Mukai - Vukani No:77

Mukai -Vukani No.77 | July 2020 |

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From the Editor Finding God Dear Reader,

A short notice prior to the imposition

of the Covid-19 related LockDown in Zimbabwe on 30 March 2020, meant people had to buy food stuffs in as large quantities as their pockets could afford.

Those who did not have significant savings in their banks or elsewhere must have panicked because the Zimbabwe government notice on the lockdown came in a few days before the same was effected. Different countries have taken country specific measures in response to the pandemic.

In Zimbabwe, cities, towns, growth points and places usually populated by people going about their businesses took on an eerie sight and feel for some 21 days of the initial LockDown. Except for grocery shops and fuel stations, business in general, churches and schools were closed. Regular washing of hands with soap under flowing water for the recommended 20 seconds, or sanitisation of hands using alcohol based sanitisers was encouraged as well as the wearing of masks, while restrictions on travel were put into effect.

The wait and see period of the initial 21 days of the LockDown, and the subsequent extension of the same hitherto has seen much change in ordinary human life. Without doubt, those who have a devotion to God raised and still raise up their hearts and mind to him in hope for a resolution of the pandemic.

This is why this Mukai/Vukani edition is dedicated to this simple theme: FINDING GOD. A pandemic or any form of serious suffering can bring a challenge to the life of faith. I hope that the thoughts of the writers who contributed to this edition will have a positive effect in advancing your own relationship with God. May you be drawn to the living God within the current ‘new-normal’ as it has come to be known. We need the character of both Martha and Mary: that of the former in doing what is necessary to prevent the spread of the pandemic and that of the latter in order to pay attention to the Lord.

Fr Emmanuel Gurumombe SJ

Mukai Mukai -Vukani -Vukani No.77 No.77 || July July 2020 2020 ||

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Mukai-Vukani No.77

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Jesuit Magazine for Zimbabwe-Mozambique Province

No.77 July 2020 Publisher Jesuit Communiations (JesCom) Editorial Team: Fr Emmanuel Gurumombe SJ Kudakwashe Matambo Layout and Design Frashishiko Chikosi

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Contents

Editorial- Finding God Virtual Eucharistic Participation God, Prayer and Covid-19 God’s Mercy: The Ultimate Spiritual Sanitizer The Universal Apostolic Preferences in a Time of Corona The Trafficked in the Pandemic Youth and Covid-19 Coronavirus Dent on the Formation Programme Covid-19 Impact in Zimbabwe The Role of Non-Profit Organizations A Social Science Perspective to Seek and Find God under Covid-19

Distribution Frashishiko Chikosi

Go Social

The views of the authors of the articles do not necessarly reflet the opinion of the editorial Board

All photos in this edition where taken Pre-Covid-19

Office : 37 Admiral Tait Rd, Marlborough, Harare, Zimbabwe Email: jescomzim@gmail.com

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Telephone: +263 242 309623

Website: www.jesuitszimbabwe.co.zw

Mukai -Vukani No.77 | July 2020 |

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Virtual Eucharistic Participation

Rev. Johnson Mlambo

Archdiocese of Harare

The Eucharist - the meeting point of God and Man Man is born with a desire for God (cf. Catechism of the Catholic Church, i.e., CCC 27), hence, a Christian’s life can be talked of as an endeavour to find God, or striving to be and remain in communion with him. For Catholics the Eucharist is central to both Man’s quest for God and his finding God. It is so because it is the desire for God that takes people to Mass. Christ, their God, whom they seek, is present in four ways during Mass: (i) in the assembled people of God, for he said, “Where two or three are gathered together in my name, there am I in the midst of them” (Mt. 18:20); (ii) in the person of the minister, for it is the same Christ, through the ministry of priests, who offers the same sacrifice

he formerly offered on the cross, the offering of himself; (iii) in the Word of God, since it is He Himself who speaks when the holy scriptures are read in the Church, and (iv) Christ is especially present, in the Eucharist broken and shared (cf. Vatican II Document Sacrosanctum Concilium, 7). So, in the Eucharistic celebration God descends on the altar to meet his people gathered around the altar who ascend to him by raising up their minds and hearts to him.

