During his apostolic trip to Benin (18-20 November 2011), Benedict XVI signed the Apostolic Exhortation Africae munus, that is the outcome document of the Second Special Assembly for Africa of the Synod of Bishops held in Rome on October 2009, from 4 to 25, and solemnly delivered to the African Bishops those present and the delegations that accompanied them. The signature to the document has been affixed by Pope in the Basilica of the Immaculate Conception of Ouidah, a city located 40 kilometers from the capital Cotonou and infamous because it was one of African ports from which ships laden with blacks slaves assigned to American markets (about 20,000 every year). The mausoleum dedicated is significantly called "The door of no return." But from this place the evangelization of the region is began in 1861 when the first missionaries of the Society of African Missions reached. The Pope himself wished to specify that "the Door of no return drive us to denounce and combat all forms of slavery."
Archbishop Nikola Eterovic', General Secretary of the Synod of Bishops, said in a brief introduction the themes of the Synod and therefore also of the document: peace, justice and reconciliation. The Pope in turn has added that "a Church reconciled within will be a prophetic sign of reconciliation in the society, of each Country and the entire continent."

The Apostolic Exhortation

   The Africae munus includes a text of 136 pages, in the usual edition edited by the Secretary of State, divided into 177 sections. It is composed of two parts. The first, entitled: "Behold, I make all things new" (Rev 21.5), is in turn divided into two chapters, intending to examine the leading structures of the mission to Africa which aspires to reconciliation, justice and peace. Then are examined all the different areas where work is needed to embody these words in the society and the Church. The second part, entitled: "To each is given the manifestation of the Spirit for the common good" (1 Cor 12.7), comprises three chapters. In them you list all members of the Church to whom this mission is entrusted, the main fields of apostolate (education, health and communications world), and concludes with the final exhortation in which the Pope urges Africa to become the protagonist finding her own renaissance in herself, and in her faith in Christ, the strength to continue her journey.

   The entire Exhortation is in fact a hymn to hope that should animate the African continent without being groped by discouragement. The emphasis is from the beginning on reconciliation, to pose as a solid foundation of peace: "Peace of men that is achieved without justice is illusory and ephemeral. The righteousness of which doesn’t find her source in reconciliation through truth in charity (cf Eph 4.15) remains unfinished: it is not true justice" (No. 18). "Reconciliation is a concept pre-political and pre-political reality, that's why it's of utmost importance to the task of politics itself" (No. 19).

  The Apostolic Exhortation doesn’t fall to sociological or political analysis, but remains on a very spiritual level, indicating the deep roots of the necessary attitude: reconciliation restores the communion between God and humanity and between men. "Building a just social order lies, without doubt, on the political sphere. However, one of the tasks of the Church in Africa consists in forming consciences, frank and receptive to the needs of justice" (No. 22). But, "to become effective, this reconciliation must be accompanied by a courageous and honest act: the search for the responsible for these conflicts, of the people who financed the crimes and who are dedicated to all sorts of trades, and establishment of his responsibilities. Victims have the right to truth and justice" (No. 21). The Church is directly involved in this unceasing work of civic education of citizens, even accompanying them in the electoral processes in various Countries.
   Pope denounces as unacceptable, because immoral, "the confiscation of land by a minority to the detriment of entire peoples", stating at the same time that "Africa is able to ensure to all individuals and all Nations of the Continent the basic conditions, to make contributions to development” (No. 24). But, once again, "the divine justice gives to human justice, always limited and imperfect, the horizon toward which to strive to fulfill their potential" (No. 25). In this regard, the Pope cites the episode of Zacchaeus, in which these murmur against Jesus who comes into a sinner’s house, with a criticism that wants to be an expression of love for justice, but that ignores the justice of love, which opens to the extreme. The justice of God will be fulfilled only at the end of time, but already now is manifested where the poor are comforted and admitted to the banquet of life.

   With her ability to recognize the face of Christ in the child, the sick, the needy, the Church helps shape the new Africa. Whenever people cry out to it, with the striking image of the prophet Isaiah (cf Is 21:11): "Watchman, what of the night?" The Church wants to be ready to account for the hope which she bears, indicating the dawn that rises on the horizon.

