Fr. Fernand Degroote, cicm
Missionary in Belgium

The CICM BNL Province has been able to welcome several young confreres. Our Province has thus acquired a new face: young people from different cultures from where we have lived and worked. They are, therefore, not strangers and have a link with our past. They have not come as tourists but with a special mission: sent by the General Government at the request of our Provincial Government. The intention is clear. The Province is bleeding to death and is facing two important choices: either gradually close the houses until the last one "turns out the lights" or open our doors to young confreres "from elsewhere". It's not just a question of survival or saving the Province; we also want to maintain a missionary presence and serve the local Church.

We are discussing "missionary projects". These are new, well-defined commitments made in consultation with the concerned bishops. There is a strong emphasis on the importance of living in multicultural communities and providing special care to marginalized and foreign individuals; even if they work together in the parishes, they will be living in.

When the "elderly" in our province, the largest group, face these new missionary projects, they can adopt two attitudes.

The image of the apostles sent out as 'fishers of men' can inspire us.

“And Jesus, walking by the Sea of Galilee, saw two brothers, Simon called Peter,
and Andrew his brother, casting a net into the sea; for they were fishermen.
Then He said to them, «Follow Me, and I will make you fishers of men.” - Matthew 4:18 - 20

We can claim that these projects are aimed at young people and that we have little to do with them. Alternatively, we can view these new projects as opportunities to breathe new life into our mission. We have often heard the phrase, "We are not missionaries at rest but missionaries in retirement." We want to remain involved in the missionary projects of the Province and stay in contact with young people until the end of our lives.

Jesus sent his disciples out to fish, but they did not easily catch any fish. The fish tried to escape from the fishermen's hands. As older people, we can be compared to the angler on the edge of a small pond, patiently casting his line into the water. Our pond may have become relatively small, and we no longer have the strength to cast the line very far, yet there is always something to catch. This is what happens in our Torhout community.

A confrere takes two half-hour walks around the town every day. Modestly, he tries to talk to people, starting simply by saying "hello." Some people react to the greeting because they're not used to be greeted in the street. Some don't take the bait and move on, but others get caught and start a conversation. This confrere, for example, already knows a lot of people who have been able to eat a crumb of the bread we eat every day and share it. An even older confrere plays cards with the Okra members every week and attracts other confreres to attend the Samana meetings.

Father Lodewijk Mellebeek greeting and engaging conversation with people

Another confrere, following a meeting with an Eritrean refugee, was able to contact his circle of friends, which is mainly made up of young people. But even those who accompany sick confreres to the hospital and the sick themselves, in their contacts with doctors and staff, can cast their fishing line, even if the pond has become a small pool, no bigger than their room.

Young and old, we all share the same missionary project of the Province and are nothing without each other. Timothy Radcliffe described the complementarity between young and old as follows: "Trust in young people is an essential part of Christian leadership because they are not there to take the place of older people, but to do what older people cannot yet imagine." (Retreat for the Synod in Rome, 6th Meditation: The Spirit of Truth) This means that the Province's missionary project must be supported by everyone, each contributing. Pope Francis wrote of young people that they show the way and seek new paths, but that the elderly are the guardians of memory. (Christus vivit, no. 196)

In the Acts of the 16^th General Chapter, we read about new missionary insertions, which are not just questions of new projects inside or outside a Province but also questions of new ways of doing missions. We all need to be more creative where we are present. In this sense, we can complement each other. The theme of the Chapter was bearing witness to a changing world. But Pope Francis goes even further: "We have entered another world, a new era. This also means that new paths must be found and that no one can limit oneself to a single project, however important it may be. That's why it's vital that all of us, young and old, continue to look for new paths open to us, sometimes unknown, but with the same missionary commitment. In this way, even those who commit themselves as parish priests or chaplains can be true missionaries in their situation and make their work a very significant project that has its place in all the missionary projects of the Province. With the arrival of young confreres, we are all encouraged to continue in the mission in Belgium and the Netherlands.  §

Father Fernand Degroote celebrating Holy Mass with the CICM confreres and friends from around Torhout

Fr. Germain Nsasi Yengo, cicm
Missionary in Belgium

I was asked to write about the Lonkesa mission and its refounding context. This article shares my missionary experience and the results of an in-depth observation process.

