DECLARATION

I, Rackara Geoffrey declare that, this book review on a study of “Africae

Munus” and its relevance to the people of Pader Town Parish, Gulu
Archdiocese, is my own original work and has never been submitted
anywhere for any academic award.

Signed ………………….

Rachkara Geoffrey

Date ……………………

Copyright Reserved by the author,

© Rachkara Geoffrey

i
 APPROVAL

This book review entitled ‘a study of “Africae Munus” and its relevance to
the people of Pader Town Parish, Gulu Archdiocese’ has been submitted for
approval as a partial requirement for the award of a diploma in Religious and
Theological Studies of St Mary’s National Major Seminary Ggaba.

Signed……………………………

Rev. Fr. Dr. Stephen Candia

Date……………………………

ii
 DEDICATION

I dedicate this work to the following people; my Dad Mr. Olal Dison Lamero;
my mum Mrs. Ajok Rufina, my brothers Opogo Jezreel Peter, Canogura
Samuel, Tookwiny Consentine, Rubangangeyo Denish and my two sisters
Akanyo Alice and Ayaa Sofia Sunday.

I also dedicate this work to all the Christians of Blessed Daudi Okelo and Jildo
Irwa Pader Town Parish, Gulu Archdiocese.

iii
 ACKNOWLEDGEMENT

I would like to express my sincere gratitude to all those who supported me during the course of

my study; financially, physically, morally, and materially. It is because of your support that made

me successful in producing my research work.

Great thanks and highest praise go to the Almighty God, for His Blessings upon me that kept me

safe, and gave me the wisdom and knowledge to do this research paper successfully. I thank His

Grace, Most Rev. John Baptist Dr. Odama my Ordinary and all the Diocesan authorities for

granting me the opportunity to study in the seminary and pursue my vocation.

My special thanks and sincere gratitude go to my benefactors. UMEC-UGANDA, you have been

there for me all this while right from secondary through the university, and now you’re still there

for me in the Lord through this seminary formation. Thank you very much Arthur Serota and

Charles Onencan, for you are really the light in my Life. May God bless you abundantly.

Thanks to all my Formators at St. Mary’s National Major Seminary Ggaba, who shaped me both

intellectually and spiritually. Special thanks to my moderator Rev. Fr. Dr. Stephen Candia, for

accepting to guide me in this research work and for his intellectual insights and suggestions. I

thank my personal spiritual Director Rev. Fr. Charles Jude Juukko who guided me both

spiritually and in academics.

I thank my beloved parents, Mr. Dison Olal and Mrs. Rufina Ajok, my brother Jezreel Peter

Opogo, Rev. Sr. Goretti Aciila, Rev. Fr. John Felix Opio, Rev. Fr. Christopher Komakech, Rev.

Fr. Joseph Opoka Jong, and all the Christians of Blessed Daudi Okelo and Jildo Irwa Parish, all

my relatives and friends who supported me materially, financially, morally, and spiritually.

I wish you all God’s choicest blessings.

iv
TABLE OF CONTENTS

DECLARATION...............................................................................................................................................i

APPROVAL...................................................................................................................................................ii

DEDICATION................................................................................................................................................iii

ACKNOWLEDGEMENT.................................................................................................................................iv

A STUDY OF “AFRICAE MUNUS” AND ITS RELEVANCETO THE PEOPLE OF PADER TOWN PARISH, GULU
ARCHDIOCESE..............................................................................................................................................1

CHAPTER ONE..............................................................................................................................................1

1.0 General Background........................................................................................................................1

1.1 General Introduction.........................................................................................................................2

1.2 Background of the Document............................................................................................................3
1.2.1 Title and Date of Authorship...........................................................................................................3
1.2.2 Reasons why the document was promulgated...............................................................................3
1.2.3 The Structure of the Document......................................................................................................4
1.2.4 The Style of Writing........................................................................................................................4
1.2.5 The Language of the Document......................................................................................................5
1.3 Life of the Author...............................................................................................................................5
1.3.1 Childhood & Early Life.....................................................................................................................5
1.3.2 His Encounter with Romano Guardini.............................................................................................7
1.3.3 As Archbishop of Munich and Freising: 1977–1982........................................................................7
1.3.4 As Prefect of the Congregation for the Doctrine of the Faith: 1981–2005.....................................7
1.3.5 His Papacy (2005–2013).................................................................................................................9
1.3.5.1 Election to the papacy.................................................................................................................9
1.3.5.2 His Choice of Name....................................................................................................................10
1.3.6 Major Works.................................................................................................................................11
1.3.6.1 Encyclicals..................................................................................................................................11
1.3.6.2 Post-Synodal Apostolic Exhortations.........................................................................................12
1.3.7 Personal Life, Health, Resignation and Death...............................................................................12
1.3.7.1 Personal Life..............................................................................................................................12
1.3.7.2 His Health..................................................................................................................................13

v
 1.3.7.3 His Resignation..........................................................................................................................14
1.3.7.4 His Death...................................................................................................................................17
1.4 Conclusion.......................................................................................................................................17
CHAPTER TWO...........................................................................................................................................18

2.0 MAIN THEMES OF THE DOCUMENT.....................................................................................................18

2.1 Introduction.....................................................................................................................................18
2.2 The Introduction of the Document..................................................................................................18
2.3 PART ONE: "See, I am making all things new" (Rev 21, 5)................................................................19
2.3.1 Chapter One: In Service to Reconciliation, Justice and Peace.......................................................19
2.3.1.1 Authentic servants of God's Word.............................................................................................19
2.3.1.2 Christ at the heart of African life: the source of reconciliation, justice and peace....................19
2.3.2 Chapter two: Paths towards Reconciliation, Justice and Peace....................................................21
2.3.2.1 Care for the Human Person.......................................................................................................21
2.3.2.2 Living in Harmony......................................................................................................................22
2.3.2.3 The African Vision of Life...........................................................................................................23
2.3.2.4 Dialogue and Communion among Believers..............................................................................24
2.4 Part Two: "To each is given the manifestation of the Spirit for the common good" (1 Cor. 12:7)...24
2.4.1 Chapter one: The Members of the Church...................................................................................25
2.4.2 Chapter two: Major areas of the Apostolate................................................................................26
2.4.3 Chapter three: “Stand up, take your mat and walk!” (Jn 5: 8)......................................................28
2.5 The Conclusion of the Document....................................................................................................30
2.6 Conclusion.......................................................................................................................................30
CHAPTER THREE........................................................................................................................................31

3.0 EVALUATION OF THE DOCUMENT.......................................................................................................31

3.1 Introduction.....................................................................................................................................31
3.2 Strength of the Document...............................................................................................................31
3.2.1 The Ecclesial Context....................................................................................................................31
3.2.2 A More Beautiful Africa................................................................................................................32
3.2.3 The Prophetic Role of the Church.................................................................................................32
3.2.4 A Family in Need of Reconciliation, Justice and Peace..................................................................33
3.2.5 Solid Formation for all..................................................................................................................33
3.2.5.1 Initial Formation........................................................................................................................33

vi
 3.2.5.2 Ongoing Formation....................................................................................................................34
3.2.6. Ecumenical and Interreligious Dialogue.......................................................................................34
3.2.7 The sources of Reconciliation, Justice and peace.........................................................................35
3.3 Limitations of the Document...........................................................................................................36
3.3.1 The Image of the Church..............................................................................................................36
3.3.2 Quotations and cross-references..................................................................................................37
3.4 Conclusion.......................................................................................................................................37
CHAPTER FOUR..........................................................................................................................................38

4.0 RELEVANCE OF THE DOCUMENT TO THE PEOPLE OF PADER TOWN PARISH.......................................38

4.1 Introduction.....................................................................................................................................38
4.2 Relevance of The Document To The People of Pader Town Parish..................................................38
4.2.1 Putting Christ at the Center..........................................................................................................38
4.2.2 Struggle to be ‘The Spiritual lung’.................................................................................................39
4.2.3 Dialogue with the different parts of the Church and Society........................................................39
4.2.4 The Social and Economic Challenges............................................................................................39
4.2.5 Justice as a means for True and Lasting Peace.............................................................................40
4.2.6 Emphasis on the Role of Women in the Church and Society........................................................40
4.2.7 Encouragement to maintain our Good Culture............................................................................40
4.2.8 Evangelisation Ad Gentes.............................................................................................................41
4.2.9 A call to Emulate the Example of Saints........................................................................................41
4.2.10 The Church as a place of Reconciliation, a Gift of God................................................................41
4.2.11 Working in Harmony with Church Authority..............................................................................42
4.2.12 Utilization of various individual gifts for the good of the Church................................................42
4.3 Conclusion.......................................................................................................................................42
5.0 GENERAL CONCLUSION.......................................................................................................................43

BIBLIOGRAPHY...........................................................................................................................................44

vii
 A STUDY OF “AFRICAE MUNUS” AND ITS RELEVANCETO THE PEOPLE OF
PADER TOWN PARISH, GULU ARCHDIOCESE

CHAPTER ONE

1.0 General Background

Africa’s commitment is the title of the Post Synodal Apostolic exhortation of his holiness Pope
Benedict XVI. Its Latin equivalent is Africae Munus. And the Synod is the second special
assembly of the Synod of Bishops which was celebrated in October 2009 in Rome. This brief
and easy to read Papal document is divided into part one and part two with 2 & 3 chapters
respectively. The title comes from the first words of the opening sentence of the whole document
and it is a very crucial sentence to understanding the whole document “Africa’s commitment to
the Lord Jesus Christ is a precious treasure which I entrust at the beginning of this third
millennium to the bishops, priests, permanent deacons, consecrated persons, catechists and lay
faithful of that beloved continent and its neighboring islands.”

The church in Africa in service to Justice & Reconciliation “you are the salt of the earth, you are
the light of the world (Mt 5:13; 15) was the theme of the synod. Service to reconciliation justice
and peace is being equated to evangelization as elsewhere the document declares, but the Holy
Father is very clear about the mission, it will only be accomplished if and if the church in Africa
commits itself to Jesus Christ. Jesus Christ is the master card that will enable the church like a
salt to flavor the earth, like a lamp to light the world.

The synod fathers who for almost 3 weeks assembled in Rome during extraordinarily cold
October together with the holy father were kindly aware of the obstacles facing Africa but such
obstacles are not insurmountable. Indeed as the holy father exhorts “if it is to stand erect and
with dignity, Africa need to hear the voice of Christ who proclaims love of neighbor even one’s
enemy to the point of laying one’s life.”1 There is therefore a call for “transforming theology into
pastoral care, that is, into a very concrete pastoral ministry in which the great perspective found
1
Pope Benedict XVI, Africae Munus: Post-Synodal Exhortation on the church in africa in service
to reconciliation, justice and peace, Benin, 19 November 2011, no. 13. In the proceeding footnote it will
be written as Africae Munus, no. 1,2…...

1
in sacred scriptures and tradition finds application in the activity of bishops and priests in a
specific time and places.”2

1.1 General Introduction

In this research, I am going to make a book review on “Africae Munus” the
Post Synodal Apostolic exhortation of his holiness Pope Benedict XVI. Through this book
review, I intend to make the people of Pader Town Parish well acquainted
with this Apostolic exhortation service to reconciliation justice and peace and above all,
for them to appreciate the value of reconciliation and love for one another
and its relevance in their Christian life, and if possible, embrace it and
practice it seriously in their normal Christian life.

Because of this, I have, in this book review, divided this research in to four
chapters. Chapter one consists of the General background, the Background
of the document, the Title and date of authorship, the reasons why the
document was promulgated, the structure of the document, the style of
writing used for writing this document, the language of the document and
the life of the author, then a brief conclusion.

