At the end of 2016 two separate investigations revealed the extent to which Congo’s President Joseph Kabila and family have profited from business dealings and bribes during the Kabila administration. In a country where the average daily income was figured to be $1.90 last year, its President has wielded his authority to build a lucrative business empire managed by his wife, his children and siblings. Recently released reports confirm that the “kleptocracy” under Mobutu’s 32 years as the executive head of Congo’s government has been preserved by his young successor.
The first source of evidence of massive corruption focuses on bribes paid out to officials of the Kabila administration. In an agreement with the U.S. Department of Justice signed the end of September 2016, the Och-Ziff Capital Management Group corroborated the payment of over $100 million in bribes between 2008 and 2012 to Congolese officials and the U.S. based hedge fund accepted a fine of $413 million for violation of the Foreign Corrupt Practices Act. Further, the legal document detailing the agreement reports on $10.75 million paid out to a “DRC official 1” who NYU’s Congo Research Group reports is “most likely Joseph Kabila”.
The second source results from extensive research by staff of the Bloomberg News on the Kabila family business holdings in Congo. In the December 2016 article titled “With His Family’s Fortune at Stake, President Kabila Digs In”, three Bloomberg reporters write, “Joseph Kabila and his relatives have built a network of businesses that reaches into every corner of Congo’s economy”. Based on review of court filings, company documents and interviews with Congolese business persons, the Kabila family now own at least 70 companies in Congo.
One of the first actions of the new U.S. Congress was to help hide future deal making by the Congo President and the rest of the Kabila family. Less than two weeks after the Trump inauguration, the House struck down the Cardin Lugar Section 1504 “Transparency Amendment” of the Dodd-Frank Wall Street Reform Act. This means the payments by U.S. companies, such as those made by the hedge fund Och-Ziff, to foreign officials would no longer have to be disclosed. Should the Senate approve repeal of the Cardin Lugar measure aimed at helping protect countries burdened by the “resource curse”, bribery by U.S. multinationals of Congolese officials would remain business as usual.
While doubt rises regarding the Kabila administration’s commitment to the President election agreement of December 31, 2016, we take a tour of one of Congo’s poorest and most remote regions with Théodore Trefon. The tropical rainforest, our earth’s second largest, in Tshuapa and Equateur Provinces is where schools and health clinics maintained and supervised by staff of the Disciples of Christ Community of the Church of Christ of Congo offer the only social services.
With the photos below, we are again led to marvel at the resourcefulness, resilience, strength and beauty of the Congolese people. In spite of mounting evidence of Congo’s rule by a government dedicated to the most abject greed and self dealing, the people carry on their lives in what is one of the richest, most awe inspiring environments on the planet. For 25 years, Trefon has focused his research on Congo and now this U.S. born political scientist works at the Museum of Central Africa in Tervuren, Belgium. The photo gallery below is from pictures displayed at http://congomasquerade.blogspot.com/
which is also the name of his latest book.
For a larger view of the photos in a slideshow format click on the first picture and scroll horizontally
Paul Turner, the author of the following article, serves in Congo as a Consultant in the development projects of the Church of Christ of Congo’s Disciples of Christ Community. His latest message reports on progress in preparations for a presidential election in Congo before the end of this year. His title “Give Us the Ballot” refers to the 1957 speech by Rev. Martin Luther King at the Lincoln Memorial which focused on voting rights for all citizens of the United States.
On December 19th, DR Congo witnessed large protests in several major cities such as Kinshasa, Lubumbashi and Goma, in response to the opposition’s call for demonstrations against President Kabila’s refusal to relinquish power. Police and military personnel were well-organized and out in force. The government went so far as to shut down social media throughout the country to slow the opposition’s ability to organize and share information concerning the number of arrests and detainees.
In the midst of this tense situation Catholic Church Bishops began facilitating negotiations between the government and opposition groups. An agreement was reached whereby President Kabila would leave office at the end of 2017 following elections, and there would be no attempt to change the constitution to allow for a third term. This agreement was a welcomed development because it kept the peace and solidified the importance of holding elections in 2017.