The detailed analysis of the Lonkesa mission can be seen as a critique of the missionary objective. Some confreres express concern about our presence. What's happening in Lonkesa? What are you doing there? Is the new parish under construction? The explanation of the mission that follows will answer these questions, starting with our arrival in Lonkesa.

We left Kinshasa on Friday, March 26, 2021. Fr. Constantin Sakamba, Deacon Boniface Mwawatadi, Fr. Bernard Kambala, I, Germain Nsasi Yengo, and the driver, Mr. Servais Phuati (Papa Mapéché), were on board the vehicle. On Saturday evening, we finally reached Isaka Beach. A motorized pirogue took us first to Nioki with our missionary baggages.

After a good night's sleep at the house of the Diocesan Sisters of Inongo, we attended Sunday Mass at Saint Michel de Nioki in anonymity. It was already Palm Sunday. In the afternoon, we set off again in our fast canoes along the Mfimi River before reaching the start of the terrifying Lac Maï-Ndombe. There was plenty of wind and rain along the way. At 4 p.m., we arrived in Lonkesa, and our luggage arrived by motorized pirogue late into the night.

Fr. Germain Nsasi Yengo, Fr. Constantin Sakamba, and companions braving the Congo River.

Welcoming, Visiting, and Making Contact

News of new priests in Lonkesa spread rapidly during Holy Week. After settling in, we introduced ourselves to the local authorities, as Fr. Sylvain Lesauye suggested.  Everyone we met seemed happy. On Holy Thursday, we were welcomed into the Marie-Reine-de-la-Paix parish community, where everyone pledged their support and cooperation.

In his office, the "Cité de Kutu" chief told us, in front of all his colleagues: "We are very happy to welcome you to Kutu. Please feel at home. We hope you've come to do something because three people can't just sit back and do nothing. The territory of Kutu is counting on you to breathe new life into the Lonkesa Procure, which deserves it."

The Community of Lonkesa

Our primary goal is to restore Lonkesa because, as missionaries and prophets, we prioritize the community's well-being. We aimed to integrate into the community's way of life so that we could help it flourish.

At first, we had the impression of living in a vast abandoned concession. The ruin was visible and palpable, so was the fear of snakes with fatal bites. We regretfully noted that the Lonkesa community had not been maintained for many years.

When we saw the rundown buildings, we decided to observe before taking any action. We listened to trustworthy witnesses and aimed to let our intuition guide us in the reconstruction of Lonkesa. In Lonkesa, very little was functional except for fruit trees and cows, but their numbers had significantly declined. The motorized pump didn't spare us. Its 500-meter pipe had disappeared, possibly "swallowed by snakes." Beautiful, unoccupied buildings stood empty, some without roofs. Throughout the night, squirrels that had taken up residence in the ceilings danced and disturbed the sleeping missionaries. Father Constantin tried to chase them away by hitting the ceiling with his squeegee, but eventually, the ceiling fell on his head. I laughed at him, although I regretted the situation.

For our means of transport we had to rent motorcycles. We couldn't ride oxen. To make Lonkesa visible and welcoming again, we cleared the land of overgrown weeds and branches and reopened the main road. We also bought various supplies, such as plastic chairs, crockery, bedding, and cleaning materials.

Boniface Mwawatadi, Fr. Constantin Sakamba, and their companions heading to Lake Mai-Ndombe.

We Must Do Something, But How?

After many meetings, questions, studies, and reflections, we agreed on what we would propose to the Provincial Government, which had placed its trust in us. Should we revive Lonkesa as it was a few years ago? What can we report to the Provincial Government? Should we remain spectators in the middle of the ruins of Lonkesa? Where do we start? How can we restore Lonkesa's self-financing capacity? Our meetings brought more questions than answers. After a detailed inventory, our observations were reported to the Provincial Government with concrete proposals for a new start.

Lonkesa: Gardens and Productive Fields

Every morning, ducks, roosters, hens, pigeons, and goats gather around Father Constantin, waiting for their corn ration. If not, they go on strike and chase him everywhere. He has become the Noah of these animals and will soon have an aquarium and a snake den. It's a substantial investment made with a lot of love.

A Building Site and a Place for Progress

Since we arrived in Lonkesa, we have made significant improvements. These include acquiring a new diesel engine for the community, replacing malfunctioning solar panels and batteries, acquiring three motorcycles for transport, and installing a new roof on Building II. We have also invested in renovation and maintenance.

