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The Slow, Sweet Death of the Eurocentric Christianity

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While I may not have the gift of prophecy, I am convinced that change is coming. The era of European theology is ending, paving the way for a new form of theology comparable to Ubuntu, for it is centred around the people. Christianity is facing a new reality that it is hesitant to accept – it is no longer a European religion. While this might not sound obvious presently, the transition from one state to another is always met with resistance. In its current form, Christianity is on its last legs. But we can agree that this is not the first time Christianity has undergone such a transformation.

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Laudato Si in Tangaza University College-Kenya by Kinikonda Okemasisi

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Some faculty members from Tangaza University College in Kenya, in partnership with the “Laudato Si team” of the Pan-African Catholic Theology and Pastoral Network, initiated an ecological project on April 29, 2023. Together, the team established a sustainable agroforestry garden at the Endonyo Sidai primary school in Kajiado County, Kenya. The project aims to provide food for primary school pupils.It was a grandiose event as the University students and faculty members worked with their younger siblings to realize the project successfully. The pupils were delighted to acquire knowledge from their elders regarding environmental responsibility. The African proverb, “When the mother goat grazes, the kids watch her mouth,” was evident as the younger children at Endonyo Sidai Primary School watched and imitated their elders’ actions. It was heartwarming to see everyone working together to protect our planet.The proposed initiative aims to enhance the educational attainment of all educational institutions within the local community. Moreover, this joint project of the Laudato Si group and Tangaza University College staff responds to Pope Francis’s call for environmental protection. For example, in a speech he gave in January 2015 to a group of youth in Manila, the holy father reminded us, “As stewards of God’s creation, we are called to make the earth a beautiful garden for the human family.” The Holy Father insisted that this was vital when he said: “When we destroy our forests, ravage our soil, and pollute our seas, we betray that noble calling.” The purpose of this event was to foster a passion for environmental protection among the younger generation of Africans.The team raised funds locally to plant various fruit trees such as paw-paws, oranges, mangoes, and avocados, as well as local vegetables such as Sukumawiki, spinach, Managu Saget, Sorghum, and many more. As determined as they are, this is only the beginning of their project to assume their responsibility as true custodians of God’s creation.  

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Uganda Cohort Extends Charity to Kayunga-Galiraya Community by Devis Ampereza

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St. Charles Lwanga Catholic Community and MUBS-Uganda youth conducted a charity visit to Kayunga-Galiraya on Easter Monday as part of the Building Bridges Initiative. They provided items such as clothing, food, and educational materials collected during the Lenten season to the vulnerable members of the Kayunga-Galiraya community. This visit continues an online conversation between Pope Francis and African University students on November 1st, 2022. In that great event, Pope Francis listened to young Africans and heard what they wanted to do for God, the Church, and society in Africa and how the church leadership in Africa could help them realize their dreams.  Uganda was selected to participate in this online conversation with Pope Francis, and Devis Ampereza passionately narrated their question to the Holy Father. Their question mainly focused on immigration, citing why most young African men and women leave their homes to seek asylum. Since the Republic of Uganda is the African country hosting the most refugees, the youth are concerned about realizing their dream of ending poverty, war and sales of arms. Nevertheless, despite Uganda’s policies for welcoming refugees, the country still faces economic migration challenges. Furthermore, many young Ugandans are leaving the country to work abroad because they cannot afford to live a sustainable life in the country. Therefore, youth are concerned about working together to end the war, poverty, and young Africans’ voluntary search for asylum in Europe, North America and other developed countries. Even so, the youth still have a spirit of brotherhood and wish all people to live together in harmony with all that is required to sustain their lives. Consequently, the youth conducted a charity visit to embrace inclusivity, welcome everyone as brothers and sisters in one Holy Church and continue with the Holy Father’s Building Bridges Initiative. The youth participated in the celebration of the Holy Mass at St. Charles Lwanga Catholic Community. During his homily, the Assistant Chaplain, Fr. Charles Mpiima, noted that we are today’s church and must make the church what we want it to be. He stated that acts of charity are essential in the Catholic Church because they demonstrate a spirit of brotherhood and hope for the less advantaged. He emphasized that the happiness of those in need is the happiness of God. He therefore concluded by advising the youth to be humble and always learn from the Holy Father, Pope Francis’ humility.  Similarly, the Deputy Chaplain, Fr. Raphael Ddamba encouraged the young people to reflect on Matthew 25:35-40 because, whatever we have done for the people of Galiraya, we have done it for God. The caretaker of the area, Fr. Jude Matovu, explained that they serve over 25 sub-parishes, and the people are basically fishermen, farmers, and cattle herders who are always in great need and unable to provide for their families. He greatly appreciated the donated items and thanked the students for thinking about those in need. Additionally, the Parish Council chairperson appreciated the University students for thinking about them and sharing the Easter message with them. This community, displaced from their homes and living temporarily in that area, was pleased that the university students have decided to start their Building Bridges Initiative project with them. They received the gifts items with deep expression of appreciation and happiness.  

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The Malawian BBI Cohort took part in Maula Deanery Youth Recollection by Fr Jean KESSE.