There is another piece of the story that has not been widely reported. At the same time protests were happening throughout the country, Congolese were also signing up to register to vote and receive their voter identification cards. Perhaps this was another form of protest expressing the people’s eagerness for democracy and elections. It was an encouraging sight to see men and women lining up to receive new voter ID cards at Nouvelle Cite Parish. In fact, five churches affiliated with the Community of Disciples of Christ in Congo (CDCC) are hosting National Independent Electoral Commission (CENI) Enrollment Centers. Rev. Eliki Bonanga, President of CDCC, was asked why the CDCC partnered with CENI to help boost enrollments, he said, “it is our will and hope that people will register and participate in elections so that government will one day respond to the people’s needs.” He also mentioned that the church is a member of civil society and must do its part to secure a hopeful future in DR Congo.
The CENI Enrollment Centers are not operated by the government. As the name implies, it is an independent institution designed to be an objective agent in the electoral process. A recent visit to one CENI Center in Mbandaka revealed that this particular enrollment center had distributed 200 new voter ID cards in the first two weeks. Half of the folks coming through were issued voter ID cards for the first time, suggesting these would be new voters who didn’t participate in the last election in 2011. The other half were older people seeking to replace their old and worn voter ID cards because they are used for identification in the same way a driver’s license is used in the US. The enrollments will continue through March and end around the second week of April. This time frame suggests that elections could take place by the end of the year.
Pro-democracy advocacy is a key strategy for establishing the long-term benefits of good governance, anti-corruption and full citizen participation. In the past few weeks Congolese were making sure their voices were being heard in the streets and at the enrollment centers as they walked away with new voter identification cards. When Rev. Dr. Martin Luther King, Jr. delivered his famous “Give Us the Ballot” speech, he was addressing voting rights and the suppression of the vote in the American South. Yet, the same sentiment of empowerment that comes from exercising the franchise of voting ring true in DR Congo.
For over two years Ms. Linda James has served the Protestant University of the Congo as a Consultant in Development and Communications. As a Long Term Volunteer with Global Ministries of the Christian Church (Disciples of Christ) and the United Church of Christ (UCC) in the U.S., Ms. James will be thanking churches in the Kansas City area this month for their support of the University before her return. She wrote the following history of the University’s remarkable growth and its many and varied contributions to improving health services, educating leaders and preparing citizens for their important role in the global economy.
Founded in 1959 with three students in the School of Theology, the Université Protestante au Congo (Congo
Protestant University) with 8000 students today is a pioneer in Congolese higher education. Unlike many former colonies in Africa, Congo had only one Congolese PhD graduate at the time of independence in 1960. So the Disciples of Christ Church of Congo took the lead with four other Protestant church bodies in founding the Free University of Congo.
During the university’s 50-year history, it has survived chaotic political regimes, wars and civil strife that ensued after Congo gained independence from Belgium in 1960. In 1961, after the assassination of Congo’s first elected Prime Minister, Patrice Lumumba, chaos reigned. During the Simba Rebellion in the mid-1960’s, rebels moved into the city of Kisangani, the university’s home, forcing it to move to Kinshasa where it joined forces with an established Roman Catholic university in the nation’s capital.
For 20 years, the university survived a period of “nationalization” under Mobutu Sese Seko, the longtime dictator. Shortly after regaining its independence and returning to Kinshasa from Kisangani, the University began to expand beyond the original School of Theology. At that point, the Schools of Business and Law were established. Then came the wars in the late 1990’s and early 2000’s when approximately 5.4 million Congolese lost their lives. Yet, the University remained in operation and, in 2006, the School of Medicine opened.
The Disciples of Christ of Congo’s influence and partnership throughout the years have been essential in the University’s success. Longtime Disciple missionary and Congo-born Dr. Ben Hobgood served as President of the University in the early years. Until his death in 2014 Dr. Hobgood’s commitment to Congolese higher education led him to serve on his return to the States as consultant to the University and to found the North American Liaison Bureau, the University support organization.
In Matthew 17:20, Jesus replied, “Truly I tell you, if you have faith as small as a mustard seed, you can say to this mountain, ‘Move from here to there,’ and it will move. Nothing will be impossible for you.” While the Mustard Seed parable is widely cited, it holds special meaning for work here in Congo. Keeping the faith, even when the forward progress can be slower than expected, is so very important. Over the span of over 50 years, the perseverance of the Disciples and other founding church bodies in keeping this institution going even in times of violence and chaos have enabled advancement in hundreds of lives and hope for change in this new nation.