Virtual Eucharistic Participation, whither are we drifting?

Due to the Coronavirus pandemic the current restriction of fifty congregants per given time may compel some parishioners, at least occasionally, to shift to Virtual Eucharistic

Mukai -Vukani No.77 | July 2020 |

Participation. Virtual Eucharistic Participation can be described as following – on the internet – the proceedings of Mass being celebrated at a given parish.

Loosely speaking, it can be talked of as attending Mass online. However, a number of pertinent questions arise from this phenomenon, such as: Can one say one has really attended Mass

by Virtual Eucharistic Participation? How does one make the prayers of the liturgy incarnate in one’s own home? Will there be any active participation of the faithful, which the Vatican Council II encourages? Does Virtual Eucharistic Participation not lead to the privatisation of faith and the growth of the sense of alienation that arises from isolation from the Christian community?

Will Virtual Eucharistic Participation not give way to a culture, especially among the youths, of instantaneous gratification?

In this kind of culture one does not see the need for physical presence to satisfy social, and even religious and spiritual needs. Are there ways that the virtual Mass can provide at

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least some semblance of community?

What Does the Church Say? According to the Pontifical Council of Social Communication, participation in a virtual Mass cannot constitute the fulfilment of celebrating the Eucharist. It says, “Virtual

experiences possible there by the grace of God are insufficient apart from real-world interaction with other persons of faith” (The Church and the Internet, 9 ).

In his homily at his morning Mass in the chapel of his residence on the 17th of April 2020, Pope Francis said that, “This is the church in a difficult situation that

given their lack of access to Holy Communion, it must be noted that “this is not the church,” the Pope said. He went on to say that one’s relationship with Christ “is intimate, it is personal, but it is in a community,” and this closeness to Christ without the community, without the Eucharist, without the people of God assembled

His Lordship Emeritus Bishop Dieter Scholz SJ preside over Mass at Arrupe Jesuit University (AJU)

reality is no substitute for the Real Presence of Christ in the Eucharist, the sacramental reality of the other sacraments, and shared worship in a flesh-and-blood human community. There are no sacraments on the Internet; and even the religious

the Lord is allowing, but the ideal of the church is always with the people and with the sacraments – always”.

While Masses, prayers and faith-based initiatives have been offered online, and the faithful have been encouraged to make an act of Spiritual Communion Mukai -Vukani No.77 | July 2020 |

together and “without the sacraments is dangerous” because people could start living their relationship with God “for just myself, detached from the people of God.” From the above it can be inferred that the role of virtual reality, at its best, is 55

Eucharistic celebration, there are ways one can make the best of Virtual Eucharistic Participation.

“Christ does not speak in the past, but in the present, even as he is present in the liturgical action ….”

complementary to liturgical services in the real world.

Nevertheless, it should not be forgotten that the current times are extra-ordinary and they call for equally extraordinary provisional means of sustaining the people’s faith in these difficult times.

The Church, in her history

went through very difficult times like persecutions where she had to celebrate Mass in hidden places such as catacombs. She had to find ways to sustain the people’s faith. While the Virtual Eucharistic Participation is never a substitute for the real-world Mukai -Vukani No.77 | July 2020 |

How does one make the best of Virtual Eucharistic Participation?

Many of the faithful who participate in a Virtual Eucharistic celebration discover that there is a huge difference between going to Mass and simply watching Mass on a parish Facebook page or on other internet platforms. Some cannot help it but just feel so lost because the environment and atmosphere at church and at their houses is just irreconcilably different.

Moreover, there tends to be many distractions at home and sometimes it is just difficult to concentrate at home.

This should not be surprising because, “By its very nature the liturgy operates on different levels of communication which enable it to engage the whole human person.” For example, “the harmony of the rite, the liturgical vestments, the furnishings and the sacred space” (Sacramentum Caritatis 40).

This is something a home cannot offer. Moreover, full participation in the Eucharist takes place when the faithful approach the altar in person to receive communion (cf. Codex Iuris Canonici, Canon 919).