Chapter two will consist of the major themes in the apostolic exhortation.
These major themes are giving briefly what the document is talking about
and what it is emphasizing. This chapter is to help the people of Pader Town
Parish come to understand in depth the content of the apostolic exhortation
on Africa’s commitment, what it tells us about Justice and reconciliation. It
also gives the requirements for proper evangelization of Africa.

In Chapter Three, I will give the evaluation of the document, its strengths
and Weaknesses. This is to help and encourage the people of Pader Town
Parish to read more other spiritual books on the same subject since despite
its strength, there are also some loopholes which it has but are properly
addressed by other authors in other books. Then in chapter four, I will give
the Relevance of the document to the people of Pader Town Parish.
2
Africae Munus 10

2
3
1.2 Background of the Document
The post Synodal apostolic exhortation and the synod to which it is a fruit are in the context of
the African continent. Africae Munus is actually the fruit of Vatican II council. In such a set up
churches in particular geographical circumstantial context have an opportunity to share and
propose common appropriate ways of carrying out the mission in their locality. It is in the same
vain that bodies like the various Episcopal conferences and symposium of the Madagascar
(SECAM) came to be.

1.2.1 Title and Date of Authorship

The title of the document is Africae Munus (Post Synodal apostolic
exhortation on Africa’s commitment)3. It was promulgated in Benin, on 19
November, 2011.

1.2.2 Reasons why the document was promulgated

It was Pope Benedict XVI’s wish that the Second Special Assembly for Africa of the Synod of
Bishops, held from 4 to 25 October 2009, should continue the work of the 1994 Assembly,
“which was intended to be an occasion of hope and resurrection, at the very moment when
human events seemed to be tempting Africa to discouragement and despair.” The Post-Synodal
Apostolic Exhortation Ecclesia in Africa of his predecessor, Blessed John Paul II, brought
together the pastoral insights and proposals of the Synod Fathers for a new evangelization of the
African continent. It was appropriate, ten years into this third millennium, to rekindle our faith
and hope, so as to help build a reconciled Africa by pursuing the paths of truth and justice, love
and peace (cf. Ps 85:11). In union with the Synod Fathers, the Pope recalled that “unless the
Lord build the house, in vain do its builders labour” (Ps 127:1).

Exceptional ecclesial vitality and a theological understanding of the Church as God’s Family
were the most visible results of the 1994 Synod. To give a new impulse, filled with evangelical
hope and charity, to the Church of God on the African continent and the neighbouring islands,
Pope Benedict XVI thought it necessary to convoke a Second Synodal Assembly. Sustained by
the daily invocation of the Holy Spirit and the prayers of countless members of the faithful, the
3
Africae Munus, p. 1.
4
Synod sessions bore fruit which he then transmitted through this document to the universal
Church, and in a particular way to the Church in Africa, that she may truly be the “salt of the
earth” and “light of the world” (cf. Mt 5:13-14). Inspired by “faith working through love”
(Gal 5:6), the Church seeks to offer the fruits of love: reconciliation, peace and justice (cf. 1
Cor 13:4-7). This is her specific mission.

1.2.3 The Structure of the Document

The apostolic exhortation on Africa’s commitment, Africae Munus is divided
into two parts each having 2 and 3 chapters respectively. Before the first
chapter, there is a brief introduction of the document where the Pope gives
his motivations to write this exhortation.

Part I: “Behold, I Make All Things New ” (Rev 21:5); here the Pope points to the principal
parameters of mission for an Africa that seeks reconciliation, justice and peace. This highlight
more in the first chapter of this part where tackled the issue in service to reconciliation,
justice and peace and in the second chapter were he emphasized the paths towards reconciliation,
justice and peace.

Part II: To Each Is Given The Manifestation Of The Spirit For The Common Good” (1 Cor
12:7); in the three chapter under this chapter, pointed who are the members of the church, major
areas of the apostolate, and an invitation “to stand up, pick up your mat and work” to awaken all
members of the church especially this in the African continent.

1.2.4 The Style of Writing

The style of writing that the author used for this document is an Apostolic
Exhortation. Apostolic constitution comes from the Latin word adhortatio
apostolica.

An apostolic exhortation is a magisterial document written by the pope. It is considered third in

importance, after apostolic constitutions and encyclicals.4 Exhortations generally encourage a
particular virtue or activity. Apostolic exhortations are frequently issued following a Synod of

4
San Martín, Inés (6 April 2018). "A new 'apostolic exhortation' is coming. What is that,
anyway?". cruxnow.com. Archived from the original on 2020-01-27. Retrieved 2022-09-30.

5
Bishops, in which case they are known as post-synodal apostolic exhortations. They do not
define Church doctrine and are not considered legislative.5

1.2.5 The Language of the Document

The apostolic exhortation on Africa’s Commitment, Africae Munus was
written in Latin, but it has also been translated into English, Spanish, French
and other Languages.

1.3 Life of the Author

Joseph Ratzinger (Pope Benedict XVI) was born on 16 April 1927 in Marktl am Inn, Germany.
His father, a police officer, came from a traditional family of farmers from Lower Bavaria. He
spent his adolescent years in Traunstein, a small town on the Austrian border.

It was in this context, which Pope Benedict XVI himself has described as "Mozartian", that he
received his Christian, human and cultural formation.

1.3.1 Childhood & Early Life

Joseph Aloisius Ratzinger was born on 16 April, Holy Saturday, 1927, at Schulstraße 11, at 8:30
in the morning in his parents' home in Marktl, Bavaria, Germany. He was baptised the same day.
He is the third and youngest child of Joseph Ratzinger Sr., a police officer, and Maria Ratzinger
(née Peintner); his grand-uncle was the German priest-politician Georg Ratzinger. His mother's
family was originally from South Tyrol (now in Italy).6 Benedict's elder brother, Georg
Ratzinger, was a Catholic priest and was the former director of the Regensburger
Domspatzen choir. His sister, Maria Ratzinger, who never married, managed Cardinal
Ratzinger's household until her death in 1991.

At the age of five, Ratzinger was in a group of children who welcomed the visiting Cardinal
Archbishop of Munich, Michael von Faulhaber, with flowers. Struck by the cardinal's distinctive

5
Song, Connie. "LibGuides: Catholicism - General Resources: Papal documents". library.athenaeum.edu.
Retrieved 2022-09-30.

6
"Vatican Radio – Pope Benedict: proud to be part of Tyrol a "land made by Angels"".
En.radiovaticana.va. 9 November 2011. Archived from the original on 17 May 2013. Retrieved 20 June, 2022.

6
garb, he announced later that day that he wanted to be a cardinal. He attended the elementary
school in Aschau am Inn, which was renamed in his honour in 2009.7

Ratzinger's family, especially his father, bitterly resented the Nazis, and his father's opposition to
Nazism resulted in demotions and harassment of the family. 8 Following his 14th birthday in
1941, Ratzinger was conscripted into the Hitler Youth; as membership was required by law for
all 14-year-old German boys after March 1939; but was an unenthusiastic member who refused
to attend meetings, according to his brother. In 1941, one of Ratzinger's cousins, a 14-year-old
boy with Down syndrome, was taken away by the Nazi regime and murdered during the Action
T4 campaign of Nazi eugenics. In 1943, while still in seminary, he was drafted into the German
anti-aircraft corps as Luftwaffenhelfer. Ratzinger then trained in the German infantry. As the
Allied front drew closer to his post in 1945, he deserted back to his family's home
in Traunstein after his unit had ceased to exist, just as American troops established a
headquarters in the Ratzinger household. As a German soldier, he was interned in a prisoner of
war camp, but released a few months later at the end of the war in May 1945.9

Ratzinger and his brother Georg entered Saint Michael Seminary in Traunstein in November
1945, later studying at the Ducal Georgianum (Herzogliches Georgianum) of the Ludwig-
Maximilian University in Munich. They were both ordained in Freising on 29 June 1951 by
Cardinal Michael von Faulhaber of Munich; the same man he had met as a child. Ratzinger
recalled: "at the moment the elderly Archbishop laid his hands on me, a little bird, perhaps a lark
flew up from the altar in the high cathedral and trilled a little joyful song.

Ratzinger's 1953 dissertation was on St. Augustine and was titled The People and the House of
God in Augustine's Doctrine of the Church. His habilitation (which qualified him for a
professorship) was on Bonaventure. It was completed in 1957 and he became a professor of
Freising College in 1958.

7
Mrugala, Anette (10 July 2009). ""Papst-Schule" eingeweiht" ["Pope school" opened] (in German).
Innsalzach24.de. Archived from the original on 31 March 2012. Retrieved 20 June 2020.

8
Ibid

9
Pope Benedict XVI; Thornton, John F.; Varenne, Susan B. (2007). The Essential Pope Benedict XVI: His
Central Writings and Speeches. HarperCollins. pp. xxxix and xl. ISBN 978-0-06-112883-7. "Chronology of the Life
of Pope Benedict XVI" Online version available at Google Books. Retrieved 26 July 2022

7
 1.3.2 His Encounter with Romano Guardini
In his early twenty’s, Ratzinger was deeply influenced by the thought of Italian German Romano
Guardini who taught in Munich 1946 to 1951 when Ratzinger was studying in Freising and later
at the University of Munich. The intellectual affinity between these two thinkers, who would
later become decisive figures for the twentieth-century Catholic Church, was preoccupied with
rediscovering the essential in Christianity: Guardini wrote his 1938 "The Essence of
Christianity," while Ratzinger penned "Introduction to Christianity", three decades later in 1968.
Guardini inspired many in the Catholic social-democratic tradition, particularly the Communion
and Liberation movement in the New Evangelization encouraged under the papacy of Polish
Pope John Paul II. Ratzinger wrote an introduction to a 1996 reissue of Guardini's 1954 "The
Lord".10

1.3.3 As Archbishop of Munich and Freising: 1977–1982

On 24 March 1977, Ratzinger was appointed Archbishop of Munich and Freising. He took as his
episcopal motto Cooperatores Veritatis (Co-workers of the Truth) from 3 John 1:8, a choice he
comments upon in his autobiographical work, Milestones. In the consistory of the following 27
June, he was named Cardinal-Priest of Santa Maria Consolatrice al Tiburtino by Pope Paul VI.
By the time of the 2005 Conclave, he was one of only 14 remaining cardinals appointed by Paul
VI, and one of only three of those under the age of 80. Of these, only he and William Wakefield
Baum took part in the conclave.11

1.3.4 As Prefect of the Congregation for the Doctrine of the Faith: 1981–2005
On 25 November 1981, Pope John Paul II, upon the retirement of Franjo Šeper, named Ratzinger
as the Prefect of the Sacred Congregation for the Doctrine of the Faith, formerly known as the
"Sacred Congregation of the Holy Office", the historical Roman Inquisition. Consequently, he
resigned his post at Munich in early 1982. He was promoted within the College of Cardinals to
become Cardinal Bishop of Velletri-Segni in 1993 and was made the college's vice-dean in 1998

10
"The Lord" by Roman Guardini, 1996, reprint of 1954 first English translation Regnery Publishing.
Retrieved 02 August 2022.
11
Thavis, John; Wooden, Cindy (19 April 2005). "Cardinal Ratzinger, guardian of church doctrine, elected
265th pope". Catholic News Service. Archived from the original on 7 September 2011. Retrieved 20 July 2022.