The faith which founded the University is now bearing fruit under the leadership of the current University
President, Dr. and Rev. Daniel Ngoy, who was raised in the Disciples Church in Equator Province. The University now produces a variety of success stories: Fulbright Scholars, leaders in nonprofit work, doctors in the rural areas, and pastors and community leaders.
From the beginning, the University’s leadership, faculty and students have distinguished themselves through a record of achievement under the most difficult circumstances, as illustrated by:
• Creating an indigenous self-sustaining higher education business model;
• Attracting a student population that is over fifty percent women;
• Recruiting predominately Congolese faculty, many of whom received their undergraduate education at the Congo Protestant University; and
• Producing alumni who become leaders including the University President who himself has a doctorate in Theology.
Theology School: 2016 marked another milestone in University history – after awarding her the PhD in Theology, the School of Theology brought on staff Dr. Bijoux Matuta, the first Congolese female Disciple to earn a PhD. (See the interview with Dr. Makuta in a recent lokoleyacongo blog posting)
Medical School: Training physicians to work in the interior of the country by sending every Medical School student to rural hospitals to complete their year-long internship.
Business School: Doctoral program established to provide local opportunity to pursue an advanced degree thereby guarding against the brain drain that is detrimental to the development of Congo. Executive MBA program trains young professionals in the Congolese business community.
Law School: Masters program in African Business law. Regular participation in international Moot Court competitions.
Without the support and commitment of those original five visionary Protestant denominations who founded the Congo Protestant University, this outstanding educational institution would not be the force in Congo that it is today. For further information on University programs, do a search on the Global Ministries web site: http://www.globalministries.org. The North American Liason Bureau web site: http://www.upcongo.org offers regular updates on University achievements and on ways to support its continuing growth.
Dr. Bijoux Makuta’s doctoral thesis “Evangelism of the Pygmy People: Mysticism and Missiological Challenges in the Democratic Republic of the Congo (DRC)” takes on global importance when we consider the role of the Congolese rain forest in absorbing the carbon dioxide we produce. For centuries it is the Pygmy people who have co existed with and protected their rainforest home.
In the interview below she describes her childhood experience of schooling with Pygmy children as a prime motive in study of the topic. Enlisting the aid and participation of Pygmy leaders is crucial, in Dr. Makuta’s view, in the Church’s mission of protection of the natural environment. She has founded, with the help of her students at the Protestant University of the Congo and other faculty, a non profit Imago Dei to provide scholarships and other forms of support for the education of Pygmy children and youth. For information on Imago Dei and how you can support its efforts write Douglas Smith at email@example.com.
You are a child of the Disciples of Christ Community of the Church of Christ of Congo, the CDCC. How has this Community participated in your formation as a modern woman and as a servant of the Church?
Born at the Disciples’ first mission post at Bolenge, the ninth of eleven children, our father Rev. André Makuta Bololo and our mother Ida Likombe Mamongo have served the Lord Jesus Christ all their lives as servants of the CDCC. So in the first place, throughout childhood we all benefited from schooling in the Church’s schools. To cap it all in my case, our mother Church would recommend me as a student of Theology at the Protestant University of the Congo, UPC, and then for a DEFAP (Protestant Mission of France) scholarship to enable completion of my Phd thesis in Paris.
Again with the recommendation of my CDCC Community, since 2007 I’ve been working at the UPC as professor of Missions, Ecumenism and World Religions. I am one of six Disciples who have achieved the doctorate degree and among the three who now serve at the UPC: Ngoy Boliya is the current Rector of the UPC, the Dean of the Faculty of Theology is Ekofo Bonyeku, and I represent the first Disciple woman PhD to teach at the university. Three others served the Disciples Community as President and Legal Representative and although now deceased must be mentioned: Boyaka Inkomo, Elonda Efefe and Ngili Bofeko Batsu. My Community, in making possible my formation at this level of study, has placed me in the debt of these great men and distinguished servants in the history of our Church and our nation and I am proud to be the first Congolese woman doctor of Theology while recognizing the weight of the responsibility this brings to my shoulders.
How did you choose this topic for your thesis: “The Mission of Evangelism among the Pygmy Peoples”?
It comes out of my life story which is in part a mea culpa with origins in the complexity of our Bantu culture’s responses to relationships with the Pygmies in the Democratic Republic of Congo (RDC). Several personal experiences have led me to devote my doctoral thesis to the mission of evangelism on behalf of the Pygmy people.