Fr. Constantin Sakamba and lay collaborators praying for the blessing of the site for the church construction

Public Questions, Complaints, or Encouragement?

Seeing the dilapidation and ruins of Lonkesa and hearing the provocative taunts of the fishermen along Lake Mai-Ndombe and their public demand for an explanation, we became aware of the fragile value of our religious consecration in the parable of the dishonest steward: nani abebi Lonkesa eh? (Who destroyed Lonkesa?). Bozali kozila nini mpo ya koteka Lonkesa? (What are you waiting for to sell Lonkesa?) Bozongisela biso machine ya fufu eeeh. Sango Jaak Bos, yaka kotala ndenge bakomisi Lonkesa eeeh. Bozali wapi eeeh? (Give us back our cassava mill. Fr. Jaak Bos, come and see how they destroyed Lonkesa. Where are you?)

When people share their concerns with you, listening with concern is a good way to communicate thoughts and ideas. It's an excellent way to understand each other. The people of Kutu and the surrounding area look forward to rehabilitating their Lonkesa. They like to repeat "Lonkesa na biso" (our Lonkesa). This simply means that Lonkesa is a community for us, but it's a universal shared heritage for the greater Kutu territory and the Maï-Ndombe Province.

We are convinced that Lonkesa was a grand structure serving the population and the Maï-Ndombe Mission. History teaches us that, besides being an essential center of various activities, the former Procure de Lonkesa had given the population a taste for living in Kutu. The cessation of this structure's activities led to an exodus and a shortage of many things facilitated by the CICM Lonkesa service.

At a time when everyone is thinking of the good old days and despairing because everything has come to a standstill, the arrival of three young Missionaries has given us hope that we may one day be able to smile again, if only by relaunching one or more of the few activities cherished by the inhabitants of Kutu and the surrounding area. Yes, the concern is legitimate. A prominent political leader publicly revealed that Kutu was the territory's capital. Its pride came from the fame of Lonkesa, and today, what do we have left?

Lonkesa's mission, as a community at the service of God's people, is an urgent one, the meaning of which is to be found in the expectations of the population, which constantly cries out in alarm: "Bobongisela biso Lonkesa mpo 'te Kutu ebonga lisusu" (Fix Lonkesa so that Kutu regains its face). This sounds like a categorical imperative, a significant concern imbued with worry and expectation. It's a cry of alarm that should challenge our managerial conscience and awaken us to the fact that we have been "sent to the nations," according to our Constitutions: "We sincerely love and respect those to whom we are sent. In an attitude of listening, we strive to know and understand socio-economic, cultural and religious realities" (Const. Art. 4).

Kutu is distressed and requests CICM's urgent solicitude via Lonkesa's few renovation activities. I am the spokesperson for this emergency, and God sees that my testimony is true. I am not lying.

Living in Kutu, I've come to understand this: we have to remember that we are not missionaries for ourselves. Our presence as missionaries is both a noble and delicate experience, demonstrating our preferential option for the poor, whether we like it or not. We follow Christ's example in welcoming the poor, listening to them, and supporting them in every way possible. Poverty is everywhere, and even if we can't meet all the needs of our surrounding community, especially not as regular donors, helping even one person is a significant expression of our humanity, transcending words and writings, feelings, and passion.

Fr. Germain Nsasi Yengo, Abbé Félicien, and the Consecrated Ladies of  the Diocese of Inongo

New Pastoral Insertion

The creation and erection of the new parish on the Lumumba site in Kutu is a gift from God that the Provincial Government has graciously supported. The parish is dedicated to Saint John Paul II, a great icon who loved CICM. In a letter dated September 27, 2021, addressed to Fr. Constantin Sakamba, the parish administrator, the Bishop of Inongo, Mgr. Donatien Bafuidinsoni, SJ, exclaimed: "It is a great joy for us to see the resumption of missionary work in the diocese of Inongo, with CICM. ... I wish you, your vicar and the intern a fruitful ministry in the Diocese of Inongo, with the assurance of my pastoral solicitude and my prayers for your Mission".

The generous Christians of Notre Dame de Fatima parish in Kinshasa and Fr. Michel Ekonzo responded to our cry for help and donated various items. We are delighted with their assistance and involvement, which allowed us to start with a minimum. We are grateful to Fr. Michel, who was able to animate and mobilize people quickly.