 

The "sites" for reconciliation, justice, peace

   Following feedback from the members of the Synod, Benedict XVI is committed to putting in the heart of the Africans the will to make genuine efforts to live the Gospel in their lives and in society. The conversion is lived in particular in the sacrament of reconciliation, often neglected by African Christians who are very careful in applying the traditional rites of reconciliation. The Pope, while claiming the irreplaceable role of the sacrament, recalls that "it would be good that the Bishops did seriously study traditional African ceremonies of reconciliation to assess the positive aspects and limitations" (No. 33), although the traditional pedagogical mediations can only help to reduce the tear experienced by some of the faithful, to open more deeply to Christ. This aspect of the Christianization of acceptable traditional religion is a theme that recurs several times in the papal document. Moreover, "the initiatives of the Church for the positive appreciation and preservation of African cultures are known" (No. 38), but we need a thorough discernment to distinguish aspects of traditional culture that promote Gospel values ​​than those that hinder the incarnation.

   The Pope then recalled the value of family, culture threatened by current (typical of the western world, we might add) that distorts the concept of marriage, abortion trivialises and devalues ​​motherhood, succumbing to the relativism of a "new ethic". Stresses as very positive the fact that the elderly are surrounded by a special veneration in Africa and not be marginalized. Stability and social order are often entrusted to a council of elders or traditional leaders. Remember then the irreplaceable role of men, but pauses to highlight discrimination against women still exists in Africa. Progress has been made, but the dignity and rights of women are still not fully recognized or appreciated. The promotion and education of girls is less favored than that of boys. "Too many are still practices that degrade and humiliate women, in the name of ancestral tradition. [...] In this context, would agree that the conduct within the Church were a model for the whole of society" (No. 56).

   Particular attention is given to young people and children in Africa constitute the majority of the population: a real treasure and a gift of God, even though young people often feel frustrated and unable to participate actively in the life of its people, primarily the lack of opportunities and jobs. For children, being particularly fond of Jesus, the Pope adds: "One can not but deplore and strongly condemn the treatments inflicted intolerable to many children in Africa?" (No. 67).

   Benedict XVI praises the African vision of life which "is perceived as a reality that encompasses and includes the ancestors, the living and the children who are born, all creation and all beings" (No. 69). It is an opening of the heart that prepares Africans to hear the message of Christ to give all his value to human life and conditions that are in full bloom.
But there are concerns about the lack of clarity can lead to ethical values ​​that are contrary to Catholic morality. In particular, the Synod Fathers (cf Propositio, No. 20) had emphasized the need to defend human life even in training, from the moment of conception, against every form of abortion.

   But on human life in Africa also weigh other threats, such as those related to the disasters of the drug and alcohol abuse. Malaria, tuberculosis and AIDS decimate the African population. "The problem of AIDS, in particular, certainly calls for a pharmaceutical and medical response. And yet this is insufficient, because the problem is deeper. It is above all ethical. The behavior change that it requires -for example: sexual abstinence, refusal of sexual promiscuity, marital fidelity- ultimately poses the question of integral development that requires a global approach and response of the Church" (No. 72). The Pope claims the right of Africans to receive medications in a manner accessible to all.

   The defense of life involves a struggle against illiteracy, which is one of the major obstacles to the development, "a scourge similar to that of pandemics" (No. 76). Do not miss a call to protect the environment, subject to severe attacks that are likely to make as a desert the continent threatening the entire ecosystem and the survival of humanity.

Culture, solidarity, dialogue

   The Pope emphasizes the value of a culture that cares about the rule of law, where free elections are a place for the expression of political choice of a people and are a sign of legitimacy for the exercise of power. "Failure to respect the national Constitution, law or the verdict of the polls, where the elections were free, fair and transparent, betrays a serious failure in exercising government and would mean a lack of competence in the management of public affairs" (No. 81).

   Although alarmed by rising crime, the Church is fighting for an independent judiciary able to punish and rehabilitate offenders, respecting the human dignity of prisoners. In particular, following the proposals of the Synod (cf Propositio, No. 55), the Pope adds: "I would draw the attention of senior staff of the need to do everything possible to achieving the elimination of capital punishment" (No. 83).