8
and dean in 2002. Just a year after its foundation in 1990 Joseph Cardinal Ratzinger joined
the European Academy of Sciences and Arts in Salzburg/Austria in 1991.12

Ratzinger defended and reaffirmed Catholic doctrine, including teaching on topics such as birth
control, homosexuality and inter-religious dialogue. The theologian Leonardo Boff, for example,
was suspended, while others such as Matthew Fox were censured. Other issues also prompted
condemnations or revocations of rights to teach: for instance, some posthumous writings
of Jesuit priest Anthony de Mello were the subject of a notification. Ratzinger and the
congregation viewed many of them, particularly the later works, as having an element of
religious indifferentism (i.e., Christ was "one master alongside others"). In particular, Dominus
Iesus, published by the congregation in the jubilee year 2000, reaffirmed many recently
"unpopular" ideas, including the Catholic Church's position that "salvation is found in no one
else, for there is no other name under heaven given to men by which we must be saved." The
document angered many Protestant churches by claiming that they are not actually churches, but
"ecclesial communities".13

Ratzinger's 2001 letter De delictis gravioribus clarified the confidentiality of internal church
investigations, as defined in the 1962 document Crimen Sollicitationis, into accusations made
against priests of certain crimes, including sexual abuse. This became a subject of controversy
during the sex abuse cases. For 20 years, Ratzinger had been the man in charge of enforcing the
document.14

While bishops hold the secrecy pertained only internally, and did not preclude investigation by
civil law enforcement, the letter was often seen as promoting a coverup. Later, as pope, he was
accused in a lawsuit of conspiring to cover up the molestation of three boys in Texas, but sought
and obtained diplomatic immunity from liability.15

On 12 March 1983, Ratzinger, as prefect, notified the lay faithful and the clergy
that Archbishop Pierre Martin Ngô Đình Thục had incurred excommunication latae

12
Thavis, John; Wooden, Cindy (19 April 2005).

13
Biography of Joseph Cardinal Ratzinger / Pope Benedict XVI Archived 4 March 2016 at the Wayback
Machine Mitgliedschaften EuropAcad 1991, Retrieved 20 July 2022

14
Ibid
15
Ibid

9
sententiae for illicit episcopal consecrations without the apostolic mandate. In 1997, when he
turned 70, Ratzinger asked Pope John Paul II for permission to leave the Congregation of the
Doctrine of Faith and to become an archivist in the Vatican Secret Archives and a librarian in
the Vatican Library, but Pope John Paul II refused his assent.

1.3.5 His Papacy (2005–2013)

1.3.5.1 Election to the papacy

Benedict XVI was elected the 265th pope at the age of 78. He is the oldest person to have been
elected pope since Pope Clement XII (1730–1740). He served longer as a cardinal before
becoming Pope than any Pontiff since Benedict XIII (1724–1730). Benedict and
his Polish predecessor John Paul II were the first consecutive non-Italian popes since the seven
consecutive Frenchmen of the Avignon Papacy (1309–1378). The last pope named Benedict
was Benedict XV, an Italian who reigned from 1914 to 1922, during World War I (1914–1918).

On 2 January 2005, Time magazine quoted unnamed Vatican sources as saying that Ratzinger
was a front runner to succeed John Paul II should he die or become too ill to continue as pope.
On the death of John Paul II, the Financial Times gave the odds of Ratzinger becoming pope as
7–1, the lead position, but close to his rivals on the liberal wing of the church. In April 2005,
before his election as pope, he was identified as one of the 100 most influential people in the
world by Time.16 While Prefect of the Congregation for the Doctrine of the Faith, Ratzinger
repeatedly stated he would like to retire to his house in the Bavarian village of Pentling
near Regensburg and dedicate himself to writing books.

At the conclave, "it was, if not Ratzinger, who? And as they came to know him, the question
became, why not Ratzinger?" On 19 April 2005, he was elected on the second day after four
ballots.17 Cardinal Cormac Murphy-O'Connor described the final vote, "It's very solemn when
you go up one by one to put your vote in the urn and you're looking up at the Last Judgement of
Michelangelo. And I still remember vividly the then Cardinal Ratzinger sitting on the edge of his

16
Sullivan, Andrew (18 April 2005). "Time 100 2005". Time. Archived from the original on 18 June 2010.
Retrieved 3 August 2022.

17
Goodstein, Laurie and Elisabetta Povoledo (11 March 2013). "Before Smoke Rises at Vatican, It's Romans
vs. the Reformers". The New York Times.

10
chair." Ratzinger had hoped to retire peacefully and said that "At a certain point, I prayed to God
'please don't do this to me'...Evidently, this time He didn't listen to me." 18 Before his first
appearance on the balcony of Saint Peter's Basilica, he was announced by Jorge Medina
Estévez, Cardinal Protodeacon of the Catholic Church. Cardinal Medina Estévez first addressed
the massive crowd as "dear(est) brothers and sisters" in Italian, Spanish, French, German and
English, with each language receiving cheers from the international crowd, before continuing
with the traditional Habemus Papam announcement in Latin.

At the balcony, Benedict's first words to the crowd, given in Italian before he gave the
traditional Urbi et Orbi blessing in Latin, were:

Dear brothers and sisters, after the great Pope John Paul II, the Cardinals have elected me, a
simple, humble labourer in the vineyard of the Lord. The fact that the Lord knows how to work
and to act even with insufficient instruments comforts me, and above all I entrust myself to your
prayers. In the joy of the Risen Lord, confident of his unfailing help, let us move forward. The
Lord will help us, and Mary, His Most Holy Mother, will be on our side. Thank you.19

On 24 April, he celebrated the Papal Inauguration Mass in St. Peter's Square, during which he
was invested with the Pallium and the Ring of the Fisherman. On 7 May, he took possession of
his cathedral church, the Archbasilica of St. John Lateran.

1.3.5.2 His Choice of Name

Ratzinger chose the pontifical name Benedict, which comes from the Latin word meaning "the
blessed", in honour of both Benedict XV and Benedict of Nursia. Benedict XV was pope during
the First World War, during which time he passionately pursued peace between the warring
nations. St. Benedict of Nursia was the founder of the Benedictine monasteries (most
monasteries of the Middle Ages were of the Benedictine order) and the author of the Rule of
Saint Benedict, which is still the most influential writing regarding the monastic life of Western
Christianity. The Pope explained his choice of name during his first general audience in St.
Peter's Square, on 27 April 2005:

18
Pizzey, Allen "Benedict: I Prayed Not To Be Pope", CBS News, 11 February 2009. Retrieved 21 August
2022WebCitation archive

19
Ibid

11
Filled with sentiments of awe and thanksgiving, I wish to speak of why I chose the name
Benedict. Firstly, I remember Pope Benedict XV, that courageous prophet of peace, who guided
the Church through turbulent times of war. In his footsteps I place my ministry in the service of
reconciliation and harmony between peoples. Additionally, I recall Saint Benedict of Nursia, co-
patron of Europe, whose life evokes the Christian roots of Europe. I ask him to help us all to hold
firm to the centrality of Christ in our Christian life: May Christ always take first place in our
thoughts and actions!20

1.3.6 Major Works

1.3.6.1 Encyclicals
In his time in office as the pope, Benedict XVI wrote three Encyclicals: Deus caritas est (Latin
for "God is Love"), Spe Salvi ("Saved by Hope"), and Caritas in veritate ("Love in Truth").

In his first encyclical, Deus caritas est (December 25, 2005), he said that a human being, created
in the image of God who is love, is able to practice love: to give himself to God and others
(agape) by receiving and experiencing God's love in contemplation. This life of love, according
to him, is the life of the saints such as Teresa of Calcutta and the Blessed Virgin Mary, and is the
direction Christians take when they believe that God loves them in Jesus Christ.21

Benedict's second encyclical titled Spe Salvi ("Saved by Hope"), about the virtue of hope, was
released on 30 November 2007.22 His third encyclical titled Caritas in veritate ("Love in Truth"
or "Charity in Truth"), was signed on 29 June 2009 (the Feast of Sts. Peter and Paul) and
released on 7 July 2009. 23

20
"General Audience of 27 April 2005 | BENEDICT XVI". www.vatican.va.

21
"Deus caritas est". Vatican.va. 25 December 2005. Archived from the original on 8 October 2011.
Retrieved 2 August 2022.

22
Thavis, John (30 November 2007). "People need God to have hope, pope in new encyclical". Catholic
News Service. Archived from the original on 11 October 2012. Retrieved 2 February 2010.

23
Donadio, Rachel (7 July 2009). "Pope Urges Forming New World Economic Order to Work for the
'Common Good'". The New York Times. Archived from the original on 23 December 2011. Retrieved 7 July 2022.

12
 1.3.6.2 Post-Synodal Apostolic Exhortations
During his pontificate, Benedict XVI, issued four Post-Synodal Apostolic Exhortations:

Ecclesia in Medio Oriente: Post-Synodal Apostolic Exhortation on the Church in the Middle
East: Communion and Witness (14 September 2012); Africae Munus: Post-Synodal Apostolic
Exhortation on the Church in Africa in Service to Reconciliation, Justice and Peace (19
November 2011); Verbum Domini: Post-Synodal Apostolic Exhortation on the Word of God in
the Life and Mission of the Church (30 September 2010); and Sacramentum Caritatis: Post-
Synodal Apostolic Exhortation on the Eucharist as the Source and Summit of the Church's Life
and Mission (22 February 2007)

1.3.7 Personal Life, Health, Resignation and Death

1.3.7.1 Personal Life

Benedict XVI re-introduced several papal garments which had fallen into disuse. Benedict XVI
resumed the use of the traditional red papal shoes, which had been used since Roman times by
popes but which had fallen into disuse during the pontificate of Pope John Paul II. Contrary to
the initial speculation of the press that the shoes had been made by the Italian fashion
house Prada, the Vatican announced that the shoes were provided by the Pope's personal
shoemaker.24

On only one occasion, 21 December 2005, the Pope wore the camauro, the traditional red papal
hat usually worn in the winter. It had not been seen since the pontificate of Pope John XXIII
(1958–1963). On 6 September 2006, the Pope began wearing the red cappello romano (also
called a saturno), a wide-brimmed hat for outdoor use. Rarely used by John Paul II, it was more
widely worn by his predecessors.

The journalist Charlotte Allen describes Benedict as "the pope of aesthetics": "He has reminded a
world that looks increasingly ugly and debased that there is such a thing as the beautiful; whether
it's embodied in a sonata or an altarpiece or an embroidered cope or the cut of a cassock; and that
earthly beauty ultimately communicates a beauty that is beyond earthly things." 25
24
Meichtry, Stacy "Does the Pope Wear Prada?" The Wall Street Journal. 25 April 2006. Retrieved 19
January 2022. WebCitation archive

25
Allen, Charlotte (17 February 2013). "Pope Benedict XVI, the pontiff of aesthetics". Los Angeles Times.
Retrieved 17 June 2022.

13
 1.3.7.2 His Health
Prior to his election as pope in 2005, Ratzinger had hoped to retire on account of age-related
health problems, a long-held desire to have free time to write, and the retirement age for bishops
(75) and submitted his resignation as Prefect of the Congregation for the Doctrine of the Faith
three times, but continued at his post in obedience to the wishes of Pope John Paul II. In
September 1991, Ratzinger suffered a hemorrhagic stroke, which slightly impaired his eyesight
temporarily but which he recovered completely. 26 This was never officially made public; the
official news was that Ratzinger had fallen and struck his head against a radiator; but was an
open secret known to the conclave that elected him pope.27

Following his election in April 2005 there were several rumors about the Pope's health, but none
of them were confirmed. Early in his pontificate Benedict XVI predicted a short reign, which led
to concerns about his health. In May 2005 the Vatican announced that he had suffered another
mild stroke. French Cardinal Philippe Barbarin said that since the first stroke Ratzinger had been
suffering from an age-related heart condition, for which he was on medication. In late November
2006 Vatican insiders told the international press that the Pope had had a routine examination of
the heart.28 A few days later an unconfirmed rumor emerged that Benedict had undergone an
operation in preparation for an eventual bypass operation, but this rumor was only published by a
small left-wing Italian newspaper and was never confirmed by any Vatican insider.29

On 17 July 2009, Benedict was hospitalized after falling and breaking his right wrist while on
vacation in the Alps; his injuries were reported to be minor.30

26
"Vor Jahren Ratzinger erlitt Hirnblutung" (in German). Focus Online. Archived from the original on 11
October 2012. Retrieved 14 June 2022.