Pastoral Work at Saint John Paul II

It's a grassroots mission and pastoral care. Because Saint John Paul II's pastoral care is demanding, our commitment as a pastoral team is intense. We are no longer in the era of a master who commands his docile sheep. The principle of synodality obliges us to collaborate on all levels in elaborating pastoral orientations.

The MACs, "Mouvements d'Action Catholique," are already up and running. So, we need to become like a walking bell to reawaken the faithful's commitment and faith and ignite a new hope and inventive charity in them. Many Christians no longer frequent the church because of the parish's remoteness and the fact that the city of Kutu's demography has considerably grown. Enthusiasm and love for the House of the Lord bear witness to God's presence at work.

Every morning, from Monday to Saturday, a priest presides over the celebration of the Eucharist, or the pastoral assistant presides over a celebration of the Word. The main Eucharistic celebration takes place every Sunday at 8:30 a.m. in a tent that can accommodate more than 900 people. Unfortunately, rain sometimes forces us to disperse. This has happened several times, much to our regret.

Reflecting in Silence

Our missionary commitment and religious responsibility oblige us to work for God's project and collaborate with solicitude. We must perpetuate what He has entrusted to CICM and keep the flame of mission alive.  §

_________

Fr. Germain Nsasi Yengo, cicm, is now a missionary in Belgium. At the time of writing, he was an intern in Lonkesa. This article was first published in ECHOS 179 in 2022, CICM-KINSHASA.

Fr. Celso Tabalanza, cicm
Missionary in the USA

The General Government asked Andre Kazadi and me to make an ocular visit to the Diocese of Gaspé. We sought information on the missionary challenges and how the Congregation can respond to them.

The 16^th General Chapter declared the following: "Following in the footsteps of Théophile Verbist, our Founder, and our precursors, the General Chapter, aware of the missionary nature of our Congregation, encourages all confreres and entities to respond to new missionary calls in our world, both within our Provinces and in other countries."

In 2024, the Congregation responded to Bishop Claude Lamoureux of the Diocese of Gaspé, Quebec, Canada's invitation to send CICM missionaries to Canada.

The History of the Diocese of Gaspé, Quebec, Canada

The city of Gaspé is considered the birthplace of Canada. It is at the tip of the Gaspé Peninsula. This used to be the village where the explorer Jacques Cartier planted a cross in the name of the King of France, Francois I, in 1534, eventually leading to New France's colonization. The most common assumption is that Gaspé may come from the Mi'kmaq word Gespeg, which means "land's end."

Pope Pius XI erected the Diocese of Gaspé on May 5, 1922, and is a suffragan of the Archdiocese of Rimouski in Quebec, Canada. Including the Îles-de-la-Madeleine, the Diocese covers 20,637 km2 (7,968 square miles). Its territory includes the parishes of the Gaspé Peninsula, also known as Gaspesia, from Cap-Chat in the north to Restigouche in the south, as well as the parishes of Îles-de-la-Madeleine.

Jacques Cartier wanted to officially mark the French presence in America when he planted the cross. The ten-meter cross he planted bore the words "Long live the King of France." In 1604, French settlers from the southwestern and southeastern regions of France built the first French settlement in some parts of the northeastern region of North America called Acadia, followed by the founding of Quebec in 1608. Church records showed that in May 1659, Msgr. François de Laval, declared a saint by Pope Francis in 2014,  visited Percé and confirmed some 140 young people and adults, both Native Americans and of European origin. This visit encouraged missionaries to establish several mission stations everywhere, which made them visit Native Americans and French Settlers.

In 1860, Msgr. Charles-François Baillargeon, administrator of the Diocese of Quebec, responded to a request from missionaries and erected the first parishes in Gaspésie. This marked the establishment of the Church in the Gaspé region, which contributed to its growth on the peninsula.

The photo shows a cross planted in 1934, commissioned by the Government of Canada,
to commemorate the 400th anniversary of the arrival of French explorers in Canada.
The original Cross of Gaspé was erected on July 24, 1534.