In the first place, you should know that I lived and studied with Pygmy children who were certainly more intelligent than I, but did not have the financial means to progress in a neglectful education system. Secondly, from my childhood on I participated with my thoughts and behavior in the continued marginalization and stigmatization of the Pygmy population. It was only with my ordination as God’s servant that I took account of the evil treatment of the Pygmy and I committed myself to defend their cause while seeking to understand why we Bantu don’t like this people who are like us imago Dei.
I then stumbled on the legend of Elshout which recounts how Pygmies and Bantu are descended from two brothers. The older brother is the Pygmy ancestor who was disinherited by the father for not following tradition in dividing up an antelope he had killed. In sum, the father did not receive the choice portion which was his due according to custom. Despite the father’s pleas, the elder son didn’t change his ways and the father transferred all his rights to the younger son, the Bantus’ ancestor.
It is also said that the Pygmies became people of the forest because the older son took his sister into the forest and on their return she was pregnant. To flee the shame of incest, they would forever hide away like animals in the forest. And they would be called Batwa or “nomads”, from the Bantu root cwa or tswa meaning “to go”.
And so it was that the Bantu, as the heirs of the father, according to the Elshout legend, became the heirs of the whites while the Pygmies, as the disinherited, were again dispossessed of their lands by colonialism for the benefit of the Bantu. It was the same within the Church when the autonomy of Congolese Disciples came in 1964 and the responsibility of educating the Pygmy was handed over to the Congolese leadership. It is at that time that the Bantu responded in a self serving manner depriving the Pygmy of proper attention and the power and resources that came with the transition.
Yet a third reason for my interest in the topic derives from the mystical beliefs of the Pygmy people. In effect, it seemed to me important that with the tools of research light be shed on the consequences of the Pygmy practice of regular communication with their ancestors. When they go there to ask their blessing of a harvest, their fishing or a hunt, there is no problem. But when it has to do with a marriage, a birth, conflicts over land, life and death matters, the reliance on the ancestors’ counsel serves to perpetuate the conflicts between the Pygmy people and the Bantu. As God calls every human being to undertake a holy mission which leads to eternal life, the white man, the Bantu and the Pygmy need to bury the hachet to save ourselves from our sinful nature and work for each other’s salvation.
Tell us how the Protestant churches of Congo have done in their evangelization of Pygmies and what are the primary challenges in carrying out the mission.
It’s not a positive report to share about what the Protestant churches in general have accomplished in this mission. We wouldn’t want you to think there haven’t been efforts to evangelise the Pygmy population. However, when we take account of how political history evolves, we must recognize that in one setting or another all liberation struggles must consider how the tensions and bad blood in daily interactions bear on the relationships of the dominated people with the dominant population.
While there is not much progress in the evangelistic efforts, it is not due to atheistic disbelief among the Pygmies. It rather has to do with the complex situation of the modern Pygmy. We must remember that Christianity is a religion of the book and the statistics tell us that the low level of educational advance puts the Pygmy more than two centuries behind. Hence, there is the urgent need to help educate the population and then embark on other aspects of their formation. Educational efforts are however impeded by the fact that most Bantu still consider the Pygmy their slaves, like a resource they can use up and dispose of.
As a result, the evangelism among the Pygmy is compromised at the outset by an approach which fails to consider the collective and individual consciousness which doesn’t permit a sincere opening by people who are yet considered as the source of all Pygmy misfortune and the offspring of those who have occupied and seized their land. The thesis notes that the Pygmy population have a long memory. Conversation about the healing of souls always submits to the word of God all the ethical, moral, psychological and sociological domains of human interaction.
To the extent that the Pygmy-Bantu conversation always puts the Bantu on the defensive, that one becomes preoccupied with proving he or she is justified by God’s judgment. The cure of the other’s soul in that context only can take place through the other asking for pardon of the Bantu as preliminary to asking God for pardon of oneself. This is the condition placed on accepting the truth that all is grace since everyone who wishes their life to be valued must also value the life of the other in an act of grace bestowed on the world.
Give us please some idea of the gifts of Pygmy culture that you foresee will be a blessing to the Protestant churches of Congo when they take part in the Church’s mission in the future.
The Church must be served by all its members and, notwithstanding their oppressed status at present, the Pygmy is called according to their gifts to serve as pastors, prophets, evangelists, elders and deacons as well as to be beneficiaries of scholarships to study at the college and post college levels so that they may also serve as intellectuals, professors, counselors, administrative leaders, and governmental leaders. I can testify that both the Church and the State owe themselves what the Pygmy can contribute to their work from the learnings of their culture.