27
"Wie gesund ist Papst Benedikt XVI.?" (in German). Op-online.de. 17 July 2009. Archived from the
original on 19 July 2011. Retrieved 12 September 2022.

28
"Vor Jahren Ratzinger erlitt Hirnblutung" (in German).

29
"Vatican: Pope Benedict's gaffes result of high tension". Hürriyet Daily News. Archived from the original
on 18 October 2012. Retrieved 2 September 2022.

30
"Pope Benedict XVI Leaves Hospital After Breaking Wrist in Fall". Fox News Channel. 17 July 2009.
Archived from the original on 2 December 2011. Retrieved 2 September 2022.

14
Following the announcement of his resignation, the Vatican revealed that Benedict had been
fitted with a pacemaker while he was still a cardinal, before his election as pope in 2005. The
battery in the pacemaker had been replaced three months earlier, a routine procedure, but that did
not influence his decision.31

In 2013 it was reported that Benedict has multiple health problems including high blood
pressure and reportedly has fallen out of bed more than once, but the Vatican denied any specific
illnesses.32

On 3 August 2020, his aides disclosed that he has an inflammation of the trigeminal nerve. On 2
December of the same year, Maltese cardinal Mario Grech announced to Vatican News that
Benedict has difficulty speaking and that he told the new cardinals after the consistory that "the
Lord has taken away my speech in order to let me appreciate silence".33

1.3.7.3 His Resignation

On 11 February 2013, the Vatican confirmed that Benedict XVI would resign the papacy on 28
February 2013, as a result of his advanced age, becoming the first pope to resign since Gregory
XII in 1415.34 At the age of 85 years and 318 days on the effective date of his retirement, he was
the fourth-oldest person to hold the office of pope. The move was unexpected. In modern times,
all popes have held office until death. Benedict was the first pope to resign without external
pressure since Celestine V in 1294.35

In his declaration of 10 February 2013, Benedict XVI resigned as "Bishop of Rome, Successor of
Saint Peter". In a statement, Benedict cited his deteriorating strength and the physical and mental
demands of the papacy; addressing his cardinals in Latin, Benedict gave a brief statement
31
"A Statement Rocks Rome, Then Sends Shockwaves Around the World". The New York Times, 12
February 2013. Retrieved 12 Augusr 2022.

32
"Vatican Denies Rumours That Pope Emeritus Benedict XVI Is in Serious Ill Health".
Huffingtonpost.co.uk. 12 April 2013. Retrieved 23 June 2022.

33
"Benedict XVI 'having trouble speaking' - new cardinal". ANSA. 2 December 2020. Retrieved 25
September 2022.

34
Messia, Hada (11 February 2013). "Pope Benedict to resign at the end of the month, Vatican says". CNN.
Retrieved 11 August 2022.
35
Alpert, Emily (11 February 2013). "Scandal, speculation surround past popes who resigned". Los Angeles
Times. Retrieved 1 September 2022.

15
announcing his resignation. He also declared that he would continue to serve the church "through
a life dedicated to prayer".36

According to a statement from the Vatican, the timing of the resignation was not caused by any
specific illness but was to "avoid that exhausting rush of Easter engagements". After two weeks
of ceremonial farewells, the Pope left office at the appointed time and sede vacante was
declared.

On the eve of the first anniversary of Benedict's resignation he wrote to La Stampa to deny
speculation he had been forced to step down. "There isn't the slightest doubt about the validity of
my resignation from the Petrine ministry," he wrote in a letter to the newspaper. "The only
condition for the validity is the full freedom of the decision. Speculation about its invalidity is
simply absurd," he wrote.37

In an interview on 28 February 2021, Benedict again repeated the legitimacy of his resignation.

On the morning of 28 February 2013, Benedict met with the full College of Cardinals and in the
early afternoon flew by helicopter to the papal summer residence of Castel Gandolfo. He stayed
there until refurbishment was completed on his retirement home, the Mater Ecclesiae
Monastery in the Vatican Gardens near St Peter's, formerly home to 12 nuns, where he moved on
2 May 2013. To protect it, there is a thick hedge and a fence. It has a garden of more than 2,000
square metres (22,000 sq ft) that overlooks the monastery and is adjacent to the current "Pope's
garden". A few tens of meters away is the building of Vatican Radio.

After his resignation, Benedict XVI retained his papal name rather than reverting to his birth
name. He continued to wear the white cassock but without the pellegrina or the fascia. He ceased
wearing red papal shoes.38 Benedict returned his official Fisherman's Ring, which is usually
destroyed by Vatican officials on the death of a pope to prevent documents being counterfeited.

36
"Pope Benedict XVI announces his resignation at end of month". Vatican Radio. 11 February 2013.
Archived from the original on 11 February 2013. Retrieved 12 August 2022.

37
"Benedict dismisses speculation about his resignation". Europe News.Net. 26 February 2014. Archived
from the original on 27 February 2014. Retrieved 12 August 2022.
38
"Nun describes simplicity of Pope's retirement monastery". Catholic News Agency. Retrieved 17
August 2022.

16
According to a Vatican spokesman, Benedict spent his first day as pope emeritus with
Archbishop Georg Gänswein, the Prefect of the Papal Household. In the monastery, the pope
emeritus does not live a cloistered life, but studies and writes. He joined his successor several
months after his election at the unveiling of a new statue of Saint Michael the Archangel. The
inscription on the statue, according to Cardinal Giovanni Lajolo, has the coat of arms of the two
popes to symbolize the fact that the statue was commissioned by Benedict XVI, and consecrated
by Francis.39

Benedict XVI made his first public appearance after his resignation at St. Peter's Basilica on 22
February 2014 to attend the first papal consistory of his successor Francis. Benedict XVI, who
entered the basilica through a discreet entrance, was seated in a row with several other cardinals.
He doffed his zucchetto when Francis came down the nave of St. Peter's Basilica to greet
him.40 He then made an appearance at the canonization mass of Pope John XXIII and Pope John
Paul II, greeting the cardinals and Francis.

In August 2014, Benedict XVI celebrated Mass at the Vatican and met with his former doctoral
students, an annual tradition he has kept since the 1970s. He attended the beatification of Pope
Paul VI in October 2014. Weeks before this, he joined Francis in Saint Peter's Square for an
audience with grandparents to honor their importance in society.41

39
"Pope Francis consecrates Vatican City with Benedict XVI by his side". Catholic Herald. 9 July 2013.
Archived from the original on 22 April 2017. Retrieved 22 August 2022.

40
Tornielli, Andrea (24 February 2014). "The "hidden" Pope's first step towards normality". Vatican Insider.
Archived from the original on 20 June 2014. Retrieved 24 August 2022.

41
"News from the Vatican - News about the Church - Vatican News". www.vaticannews.va.

17
 1.3.7.4 His Death

On 31 December 2022, at 09:34 Central European Time (UTC+1), Pope Benedict XVI died at
the Mater Ecclesiae Monastery in Vatican City at the age of 95.42 He had been pope emeritus
since his resignation as the leader of the Catholic Church in 2013 due to ill health. 43 His death
ended a nine-year period during which a current pope and a retired pope both lived within
Vatican City.44

Benedict's body lay in state in St. Peter's Basilica from 2 to 4 January 2023, during which almost
200,000 mourners paid their respects.45 His funeral, presided over by Pope Francis, took place in
St. Peter's Square on 5 January, and was attended by around 50,000 people.

Immediately after the funeral, Benedict was interred in a private ceremony in the crypt
underneath St. Peter's Basilica, in the same tomb that had previously been occupied by Pope
John Paul II's body from his death in 2005 until his beatification in 2011. In accordance with
tradition, Benedict's cypress coffin was placed inside a zinc one, which was in turn enclosed in
an oak outer coffin. The tomb was opened to public visits on 8 January.

1.4 Conclusion
I have given in this chapter a relatively detailed background of the document
so that it could help the people of Pader Town Parish to understand the
document and the mind of the author. For this reasons, I have given in the
background of the document its Title and date of authorship, the Reasons
why the document was promulgated, its structure of the document, The style

42
Winfield, Nicole (31 December 2022). “Benedict XVI, first pope to resign in 600 years, dies at 95".
Associated Press News. Archived from the original on 31 December 2022. Retrieved 31 December 2022.
43
Guy, Jack (31 December 2022). "Former Pope Benedict XVI dies age 95". CNN. Archived from the
original on 31 December 2022. Retrieved 31 December 2022.

44
Rocca, Francis X. (5 January 2023). "Pope Benedict XVI Funeral: Pope Francis Presides Over Vatican
Ceremony". The Wall Street Journal. Archived from the original on 5 January 2023. Retrieved 5 January 2023.

45
Davies, Alys (5 January 2023). "Pope Benedict XVI: Around 200,000 attend lying in state". BBC News.
Archived from the original on 5 January 2023. Retrieved 5 January 2023.

18
of writing, and The language of the document; then for the author, I have
given the Life of the author with his earlier works and recent works. They are
as given above.

19
 CHAPTER TWO

2.0 MAIN THEMES OF THE DOCUMENT

2.1 Introduction
In this chapter, I am going to summarize the major themes from the
document and then explain them so that the people of Pader Town Parish
can easily understand the content of the document and what it is saying
about Reconciliation, Justice and peace. These explanations however, are in
line with the mind of the author on the call to Africa to embrace
Reconciliation, Justice and peace.

2.2 The Introduction of the Document

In the Introduction, the Holy Father Benedict XVI briefly reviews the Second Special Assembly
for Africa, before going on to present its abundant fruits in the Post-Synodal Apostolic
Exhortation itself. He also identifies the purpose of Africae munus: that of giving all the
members of the People of God - bishops, priests, permanent deacons, consecrated persons,
catechists and the laity - the precious treasure of "Africa's commitment to the Lord Jesus
Christ"46, giving "a new impulse, filled with evangelical hope and charity" 47 to the Church in
Africa that she may truly become salt of the earth and light of the world. The aim of this mission
is to lead Africa" to explore its Christian vocation more deeply" by experiencing, "reconciliation
between individuals and communities and to promote peace and justice in truth for all" 48.
Reawakening faith and hope, the Church is called "to help build a reconciled Africa by pursuing
the paths of truth and justice, love and peace” 49. Giving great importance to the views expressed
by the Synod Fathers, Africae munus is well inserted into the context of modern Africa
characterized as it is by many positive aspects and serious problems.

Despite social, political, ethnic, economic and ecological problems, and pandemics such as
malaria, AIDS and tuberculosis, "Africa maintains its joie de vivre, celebrating God's gift of life

46
Africae Munus no. 1
47
Ibid no.3
48
Ibid no.1
49
Ibid no.2

20
by welcoming children for the increase of the family circle and the human community" 50. Africa
also possesses a rich intellectual, cultural and religious heritage. Thus, Africae munus invites
Africans to show the courage of Christian faith and hope. Pope Benedict XVI sees in Africa a
'spiritual lung for a humanity that appears to be in a crisis of faith and hope', on account of the
extraordinary human and spiritual riches of its children, its variegated cultures, its soil and sub-
soil of abundant resources. Nonetheless, in order to stand erect with dignity, "Africa needs to
hear the voice of Christ who today proclaims love of neighbor, love even of one's enemies" 51.
The Exhortation seeks to translate theology into pastoral action, providing clear and practical
indications for the activity of the Church in the immediate future.