   The phenomenon of migration touches heavily on the African continent, but, instead of arousing compassion and generous solidarity by all, the precarious situation of these millions of poor, often gives rise to the fear and the anxiety, transforming migration into outside or to  into of the continent a drama of many dimensions that disintegrates and destroys families. The Church reminds us that Africa was a land of refuge for the Holy Family fleeing a despotic political power and bloodthirsty.

   As for the phenomenon of globalization, with its lights and shadows, the Church hopes that the globalization of solidarity comes up to inscribe "in commercial relationships the principle of gratuitousness and the logic of the gift as an expression of brotherhood" (No. 86). This globalization of solidarity, however, occurs already in the aid and international mobilization and generous that you create during the disaster, that the globalization of the information is immediately known to the world.

   The Exhortation recalls the need for dialogue and interfaith relations, particularly in the field of ecumenism, to remedy the scandal of a divided Christianity. In Africa have arisen innumerable names of non-Catholic communities often deriving from Christian Churches and Ecclesial Communities, but they adopt aspects of traditional African cultures. In many cases, their syncretism makes it difficult to discern whether they are still inspired by Christian or only infatuation born for a leader. But in Africa the comparison with the followers of traditional religions is daily and continuous, and they constitute the spiritual and cultural background from which the majority of Christians is coming. It would therefore be necessary that among the converts there were well-informed people able to understand what elements of traditional religions conform to Catholic teaching and what they represent instead moments of rupture. As we all know the missionaries, witchcraft is now experiencing some resurgence and many Christians are living a "double belonging" to Christianity and those religions. Determine the deeper meaning of these practices, especially of witchcraft, called a "scourge" is an important task for the Church.

   The confrontation with Islam, monotheistic as Christianity, is important in Africa. In some countries, relations with Muslims are good, other Christians are second-class citizens and there is even aggression towards them. While estimating for the Muslims, the Church claims freedom of religion, as the path of peace.

The areas of care

   In the second half, the shortest, the Exhortation indicates the main areas of engagement to the Church in Africa and the protagonists of this commitment, knowing that you're never alone Christians.
   For the Bishops, the Pope recalled their job and recommend not to waste their energies to answer questions that are not within their competence, "or the intricacies of a nationalism that can blind. Follow this idol, as well as that of the absolutization of African culture, it is easier to follow than the requirements of Christ" (No. 102). The priests recalls the commitments priestly: celibacy in chastity and detachment from material goods. Particular gratitude is expressed to the foreign missionaries who came to share with Africans the joy of Revelation. In their wake, many Africans are now missionaries in other continents.

   Permanent deacons and consecrated persons in Africa are playing a particular role. "Community life shows that you can live as brothers or sisters and to be united, even where the ethnic and racial origins are different" (No. 117). The rest of Africa, particularly in Egypt and Ethiopia, was the cradle of the Christian contemplative life, which in the last century has spread in sub-Saharan Africa. A special mention is reserved logically to seminarians and catechists who, in the history of the Church in Africa and the first evangelization, have played a particular role "of Africans evangelizing other Africans" (No. 125) and still form a many communities the real face of zealous disciple and the model of Christian life. Finally, the thought is directed to the laity, who are the great majority of Christians in Africa, called to witness to Christ in the world. Their testimony will be credible only if they are honest and competent people.

   The text recalls three main fields of apostolate:

a)     The world of education, ie the Catholic schools, which emphasizes the importance, but also the need to ensure "a fair remuneration to the staff of educational institutions of the Church and to all staff of the church structures” (No. 134). It is hoped the establishment of new Catholic universities, whose role is essential for detecting light that comes from truth and in which "it is essential to offer students training to the Social Doctrine of the Church" (No. 137);

b)     the world of health, of which the Church has been active in every age;

c)     the world of information and communication. The Church has repeatedly said that new media are not only instruments of communication, but also a world to be evangelized. The media may in fact promote an authentic humanization, but can also lead to a dehumanization. They "do not promote freedom or internationalize development and democracy for everyone simply because they multiply the possibilities of interconnection and the dissemination of ideas" (No. 144). In any case the Church should be more present in the media, to make them not only of spreading the Gospel, but also a useful means for the formation of the African peoples for reconciliation, justice and peace.