Leave a Comment / BBI, Medias /

On November 1, 2022, Pope Francis had a virtual encounter with University Students from different parts of the continent. At that event that became the official inauguration of the Building Bridges Initiative, the Pope encouraged the youth to become the architects of their futures. “Young people, says the Holy Father, have to be involved socially, politically, religiously, culturally and intellectually.” They must fight to protect their society from those threatening to destroy it. And this must begin today, not tomorrow, insists the holy father. But this involvement in the life of their Church requires that they be well-equipped both intellectually and spiritually to maintain a balance as they soar in the vast space of the planet. Consequently, some Malawian BBI cohort members participated in Maula Deanery Youth Recollection to replenish their spiritual treasures. The spiritual exercise that took place on March 25th gathered more than 750 youths under the theme “May they all be one” (John 17:21). The recollection included several spiritual activities, starting with the Way of the Cross, followed by a Mass and lunch.  To be faithful to the African holistic view of spirituality, the recollection did not stop with teachings and liturgical activities. The youth entertained themselves with different cultural and sports activities.  Throughout the day, the speakers encouraged youth to reflect on the importance of unity in their lives and in the world around them. The Way of the Cross helped them meditate on Jesus’ sacrifice and his love for all of humanity. It was also their way of spiritually preparing themselves to work for their future and all the youths on the continent. This brings to mind the words of the pope to the participants of the virtual encounter:   “Please continue working, striving for your future; don’t allow yourselves to be enslaved; be cautious and make sure you stay alive,” During Mass, the youth prayed together and received the Eucharist, strengthening their connection with God and each other. The theme “May they all be one” from John 17:21 reminded them of Jesus’ call for unity among his followers and encouraged them to strive for peace and understanding in their relationships with others. The entertainment also had a spiritual component, with music and performances that uplifted and inspired the youth to live out their faith with joy and enthusiasm. The recollection provided a meaningful and transformative experience for all who participated.

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PACTPAN Launches “Church of Now” Youth Leadership Team to Strengthen Youth Leadership and Catholic Renewal Across Africa

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PACTPAN Launches “Church of Now” Youth Leadership Team to Strengthen Youth Leadership and Catholic Renewal Across Africa Ouagadougou, Burkina Faso — July 1, 2026 — The Pan-African Network of Catholic Theology and Pastoral Network (PACTPAN) has officially inaugurated the leadership team of its youth movement, Church of Now, marking a significant milestone in the network\’s commitment to empowering young Africans as active protagonists in the renewal of the Church and society. The formal establishment of the Church of Now Executive Leadership Team follows a series of consultative sessions held in a spirit of synodality between young leaders and PACTPAN\’s governing body. The appointments, officially confirmed by the Director of Programs, Sr Jane Kimathi, on June 24, 2026, reflect the network\’s conviction that the future vitality of the Church in Africa depends upon meaningful youth participation, leadership formation, and intergenerational collaboration. Church of Now is PACTPAN\’s dedicated youth platform, created primarily—but not exclusively—for young people. Guided by experienced mentors drawn from the laity, clergy, and religious life, the initiative seeks to build a continental community where young African Catholics can encounter one another, share experiences, deepen their faith, and help shape the future of the Church. The movement serves as a platform for dialogue between young Catholics and Church leaders while developing pastoral and leadership formation programs that respond to the realities facing today’s youth—their faith, vocation, education, employment, digital engagement, social responsibility, and participation in the life and mission of the Church. Among its flagship initiatives are the Building Bright Initiative, which focuses on leadership development and community transformation, and the African Digital Faith Influencers Program, which equips young Catholics to proclaim the Gospel creatively and responsibly within today\’s digital culture. New Executive Leadership Team PACTPAN is pleased to announce the appointment of the inaugural Executive Leadership Team of Church of Now: Ampereza Devis is a Catholic youth from the Diocese of Kabale  in Uganda. He is a scholar and teaches  in the Department of Human Resource Management at Makerere University Business school . Ampereza Devis was among the 8 youth that had an online encounter with Pope Francis in November 2022 on the Building Bridges Initiative and He is the president of the youth in the Pan African Catholic Theology and Pastoral Network. He is currently pursuing his Masters in Business Administration. He is one of the active youth leaders in Uganda who graduated as a Digital Faith Influencer from the PACTPAN. He comes with deep deternimation to ensure that the youth work together overcome the challenges they face in the world today collectively and be able to achieve what they would like to do for God and his church in Africa He comes with deep deternimation to ensure that the youth work together overcome the challenges they face in the world today collectively and be able to achieve what they would like to do for God and his church in Africa Claudia APEDO from Togo is a master’s student in economics and an expert in sales and customer consulting. Active in her parish and in several organizations, she serves as Vice President of the Lay Ministry and Assistant for Cultural Affairs and Human Development at the St. John the Apostle University Parish in Lomé. In addition, she is Vice President of Pactpan’s Church of Now unit and was among the first cohort of young people trained by Pactpan as a Digital Faith Influencer. She is passionate about community engagement and uses her expertise to help her fellow young people develop their entrepreneurial skills. Her goal is to share the joy and love of Jesus Christ with those around her. Milliam Witness Kayange is a Malawian educator, youth development practitioner, researcher and advocate for education and social transformation. She holds a Bachelor of Arts Degree in Education (English) and serves as a secondary school teacher. Milliam is the Malawi Coordinator and Communications Director for PACT-PAN Malawi Chapter, Director of Programs for the PACT-PAN Church of Now Unit and a member of the PACT-PAN Executive Board. She also serves as Secretary of the National Movement of Catholic Students (NMCS) Malawi and is a member of the Global Advocacy Team for IMCS Pax Romana. Her professional development includes certifications in Digital Influencing and Global Advocacy. She is currently leading the youth empowerment initiative, Empowering the Youth: Pathways to Sustainable Socio-economic and Spiritual Independence, while conducting research on Assessing Students\’ Expectations of the Church and Chaplains: Challenges and Opportunities. Her work is driven by a passion for empowering young people, strengthening Catholic youth leadership and advancing education and sustainable Socio-economic development across Africa. Camille Agbeva, a young leader from Benin, is active in his parish and shares his experience with the young people in his network. He is also involved in youth training and community development. Passionate about digital innovation and leadership, he is a web developer and AI expert in training. He is leading a project that aims to highlight his country’s pilgrimage sites and places of spiritual renewal. He is an active advocate in youth movements in his country, including the Catholic Student Youth (JEC). He was part of the first cohort of young people trained as Digital Faith Influencers by the Pan-African Catholic Theology and Pastoral Network (PActpan). Currently, he serves as vice president of the Church of Now unit at Pactpan. Bindré Roger DAYAMBA is a Sociologist and young Catholic from Burkina Faso. He is actively involved in his parish and diocese. He serves as secretary of the Pan-African Catholic Theology and Pastoral Network (Pactpan). Executive Committee, coordinator of digital ministry for the Archdiocese of Ouagadougou, and coordinator of Pactpan’s youth ministry in Burkina Faso. As an influencer and digital missionary of the faith—and a member of the first cohort of Pactpan students—he promotes the initiative known as Solidarity For All (S4A), whose spiritual focus is on vulnerable people, particularly the elderly, displaced families, and host communities affected by the terrorism crisis in Burkina Faso. His mission is to build bridges among young people across Africa and promote active solidarity without borders. He serves as Secretary and