Statistics of the Diocese of Gaspé

The Diocese has a geographical area of 20237 square kilometers. In the 2021 Canadian census, the Gaspé Peninsula recorded a population of 89,342. Church records showed a Catholic population of 74,785. The Diocese has thirty-nine active diocesan priests, many of whom are up to retirement age, and fourteen are Fidei Donum from Benin. Forty-one priests serve sixty-three parishes, mainly along the coastline of the Gaspé Bay and the Gulf of St. Lawrence. The Diocese also serves two Mi'kmaq Indian missions. In addition, 80 female religious in the Diocese work in different ministries, most of whom are involved in hospital ministry. The people's means of livelihood are fishing, shipping, tourism, and wind power.

Some Missionary Challenges in the Diocese

The Diocese is divided into eleven Geographical Pastoral Sectors. In some dioceses, they are called deaneries. With only thirty-nine active priests, a large percentage nearing retirement age, and around fourteen are incardinated in other dioceses (Fidei Donum), this becomes a massive challenge for the Diocese. Consequently, some parish priests take pastoral care of two to three parishes. Bishop Lamoureux talked about building up the local churches and communities. With an aging local clergy and growing aging parishioners (32% of the population are above 65 years of age) and the geographical distances of parishes, the CICM missionary presence can re-invigorate and revitalize the evangelization work of the Diocese.

Unlike some of the CICM mission areas, the Diocese is blessed with many well-built churches, thanks to the efforts of the first- and second-generation missionaries. Some structures are well-maintained, while others have been abandoned due to structural engineering issues. Nevertheless, the maintenance of structures is different from what we have been invited to do nor where we need to be a "Congregation of the International Cement Mixers."

The CICM Missionary presence is asked to offer a renewed missionary spirit focusing on new evangelization. "The 16th General Chapter believes that new missionary foundations can also be understood as a new way of doing mission, which consists of being more creative in our current establishments, developing new forms of missionary presence among social categories to whom we have not yet reached out in our pastoral work. In this respect, the question of bringing a "CICM touch" to our parishes was raised: what distinguishes a CICM parish from a parish entrusted to the diocesan clergy or any other religious institute? The spirit of flexibility and missionary mobility are attitudes to be encouraged and promoted among confreres. Each Provincial Government should take care of this for greater vitality and effectiveness in the mission."

Our presence in the Diocese of Gaspé may re-propose the Gospel to the Faithful of the Diocese, especially to the youth and young adults. We were told that young adults usually leave the Gaspé Peninsula to go to colleges and universities in bigger cities. Therefore, the challenge is to offer the youth and young adults a solid formation so that they can bring their faith in Jesus Christ wherever they are. Thus, our missionary presence may form missionary discipleship that includes encounter, accompaniment, community, and missioning. 

Gaspesia is visited by thousands of local and international tourists every year after a long winter season. Many of them go fishing. Others enjoy wilderness and full-service camping. Some go hiking and mountain trekking. Others enjoy sea excursions. CICM presence may creatively offer outreach and provide pastoral accompaniment to them and others "on the move," i.e., those who work in the Tourist Industry, National Parks, Tourist Centers, pilgrimage groups, cruise ships, migrant workers, and many others.

This list is incomplete. The new CICM Missionary Team, in dialogue with Bishop Claude Lamoureux, may be able to focus on one or two challenges that may not be in the list I cited. After all, CICM is at the service of the local Church. The Commentary of the CICM Constitutions reminds us that "we are not the masters of the mission nor the Christian communities or Churches, we are their servants. We always discern the type of service that they need. In this discernment, we dialogue with all those who assume a responsibility in the communities and the particular Churches."

Fr. André Kazadi, Bishop Claude Lamoureux, and Fr. Celso Tabalanza in Gaspé, Canada

Gaspesia as a new missionary venture of the US Province

The question that some confreres asked was: Is Canada a new missionary foundation? After profound reflections, guided by Article 19.7, New Missionary Ventures in Vade mecum B for Provincial Administration, which states: "By New Missionary Ventures we understand the beginning of a new missionary experience, usually in a country where CICM is not presently working. The initiative for a New Missionary Venture can come from either the General Government, a Region, or a Province, usually due to an invitation from a particular Church or a perceived missionary need. It seems best to leave the implementation of the New Venture to a single Province with the General Government and the Region playing a supportive role in terms of personnel and finance." In consultation with the General Government, the US Provincial Government decided that implementing the new missionary venture in the Diocese of Gaspé, Quebec, Canada, should be left to the US province with the general government's support.