2.3 PART ONE: "See, I am making all things new" (Rev 21, 5)
The Second Special Assembly for Africa was an opportunity to discern the main pillars of the
ecclesial mission in a continent which thirsts for reconciliation, justice and peace. Those pillars,
which must be translated by pastors into operative guidelines for the particular Churches, are
described in part one of Africae munus, which is subdivided into two chapters.

2.3.1 Chapter One: In Service to Reconciliation, Justice and Peace

The Holy Father in discussing this chapter further divided it into the following two sections:

2.3.1.1 Authentic servants of God's Word.

Christians are invited to listen to Jesus Christ, Who calls them through His Word, in order to
allow them to be reconciled with God and neighbor. This is a vital step in the construction of
reconciled communities and nations.

2.3.1.2 Christ at the heart of African life: the source of reconciliation, justice and
peace.
The section covers: "'Be reconciled with God' (2 Cor. 5:20b)"; "Becoming just and building a
just social order" (which is further subdivided into the themes of: "Living in accordance with
Christ's justice" and "Creating a just order in the spirit of the Beatitudes"); "Love in truth: the
source of peace" which covers the two topics of: "Concrete fraternal service" and "The Church as
a sentinel".

50
Ibid no.9
51
Africae Munus no.13

21
In order to create the necessary preconditions for peace, the strength of reconciliation must be
instilled in people's hearts. The Church calls us to the inner purification of man, an essential
premise for the construction of justice and peace. Only authentic reconciliation generates lasting
peace in society. "It is by granting and receiving forgiveness that the traumatized memories of
individuals and communities have found healing and families formerly divided have
rediscovered harmony"52. Obviously, those responsible for crimes must be made to face their
responsibilities, also in order that such tragedies never happen again.

It is the responsibility of the political sphere to create a just social order. The Church, however,
has the duty to form the consciences of the men and women involved in building a society
reconciled in justice and peace. Her function is to educate the world to the religious message
announced by Jesus Christ. Indeed, "the model par excellence underlying the Church's thinking
and reasoning, which she proposes to all, is Christ" 53. The Church is involved in the civic
education of citizens, also by means of her Justice and Peace Commissions. Living in accordance
with Christ's justice means undertaking to ensure that people are rendered justice - "rendering to
each his due" - in the face of serious forms of injustice such as, for example, "the plundering of
the goods of the earth by a minority to the detriment of entire peoples" 54, which is unacceptable
and immoral. Justice must be upheld by subsidiarity and solidarity, and animated by charity.
"Charity, which ensures a bond with God, goes beyond distributive justice".

Human justice is always limited and imperfect, but divine justice shows it a horizon towards it
must strive in order to be fully realized. Jesus Christ proposes a revolution, not social or political,
but a revolution of love upon which the Beatitudes have their foundation. They present a new
horizon of justice, which was inaugurated in the Paschal mystery and which is capable of making
people just, in order to construct a better world. “In the spirit of the Beatitudes, preferential
attention is to be given to the poor, the hungry, the sick... to the stranger, the disadvantaged, the
prisoner, the immigrant who is looked down upon, the refugee or displaced person"55.

Divine justice, founded on love, transcends the minimum which human justice requires and
reaches unto the giving of self for others. Societies will always have need of the love which

52
Africae Munus no.21
53
Ibid no.22
54
Ibid no.24
55
Ibid no.27

22
"soothes hearts that are hurt, forlorn or abandoned. It is love which brings or restores peace to
human hearts and establishes it in our midst" 56. The Church is called to make Christ's voice heard
in modern Africa, inviting everyone to "be born from above" (Jn 3:7). Faithful to the Lord's
command, the Church "feels the duty to be present wherever human suffering exists and to make
heard the silent cry of the innocent who suffer persecution or of peoples whose governments
mortgage the present and the future for personal interests" 57. Little by little, the Church is helping
to forge the new Africa.

2.3.2 Chapter two: Paths towards Reconciliation, Justice and Peace

This chapter identifies certain fields of action which, in the view of the Synod Fathers, should
help Africa to free itself from the forces which paralyze it. The chapter is divided into four
sections:

2.3.2.1 Care for the Human Person

This section covers five points: "Metanoia: an authentic conversion"; "Experiencing the truth of
the Sacrament of Penance and Reconciliation"; "A spirituality of communion"; "The
inculturation of the Gospel and the evangelization of culture", and "The gift of Christ: the
Eucharist and the Word of God".

Africae munus underscores the importance of the vital bond between memorized catechesis and
lived catechesis, which leads to profound and lasting conversion, and therefore to an effective
commitment to live the Gospel at an individual, family and social level. The Sacrament of
Penance, the encounter with Jesus Christ Who alone is the great Mediator, is sufficient to
reconcile us with God and with neighbor. This has both individual and community dimensions.
The traditional rites of reconciliation which have positive aspects, but also limitations, help the
faithful to approach Christ with greater depth and truth, Christ in Whom God reconciles us with
Himself and with each other. The Church, and in first place the bishops, must discern the values
of individual cultures in order to identify the aspects which promote or hinder the incarnation of
the values of the Gospel. The true protagonist of inculturation is the Holy Spirit which "enables
the Gospel to permeate all cultures, without becoming subservient to any" 58. Jesus Christ, who

56
Ibid no.29
57
Africe Munus no.30
58
Ibid no. 37

23
nourishes the faithful with the Eucharist and the Word of God, creates, in the grace of the Spirit,
a new fraternity opposed to division, tribalism, racism and ethnocentrism.

2.3.2.2 Living in Harmony

This section covers the following topics: "The family"; "The elderly"; "Men", "Women"; "Young
people", and "Children".

Africae munus dedicates considerable space to the family, the sanctuary of life and the living cell
of society and the Church. The family is also the place of education, the place where the culture
of forgiveness, peace and reconciliation is practiced, and it must be protected and defended
against the many threats it faces. The Christian family is called to be a "domestic church", a
place where "all the members evangelize and are evangelized" 59. It must set aside due space for
prayer, celebrate Sundays and holy days, and read Holy Scripture every day.

The elderly enjoy particular veneration in Africa. They are esteemed for their wisdom and
experience, and play a positive role for all members of the family, especially for children and
young couples. Society has need of them because stability and social order in Africa are often
entrusted to a council of elders or traditional leaders. The Church also has need of them,
particularly to announce the Gospel. Africa can inspire Western societies in this field.

Having emphasized the important role played by men, who "manifest and live on earth God's
own fatherhood"60, the Exhortation shows particular sensitivity towards African women who
have a vital role to play in society and the Church. It urges Christians "to combat all acts of
violence against women, speaking out and condemning them"61.

Young people, who represent the majority of the population of Africa, deserve particular
consideration, while children attract the special attention of the Church because they are a gift of
God, source of hope and renewal. They must be given special protection by families and society,
especially against various intolerable and deplorable forms of treatment which the document lists
in paragraph 67.

59
Africae Munus no.46
60
Ibid no.53
61
Ibid no.56

24
 2.3.2.3 The African Vision of Life
This section covers the following topics: "The protection of life" and "Respect for creation and
the ecosystem"; "The good governance of States"; "Migrants, displaced persons and refugees",
and "Globalization and international aid".

The African worldview includes the visible and the invisible world, "ancestors, the living and
those yet to be born, the whole of creation and all beings" 62. It opens hearts and spirits to
acceptance of the message of Christ and comprehension of the mystery of the Church.
Committed to promoting life and the integral development "of each man and of all of man", the
Church opposes abortion and, among other things, "acknowledges the courage of governments
that have legislated against the culture of death" 63. The Church likewise deplores the disaster
wreaked by drugs and the abuses of alcoholism. Through her healthcare institutions, she is in the
front line of the battle against the pandemics of malaria, tuberculosis and AIDS, which require a
medical and pharmaceutical, but above all an ethical, response, 64 Illiteracy can also be considered
as a pandemic, and the Church makes her contribution to eradicating that scourge – a kind of
social death – through her network of Catholic schools of all levels.

Africa needs good governance of States. This comes about through respect for Constitutions, free
elections, independent judicial and penitential systems, and a transparent bureaucracy free from
the temptation of corruption. The Exhortation, while underlining "the need to make every effort
to eliminate the death penalty"65, exhorts the Church to organize pastoral care in goals and to
promote restorative justice. Good governance is also expressed through respect for creation,
employing the wealth of raw materials for the common good not for the profit of the few, and
through respect for the ecosystem, protecting such essential resources as land and water. The
migration of millions of people within Africa and beyond its borders is becoming a
multidimensional problem which calls for responses, not only from the Church but from the
entire international community. The Church hopes for the globalization of solidarity, something
which includes "the principle of gratuitousness and the logic of gift as an expression of
fraternity".66

62
Africae Munus no.69
63
Ibid no.70
64
cf. Ibid no.72-73
65
Ibid no.83
66
Africae Munus no.86

25
 2.3.2.4 Dialogue and Communion among Believers
This section includes "Ecumenical dialogue and the challenge of new religious movements";
"Inter-religious dialogue": which in turn is subdivided into "Traditional African religions" and
"Islam"; "Becoming 'the salt of the earth' and 'the light of the world.”

Since inter-religious relations affect peace, the Church promotes dialogue as a spiritual approach
to support initiatives of peace and justice. In Africa too, reconciliation involves communion
among the disciples of Jesus Christ. In addition to the need for ecumenical dialogue there is an
urgent necessity for a profound evangelization of the African soul, in order to give the faithful
the power of discernment in the face of the expansion of the so-called autochthonous African
Churches, syncretic movements and sects. Most African Christians come from the traditional
religions, with which they maintain daily contact. We must undertake serious discernment,
accepting the elements of traditional cultures that conform to the teaching of Jesus Christ and
identifying points of divergence, such as magic and witchcraft, which have highly negative
effects on families and society. In considering relations with Islam, Africae Munus reiterates the
importance of dialogue in respect for religious freedom, including freedom of conscience.
Christians draw nourishment from the authentic font of Jesus Christ, also in inter-religious
dialogue, and allow themselves to be transformed by Him to become "salt of the earth" and "light
of the world".

2.4 Part Two: "To each is given the manifestation of the Spirit for the common good" (1
Cor. 12:7)
In an Africa marked by contrasts, the Church shows the way towards Christ Who, by giving His
Sprit, ensures her unity in the diversity of gifts received for the common good. Therefore, all
members of the People of God must contribute to communion and peace in the Church and in
society. This is the subject matter of part two of Africae Munus, which is divided into three
chapters:

2.4.1 Chapter one: The Members of the Church

This chapter underlines the fact that peace and justice arise above all through man's
reconciliation with God and with himself. This is a gift of God which invites everyone to

26
convert, to become just. In particular, the following categories of people are listed: "Bishops";
"Priests"; "Missionaries"; "Permanent deacons"; "Consecrated persons"; "Seminarians";
"Catechists" and "Lay people".

The bishop, enamored of God, is characterized by the sanctity of his life whence derive his moral
stature and the authority with which he guides a particular Church. His unity with Peter's
Successor and his communion with his priests are antidotes to the seeds of division, to the
temptation of nationalism, and to the absolutisation of African culture. As good pastors, bishops
have the duty to bring the Good News to the faithful through appropriate catechesis, dedicating
themselves to the education of the laity, also in the fields of politics and the economy. Dioceses
must "become models in the conduct of personnel, in transparency and good financial
management"67. In order to consolidate ecclesial communion and to promote pastoral solidarity,
bishops are called to collaborate with national, regional and continental Episcopal conferences;
that is, with the Symposium of Episcopal Conferences of Africa and Madagascar (SCEAM).

Priests are the indispensable collaborators of bishops in carrying forward the work of
evangelization. They are called to live holy and peaceful lives, to overcome tribal and racial
barriers and to touch the hearts of everyone. Obedient to their diocesan bishop, they should offer
the witness of an exemplary life lived in celibacy and detachment from material things. They
should remain faithful to their mission as pastors following God's heart, without falling into the
temptation of becoming political leaders or social workers.