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PACTPAN’S STATEMENT OF SOLIDARITY WITH SECAM ON THE TRAGIC KILLING OF BISHOP OSÓRIO CITORA AFONSO

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“I came that they may have life, and have it abundantly” (John 10:10) The Pan-African Catholic Theological and Pastoral Network (PACTPAN) joins the Symposium of Episcopal Conferences of Africa and Madagascar (SECAM), the Catholic Bishops’ Conference of Mozambique, the clergy, religious, and lay faithful of Mozambique, and all people of goodwill in mourning the tragic killing of Most Rev. Osório Citora Afonso, Bishop of Quelimane and Apostolic Administrator of the Archdiocese of Beira. We received with profound sorrow, shock, and indignation the news of the violent death of Bishop Afonso in his episcopal residence. We stand in prayerful solidarity with his family, his diocese, the people of Mozambique, and the entire Church in Africa. As SECAM rightly observed, this “heinous act, perpetrated against a shepherd of God’s people, constitutes not only an attack on the life and dignity of a devoted servant of the Gospel but also an assault on the values of peace, justice, human dignity, and religious freedom that are essential for the flourishing of every society.” PACTPAN wholeheartedly joins SECAM in its unequivocal condemnation of this barbaric crime and in its call upon the Government of Mozambique and all competent authorities to undertake an immediate, transparent, thorough, and independent investigation so that those responsible, whether perpetrators, accomplices, or masterminds, may be identified and brought to justice. As SECAM has rightly insisted, “the people of Mozambique, the Catholic Church, and the international community deserve the truth.” We are equally grateful for the prayerful solidarity of Pope Leo XIV, who described Bishop Afonso’s death as a painful loss for the Church and called upon all believers to reject violence and become builders of peace, reconciliation, and hope. In a continent wounded by conflict, insecurity, criminal violence, corruption, and political instability, the Holy Father’s appeal deserves renewed attention. The death of Bishop Afonso joins a disturbing pattern that has emerged in recent years across Africa. Too many bishops, priests, religious women and men, catechists, pastoral agents, and ordinary faithful have become victims of violence. In many cases, investigations remain incomplete, justice remains elusive, and families and communities are left without answers. The killing of shepherds of God’s people is never merely an attack on an individual. It is an attack on the moral conscience of society and on the sacredness of human life itself. We know that this tragedy extends far beyond attacks on Church leaders. Across our continent, countless ordinary men, women, and children are victims every day of murder, terrorism, banditry, organized crime, political violence, kidnappings, domestic violence, disappearances, and armed conflict. Mozambique continues to suffer the consequences of insurgent violence in Cabo Delgado. Nigeria faces persistent insecurity and attacks on communities. South Africa struggles with extraordinarily high levels of violent crime. Across several African nations, thousands of families live with the pain of loved ones who have been killed, abducted, or disappeared. This reality compels us to ask a painful but necessary question: What has happened to our commitment to the sanctity of life? We Africans often pride ourselves on cherishing life, family, community, and solidarity. Yet the increasing normalization of violence suggests that something precious is being lost. Human life is too often treated as disposable. Violence has become routine. Death has become commonplace. Too many people no longer feel shock when another life is taken. The killing of Bishop Afonso is a moment of moral reckoning not only for Mozambique, a country that has seen so much violence, but for our continent. PACTPAN believes that Africa\’s future depends upon a renewed commitment to two foundational sources of our moral vision: the Gospel of Jesus Christ and the African philosophy of Ubuntu. Ubuntu reminds us that “I am because we are.” Human beings do not exist in isolation. Our humanity is bound together. When one life is diminished, the entire community is diminished. When one person is murdered, something sacred is wounded in all of us. The Gospel invites us even to something higher. Jesus Christ came so that all may have life and have it abundantly. This is the motto that we have chosen as a network. The Christian vocation is therefore not merely to condemn violence after it occurs but to build cultures, institutions, and communities that protect life before it is threatened and to see justice for those who have been killed because the victims of violence die again and again if there is no justice and accounting for their deaths. For this reason, PACTPAN calls upon governments, religious leaders, educators, civil society organizations, traditional authorities, and families throughout Africa to renew their commitment to: As we mourn Bishop Osório Citora Afonso, we also recommit ourselves to the work for which he lived: building communities of faith, hope, justice, and peace. May his blood, and the blood of all innocent victims of violence in Africa, become a seed of renewal for our continent. May the Lord of Life welcome Bishop Afonso into the communion of the saints. May Jesus, the Bread and Blood of Life, whose feast Bishop Afonso was hoping to celebrate on the eve of his death, welcome him into the banquet of heaven. May God comfort all who mourn. May justice be done. May peace prevail in Mozambique and throughout Africa. Sr Jane Waruguru Kimathi Fr. Stan Chu IloCoordinating Servant, PACTPAN Pan-African Catholic Theological and Pastoral Network (PACTPAN) June 7, 2026, the Feast of the Body and Blood of Christ

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This Must Not Become Another Forgotten African Tragedy: PACTPAN Calls for Urgent International Solidarity in Response to Ebola Outbreak.

