend of Jesus without accepting his or her cross and identifying with Jesus who saved mankind by dying on the cross.

Fr. Tantan, who doubles as vocations director in Bamenda Archdiocese, explained to L’Effort Camerounais that the group’s humble beginning can be attributed to the zeal to bring young people closer to God and to keep them in a prayer environment. He said placing the Friends of Jesus under the Youth Federation is a plus and noted that in 2008, when the group was created, the Archbishop of Bamenda, His Grace Cornelius Fontem Esua, gave them the green light and advised that the group be parish based and work in line with the Provincial Pastoral Plan.

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St. Therese of the Child Jesus Parish Sop joins Bishop Bushu in celebrating twin anniversary

By Fr. Author Nga Abanfegha, Ofm.Cap, Novitiate House Sop

The Christian community of St. Therese of the Child Jesus Sop Parish in Kumbo Diocese gathered in thanksgiving to God on Sunday, October 13, 2013, for the fortieth (40th) anniversary of Bishop Bushu's priestly ordination and the twentieth (20th) anniversary of his Episcopal ordination.

The entrance procession started at 9am, with the august guest blessing the parish cemetery as a remembrance and sign of communion with the deceased, especially those who supported him in his vocational journey.

The procession then flowed into the Church, with the St. Padre Pio prayer group heading the procession. Catholics and non-Catholics joined to rejoice with their own son 40 years after his priestly ordination. Some Christians, who were not yet born at the time of his priestly ordination, were glad to see Bishop Bushu for the first time, while the elderly exclaimed, wondering how time flies. As the scripture puts it, “The Almighty has done great things for me, Holy is His name”

In a thrilling and inspiring homily, the Bishop of Buea encouraged the people to always thank the Almighty. He exhorted them to avoid listening or singing profane music, since such music does not thank God. “In pain, sickness, or difficulties, we should render thanks unceasingly to God,” Bishop Bushu said. He first preached in English and then in impeccable Lamnso. This kept many agape because they thought he might have forgotten his own language.

With tact and prudence, he satisfied the congregation’s spiritual thirst. During this celebration two couples, Mr. and Mrs. Yimbu; 46 years in marriage, and Mr. and Mrs. Shuyum Feli; 35 years in marriage, exploited the opportunity to renew their marital vows. Bishop Bushu praised their perseverance and fidelity over the years, and admonished and reminded them that marriage is the Mother of all vocations.

During the offertory procession, a Mission Church group for Nso women, the Chong, electrified the congregation with traditional rhythms, dances and singing. The Sacrifice of the Holy Mass, ended about 1pm and the taking of pictures followed.

A reception followed after speeches had been made. Some groups and schools in the parish like St. Sylvester’s College Sop and St. Therese of the Child Jesus Catholic Primary and Nursery School, where the Bishop is an ex-pupil, animated during the occasion. The CWA Wvem Eucharistic centre staged a drama entitled, Pope Francis, in which the Pope recognises the twin celebration and comes to rejoice with Bishop Bushu and commend Christians of Sop for their generosity to the Church.

Two bishops, 10 priests, a deacon and a good number of religious men and women, attended the occasion. Also present were sons and daughters of Sop Parish all over the National territory and even beyond.

Rev. Sisters Bertila and Odette both Tertiary Sisters of St. Francis and Fathers Ngalame George Njikang and Joseph Suh Ganong, accompanied Bishop Bushu to Sop. On behalf of the Buea delegation, Fr. Ngalame thanked God for the gift of Bishop Bushu, the Church and particularly the Church in Buea. The four-man delegation ended their visit in songs of thanksgiving to the people of Sop for their generosity and hospitality.

We render thanks to the Parish Priest, Fr. Dufe Joseph Ndzelen, and the parochial Vicar, Fr. Peter Bernsa Ghani, who despite their tight schedule, worked hard to make the occasion a success. How can we not mention our Lady of the Angels Choir that spiced the Eucharistic celebration with their angelic voices. Courage to the young, you are the hope of the Church as John Paul II repeatedly said during his Pontificate.

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SisterShare Donates to Schools in Jakiri

By Emmanuel Verdzeka

Yaounde Sistershare has donated books to schools in Jakiri within the framework of phase two of its 'Reading for empowerment' project, launched last year in Kumbo.The donation was made on Saturday, October 19, in an elaborate ceremony at the Jakiri Council hall.

In all, 1,200 books, which included English readers, work books, story books and dictionaries, were donated in partnership with the Cameroon Education Foundation that alone donated 100 dictionaries.

Other donations included ten cupboards in which to store the books, tooth brushes to enhance basic hygiene among pupils, and two scholarships worth FCFA 75,000 each to Regina Berinyuy and Amabel Mainimo to cover their tuition and school needs for two years.

Speaking at the event, SisterShare President Evelyn Jifon, said the initiative is a response to falling English Language standards among pupils especially in remote communities. She regretted most pupils hardly read or write a sentence correctly in English.