Africae Munus expresses great praise for the apostolic zeal of many holy and generous
missionaries who brought the light of Christ into Africa and favored the birth of numerous
African saints as models from whom to draw inspiration. "It would be profitable to renew and
promote devotion to these saints."68 The document also encourages the pastors of particular
Churches "to recognize among servants of the Gospel in Africa those who could be canonized
according to the norms of the Church, not only in order to increase the number of African saints,
but also to obtain new intercessors in heaven."69

67
Africae Munus no.104
68
Ibid no.113
69
Africae Munus no.114

27
The Exhortation underscores the importance of the ecclesial service of permanent deacons as
fathers to their own families and to the faithful among whom they undertake their pastoral
service.

Consecrated persons merit particular attention for the witness they give of lives entirely entrusted
to God and dedicated to the service of others, especially in the vast field of pastoral work in
educational and healthcare institutions.

Seminarians are called to ready themselves for the priesthood, both theologically and spiritually,
in an atmosphere that favours their psychological and human development. They are also called
to be apostles among the young.

The Exhortation lays great emphasis on the contribution catechists make to the work of
evangelization and highlights the importance of their permanent formation in order that they
might contribute better to the spread of the Gospel of Jesus among those who do not yet know it.
Like permanent deacons, catechists and their families are invited to be exemplary models of
Christian life.

Lay people, witnesses of Christ, cause the Church to be present in the world. "Lay men and
women are called, above all, to holiness, a holiness which is to be lived in the world." 70 They
demonstrate that work, before being a means to make a profit, is an opportunity for self-
realization and of service to others. People called to activity in the political, economic, cultural
and social fields should have a good knowledge of the Social Doctrine of the Church.

2.4.2 Chapter two: Major areas of the Apostolate

This chapter is divided into the following headings: "The Church as the presence of Christ";
"The world of education"; "The world of health care", and "The world of information technology
and communications".

The Church, a mystery and a visible society, is divided into various sections: dioceses, parishes,
grassroots communities, movements and associations, Christian families. All "can be helpful
places for accepting and living the gift of reconciliation offered by Christ our peace" 71.

70
Ibid no.129
71
Africae Munus no.133

28
 Africae Munus dwells on the individual fields of pastoral activity in the Church, underlining the
vital importance of Catholic schools as "a precious resource for learning from childhood how to
create bonds of peace and harmony in society, since they train children in the African values that
are taken up by those of the Gospel"72. Catholic universities and Catholic academic institutions
have an important role in the search for that Truth which surpasses human measure, brings peace
among people and reconciles society, helping African society not just to a better understanding
of current challenges, but also to face them in the light of the Gospel. While maintaining their
Catholic identity, and in conformity with the Social Doctrine of the Church, they contribute to
the development of African theology and foster inculturation, giving the Church a chance to be
present and to act in the field of cultural change.

Following the example of Jesus Christ, with her healthcare institutions the Church continues to
heal the sick, in each of whom she sees a suffering limb of the Body of Christ. She combats
disease, illness and the great pandemics, remaining faithful to her ethical pro-life teachings. The
transparent management of funds must primarily serve the good of the sick. To the extent
possible, it is important to increase "the number of smaller dispensaries which provide local care
and emergency aid"73.

We must thank all individuals and institutions, especially those of consecrated life, for their
commitment in the fields of education and healthcare, encouraging them to intensify their efforts
despite the many difficulties and challenges.

The communications media are important tools for evangelization and "for educating the African
peoples to reconciliation in truth, and the promotion of justice and peace" 74. The Church must
seek a greater media presence, in the knowledge that "the new information technologies are
capable of being powerful instruments for unity and peace, but also for destruction and
division"75. It is to be hoped that better use will be made of Catholic mass media, also through
greater coordination with existing structures, for a more widespread promotion of peace, justice
and reconciliation in Africa.

72
Ibid no.134
73
Ibid no.141
74
Ibid no.145
75
Africae Munus no.143

29
2.4.3 Chapter three: “Stand up, take your mat and walk!” (Jn 5: 8)
This chapter is divided into three parts: "Jesus' teaching at the pool of Bethzatha"; "The Word of
God and the Sacraments", which deals with: "The Sacred Scriptures", "The Eucharist",
"Reconciliation"; "The New Evangelization" which reflects upon: "Bearers of Christ' the light of
the world'", "Witnesses of the risen Christ", "Missionaries in the footsteps of Christ". The
Exhortation concludes with an appeal full of hope: "'Take heart; rise, He is calling' (Mk 10: 49)".

The Holy Father Benedict XVI returns to a number of his earlier points, outlining some practical
guidelines to put them into practice. Referring to the healing of the sick man at the pool of
Bethzatha, Africae Munus explains that "by accepting Jesus, Africa can receive incomparably
effective and deep healing"76. Firstly, the Church offers torn and wounded hearts the
announcement of the Word of God which heals, liberates and reconciles. Thus the Exhortation
advises each member of the faithful, and each family and community, to read the Bible every
day, to become familiar with the lectio divina, and to promote the biblical apostolate enabling the
divine Word to regenerate fraternal communion. The Eucharistic is the most effective way to
forge a life of intimate communion with God and neighbor. Through the Eucharistic Christ the
faithful become blood relations and therefore true brothers and sisters. "This bond of fraternity is
stronger than that of human families, than that of our tribes" 77. The celebration of the Eucharist
must be extended into personal, family and social life. This is "Eucharistic coherence" which
calls on all Christian consciences. Africae Munus exhorts the Church in Africa to pay particular
attention to the celebration of the Eucharist and to take up the Synod Fathers' proposal to
celebrate a continental Eucharistic Congress.

The Sacrament of Penance heals wounds and cures afflicted hearts. It renews the broken ties
between man and God and restores the bonds of society. For this reason the faithful are
encouraged "to restore to its true place the Sacrament of Reconciliation in its twofold dimension,
personal and communitarian"78. In order to encourage the celebration of this Sacrament Benedict
XVI echoes the hope expressed by the Synod Fathers " that each country celebrate yearly 'a day
or week of reconciliation, particularly during Advent or Lent'. SECAM will be able to help bring
this about and, in accord with the Holy See, promote a continent-wide Year of Reconciliation to

76
Ibid no.149
77
Ibid no.152
78
Africae Munus no.156

30
beg of God special forgiveness for all the evils and injuries mutually inflicted in Africa, and for
the reconciliation of persons and groups who have been hurt in the Church and in the whole of
society"79.

The Church in Africa must show increasing commitment to evangelization (which concerns the
ordinary aspects of pastoral care), to the missio ad gentes (bringing the Good News of Jesus
Christ to those who do not know Him), and to the new evangelization of people who fail to
follow Christian practice. New evangelization in Africa "is especially concerned with the
Church's service to reconciliation, justice and peace"80. God will bless reconciled hearts with the
gift of peace, and the reconciled faithful will become builders of peace and promoters of justice.
Only evangelization driven by the Holy Spirit brings spiritual fruits and becomes the new law of
the Gospel. "The heart of all evangelizing activity is the proclamation of the person of Jesus, the
incarnate Word of God (cf. Jn 1:14) who died and rose again and is ever present in the
community of the faithful, his Church (cf. Mt 28:20)"81.

Evangelization must discover a new ardour, the ardour of the many saints and martyrs,
confessors and virgins of the African continent, and new evangelization must use the modern
methods that are available today.

In a number of African countries, the Church has commemorated the centenary of

evangelization, undertaking to spread the Gospel among those who do not yet know Jesus Christ.

Guided by the grace of the Holy Spirit, Christians are called to follow "the path of holiness, and
thus increasingly become apostles of reconciliation, justice and peace" 82. Thus, the missio ad
gentes advances step by step with the new evangelization, which "needs to integrate the
intellectual dimension of the faith into the living experience of the encounter with Jesus Christ
present and at work in the ecclesial community"83.

By sending out her priests and consecrated persons, the Church in Africa is also called to
contribute to the new evangelization in secularized countries of ancient Christian tradition which,
in the past, produced many missionaries.

79
Ibid no.157
80
Ibid no.169
81
Ibid no.160
82
Ibid no.171
83
Africae Munus no.165

31
2.5 The Conclusion of the Document
In its Conclusion the Post-Synodal Apostolic Exhortation invites Christians and the entire
continent to take hope: "'Take heart; rise, He is calling' (Mk 10:49)". These words of the Lord
Jesus are echoed in the Holy Father's Exhortation: "Get up, Church in Africa" 84. This hope is
rooted in the love of the One Triune God: Father, Son and Holy Spirit, source of reconciliation,
justice and peace. Giving assurances of the concern and interest of the entire Catholic Church,
the Supreme Pontiff entrusts the task of evangelizing the continent of Africa to the intercession
of the Blessed Virgin Mary, Our Lady of Africa, to St. Joseph and to all saints venerated in
Africa. Praying that "the miracle of Pentecost may spread throughout the continent of Africa, and
everyone may become ever more an apostle of reconciliation, justice and peace" 85, he says: "May
the Catholic Church in Africa always be one of the spiritual lungs of humanity, and become daily
an ever greater blessing for the noble African continent and for the entire world"86.

2.6 Conclusion
Africae munus is to be seen as the continuation of the Post-Synodal Apostolic Exhortation
Ecclesia in Africa, published in 1995 after the First Special Assembly for Africa of the Synod of
Bishops. Africae munus notes that Ecclesia in Africa gave great impetus to the growth of the
Church in Africa. It also developed the idea of the Church as Family of God, which has been
beneficial to the universal Church. Africae munus aims to reinforce this ecclesial dynamism, to
outline a program for pastoral activity and evangelization, particularly for the new evangelization
of the continent of Africa over coming decades, underlining the need for reconciliation, justice
and peace.

84
Ibid no.173
85
Ibid no.176
86
Ibid no.177

32
 CHAPTER THREE

3.0 EVALUATION OF THE DOCUMENT

3.1 Introduction
In this chapter, I will highlight the strengths of Africae Munus and thereafter give some of its
limitations which may make one to refer to other document or literary work on the same subject
matter.

3.2 Strength of the Document

In a world in which Africa is only spoken of when things go awry, this Exhortation is like a
breath of fresh air, an invitation to believe in Africa, to see it as a ‘spiritual lung.’ 87 I would like
to bring out this freshness and some other issues, which I hope, will help us to make of this
Exhortation our working document for the Church in Africa and Pader Town Parish in particular.

3.2.1 The Ecclesial Context

While it is quite normal to find in Africae munus references to the first Exhortation which
followed the First African Synod (Ecclesia in Africa [1994]), it is nonetheless somewhat
surprising to find references to other Synodal documents such as Verbum Domini (after the
Synod on the Word of God in the Life and Mission of the Church (2008) and above all,
references from the next synod on the New Evangelization (October 2012)88

This kind of proceedings in Africae Munus teaches us two things: Firstly, it reminds us that there
is a link between the two African Synods and demonstrates how the results of the second do not
revoke those of the first. On the contrary, account should be taken of them for the
implementation of evangelization in Africa. It is a little like the Gospel in relation to the Law.
Now, in the light of the second Synod, we need to continue to plumb the very depth of the
message of the first Synod and observe how it links up to the second.

Secondly, these references to other texts underline that the Church in Africa does not live
separated from the rest of the Universal Church. There is reciprocity. What is being lived in
Africa (or elsewhere) concerns the entire Family of God. Therefore, already in Verbum Domini,
87
Africae Munus, no. 13; and 177
88
cf. Ibid, no. 159-171

33
(no. 99-103), the Pope echoes the African Synod on reconciliation, justice and peace for the
whole Church and, in Africae munus, no. 15-16, he refers to the Synod on the Word of God in
the Life and Mission of the Church. By this fact alone, he demonstrates the importance of being
rooted in the Word of God in order to live reconciliation, justice and peace. The insertion of a
whole section on the New Evangelisation invites us to take part in this mission of the whole
Church based on the Missio ad gentes in order to deepen it.