Be that as it may, under the current circumstances 6

where it is not possible to receive sacramental communion, participation at Virtual Mass remains necessary, important, meaningful and fruitful notwithstanding the limitations associated with the practice.

In order to foster union with Christ their head, Christ’s faithful need to develop ways of differentiating participating in a Virtual Eucharistic Celebration from ordinarily watching TV or movies. It would be absurd to attend a Virtual Mass while lying on one’s back in bed with the laptop on one’s tummy, and occasionally attending to one’s cell phone or some other tasks. There is need to have the right disposition.

One needs to prepare oneself so that one may find God in participating in a Virtual Eucharistic Celebration. It helps to have a moment of silence some minutes before the Virtual Mass. Prior to that one should have read the Scripture readings of the day and the cell phone should be silenced. TV and Radio should be also turned off. One should be well disposed on a couch or a chair, not reclining on the couch or lying on the floor.

Then when the Virtual Mass begins one might need to follow, as appropriate, the liturgical gestures along with the on-screen congregation. Making the same physical gestures of

prayer as other Catholics around the world may give one a sense of unity with them. Families can benefit from such fellowship.

It is important to remember that “from listening to the word of God, faith is born or strengthened (cf. Rom 10:17)” and, “Christ does not speak in the past, but in the present, even as he is present in the liturgical action … The homily is meant to foster a deeper understanding of the word of God, so that it can bear fruit in the lives of the faithful” (Sacramentum Caritatis 45, 44 and 46). Virtual Eucharistic Celebration helps, especially in these trying times, to strengthen the faith of the people of God so that the word of God that they hear during their Virtual Eucharistic Participation may bear fruit in their lives and give them hope.

is a union that is nourished with prayer and also with spiritual communion in the Eucharist, a practice that is recommended when it isn’t possible to receive the sacrament.” Pope St John Paul II praised this practice and it was also recommended by saints such as St. Thomas Aquinas and St. Teresa of Jesus who were masters of the spiritual life (Sacramentum Caritatis 55).

Spiritual Communion is the practice of desiring union with Jesus Christ in the Holy Eucharist especially when one cannot attend Mass because of a grave reason, for example, due to the current Coronavirus Pandemic. In the 1700s, St. Alphonsus Liguori wrote a special prayer for spiritual communion, it says, “My Jesus, I believe you are really here in the Blessed Sacrament. I love you more Spiritual Communion than anything in the world, As stated above, full and I hunger to receive participation in the Eucharist you. But since I cannot takes place when the receive Communion at this faithful approach the altar moment, feed my soul in person to receive Holy at least spiritually. I unite Communion. But in the myself to you now as I do Covid-19 situation Spiritual when I actually receive you.

Communion is valuable.

Amen.” The faithful may It is necessary, therefore, use it during a Virtual Mass to take a cue from the at the time of communion. words of Pope Francis, If one sincerely follows after reciting a livestreamed these suggestions one may Angelus prayer on 15 March find God in participating 2020, he said “United to in a Virtual Eucharistic Christ we are never alone, Celebration. but instead form one body, of which he is the head. It Mukai -Vukani No.77 | July 2020 |

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God, Prayer and Covid-19

Fr Stephen Buckland SJ

Philosophy Professor - Arrupe Jesuit University, Harare

Youth Pray during Youth Mass held every first Sunday of the month

Who is to blame for the

I don’t know what ‘5G’ is.

Who am I to say that these COVID-19? Some say the metal structures bristling coronavirus is a biological weapon intended to destroy with disks and aerials across the more advanced ‘the West’ and deliberately introduced by ‘our enemies’. countries could not be capable of generating Who are these ‘enemies’? or spreading such a Some say ‘the Chinese’ of mysteriously infectious virus course: everyone knows as SARS-CoV-2 that causes about their awful bushCOVID-19? I do know (or meat markets (what sort think I know) that there is of people would eat bats?) no 5G in Zimbabwe, and and their secret, high-tech the virus is spreading rather laboratories specialising in virology (what other reason slowly here. Could it be true? could there be for research Let me stop making of this kind?). Their oriental fun of these outlandish cunning failed them when theories. The more serious their own virus took hold question is the role of God first in China itself… But that was no doubt a cunning in this pandemic. How and cynical ruse to disguise should we think about God in relation to COVID-19? their global malevolence.