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“Carry each other’s burdens, and in this way you will fulfill the law of Christ.” — Galatians 6:2 “The suffering of one people can never be treated as the problem of others alone. Our humanity is tested precisely in whether we are capable of solidarity across borders, races, and histories.” — Pope Leo XIV The Pan-African Catholic Theology and Pastoral Network expresses profound sorrow and deep concern over the rapidly escalating Ebola outbreak currently affecting the Democratic Republic of Congo and neighboring countries in East and Central Africa. We stand in prayerful solidarity with the people of the DRC, Uganda, and all vulnerable communities now facing yet another devastating public health emergency marked by fear, suffering, uncertainty, and loss of life. Reports from health authorities and international agencies indicate that the present outbreak involves the Bundibugyo species of Ebola virus, a highly dangerous strain for which there is presently no licensed vaccine or approved therapeutic treatment. More than 150 deaths have already been reported, with many more infections suspected as the outbreak continues to spread in densely populated and highly mobile regions affected by insecurity, displacement, weak health infrastructure, and humanitarian instability. The World Health Organization has declared the outbreak a Public Health Emergency of International Concern requiring urgent international coordination, scientific collaboration, and sustained global attention. This outbreak is unfolding within an already fragile context marked by armed conflict, mass displacement, poverty, inadequate sanitation systems, fragile healthcare institutions, refugee movements, and intense cross-border commercial activity. These conditions create enormous obstacles to disease surveillance, contact tracing, infection prevention and control, PPE use, safe patient referral systems, and community education. The risk of wider regional transmission remains significant if urgent and coordinated action is not sustained. Beyond statistics and epidemiological reports lies the immense human suffering of ordinary African families and communities. Poor and rural populations continue to bear the heaviest burden of infectious disease outbreaks because of longstanding structural inequities that have weakened public health systems across many parts of Africa. Women, who often serve as caregivers within homes, clinics, and communities, remain particularly vulnerable. Children, displaced persons, refugees, and populations living in remote regions face heightened risks because of limited access to healthcare services, clean water, sanitation, and timely medical intervention. PACTPAN is especially mindful of the extraordinary sacrifices being made by frontline healthcare workers and pastoral caregivers. Doctors, nurses, laboratory personnel, community health workers, chaplains, women religious, catechists, and volunteers continue to place themselves at risk in service to the sick and vulnerable. In many Ebola outbreaks, healthcare workers are disproportionately affected because of occupational exposure within hospitals and treatment facilities, shortages of personal protective equipment, weak infection prevention systems, and healthcare-associated transmission, commonly described as nosocomial infections. We commend the many faith-based organizations, churches, mosques, community leaders, and local pastoral agents already engaged in education, accompaniment of grieving families, care for survivors, community sensitization, support for safe burial, trauma healing, and collaboration with health authorities. Experience from previous Ebola outbreaks and the COVID pandemic demonstrates clearly that community engagement and trust are indispensable to effective disease containment. Public health interventions succeed only when local communities are respected, informed, and empowered as active participants in the response. PACTPAN welcomes the invitation from the World Health Organization to participate in consultations on the role of faith communities and pastoral networks in supporting prevention efforts, risk communication, treatment support, and public health education. We reaffirm our commitment to working collaboratively with local churches, faith-based organizations, public health authorities, humanitarian agencies, and international partners to address this crisis with compassion, scientific responsibility, and solidarity. At the same time, we must speak with honesty and moral clarity about the painful historical patterns that continue to accompany major disease outbreaks in Africa. Too often, the international response to epidemics affecting Africa has been shaped by fear, isolationism, and global inequity rather than by justice and genuine solidarity. We repeatedly witness situations in which foreign nationals are rapidly evacuated from affected regions while African healthcare workers and vulnerable populations remain exposed with inadequate resources and insufficient protection. We witness panic-driven travel restrictions, border closures, and flight bans that frequently lack scientific grounding and often deepen the suffering of already vulnerable communities. The lessons from the 2014 Ebola outbreak and the COVID pandemic must not be forgotten. The answer to infectious disease outbreaks is not abandonment, stigmatization, or isolation of affected populations. The most effective response is rapid containment and treatment at the source of infection through strong local health systems, equitable access to medical resources, investment in surveillance and laboratory capacity, protection of frontline workers, community education, and international scientific cooperation. Africa must not continue to remain a clinical desert where preventable deaths occur because of global neglect and structural inequality. We therefore call upon the international community, African governments, multilateral institutions, philanthropic organizations, research institutions, and faith communities to act urgently and decisively. PACTPAN specifically calls for: This must not become another forgotten African tragedy. The lives of African peoples possess equal dignity and equal worth. The global community cannot afford once again to respond only when outbreaks threaten wealthier nations or international markets. Genuine global solidarity demands more than temporary humanitarian concern after a crisis escalates. It requires long-term commitment to justice, equity, healthcare access, scientific partnership, and human dignity. As people of faith, we pray for all those who have lost loved ones, for those currently infected and receiving treatment, for healthcare workers and caregivers risking their lives daily, and for all leaders and scientists working tirelessly to contain this outbreak. May the Lord strengthen the weak, comfort grieving families, protect vulnerable communities, and grant wisdom and courage to all those responding to this deadly hemorrhagic fever. Africa must not be abandoned in its hour of suffering. This is a moment for global responsibility, moral courage, scientific cooperation, and renewed commitment to our common humanity. Sr Jane Waruguru Kimathi, Director of Programs Fr Stan Chu Ilo, STL, GMPH, PhD, Coordinating Servant Sr Jackie Nsom, MD, Public Health Consultant Sr Teresah

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The Sahel at Risk: Mali’s Experience and Dangers of a Divided Sahel