3.2.2 A More Beautiful Africa

Africae munus casts an exemplary look at Africa; it is a positive view that acknowledges the
maturity of the continent. It considers it a land of promise in spite of the scars of its past. Africa
is also a continent of hope because of its intellectual, cultural and religious heritage. This is to be
preserved, explored and made known. It is a continent with an immense richness which Africa is
capable of providing for the well-being of all. Africa lives and is led to explore, looking towards
the future, and is in the process of taking up its challenges and moving forward. Respect for the
aged and the place they are given are qualities to be imitated elsewhere.

Young people are part of its richness. In virtue of all this, Africa has in itself ‘pathways of hope’;
through Religious, social political and economic dialogue, a deep spiritual renewal is possible.
From the outset, Africa is presented as a ‘spiritual lung’ and this image is repeated at the end of
the document.

Some people regret that this positive image is at the price of a negative image for the rest of the
west (at least), which is presented as ‘a humanity that appears to be in a crisis of faith and hope’,
which could poison Africa and from which Africa will have to defend itself to avoid
contamination.89

The invitation to reconciliation becomes all the more urgent if we do not wish to lose or be
mistaken about the intellectual, cultural and religious heritage of Africa.

3.2.3 The Prophetic Role of the Church

At several moments the Pope speaks of the prophetic role of the Church. The mission of the
Church in Africa for reconciliation through justice and peace is a prophetic mission. Part of
being a prophet, according to the biblical tradition is that the Church: Announces God’s plan for
89
Maurice Cheza, Africae munus, in Afrique et Parole 94 (March 2012), p. 3

34
African society (God’s vision for Africa); denounces the counterfeits (the counter-values, the
evils); we can think of the different conflicts and the effects they have on families; neglect of
youth and children; the abuse of power; and the she should also commits itself in the name of
God on the side of people: the workshops that raise the awareness about different issues and that
lead to action; education, health and modern means of communication.

3.2.4 A Family in Need of Reconciliation, Justice and Peace

When one looks at the different areas of life that are mentioned in which there is the need for
reconciliation, it becomes obvious that no domain is left out and nobody Is left out either: In the
family: elderly, women, men, the youth, children; Protection of human life; Respect of creation;
Good governance; Relations to migrants, refugees; International relations; In ecumenical and
interreligious dialogue. We can therefore understand the insistence on metanoia (conversion) and
the courage that it demands because it would sometimes mean going against the currency. In the
process God is the one who reconciles us to himself in and through Christ and thus enables us to
be reconciled with each other, with ourselves and with the entire creation.

3.2.5 Solid Formation for all

3.2.5.1 Initial Formation

Africae munus invites the Church in Africa to take Initial and Ongoing Formation seriously. For
seminarians, for example, the document calls for holistic formation: theological, spiritual,
psychological, human, pastoral, and social, rooted in Gospel values. The personal relationship
with Christ is to be found at the core of this formation. He is the one who reconciles us with the
Father through his death and resurrection; he reconciles us with ourselves and others, making us
ambassadors of reconciliation (2 Cor 5:18-20).90

Peter Henriot, sj, suggests that the image of the ‘spiritual lung’ invites precisely the person and in
this case, seminarians also to mobilize their spiritual energies to be truly the salt of the earth and
the light of the world.91 I suppose that these guidelines are also valid, to a very great extent, for
the Initial Formation of Sisters.

90
R. Baawobr , “Paul’s Call for Reconciliation and its Relevance for the Church with Particular Reference
to Africa”, in Missionalia, vol. 59 (2010), pp. 179-212.
91
Cf. Peter Henriot, sj. “Africae munus and priestly formation: some practical questions͟ ”, Lilongwe, 2012.

35
 3.2.5.2 Ongoing Formation
Among the elements making up Ongoing Formation, I would like to draw attention to two of
them: Holy Scripture (the Word of God), and the Social Doctrine of the Church.

The first element of Ongoing Formation – the Word of God - addresses: Knowing it in an
objective way as an object of study; Praying it (Lectio divina); Above all, to experience it as the
Word of Life that reconciles us with God and our Neighbour, guiding us in “a necessary path for
building a community of individuals and peoples”. We note that when the Pope speaks of the
members of the Church, despite the pyramidal structure that is used, no group is exempt from
exposure to the Word of God as Word of Life. Families; The elderly; The youth; Adult literacy
to provide access to the Scriptures; a source for Reconciliation, Justice and Peace; Bishops – a
deeper understanding of Jesus Christ; Priests; Seminarians; Catechists; For the New
Evangelisation;

The second element in Ongoing Formation, highlighted in a striking way, is the Social Doctrine
of the Church: For women, For youth, For priests; For laypeople in economic, social and
political responsibilities; For education. It is an indispensable tool for educating consciences and
for socio-political involvement in view of working for the common good; At the service of the
truth which frees; And an imperative source for living Reconciliation, Justice and Peace.

In this sense, we can say that the Pope strongly encourages the local Churches and the Institutes
of Consecrated and Apostolic life so that we may continue to try to educate every person in order
that the Church remains an architect of peace, an agent of reconciliation and a herald of justice.
This is a strong action point, from which many of our Episcopal Conferences in Africa have
taken very clear positions on political and socio-economic questions.

3.2.6. Ecumenical and Interreligious Dialogue

At a time when we can be tempted to undervalue or neglect ecumenical and interreligious
dialogue, the Pope reminds us that it is vital.

Division between Christians is a scandal that weakens the witness of communion for which Jesus
prayed in Jn 17:21. Commitment to reconciliation, justice and peace concerns all believing
communities, whether they are long established Christians or new Churches, Muslims or

36
followers of traditional religion. From this comes the urgent appeal to persevere in dialogue with
Muslims. This dialogue takes different forms:92

Dialogue of life: people sharing the same realities of life as persons; Dialogue of (social) action:
people collaborate in order to improve social justice and create a better world for all; Dialogue of
theological exchange: people share the richness of their spirituality and thus allow the others to
appreciate their spiritual and human values. They also discover the similarities and differences
between their religions and this, sometimes, leads to soul-searching questions. 93 Dialogue of
spiritual/religious experience: people rooted in their faith reflect and pray together (not the
same prayer though) for a particular intention, e.g. the Assisi experience of 1986; 2000 and 2011.
All in all, the Pope is asking the Church, Africa in particular that whatever we do, let us
acknowledge the importance of ecumenical and interreligious dialogue if we take part in the
actual mission of God and not in a mission that we have created for ourselves.

3.2.7 The sources of Reconciliation, Justice and peace

After a close reading of Africae Munus, we can identify what Pope Benedict XVI considers as
the sources from which we are to drink if we are to quench our thirst for reconciliation, justice
and peace. For all, he gives sacred Scripture, Tradition and the sacramental life. 94 For Bishops
and priests, he exhorts them gently to daily prayer, to the worthy celebration of the sacraments,
especially those of the Eucharist and Reconciliation 95. For the Youth, the Pope says we need to
help young people to gain confidence and familiarity with sacred Scripture so it can become a
compass pointing out the path to follow.96

3.3 Limitations of the Document

It is inevitable that the final document, Africae munus, could not reflect all the richness of the
Proposals and Final Message of the Second African Synod. Pope Benedict XVI himself
recognized that:

92
Cf. Pontifical Council for Interreligious Dialogue & the Congregation for the Evangelisation of Peoples,
Dialogue and Proclamation (1991) No. 42
93
Cf. also Stephen B. Bevans & Roger P. Schroeder, Constants in Context, pp. 383-384
94
Cf Africae Munus, No. 95
95
Ibid No. 101
96
Ibid No. 61

37
 I was impressed by the quality of the speeches given by the Synod Fathers and the others
who spoke at the sessions. Their realistic and far-sighted contributions demonstrated the
Christian maturity of the continent. They were not afraid to face the truth and they sought
to reflect sincerely on possible solutions to the problems facing their particular Churches
and the Universal Church.97

Africae Munus has got the following point of weaknesses;

3.3.1 The Image of the Church

In the second chapter of the first part of the Exhortation, the Pope sets out the pathways for
reconciliation, justice and peace. After emphasizing attentiveness to the human person and the
importance of metanoia - a genuine conversion, he indicates the places at the heart of society
where reconciliation, justice and peace will be exercised, in this order: The Family; The Elderly;
Men; Women; Youth; Children. It is not the same order which was followed in the first chapter
of the second part.

Even if Africae Munus uses the term Church-Family of God from the First African Synod
(1994)98, and also takes to itself the Pauline image of the Body of Christ, (1 Cor. 12),
nevertheless when addressing the members of this family, we rediscover a hierarchy close to
another image of the church, a Hierarchical and Pyramidal Church. It begins with the Bishops
and finishes with laypeople. A comparison between the presentations of the same members of
the Church-Family in the Exhortation of John Paul II after the 1 st African Synod, and Africae
Munus clearly demonstrates the ecclesiologies of each document which may suggest that Pope
Benedict XVI is bringing a new image of the Church in Africa or could it be an oversight?

3.3.2 Quotations and cross-references

The most quoted documents in the 226 footnotes are Pontifical and Roman documents.99

59 from Benedict XVI; 28 from John-Paul II; 5 from Paul VI; 25 from encyclicals; 8 from
Roman Congregations (of which 5 from the Doctrine of the Faith); 4 from Vatican II (in cross-

97
Africae Munus, No. 4

98
Cf. JOHN PAUL II, Post-Synodal Apostolic Exhortation, Ecclesia in Africa,Vatican, Libreria Editrice,
1995, no. 6
99
Cf. Franco Moretti, “Secondo Synodo Africano͟”, pp. 6ϭ-62

38
reference). Therefore Africae Munus is a decidedly Roman and universal/Catholic document
addressed to:

“…all people of good will to look to Africa with faith and love, to help it become –
through Christ and through the Holy Spirit – the light of the world and the salt of the
earth”100,

and not only to Africa. One understands why, Benedict states:

I see no need to dwell at length on the various socio-political, ethnic, economic or

ecological situations that Africans face daily and that cannot be ignored. Africans
know better than anyone else how difficult, disturbing and even tragic these situations
can very often be.101

It would be difficult, even impossible, in spite of the desire of some critics, to give satisfaction to
all by quoting writings from African Bishops! Surprisingly, there is quotation from the writings
of any African Bishops in regard to this. It is important therefore for local Episcopal Conferences
to pick up the Exhortation and read it in the light of the local situations and seek ways of
implementing it locally.

3.4 Conclusion
Africae Munus, though it has some weaknesses as discussed above, it has a
variety of strengths as discussed above. And it is to a greater extent that the
document is very important. The few aspects of its weakness are however
discussed in details in other document like Ecclesia in Africa and also in the
Vatican II Documents. Therefore, its weaknesses are of less destruction to
the Church.

100
Cf Mt 5:13-14 and Africae Munus no. 13
101
Africae Munus, no. 4).

39
 CHAPTER FOUR

4.0 RELEVANCE OF THE DOCUMENT TO THE PEOPLE OF PADER TOWN PARISH

4.1 Introduction
Pader District just like any other Acholi Districts, has suffered the consequences of the long
lasted war of the LRA and the Camp life. People are still recovering from the post-traumatic
syndrome, posting a big challenge in the growth of the heart of love for one another which is
emphasized in the Gospel.

Transition from life in the camps to life in a traditional Acholi village has not been as easy and
smooth as many hoped it would be. A return home for Internally Displaced People has been a
further reason for stress for communities and young people. The people especially the youth
need to learn how to adapt from the “urban” or “semi-urban” environment of the camps.