This missionary venture is also within the scope of the US Province's Mission Statement:

° We affirm the possibility of diverse ministries in response to the needs of the local churches.

° We will continue outreach to the non-baptized and unchurched.

° Our mission includes empowering the laity and making them missionary partners.

° One of our missionary projects is a commitment to developing missionary parishes.

With these in mind, I would not be surprised if the US Province would be renamed or called the Province of the United States and Canada.

I ask everyone to pray to the Holy Spirit, author and mover of mission, so that the seed of this new CICM missionary venture may fall on rich soil and produce fruit, a hundred or sixty or thirtyfold (Mt. 13:8).   §

Fr. André Kazadi and Fr. Celso Tabalanza concelebrating Holy Mass
with Bishop Claude Lamoureux at the Church of Saint-Cœur-De-Marie,
Chandler, Quebec, Canada

Jos Das, cicm
Missionary in DR Congo

I arrived at Centre Théophile Verbist (CTV) at the beginning of January 2009, along with Father Herman Coenraets. Father Wilner Pierre was the director, and I was appointed treasurer, while Father Herman took on the role of retreat and recollection animator. I didn't have much time to dwell on my personal issues because Father Wilner immediately asked me to lead a week-long initial formation session for formators (R-6). I had to work hard to prepare for that week, which was quite a challenge. Father Wilner soon asked me to lead two retreats for the Sisters of Mary in Popokabaka. Once again, I had to work diligently to prepare for the retreat. The following year, Father Wilner made another proposal. The Ursuline Sisters of Tildonk, holding their provincial chapter in Goma, needed a moderator. I accepted the proposal. Father Wilner pushed me out of my comfort zone, and I am very grateful to him. Another thing I appreciated was that at our team meetings, he always started with the question: "How do you feel? Are you comfortable and happy?" It allowed each member to express themselves freely and emphasized the person's importance over the work.

Two sessions: R-12 and R-6

When I arrived at CTV, the Center organized two sessions a year. The first, programmed by Fr. David Ngondo, was a 12-week healing session called R-12. On a few occasions, I led a week on Mission Today. A second session called An Initiation to the Ministry of Formator was later added and called R-6. Initially, I led a week on Religious Life and Mission in this session. The day Father Wilner left for South Africa, in response to a call from the General Government, I took up the theme of Leadership in the Formator's Ministry.

A third session was added: V.P.

On several occasions, provincial superiors have requested a short session to prepare some of their sisters for perpetual vows, which I agreed to do. However, when the session was again asked about, we considered planning a 6-week session. With a few colleagues, we created a program with selected themes that met the participants' expectations. Initially, only four sisters registered for the first session. We intended not to program it again because the second edition didn't take place, as there were only two registrations. However, the Ursuline Sisters of Tildonk (Goma) requested a session for six sisters the following year. After issuing invitations, the second edition had ten nuns participating. Since then, the session has been held yearly with a fairly large turnout. I also lead a week in this session, which we call V.P. (vœux perpétuels). My contribution to the three sessions mainly consists of individual evening accompaniment.

Retreats and week-long sessions

The CTV organizes annual week-long retreats in addition to the three long-term sessions. Most of these retreats are led by CICM confreres. It's not just about making our beautiful Center available to others; we CICMs also need to participate as retreat leaders and facilitate some of the themes of the three sessions. In 2022, we have planned three one-week sessions: one on Leadership, another on La Communication bienveillante, and a third on "Une initiation au ministère d’accompagnement spirituel." Several nuns wish to have individual retreats with accompaniment. I steer them towards group retreats as they provide a richer experience, although I accept such requests when I have time. The CTV is a Missionary Spiritual Center, and our commitment to supporting the spiritual life of our visitors must be a priority, even if it requires a great deal of availability.

People in difficulty

These are challenging times for religious and priestly life. Many religious individuals and priests are influenced by negative societal values, which can have detrimental effects. Some also carry deep emotional wounds due to life circumstances or a lack of supportive leadership and community. As a result, bishops and superiors often ask if we can provide temporary support for these individuals. I always recommend that they participate in the R-12 resourcement session. This program allows skilled leaders to live in a diverse, supportive community with other religious and diocesan priests. Personal guidance is also available during the session. However, in emergencies, I still accept those in need, as helping others in distress is an act of compassion. I can say from experience that those who open themselves to God's grace leave here renewed and re-energized. Witnessing the positive transformation in people's lives brings me great joy.