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The devastating surprise attack on April 25th, which ransacked part of Mali and reportedly claimed the life of Defence Minister General Sadio Camara, has ignited profound fear over the rapidly evolving nature of terrorism in the Sahel. Previously fragmented rebel groups like Jama ‘at Nusrat al-Islam wal-Muslimin (JNIM) and the Front de Libération de Azawad – Azawad Liberation Front (FLA), once bitter rivals, have joined forces to seize territory across the region during the April 25th attack. What is most troubling is that as terrorists unite and expand their reach, the Sahel nations remain deeply divided and continue to lose ground despite the efforts of the authorities to contain the violence. “As terrorist groups coordinate across borders, the Sahelian states remain politically fragmented and militarily overstretched.” — Augustine Anwuchie A Crisis Rooted in Historical Grievances and Structural Collapse The crisis in Mali is not limited to terrorism but has its roots in historical grievances, corruption and structural collapse. The origins of the crisis date back to 2012, when Tuareg rebels allied with Jihadist groups to launch an armed rebellion for an independent state of Azawad in the Northern region. This instability prompted the 2013 French military intervention, culminating in the launch of Operation Serval, which later evolved into Operation Barkhane in 2014 and finally led to a peace agreement with the Forces of Liberation of Azawad in 2015. However, years of political corruption in Bamako and the failure of French Forces to successfully eradicate the insurgency fuelled intense anti-French sentiment and widespread domestic frustration. This political instability culminated in a 2021 military coup led by Assimi Goïta, whose nationalist junta eventually expelled French forces and, by 2024, officially abrogated the 2015 peace accord. The collapse of the peace framework contributed to an emerging ethno-political alliance between JNIM and the Front de Libération de l’Azawad (FLA), who launched coordinated attacks across parts of Bamako, Kati, Gao, Mopti and Sevare on 25th April 2026. Mali now faces a severe dual crisis, simultaneously battling the Tuareg Azawad separatists and the jihadist insurgency seeking Islamic rule. While the military government in Bamako accuses France of engineering the latest attack in an attempt to overthrow the government, an allegation France denies, the security situation on the ground remains highly volatile. Despite government claims of control, recent suspected Al-Qaeda attacks in Mopti killed 50 villagers, highlighting the extreme difficulty of combating an asymmetric enemy that has heavily infiltrated the local population. The Dangers of a Fragmented Sahel The Sahel has emerged as a global epicentre of terrorism, now accounting for 51% of all terrorism-related deaths globally. The region is ravaged by an array of insurgent groups, including the FLA, JNIM, and the Islamic State Sahel Province (ISSP/ISGS). This threat is rapidly expanding southwards into the coastal regions of Benin and Togo. At the same time, landlocked Burkina Faso faces multi-front assaults, and the Niger Republic simultaneously battles distinct terrorist factions across its western, southwestern and southeastern borders. A recent example of this volatility was on May 4th, when Boko Haram attacked a military base in the Barka Toloron region of Lake Chad, killing 23 soldiers and injuring 26 others. Compounding this crisis is the growing and dangerous pattern of collaboration among these terrorist factions, who are actively exploiting regional instability to seize control of vast territories. “The Sahel now accounts for more than half of all terrorism-related deaths globally.” — Augustine Anwuchie According to Peter Bouckaert, a senior director at Fortify Rights, the Sahel currently represents the greatest opportunity for the worldwide jihadist movement. The purely military solution to the rise of these insurgent groups, as well as operations involving heavy-handed tactics or military massacres of civilians and young men, has driven aggrieved local populations directly into the arms of jihadist movements for protection or retaliation, thereby fuelling the cycle of recruitment and violence. This vulnerability is driven by a combination of weak regional governments, a climate-related food crisis, and the security vacuum left by the withdrawal of French forces, which previously held these Islamist groups at bay. Bouckaert warns that, without urgent intervention, the region will face the severe threat of a Somalia-like state collapse, jeopardizing both regional and global security. Ultimately, the fight against terrorism is severely hampered by deep political fractures as the region is split between the newly formed Alliance of Sahel States (AES), comprising Mali, Niger and Burkina Faso, and the ECOWAS bloc. “A divided Sahel risks becoming a permanent corridor of insurgency stretching across West Africa.” — Augustine Anwuchie While a strong and united Sahel could fundamentally change the course of the war, the deep-seated distrust, dirty politics, corruption, and regional ego make this impossible. If the Sahelian governments do not put aside their divisions and unite against this expanding network of armed extremist groups, the region risks devolving into a highly fractured zone of competing terrorist factions, mirroring the long-term instability of the Middle East.

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Is the Tinubu Government Covering Up Christian Genocide in Nigeria?