One of the spiritual lungs

   In the last chapter, the Pope also expressed more strongly the supporting idea of ​​the whole document, which is then taken as a general conclusion, namely that Africa does not need a Good Samaritan loading on his shoulders to save, how to obey the invitation which Christ addressed to the paralytic, lying by the pool, "Get up and walk." "I repeat that it is not gold or silver that Africa needs first of all, she wishes to stand as a man of the pool of Bethesda; she wants to have confidence in herself, in her dignity as a people beloved of his God" (No. 149). The means to acquire this knowledge, in a Christian way, are obviously the Scripture, which is encouraging the study, the Eucharist, the Reconciliation, that no other act of reconciliation or any other para-liturgy can replace. "The communities that do not have priests [...] can live the ecclesial character of penance and reconciliation through non-sacramental forms. Christians in an irregular situation may well join the penitential journey of the Church" (No. 156). It is recommended to celebrate every year in every African country a day or a week of reconciliation, also at the continental level, "to ask God for a special pardon for all the hurts and wounds that humans have inflicted on each other in Africa" (No. 157). We need to encourage all that unites, also strengthening the organizations that can help a greater coordination, such as SECAM (Symposium of Episcopal Conferences of Africa and Madagascar).

   But Africa must feel part of what is the task of the whole Church for the evangelization: the missio ad gentes and new evangelization to those who do not follow the Christian practice, remembering that no medium can and must replace the personal contact, verbal announcement, as well as the testimony of an authentic Christian life. It is time for the Church walking in Africa that hear call to new evangelization in secularized Countries in the past from which the missionaries came and now lack of vocations.

"May the Catholic Church in Africa always be one of humanity's spiritual lungs, and become each day more a blessing for the noble African continent and the world" (No. 177).

Hope on the way

   The Africae munus is primarily a continuous hymn to hope for Africa, which is generally known as the dramas and nailed that big opportunity, culture and industry of the population. You can consider it a real pastoral handbook for the next decades in Africa. The emphasis is much more religious and spiritual than socio-economic, and even the human face is seen especially in the light of faith. Although sections of Africa, it is directed to the universal Church in the spirit of communion that must animate her.

   Anyone who has read even superficially Propositiones the synod Fathers presented the Pope as the end of their synod two years ago, there will be difficult to find constant references in the document to them, to show that the stimulus and suggestions made have not gone missing. Very many are also quotations from other texts and documents of the Magisterium of the Popes, and especially the last, of course, the Second Vatican Council, who want to inscribe new accents in the tradition of the Apostolic constant attention to the religious life of the African continent. In particular, it warns the reference to the Special Assembly for Africa of the Synod of Bishops in April 1994, dedicated to Africa and even desired by John Paul II. The Apostolic post Synodal Exhortation Ecclesia in Africa, published September 15, 1995, which marked the conclusion, relatively is little mentioned 226 times in the notes of the new document, but gave a great impetus to the growth of the Church on the continent. We can therefore say that it is present as a step in a journey of a young and dynamic Church, despite the dramatic problems of the continent. This is the region of the world in which, moreover, the number of Catholics is growing faster and who is therefore destined to be a determining factor in the future of Catholicism.

   Of course this consideration, and also the same text, although addressed to the whole of Africa (with some reference to Egypt or to the entire continent), seems to relate in particular to black Africa, namely sub-Saharan Africa, where Christianity meets a particular viable and promising season. The North-Africa, for its special ties with the Arab world, it requires a separate discussion and evolves with different characteristics.

Not surprisingly, the insistence on the theme of reconciliation, given the numerous past and present conflicts in Africa today, after the tragedies of slavery and the colonization. Besides, the Europeans in the past have not given a good example. If, from the second world war, at least Western Europe seems to have found the path of growth without war, seeking unity and cooperation among the several States, for nearly two millennia our "old continent" has offered a bleak show of uninterrupted and bloody wars, sometimes presented with religious motivations. The hope is that Africa now finds her way to peace and cooperation among the 54 States that compose her.

GianPaolo Salvini sj
Writer of La Civiltà Cattolica
Via di Porta Pinciana, 1 - 00197 Roma