There is no question that their culture offers a whole host of knowledge regarding protection of nature and the conservation of species that are threatened today. Let it be said that the Church needs their expertise in carrying out its responsibility to help protect the environment which nourishes us and without which we will perish.
On this day of February 16, in Congo, the “heart of Africa”, the largest demonstration was organized in opposition to the dictator Mobutu Sese Soko in 1992. It was the first time Congolese Protestants and Catholics had come together on such a grand scale for any cause and it is known still in the country as the “March of the Christians”. At least thirty persons, lay and clergypersons, were killed by troops and police during the non violent gatherings but it now marks the beginning of Mobutu’s decline and eventual flight from Congo in 1997.
As recently as December it was expected among Congolese leaders of the church and civil society that the Catholic Church would again take the lead in organizing another mass demonstration in the capital Kinshasa on this day. Instead people are being urged to stay home away from school and work and thereby shut down the city in a call to the current ruler Joseph Kabila to hold the presidential elections as required this year by the nation’s Constitution. It is being referred to as the “ville morte/dead city” protest and no one seems to know exactly why the Catholic Church continues its silence on this and any future mobilizations in support of the election.
Leading foreign political commentators on Congo agree that the Vatican has counseled Cardinal Laurent Monsengwo and other Church leaders to halt their former pointed and persistent calls for government action in organizing the elections. There may been have been a clue of a shift in Vatican oversight of Congolese Church leadership with two
developments toward the end of 2015.
The Church’s delegate to a Dakar Conference on elections in sub Saharan Africa in December left the meeting protesting the anti incumbent character of the proceedings and the need for the Church to maintain its position of “neutrality”. The second development took shape with Pope Francis’ visits in Africa late in the year and the relative lack of attention paid to Congo, the country with more Catholics than any other on the continent.
In contrast with the Pope’s prophetic critiques of economic and political elites while visiting Mexico this week, Pope Francis’s response to African authoritarian rule and genocide was to declare in a late November visit to Bangui, Central African Republic the year 2016 as the Holy Jubilee Year of Mercy. Cardinal Monsengwo followed suit just before Christmas recapitulating the Pope’s proclamation of Mercy at Kinsahsa’s Cathedral and calling for prayers for the success of the elections in the coming year.
Three weeks ago, the veteran Belgian journalist/political scientist specializing in Congo Colette Braeckman quoted the Congolese Minister of the Interior’s comment that “big marches were ruled out; Christians should limit themselves to praying.” In Braeckman’s view, there was no doubt of what was behind the Congolese Catholic Church’s shift in position: “while there were “marches of Christians” originally planned for February 26 (sic!), there were directives from Rome instructing the Congolese Conference of Catholic Bishops (CENCO) to stay out of politics”.
Meanwhile, there is little evidence of progress in the monumental task of organizing national elections in a vast country with impenetrable rain forests, abysmally poor roads and a history of chicanery and duplicity on the part of the regime in power. During a lull in the fighting in Eastern Congo, the Kabila administration has focused on arrest and silencing of the opposition to its rule rather than preparing for a transition in leadership. And at this time, the major powers historically involved in Congo, with the U.S. and the United Nations at the forefront, seem content to defer any pressure on behalf of the Congolese people’s aspirations for democracy and self rule in exchange for a period of relative calm.
In the view of the UN Secretary General’s Special Representative to the Congo, the risk of violence surrounding the elections especially in eastern Congo is simply too great. “In the absence of agreement on the electoral process, political polarization has heightened tensions and contributed to an atmosphere of increased harassment and human rights violations” Maman Sidikou reported to the UN Security Council last month.
The weakness, if not fallacy, of this view emerges when one first considers that the eastern Congo has been at war almost continually since Indepdendence of the Congo in 1960. Secondly, the violence associated with “increased harassment and human rights violations” takes place in Kinshasa on the other side of the country and has always been caused by brutal state-sponsored repression of non violent resistance and protest. To associate or imply association of violence in Eastern Congo as stemming from the call for democratic elections in the country is completely misleading. The people’s desire for a free and fair presidential election will be reflected in their peaceful participation in the “Dead City” general strike today in Kinshasa.