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President Bola Tinubu recently hailed the killing of senior Islamic State commander Abu Bilal al -Minuki in a joint Nigerian and American military operation as evidence of his government’s “pragmatic cooperation and partnerships” in securing the lives and property of Nigerians. President Donald Trump reportedly described al-Minuki as the “most active terrorist in the world,” a troubling characterization that further underscores how Nigeria and the wider West African sub-region are now perceived by the U.S government as one of the most dangerous theaters of global terrorism. According to BBC reporting and international security assessments, the Nigerian-based branch of the Islamic State remains the most active ISIS affiliate in sub-Saharan Africa, responsible for a significant percentage of attacks across the region. Al-Minuki, whose operational fortress was reportedly located in Marte in Borno State near the Lake Chad Basin, was killed alongside several of his lieutenants in an air strike targeting his compound in the vast swampland shared by Nigeria, Chad, Niger, and Cameroon. The Lake Chad region has increasingly evolved into one of the world’s most volatile transnational insurgency corridors. “Nigeria’s crisis cannot be reduced to a single narrative of religion, ethnicity, or terrorism—it is a struggle over power, legitimacy, and state survival.” — Stan Chu Ilo Nigeria has faced Islamic insurgency, particularly since the emergence of Boko Haram in 2009, as perhaps the most organized, diffuse, and enduring threat to the Nigerian state since Independence. When Boko Haram formally pledged allegiance to the Islamic State in 2015, it established operational and ideological links with a wider constellation of extremist movements spreading across the African Sahel. These groups seek not merely territorial disruption but the creation of a new political and religious order founded upon extremist interpretations of Sharia and the establishment of a caliphate transcending national boundaries. The Islamic supremacist agenda of some of these groups is undeniable. Yet reducing the Nigerian crisis simply to Christian persecution or Islamic jihadism is analytically inadequate. The violence consuming Nigeria and much of the Sahel emerges from a far more dangerous convergence of ideological extremism, state fragility, criminal economies, ethnic conflict, climate pressures, corruption, weak governance, porous borders, and the collapse of public trust in political institutions. Indeed, President Trump, in justifying anti-insurgent military strikes reportedly carried out in cooperation with Nigerian forces, frequently accused the Nigerian government of failing to protect Christian populations, especially in Northern Nigeria. There are many within Nigeria and abroad who are convinced that Nigerian Christians are facing systematic persecution and even genocide. Some argue that the current cooperation between the Tinubu government and the United States emerged partly from mounting pressure from Washington, including the designation of Nigeria as a Country of Particular Concern on religious freedom grounds and threats of sanctions or diplomatic consequences. A recent report by International Christian Concern titled “Nigeria’s $10 Million Genocide Cover Up” alleges that the Tinubu government invested millions of dollars in lobbying efforts in Washington to cleanse its international image. According to the report, one of the central figures in this lobbying effort is Matt Mowers, a former senior adviser in the U.S. Department of State who previously worked with the Global Coalition to Defeat ISIS. The report claims that Mowers registered as a foreign agent and lobbyist shortly after Nigeria’s designation as a Country of Particular Concern and that his work sought to defend the Tinubu administration against accusations that it had failed to stop mass killings of Christians. The report further alleges that these lobbying efforts are financed through Maton Engineering Nigeria Limited, a company linked to former Niger Delta militant leader, Government Ekpemupolo, popularly known as Tompolo, whose security company received lucrative government pipeline surveillance contracts in the Niger Delta. These allegations are serious and deserve transparent public scrutiny. The International Christian Concern report advances three major claims. First, it argues that the Nigerian government seeks to repackage religiously motivated violence against Christians as mere criminality, banditry, farmer-herder clashes, or climate-induced communal conflict. According to the report, the so-called “crime-terror-nexus” language obscures the ideological motivations of extremist groups who deliberately target Christian communities in strategic regions of Northern and Middle Belt Nigeria. Second, the report argues that the Nigerian government portrays the violence as too complex and ambiguous to be classified as religious persecution. By emphasizing criminality over ideology, the report claims, the Nigerian state minimizes the role of radical Islamist movements and presents itself internationally as a secular government battling generalized insecurity rather than confronting religious extremism. Third, the report accuses the Nigerian government and its international lobbyists of carefully managing foreign visits to conflict zones in order to prevent international observers from witnessing what it calls the true scale of anti-Christian violence in Nigeria’s Middle Belt and Northern regions. The report claims that international delegations are often shielded from direct contact with victims and communities most affected by the violence. The International Christian Concern report deserves careful engagement. It is notable that foreign advocacy organizations have taken up the plight of Nigerian Christians with such intensity and visibility. However, there is also a need to interrogate both the data and the assumptions underlying some of these claims. First is the question of what constitutes genocide. The term is often invoked emotionally and politically, but genocide has a precise meaning under international law. The report does not adequately define the concept or clearly demonstrate how the Nigerian situation meets the legal thresholds established by the United Nations Genocide Convention. This does not mean that the killings are insignificant or morally less horrifying. Far from it. The murder of any innocent human being, Christian or Muslim, is an abomination before God and a tragedy for humanity. But analytical precision matters, especially when dealing with terms carrying enormous moral and legal implications. Historical memory is also important here. When one reflects on the anti-Igbo pogroms before and during the Nigerian Civil War between 1967 and 1970, difficult questions emerge about comparison, scale, intent, organization, and state complicity. Is what is happening today directly comparable to those

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Unmasking the “Foreigner”: Xenophobia and the Crisis of the African Soul

1 Comment / Sisters in Action /

The periodic flares of xenophobia in South Africa—most notably the 2008 riots and subsequent attacks on Somali, Zimbabwean, and Nigerian nationals—are often viewed as isolated incidents of local frustration. However, these eruptions reveal a deeper fracture within the African continent. To understand the violence, we must examine the history of intra-African divisions, the artificial borders left by colonialism, and the urgent need to reclaim an African ethic of solidarity, dignity, and belonging. A Recurring Pattern of Intra-African Expulsion South Africa is not unique in its hostility toward “foreign” Africans. Post-independence Africa has repeatedly seen nations turn against their neighbors during times of economic or political stress. In 1969, Ghana’s Aliens Compliance Order led to the expulsion of hundreds of thousands of Nigerians, accused of dominating retail trade. Nigeria, facing its own economic crisis, retaliated dramatically in 1983, expelling over two million migrants, mostly Ghanaians — an event that popularized the bitter phrase “Ghana Must Go,” referring to the checkered bags carried by those fleeing the country. Equatorial Guinea and Gabon have similarly deported West Africans and Cameroonians, citing job protection and security. Even within countries, divisions persist, such as the anglophone-francophone tensions in Cameroon. The pattern is clear: when internal pressures mount, fellow Africans across the border (or across ethnic lines) become the first scapegoats. “The ‘foreigner’ in Africa today is largely a colonial hangover that the continent is still struggling to sleep off.” — Jackie Nsom, SST A Division with Deep Colonial Roots This form of institutionalized hostility was largely intensified and formalized through colonial rule and is rooted primarily in the 1884 Berlin Conference, where European powers carved up the continent with arbitrary borders that split ethnic communities and lumped rivals together. Colonial administrations introduced rigid concepts of “indigeneity” and citizenship tied to specific territories, creating the modern legal category of the “foreigner.” Colonialism replaced the African philosophy of fluid movement and shared identity with a rigid, competitive, market-based identity in which neighbours are viewed as “competitors” for scarce resources. In Africa, the stranger was often welcomed as a potential source of skills and trade, and integration followed respect for local customs and contributions to the community. Frontiers were ecological and social rather than hard political lines. “Foreignness” was temporary, not a permanent barrier. Newly independent states inherited the borders and the jurisprudence of exclusion. The attitude toward migrants shifted from pre-colonial hospitality, through colonial segregation, to post-colonial political scapegoating. The “foreigner” in Africa today is largely a colonial hangover that the continent is still struggling to sleep off. Political Entrepreneurship and the Scapegoat Strategy Contemporary politicians have further weaponized the colonial “foreigner” for short-term gain. When governments fail to deliver jobs, housing, or services, it is politically easier to blame visible outsiders than to admit systemic shortcomings. Rhetoric about ‘our people first,’ reclaiming cities, or militarized border operations often becomes political theatre designed to redirect public frustration. This marks a troubling shift away from the Pan-African vision of leaders such as Kwame Nkrumah and Julius Nyerere toward narrow micronationalism. Such rhetoric ignores the deep interdependence of African economies. Attacking a Nigerian trader in Johannesburg or a Zimbabwean worker in Limpopo undermines the regional stability on which all nations depend. “When internal pressures mount, fellow Africans become the first scapegoats.” — Jackie Nsom, SST A Christian and Moral Response Catholic Social Teaching offers a powerful framework for healing. Pope Leo XIII’s 1891 encyclical Rerum Novarum placed the dignity of the human person and the common good above narrow national interests. Later popes developed the principle of the “Universal Destination of Goods” — that the earth’s resources are intended for all humanity, not just those within a specific border. The Church affirms the right of nations to regulate borders but insists on a prior duty to welcome the stranger, especially those fleeing poverty or violence. Every person bears the “Imago Dei” — the image of God. Violence against a migrant is therefore an offence against the Creator. Pope John Paul II described xenophobia, when embedded in laws and systems, as a “structure of sin.” He reminded Africans that baptismal identity transcends national passports and that solidarity is a commitment to the good of others. In an African context, this mirrors the philosophy of ‘Ubuntu’ — “I am because we are.” Pope Benedict XVI warned that globalization without ethics turns neighbors into strangers and called on governments to protect the right of others to flourish. For South Africa, this means moving beyond “tolerance” to “integration.” Pope Francis’ 2020 encyclical, Fratelli Tutti, directly confronts the “culture of walls” and criticizes the populist rhetoric that uses fear of the “other” to gain political power. “Africa cannot reclaim its soul while Africans continue to fear and reject one another.” — Jackie Nsom, SST The Way Forward: Spiritual Reparation and Practical Change Overcoming xenophobia demands both policy reform and a conversion of heart. It also demands more than border control or political speeches. Governments must confront the structural realities of poverty, unemployment, corruption, and exclusion that fuel resentment. African leaders must also reject colonial definitions of belonging, recover a more authentic Pan-Africanism, shift political discourse from competition to complementarity, and ensure regional accountability by speaking out against xenophobia. Churches, schools, and civic institutions have a responsibility to form consciences capable of seeing migrants not as threats to fear, but as neighbours to welcome.