Leaders, programs

Finding and contacting leaders for retreats and sessions and creating the annual program of activities for the CTV is another vital task. Since most participants are nuns, we have been searching for more Sisters to act as animators, considering their expertise. Luckily, many nuns here in Kinshasa have received thorough training and have valuable experience in religious life. The program of sessions, particularly the R-12 renewal session, is regularly updated and adjusted to meet the current needs. We also present Pope Francis' exhortations and encyclicals to the participants, including The Joy of the Gospel, Praise be to You, Amoris Laetitia, Christus Vivit, and Fratelli Tutti. These are all relevant and essential themes for everyone. They help us live in harmony with the universal Church and broaden our understanding of the significant issues facing the world and the Church today.

The CTV team

Over the 15 years that I've lived and worked at the CTV, the Provincial Government of KIN has changed the team members several times. Two Sisters from the Congrégation des Salésiennes de la Visitation form the CTV team with us, one in charge of housekeeping and the other in charge of food services. There have also been changes, each of which has challenged me. Each person is unique in their qualities and temperament. I had to be flexible each time to adapt to this new situation. But I must admit, these changes went smoothly, without too many difficulties, because everyone was motivated to commit wholeheartedly to the CTV's activities. Small team meetings, a good distribution of tasks, and respect for each person's job all contribute to good collaboration. Teamwork requires good communication to avoid minor problems. The two sisters have their convent, but the four of us have meals together. Confreres and Sisters who know our team call us the "mixed community." Yes, we can learn from each other by living a fraternal life, like brothers and sisters.

Waiting for a successor

I had waited for a colleague to take over for several years, but the successor still had not arrived. I believe in rejuvenation and renewal and that a new person can develop new ideas. On the one hand, I'm grateful and thank the Provincial for his confidence. But on the other hand, no one is indispensable or irreplaceable. Finally, the good news came: Father Jean Lugbu has been appointed Director of CTV-Mbudi, effective January 1, 2024. I will continue my missionary life in Menkao, St. Eugène parish, with a young Cameroonian confrere, Father Stephen Fuka, as parish priest.

Thanksgiving

I've had some happy years at CTV. Many people have passed through here, some for a session, others for a retreat, and others for personal accompaniment. I have spent many hours listening to them! Where does this trust come from, for people to come and open the door of their hearts to me, to share their joys and sorrows, their struggles and worries, their hopes and dreams? I have witnessed God's work in the hearts of those who open up to him. It's God who touches hearts, and it's God who heals.

It wasn't always easy. I have my limits, my weaknesses, my impatience. I met with incomprehension, and I experienced failures. At times, I was discouraged. I asked myself: "What am I doing here? Am I not wasting my time?" There have been mistakes in my life. But as Pope Francis says, mistakes are the great teachers of our lives. Through ups and downs, I've learned to move forward. And he, the Lord, has always been with me. I've always been able to count on him.

Pope Francis said, "Where there are religious, there is joy." I've experienced that here at CTV. The joy, youth, and enthusiasm of religious groups of religious men and women delighted me and helped me remain enthusiastic and young at heart. I was able to take part in a beautiful liturgy with beautiful songs. The psalms of Lauds and Vespers are sung. All this came down on me like a grace. I can never forget the nature excursions and picnics at St. Eugene's parish in Menkao or the botanical garden in Kisantu. Monthly birthday celebrations with merrymaking and dancing, even though I don't dance myself. I thank God, my superiors for their trust, the CTV team, and all the people who have been here and shown me their confidence.

Through my presence and commitment over these 15 years at CTV, I have given something I have sown, but the Lord provides growth. At the same time, I have received a hundredfold. My ministry here at CTV has invited me to stay dynamic, study, and follow current events. It's a school of lifelong learning. The encounters, the accompaniment, and the sharing with speakers and participants have enriched me. Living and working in this Missionary Spiritual Center has helped me stay in touch with the Lord, root myself in Him, and continually orient my life towards the one who has called me to be his disciple-missionary, a priest according to his heart. That's what I've tried to be and try to be every day. Thank you, Lord, for your trust and for so many years of life that you have granted me, and above all, because you have kept me in your love. I am one of those privileged people whom the psalmist says: "The number of our years: seventy, eighty for the strong!" (Ps 89:10)