Whatever the outcome today, it is certain that it won’t be long before the Congolese people’s voice on behalf of their right to democratic self rule will be heard much louder and more clearly. It is also certain that their struggle for peace – with justice!- will be a non violent one following the example of the Lord of Mercy. The “March of the Christians” in the Democratic Republic of Congo continues.
Across Africa today, major change is taking place as a result of women in leadership. While Ellen Johnson Sirleaf’s election and re-election in Liberia captures the headlines, it is grassroots women leading community development projects in rural and urban settings that signals significant change throughout Africa. In Liberia, the election of President Sirleaf followed in the footsteps of the hundreds of women who marched for a peaceful resolution to thirty years of civil war in the country. Elsewhere, it is often the women who lead in organizing the water projects, microcredit groups and agricultural programs that are saving communities from the ravages of climate change across the continent.
It is no different in Congo where the Disciples of Christ Community has made the education of women pastors a priority and recognized the traditions of patriarchy (polygamy among them) as a drag on the country’s development. There is no more hopeful sign that God is indeed “making all things new” in Congo today than the emerging of women leaders in the Church and in Congolese civil society. This blog celebrates the work of four Disciples women and the contributions they are making to healthier, more peaceful and more prosperous communities.
But first here’s a little history. A strong women’s movement characterized the newly “autonomous” (African led and governed) Disciples “Communaute” of the 1960’s. Led by Mama Leale the women of the disciples Mbandaka parishes met regularly to celebrate
and support each other’s work in their respective parishes. Disciples President Rev. Dr. Paul Elonda (later Elonda Ifefe) involved the women in the women in a two year process of theological dialog on polygamy. As a result, Disciples called for monogamy as a requirement for pastors and church employees and defended the rights of women, and wives in particular, to assume active roles in the economy, civil society and church of the new nation
Revde. Christiane IKETE
Building on the legacy of strong women’s leadership embodied by her predecessors, Revde. Christiane Ikete has in recent years served as Director of the Disciples Office of Women and Family. Mama Christiane has helped organize the micro credit groups among the women of several Mbandaka parishes and most recently in the rural posts of Monieka, Boende, and Boyeka. In the isolated, impoverished villages around Boyeka, initial distribution among 25 women of $2,159 after six months of loan activity provides a powerful incentive for organizing more micro credit groups.
The sale of purses with cap made by Congolese Disciples women at the 2010 Women’s Quadrennial helped fund the initial phase of the Restaurant Entombodji next to the Disciple headquarters in Mbandaka. Revde. Ikete envisions the Restaurant as providing training in food service and business management as well as tasty food for Mbandaka visitors and residents. Several small shops behind the headquarters have been leased to women entrepreneurs for years.
Revde. Janette Bafalanga
One of the first Mbandaka micro credit groups was organized at the dynamic Nouvelle Cite parish where Revde. Janette Bafalanga provided crucial leadership as Assistant Pastor in the parish. Women of the parish have also led in the parish’s aid programs for orphans, in organizing a highly successful preschool and in participation in the literacy classes at Nouvelle Cite. (See https://lokoleyacongo.wordpress.com/?s=nouvelle+cite blog for more detail on the parish outreach programs)
In addition to her work at Nouvelle Cite, Mama Janette has also headed the Disciple headquarters’ Outreach and Service Department (“Diakonie”). That Department’s corn and manioc field on the outskirts of Mbandaka models for other parishes a profitable income generating project. Mama Janette in 2010 hoped to fund new fields and service projects through purchase of a mill to process others’ produce as well as that of the Department’s field. In 2011 Revde. Bafalanga became Senior Minister at Nouvelle Cite so the current status of the Diakonie projects is not known.
Revde. Madeline Bomboko
The first woman ordained by the Disciples in Congo, Revde. Bomboko, dared to reach out to women fleeing the catastrophic violence and mayhem in eastern Congo. Meeting one woman who had walked one thousand kms. to what she hoped was safety in Mbandaka was the genesis of her Woman to Woman Listening Ministry that served over 50 refugee women.
Although most of the women had returned home when I met Revde. Bomboko in 2010, she introduced me to a woman whose entire family had been killed in the warfare and who considers Mbandaka her only home now.