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Celebrating One Year of Pope Leo’s Transformation of the Church: Lessons for Africa

Leave a Comment / News, The Footprints of God in Africa /

In the first year of his pontificate, Pope Leo is quietly transforming the Church through a transformation of the papacy itself. His recent Apostolic Visit to Africa offered him the stage to bring together, in an illuminating and effective way, the priorities of his papacy. The practical manifesto of the Leonine papacy as a courageous pursuit of peace, healing for a divided world and a divided Church, reverence for the Church’s traditions, and love for those at the existential peripheries of life was on full display during his trip to Africa. Africa became the stage upon which Pope Leo revealed his understanding of the papacy’s role today and his effective use of the papal pulpit for proclaiming a prophetic theology: a battle cry for the recovery of a moral vision and a social ethic of care, recognition, reconciliation, and community; a spiritual proclamation in a fractured world yearning for moral clarity, justice, solidarity, and hope. His African visit presents five defining messages that together form a coherent vision of Pope Leo’s leadership style, pastoral agenda, and clear articulation and embodiment of the global mission of the Church amid the complexities of our time. The Five Messages from Africa: A Practical Manifesto Pope Leo, in his reflection during the first General Audience after his visit to Africa, spoke first of listening to Africa. He noted that his visit helped to make “the voices of Africa heard,” even as the continent offered him “an inestimable treasure” for his heart and ministry. This mutual exchange reflects his agenda for a synodal Church that listens before it speaks, a Church that receives before it gives. It points to his determination to expand the spaces for dialogue and encounter in the Catholic Church for all people, and to place Africa at the center of his papacy, rather than at the peripheries where it is often confined in global politics and ecclesial imagination. In this, one hears a direct echo of Gaudium et Spes, which calls the Church to read the signs of the times not from above history, but from within it, attentive to the joys and sorrows of the people of God, especially the poor and the forgotten. Pope Leo signals, in his first major teaching, Dilexi Te, that the plight of the poor should be at the center of the Church’s mission. He warns against revictimizing the poor by blaming them for their own misfortune and suffering and instead insists that society must confront the structural causes of poverty. For him, the beginning of justice is listening to people experiencing poverty and walking with them in solidarity, recognizing their agency rather than dismissing them as burdens. Second, the Pope’s journey to Africa was marked by an unmistakable commitment to peace in a fractured world. This has been his signature papal message. Vatican News reports that, in the first year of his papacy, Leo has used the word ‘peace’ more than 400 times in his speeches. He described his visit to Africa as a proclamation “of peace at a time in history marked by wars and serious and frequent violations of international law.” In Africa, as in many parts of the world, violence has become commonplace and relates not only to war, conflicts, and civil strife, but also to structural, economic, and political violence. “Pope Leo’s insistence on peace situates his papacy within the Church’s mission of proclaiming the peace of the Lord Jesus Christ to all men and women of goodwill, as well as within a broader call to renew international co-operation and global solidarity at a time when both are under severe strain.?” — Stan Chu Ilo Third, Pope Leo highlighted what he called the joyful faith and resilient hope of African peoples. Even amid hardship, he encountered communities whose faith is not diminished by suffering but deepened through it. But he notes in both Angola and Equatorial Guinea that this faith should not be manipulative through superstitious beliefs and other forms of religious enchantment. On the contrary, faith in the Lord, embracing the Gospel message, and entry into the Church should be a resource for healing, liberating people, and promoting human flourishing. Everywhere he went during his pilgrimage, he affirmed the dignity, resilience, joy, and hope of Africans. In his vision, people experiencing poverty are not objects of compassion, nor should they be condemned and abandoned as the authors of their own misfortune. They are subjects of history. For a world increasingly marked by despair, Africa becomes not a problem to be solved but a witness to be received and a treasure to be harvested for the good of its peoples. “Faith, for Pope Leo, is a principle of joy, but that joy must be grounded in both a person’s encounter with the Lord in the intimacy of the heart and the experience of abundant life in just communities ordered by love and actively promoting the common good for all. ” — Stan Chu Ilo Fourth, the Pope spoke candidly of Africa as a land “thirsting and hungry for justice and peace.” Yet he was equally clear that these cannot be realized without concrete political and economic reform and transformation. Love, in his vision, must become a force for social restoration. Here, his Augustinian roots are evident, as in Augustine, God is closer to the human person than we are to ourselves. Thus, social or ecclesial transformation must begin with the inner transformation of the heart from all forms of idolatry and power to dominate, and from an exaggerated love of the self to the forgetfulness of God and others. The same is also true of peace. Peace must be unarmed and begins with disarming the heart and our words because peace proceeds from “an interior movement” and then flows outward. Pope Leo called for good governance and a collective commitment to “promoting integral and sustainable development,” while urging the global community to counter “the various forms of neo-colonialism with far-sighted international cooperation.” He moves beyond vague appeals and names