And how should we pray?

Others say it’s the ‘5G God is, after all, Creator networks’: those sinister towers springing up across of everything and surely the landscape are spreading that means that God is responsible for everything. the disease. I don’t understand this, but then Mukai -Vukani No.77 | July 2020 |

The virus is not a living thing, but it certainly is a thing.

Even if someone did make it in a lab, and is spreading it via 5G, why would God allow it? Why doesn’t God prevent it? It can’t be because God is not powerful enough, nor that God does not know or care enough about us: that just wouldn’t be God. Since God created everything, I think we have to say that God is ultimately responsible for everything.

But as soon as we say that we can see that it is a very strange thing to say.

To be ‘responsible’ is to be responsible to someone or something. You and I can be (or fail to be) responsible because there are others to whom we must give account. But to whom or what could God give account? God not only made everything but keeps it all in 8

being: without God, nothing that now is could be. How could God be responsible to someone or something that only exists through God? So it seems we have to say both that God, being responsible for everything, is responsible for COVID-19 and, at the same time, that God cannot be responsible for anything in the way we understand ‘being responsible’. You might say that whoever makes a thing is responsible for it; so God must be responsible in the same way. The trouble is that God doesn’t make things: God creates things, which is very different.

Someone who makes something, a table, for example, is not responsible for keeping the table in existence, preventing it from ceasing to exist. But that is exactly what God as Creator does.

All this is hard to get one’s head around. But, then, what else should

we expect – if it really is God we are trying to think and talk about and pray to? And, as far as I am concerned, there’s no point at all in praying or trying to pray to anyone or anything less than God. How then should we pray in a time of COVID-19?

When we pray to God, we stand entirely naked before someone much, much greater and more loving than we can know or understand. This is not some demi-god whom we could flatter with our praise, or bargain with our promises. We can and we must express our longing for God, for peace, for healing, for safety, for salvation. The psalms are a good model for our prayer in these days of COVID’. Many of them arise out of desperate fear and suffering and even despair: over thousands of years, through wars and plagues, these words have

become engraved in hearts and worn smooth by the lips of women and men like us, real people who actually existed. Do not reprove me in your anger, LORD, nor punish me in your wrath.

Have pity on me, LORD, for I am weak; heal me, LORD, for my bones are shuddering. My soul too is shuddering greatly – and you, LORD, how long…?

Turn back, LORD, rescue my soul; save me because of your mercy. For in death there is no remembrance of you. Who praises you in Sheol? (Ps.6) Using the psalms we can join our voices with theirs in prayer to the same God in whom we too believe.

Like them, we try sometimes to flatter or bargain with God (“who praises you in Sheol?”).

But we shouldn’t imagine our prayers will work by ‘bringing God around to our side’ or causing God to ‘relent’. We shouldn’t

First Communicants participate in the procession at St John Baptist, Matacuane, Beira, Mozambique

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imagine this and – most importantly – we don’t need to. For God, remember, is Love, and cannot possibly be other than loving. God doesn’t just have love for us, like a parent, a sibling, a spouse, a friend has love for us. What’s hard to grasp is that God simply is Love for us. There is nothing in God, no part of God, as it were, that is not love for us.

When we pray we must ask for what we need for our neighbours and friends, for those in need and in danger, for the Church, for the world itself, for ourselves. But the truth is that there cannot really be anything that could come between us and God. How could there?

We were created by GodWho-Is-Love for us, but so was anything that might be thought to come between us and God. God would be frustrating his own will, and that’s just impossible: it’s a contradiction. No, in all these things we conquer overwhelmingly through him who loved us. For I am convinced that neither death, nor life, nor angels, nor principalities, nor present things, nor future things, nor powers, nor height, nor depth, nor any other creature (not even SARS-CoV-2 or COVID-19) will be able to separate us from the love of God in Christ Jesus our Lord (Rm.8:37-9).