(For more of the story see https://lokoleyacongo.wordpress.com/2010/10/) The pain and suffering of Marie Sauve Vie and other refugee women had deeply touched Mama Madeline and the courageous openness and compassion of Mama Madeline’s response recalls W.H. Auden’s definition of Christian faith:
“To choose what is difficult to do all one’s days and make it seem to be easy that is faith.” (from For the Time Being )
We can celebrate that Revde. Bomboko now serves the Disciples parish next to the Mbandaka headquarters. And she remains a good friend to Marie Sauve Vie.
Revde. Antoinette Bailu
With an outstanding academic record behind her, 2010 graduate of the Theology Department of the Protestant University of Congo, Revde. Bailu follows a large vision in her call to ministry. Not only does she fill the traditional roles of pastor as Assistant Phe astor of Mbandaka I. Revde. Antho has started agricultural projects in both the parishes she has served. She reported in a recent email, “the pineapple field has begun producing but we need to hire a sentry and enclose the field as our produce continues to be stolen”.
In another recent email, she wrote, “In Equateur Province, our leading natural resource is the rainforest and we must take more advantage of it.” She sees herself as a spokesperson for the importance of agriculture in the region’s economy and continues “to exhort my friends and fellow pastors to place more importance on developing projects in their parishes”. She summed up her vision with these words, “I will hold to my mission of struggle against poverty through agricultural development and I know that in spite of difficulties I will achieve this goal”.
NOTE TO READER: This is the final lokoleyacongo post for the time being as Doug Smith and Kate Moyer complete preparations to begin a two year mission assignment with the Disciples and Congregational churches in Mexico. To follow their work and commentaries on Mexican culture and society and Mexican Protestant churches’ witness go to their blog http://erasingborders.wordpress.com/ .
To follow news of the Disciples of Christ Community in Congo, subscribe to the Community’s blog authored by Director of Communications, and micro credit trainer!, M. Nathan Weteto at http://natana.tumblr.com/
Before closing this marathon of blogging begun with my return to Congo in June, 2010, I want to pay tribute to a good man I sorely missed seeing on my return. Rev. Thomas Bosai was the Director of the Youth Department to which I was assigned as a “Fraternal Worker” – now Global Mission Intern – in 1969. Without his trust and friendship so readily offered on my arrival, this blog writing would not have happened.
Back in the mid-1990’s Thomas wrote the last letter I was to receive from him. He asked if I could help arrange for support of his son to continue his studies in medicine in the States. Eric had nearly completed his course in medicine at the University in Lubumbashi by then. In a time of job transition and divorce, co-parenting two primary school daughters, my response was feeble and discouraging.
Now standing out among my memories of the 2010 summer in Congo visit is lunch in the Mbandaka home of son Dr. Eric Bosai and
family where I was again able to greet Thomas’ widow, Eyenga Bekana. Eric, now Director of the Disciples hospital/clinic at the old mission post of Monieka, cast no blame in his account of his father’s death. In his mid 60’s, Thomas was making the long trip by pirogue from the Mbandaka 2003 Disciples’ biannual Asembly when he was hospitalized in Ikela following a severe stroke. Just before his Eyenga, “Sunday” in English, would arrive from Opala, Thomas died.
Thomas had served the Disciples as a pastor in several settings after his term as Youth Department Director. Opala, a remote extended village in Orientale Province, was one of the Disciples new posts when Thomas was sent as the “missionary” there. It was the first Disciples post in the province to the east of Equateur. Today there is a growing Disiples presence in Opala, with primary schools and congregations in outlying villages among the fruit of my friend Thomas’ labors.
Those are some of the facts of Thomas’ life but had I been able to give testimony on the occasion of his passing I would have thanked him for taking me under his wing like an older brother in 1969. In a vastly different culture, with multiple reasons to suspect and distrust this young white man from the States, there was little Thomas did not share with me – about his past, his education in Kinshasa and his joy and hopes in marrying the beautiful, young Ekana. While it was I who had the title of “Counselor” to the Youth Department, Thomas’ earnest advice on maintaining a respected image as a young, single “mondele” male still rings in my ears though it was not entirely heeded.
Thomas’ propulsive energy and faith quickly persuaded me that the vision of a Disciples farm project at Ikengo would become reality. I hope that if that Projet Agro-Pastoral d’Ikengo continues to expand, the roles of Disciples President Dr. Paul Elonda in shaping the vision and Rev. Thomas in carrying it out will some day be honored and celebrated by the Disciples Communaute in Congo. In the meantime, Thomas, this blog’s for you!