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Why Psychosexual Integration is no Longer Optional in Formation

4 Comments / Sisters in Action /

In an era marked by histories of abuse and secrecy that afflict the Church, a religious sister bears an ethical obligation to disclose the truth regarding humanity. For an extended period, the notion of the \”spiritual self\” has served as a veneer concealing a fragmented \”human self,\” thereby fostering an environment in which repression is erroneously equated with holiness. Nevertheless, as the Church in Africa confronts a modern era that demands transparency and safeguarding, traditional approaches to religious training are under scrutiny. In a recent webinar hosted by the Pan-African Catholic Theology and Pastoral Network (PACTPAN), in collaboration with the Association of Religious Formators of Kenya (ARFK), Sister Linah Siabana, MSOLA, a Zambian psychologist and Missionary Sister of Our Lady of Africa currently serving on the front lines in Northern Uganda, presented a compelling challenge to the prevailing status quo. She contended that psychosexual integration is no longer a matter of luxury but a fundamental necessity for the sustainability and integrity of ministerial responsibilities. It is no longer appropriate to require our candidates to forsake their human qualities upon entry. Vows do not negate our biological nature; rather, they necessitate a more profound integration of it, she stated. “Vows do not negate our biological nature; they demand a deeper integration of it.” — Helen Kasaka Moving beyond the spiritual bypass Sr. Siabana challenged the long-standing practice of \”spiritual bypassing,\” wherein candidates are encouraged to address profound emotional or sexual difficulties exclusively through extended periods of prayer within the chapel. While acknowledging the significance of prayer as a foundational element, she emphasized to the audience that blood circulates through our veins irrespective of our vows. She distinguished clearly between celibacy and repression, highlighting that celibacy should be characterized by intentionality and regarded as a conscious expression of love, rather than a fearful suppression of one’s true self. The participants\’ interventions highlighted the tension between traditional piety and psychological reality. When asked how to handle sexual drive, Sr. Siabana was refreshingly direct, stating that we must move toward \”emotional literacy.\” This involves teaching candidates to name their loneliness, attraction, and frustration without the paralyzing grip of shame. She emphasized that sexuality is a God-given energy for love and service; when it is ignored, it becomes a shadow that manifests as addictions, secret lives, or boundary violations. “Silence in the name of purity is a breeding ground for abuse.” — Helen Kasaka Confronting trauma and the misuse of authority A crucial aspect often neglected in traditional formation is the recognition of past trauma. Sr. Siabana pointed out that many candidates who join religious life carry unresolved wounds or histories of abuse. Failure to reconcile these fragmented aspects of identity may lead to their reemergence via the misuse of authority—where ministry is exploited to fulfill unmet emotional needs. Furthermore, it is important to note that \”Silence in the name of purity is a breeding ground for abuse. When we refuse to name the reality of our bodies, we leave the vulnerable defenceless.\” The dialogue became particularly pointed when addressing the cultural taboos that treat sexuality as a \”sacred silence.\” In many African contexts, silence is equated with purity, but Sr. Siabana argued that this silence is a breeding ground for abuse. She cited a heartbreaking case where a sister’s report of inappropriate touching was dismissed by a superior as \”provocation.\” To counter this, she called for robust safeguarding frameworks in which reporting mechanisms are transparent, and whistleblowers are protected, insisting that we must value the truth over institutional optics if we are to heal. A mandate for professionalized formation The pathway ahead requires a radical shift in how we form our brothers and sisters. In collaboration with organizations such as the ARFK, PACTPAN aims to help formators become not mere disciplinarians but mentors proficient in fundamental human development skills. This approach includes structured workshops employing role-plays to address real-world boundary situations, such as managing attraction to a colleague or navigating power dynamics with senior authority figures. It also requires a commitment to professional referrals, recognizing when a candidate needs a psychologist rather than a confessor. Furthermore, the ministry must ensure authentic accompaniment, in which one-on-one direction is a safe space, free from conflicts of interest that arise when formators act as both judges and guides. \”The goal of formation is not to produce \’perfect\’ people, but to foster honest, self-aware persons who live their vocations with integrity,\” she said. “The goal of formation is not to produce ‘perfect’ people, but to form honest, self-aware persons who live their vocation with integrity.” — Helen Kasaka Our lifelong journey of integrity Psychosexual integration is not simply a goal achieved at the time of final vows; rather, it constitutes an ongoing journey towards becoming \”authentically growing and self-aware individuals.\” For the Missionary Sisters of Our Lady of Africa and the broader Church, the message is clear: we can no longer expect our trainees to set aside their humanity. By cultivating a formation environment that is both psychologically informed and spiritually profound, we help our religious live out their vocations with joy and authenticity. Following a challenging past, the silence is ultimately being broken, paving the way for a more honest, human, and sacred Church to emerge.

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