The other key challenges that the people of Pader Town Parish is facing is land wrangle and
domestic violence, child abuse, unemployment and high school dropouts that the Church in
Pader must surely address in order to foster Reconciliation, Justice and peace among
her believers.

4.2 Relevance of The Document To The People of Pader Town Parish

Pope Benedict XVI described the family as a place of belonging, dialogue and solidarity, a place
where everyone feels welcomed and the uniqueness of each member is respected and nurtured.
The Second Synod places special emphasis on the theological themes that are integral to the
family of God – personal reconciliation, building a just social order and promoting peace through
living the beatitudes. Africae Munus notes that the family is the place that propagates the culture
of forgiveness, peace and reconciliation.

The families under Pader Town Parish need to be re-established to this state through the
following means as offered in the document:

4.2.1 Putting Christ at the Center

The Church’s commitment of Pader Town Parish to service, reconciliation, justice and peace
must help societies to put Christ at the center of the world and build a just social order. The

40
burden of creating a just social order falls especially on those persons in the economic and
political sphere who are builders of society. The role of the church is to serve as the watchdog in
this process and lead all members of God’s family to live in harmony.

4.2.2 Struggle to be ‘The Spiritual lung’

Africae Munus is a shot in the arm for the Church in Africa and a challenge to Church leadership.
An interesting observation is the Pope’s reference to Africa as a “spiritual ‘lung’ for a humanity
that appears to be in a crisis of faith and hope”. Africans remain resilient despite the collective
trauma they have been subjected to in the past two centuries due to their deep spiritual roots, a
deep sense of hope and connectedness to nature. Over the past two decades, Africa remains the
region with the fastest growth of Christianity and Catholicism. This therefore is a call to the
leadership of Pader Town Parish to make the Parish that Spiritual lung to the people.

4.2.3 Dialogue with the different parts of the Church and Society
The challenge for African bishops and pastoral leaders is how to “dialogue with the various
constituencies within the church and society”, to embrace the contributions of all members of the
family in justice and peace so that the Church can transform theology into pastoral care. Within
this context, Africae Munus calls on the universal church to recognize and celebrate Africa’s
rightful place within the Church and the world. For me, in this point, I see the need to celebrate
the Parish day annually with the aim of evaluating the progress made by the Parish in her fight to
bring in justice and peace and many other aspects of the Christian Life within Pader Town
Parish.

4.2.4 The Social and Economic Challenges

In addressing the social and economic challenges that beset Africa, the Pope criticizes the
exploitation of Africa’s resources by external interests– often cooperating with African political
and economic elites that ensure their own prosperity at the expense of the well-being of the local
population. He calls on the Church to be the sentinel that speaks out fearlessly about these
economic injustices. I see this among the community leaders in Pader Town Council, the whole
district and probably the whole Acholi sub-region. Therefore the call of the Pope for the Church
to be the sentinel that speaks out fearlessly about these economic injustices, to me, is a direct
address to Pader Town Parish.

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 4.2.5 Justice as a means for True and Lasting Peace.
Time and time again, the Pope emphasized the need for justice as a means for true and lasting
peace. Observing that even charity must be done in justice, he describes as false a charity which
fails to respect justice and the rights of all. Education too is a matter of justice. The Church is
obliged to educate all her members, including the Social Teachings of the Church, so they can
truly be informed apostles for justice and ensure that the principle of subsidiarity where neither
the state nor any larger society substitutes itself for the initiative and responsibility of individuals
and intermediary bodies is upheld in African societies. This is a good work plan to address the
problem of land wrangle, a deadly vice affecting peace among the Christian of Pader Town
Parish.

4.2.6 Emphasis on the Role of Women in the Church and Society

In addressing the role of women in society, the Pope notes the violence that is often perpetuated
against women, points to the “much too slow” understanding and “evolution of thinking” in
regards to the rights and dignity of women, and urges the Church to embrace their voices and
talents. In doing so, the Church contributes to the “recognition and liberation of women,
following the example of Christ’s own esteem for them” so that in turn women can continue to
contribute to “the humanization of society”. This is being done in Pader Town Parish, though
there is still need involve them more especially in family apostolate. The question is how to
attend to internal structures and attitudes that preclude participation of women in the apostolate.

4.2.7 Encouragement to maintain our Good Culture

Africae Munus is a strong encouragement to the Church in Africa and a challenge to her
leadership. As did his predecessors, especially Paul VI, the Pope challenges the Church in Africa
to embrace elements within its culture that serve as the cornerstone for the Gospel. Doing so will
advance its maturity and enrich the universal church. There are many good elements of Acholi
culture which are lost during the Camp life, such as communal life, hard work, family
responsibility of men as the head of the families and so much. The leaders of Pader Town Parish
should endeavor to instill especially in our youth of today to embrace our good cultural values.

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 4.2.8 Evangelisation Ad Gentes
The Pope note that there is also an urgent need to work for the new evangelization in Africa,
especially among people who have distanced themselves from the Church or who do not behave
in a Christian fashion. African Christians, and in particular the clergy and consecrated persons,
are likewise called to support new evangelization in secularized nations. This is an exchange of
gifts, because African missionaries are already at work in countries which once produced
missionaries who went forth to announce the Good News in Africa. The announcement of the
Gospel to those who still do not know Jesus Christ, is still of vital importance in Pader Town
Parish. It is a pastoral priority which involves all Christians. Ordinary evangelization must be
increasingly promoted in the various particular communities in Pader, through commitment to
fostering reconciliation, justice and peace.

4.2.9 A call to Emulate the Example of Saints

Saints, people reconciled with God and neighbor, are exemplary heralds of justice and apostles
of peace. The Church - all of whose members are called to sanctity - must discover fresh ardour,
the ardour of the many saints and martyrs, confessors and virgins of the African continent,
devotion to whom should be renewed and promoted.

In order to find further examples of sanctity, also obtaining new intercessors in heaven, pastors
of the particular Churches are encouraged 'to recognize among servants of the Gospel in Africa
those who could be canonized according to the norms of the Church'. Pader Town Parish is
enjoying the fruits of this effort, as it is dedicated to the patronage of Blessed Daudi Okelo and
Jildo Irwa, thank to Archbishop Odama for the struggle to make sure that the two were Beatified
in Rome in 2002, now again we have a new Blessed, Fr. Dr. Ambrosoli in our Archdiocese
again.

4.2.10 The Church as a place of Reconciliation, a Gift of God

Pader Town Parish must be a place of reconciliation, a gift of God, in order to be an effective
tool of justice and peace for the whole of society. Reconciliation comes from the mystery of the
risen Christ who is present in His church through the Word of God and the Sacraments,
especially those of Penance and the Eucharist. Through the grace of the Spirit, the Eucharist
creates a new brotherhood which overcomes languages, cultures, ethnicities, divisions, tribalism,

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racism and ethnocentrism. In her work of evangelization and education in the Christian faith, the
Church must concentrate on lived catechesis, which leads to profound conversion and to real
commitment to live the Gospel at a personal, family and social level. The Social Doctrine of the
Church is of great help in sustaining human development.

4.2.11 Working in Harmony with Church Authority

Pope Benedict emphasized in this Document, the need for the Church in Africa to do things in
agreement with the Holy See, he also encouraged the priests to be in harmony with their local
ordinaries. It also necessary for all the groups-the youth, the choir, the lay apostolate movement,
the Catholic Charismatic Renewal of Pader Town Parish to work in harmony with their parish
priest for the good of the Parish.

4.2.12 Utilization of various individual gifts for the good of the Church
In the part two of Africae Munus, the Pope focuses on the constituent members of the Church:
clergy, consecrated persons, men and women missionaries, lay pastoral leaders, the elderly,
youth and children and challenges Church leadership to recognize and embrace their gifts so as
to give an appropriate and holistic response to the pastoral needs of the time, and to lead by
example rather than just teaching. This should be a good encouragement to the pastoral council
of Pader Town Parish.

4.3 Conclusion
If we want to build a culture of forgiveness, peace and reconciliation, it should start from the
families, the living cell of the Church and Society, Africae Munus described the family as a place
of belonging, dialogue and solidarity, a place where everyone feels welcomed and the
uniqueness of each member is respected and nurtured. The Second Synod places special
emphasis on the theological themes that are integral to the family of God – personal
reconciliation, building a just social order and promoting peace through living the beatitudes.
Africae Munus notes that the family is the place that propagates the culture of forgiveness, peace
and reconciliation.

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 5.0 GENERAL CONCLUSION

I have made a book review on “Africae Munus”, Post Synodal Apostolic exhortation of

his holiness Pope Benedict XVI. Through this book review, I hope that the people

of Pader Town Parish who get in touch with this precious work, this Apostolic

exhortation, service to reconciliation justice and peace and above all, will appreciate the

value of reconciliation and love for one another and its relevance in their

Christian life, and if possible, embrace it and practice it seriously in their

normal Christian life.

In chapter one, I have given the general facts about the document such as

its General background, its Title and date of authorship, the reasons why the

document was promulgated, the structure of the document, the style of

writing used for writing this document, the language of the document and

the life of the author.

In chapter two, I tried to split the facts in the document into major themes

giving briefly what the document is talking about and what it is emphasizing.

And in chapter Three, I have given the evaluation of the document, its

strengths and Weaknesses. Then in chapter four, I have given the Relevance

of the document to the people of Pader Town Parish.

All these are aimed to help the Christians of Pader Town parish to appreciate

the service to reconciliation justice and peace which are good Christian practices. As I

stated earlier, this work should help us to make the family as a place of belonging,

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dialogue and solidarity, a place where everyone feels welcomed and the uniqueness of each

member is respected and nurtured.

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 BIBLIOGRAPHY

Books and Documents

Pope Benedict XVI, Africae Munus: Post-Synodal Exhortation on the church in Africa in service
to reconciliation, justice and peace, Benin, 19 November 2011

Pope John Paul II, Ecclesia in Africa, Post-Synodal Apostolic Exhortation, Vatican, Libreria
Editrice, 1995

R. Baawobr, “Paul’s Call for Reconciliation and its Relevance for the Church with Particular
Reference to Africa”, in Missionalia, vol. 59, 2010

Vatican Council II Document, Lumen Gentium: Dogmatic Constitution on the

Nature of the Church, Libreria Editrice Vaticana, 1964.

Vatican Council II Document, Unitatis Redintegratio: Decree on Ecumenism,

Libreria Editrice Vaticana, 1964.

Vatican Council II Document, Ad Gentes Divinitus: Decree on Church's

Missionary Activity, Libreria Editrice Vaticana, 1965.

Vatican Council II Document Presbyterorum Ordinis: Decree on Priestly

Ministry and Life, Libreria Editrice Vaticana, 1965.

The Code of Canon law: The only English Edition Updated with M. P. Omnium
in MentemLibreriaEditriceVaticana, Vatican 2013.

On Line Sources

San Martín, Inés (6 April 2018). "A new 'apostolic exhortation' is coming. What is that,
anyway?". cruxnow.com.

Song, Connie. "Lib Guides: Catholicism-General Resources: Papal

documents". library.athenaeum.edu.

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Pizzey, Allen "Benedict: I Prayed Not To Be Pope", CBS News, 11 February 2009. Retrieved
21 August 2022WebCitation archive
General Audience of 27 April 2005 | BENEDICT XVI". www.vatican.va.

Meichtry, Stacy "Does the Pope Wear Prada?" The Wall Street Journal. 25 April 2006.
Retrieved 19 January 2022. WebCitation archive

Pope Benedict XVI announces his resignation at end of month". Vatican Radio. 11 February
2013.

Benedict dismisses speculation about his resignation". Europe News.Net. 26 February 2014.

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