This, she said, is due to a shortage of textbooks in schools. She acknowledged the project is making an impact on the community. She therefore implored the pupils and teachers of the beneficiary institutions to make judicious use of the books. She lauded those who contributed to realise the project estimated at over FCFA 4 million.

Like the beneficiaries, the representative of the inspector for Basic Education in Jakiri lauded the association for the sacrifices it is making to provide the schools with didactic materials.

Bui Divisional delegate for Women's Empowerment and the family, Henry Fonbad, who also lauded the initiative, paid special tribute to the association for fighting poverty through education without seeking for fame.

Elias Dipanda, who represented the DO for Jakiri at the occasion, described the support as a rare event in Bui Division. He asked beneficiaries to pray for the growth of SisterShare for them to benefit more. While encouraging parents to invest in educating their children, Mr. Dipanda warned teachers against using the support as personal property.

Sistershare used the event to educate the public through messages like Read to be mentally alive, educate a child: you ensure the future, and reading is fun. Schools in Nkum Sub Division will benefit from the initiative in 2014.

The representative of the Divisional Officer for Jakiri, parents, teachers, and education stakeholders, among others, attended the event.

SisterShare Yaounde is an association of 13 Nso women from diverse professional backgrounds. It was officially recognised in 2004, though it was created since the 90s. The association’s mission, Evelyn Jifon told reporters, is to put smiles on people's faces through little actions.

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Nso Fon Celebrates 20th anniversary, takes part in ecumenical service

By Emmanuel Verdzeka

Nso Fon signing partnership agreement

His Royal Highness Sehm Mbinglo I has celebrated 20 years as the paramount ruler of Nso in Bui Division, North West Region.The 20th anniversary celebration took place on Saturday, October 19, in Jakiri.

The first part at the Jakiri ceremonial ground took place in the presence of the Senior Divisional Officer for Bui Theophile Nzeki and his entourage.

A cream of religious leaders from the Catholic, Presbyterian, Baptist and Moslem Community officiated at an ecumenical service during which they blessed the Fon and his subjects.

The celebration’s high point was the signing of a partnership agreement between the Fon of Nso and Orange Cameroon. The partnership, the Orange Cameroon delegate for West and North West regions, Alice Nkainfon, explained, will enable Nso people within Cameroon to call one another and make similar calls to the United State of America, Europe and Asia, at preferential rates.

The Orange Cameroon delegate said the partnership also includes sponsoring community projects in Nso. She described Nso people as dynamic and development-oriented, stating it is because of these values, which Nso shares with Orange Cameroon, that the partnership agreement was signed. Nso, she noted, is the first community in the North West Region to benefit from the initiative.

Reacting to the press, Sehm Mbinglo I described the partnership as a great achievement, stating that his reign has been full of good but also challenging moments. Despite the challenges, he hailed the level of development in his fondom under his stewardship.

In his speech, the Fon of Ndzerem Nyam exhorted Nso people to embrace peace, unity and development. He also lashed out at the elite and title holders who mislead the Fon. He expressed the need for teachers to give quality education to children under their care because of the challenges that Cameroon is facing.

The celebrations continued in Mantung, still in Jakiri, with masquerade displays from the different palaces. The presence of some Fons of Bui was also remarkable and made the event colourful.

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“Our first focus is not to satisfy those the evil one has held captive, but to preach the Gospel of Jesus Christ which liberates,” Mgr. Richard Mbouta

Interviewed by Grace Ongey

The Catholic Charismatic Renewal has just organised a one-week crusade in Douala with theme, “Breaking Evil Gates”. The crusade, which ran from October 14-18, attracted a mammoth crowd to the Bepanda Omnisport stadium. At the end of the evangelisation campaign, L’Effort Camerounais caught up with the Charismatic Renewal Diocesan Chaplain, Mgr. Richard Mbouta, who said the crusade was a resounding success. Excerpts:

Mgr., what motivated the Catholic Charismatic Renewal to organise an evangelisation campaign in Douala?

The Catholic Charismatic Renewal in Douala Archdiocese decided to embark on two projects this year. The first was a week of adoration by the youth and it held in Yassa. We had over 700 people who spent one week adoring and praying before the Blessed Sacrament. The second was an out-of-church evangelisation campaign as we often do. It took us three months to set up the different commissions. We are happy as God has brought together his people to hear His Word in this great evangelisation campaign. We decided to place the event under the mantle of the Blessed Virgin Mary so that she will assist us in the mission which is also hers, that is, to crush the serpent’s head. We also came to pray for people who the evil one has held captive and thus preventing them from enjoying the joy of being God’s children.

Many people have concluded that the Catholic Church is trying to imitate Pentecostal Churches as most of her Christians are drifting to these new churches. What is your take on this?

The Church has an