The COVID-19 pandemic is frightening, and

it has already done huge damage to our lives and the economies of our countries and communities. The world, and especially the poor, will suffer its effects for generations to come.

But still we profess: neither death, nor life, nor angels, nor principalities…nor any other creature will be able to separate us from the love of God in Christ Jesus our Lord (except ourselves, of course). All these things were created by the GodWho-Is-Love – including even the coronavirus and, yes, death itself – and can actually be what unites us with that God rather than what tears us apart.

How, then, should we pray in these dark days of COVID-19? The disciples asked Jesus that question in Matthew’s Gospel and he replied saying. This is how you are to pray: Our Father who art in heaven (our Father, you, the One and Only God, Creator of All, who is Love), hallowed be thy name (may you be praised, revered and loved by all, throughout the universe), Thy kingdom come (may your power of life and love rule over all), Thy will be done on earth as it is in heaven (may the desires and longings of your heart come to pass so that everything may be exactly here on our earth as it is in your heaven, and may earth and heaven become one place).

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daily bread (give to us today and every day all and only what we need to continue living and praising you), forgive us our trespasses as we forgive those who trespass against us (forgive us the wrongs we have done to others as much we ourselves forgive those who have wronged us). And lead us not into temptation but deliver us from evil (lead us away from whatever tempts us to fall away from you, keep us safe from whatever may draw us away from you).

This “Lord’s prayer” is how Jesus himself prayed (see e.g. Mt.11:25-7, 26:3942). The whole first half of it is not about ourselves at all. And the second asks nothing for ourselves except, firstly, daily bread, meaning whatever it is that we need to continue loving, serving and praising God, and secondly, continued union with God through the forgiveness of our sins and protection from whatever would keep us from God.

God knows what we need even before we realise that we need it. The point of asking is not to inform God. It is to express our faith – our trust that God loves us and cannot be less than Love Itself – and our readiness to receive whatever God sends us, for not even this pandemic can separate us from the love of God in Christ Jesus our Lord.

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God’s Mercy: The Ultimate Spiritual Sanitizer Nyasha B Nyawaramba Mutare Diocese

Zimbabwe has been grappling with the effects of Cyclone Idai of 2019, the effects of drought, and an attempt to rebuild a decadent economy while Mozambique is equally still struggling with the same cyclone’s effects as well as a humanitarian crisis caused

by Islamic militants in the Province of Cabo Delgado in the north (cf. S. Bullivant 2020, 3). Added to these challenges the Covid-19 pandemic set in wreaking terror throughout the world.

In the midst of the deep crisis, isolation, anxiety, financial hardship, disruption of life, shortage of essentials, the blame game on who is responsible for the outbreak particularly between USA and China, political arrogance and fault finding we are bound to ask ourselves why God would permit this. Is there hope at all? Hope is in Jesus Christ, the visible face of the invisible and merciful God. Through the Paschal Mystery, Jesus acquits human beings and leads them to safety, wholeness and integrity from the state of danger (cf. J. A Fitzmeyer 1981, 162). God is deeply concerned with human life.

In the Old Testament (OT), mercy means receiving the manifestation of God’s kindness and deliverance. J. McKenzie (1972) asserts that the Psalmist who trusts in the mercy of YHWH rejoices in the salvation and deliverance of YHWH. His acts, for instance,

deliverance from Egypt (Ex 15:13) are characteristic of His mercy, which is “an act of strength, of victory or salvation, of justice and redemption” (Zobel 57).

We need spiritual eyes to recognise mercy within the crisis and a discerning heart to respond to the Lord of Mercy.

In the Hebraic thought, a name is filled with mysterious power and significance, it represents the innermost self or identity of a person (B. W. Anderson 1968, 38). The name YHWH, indicates that God “will be present”, he is actively present with his people to save them. He is salvation and mercy itself. Thus, he who finds God finds mercy which “is associated with the quality which makes another person (God) dependable and worthy of faith.” (Zobel 1986, 45). God does something which he is not obliged to do except for his generosity.

God’s elos, captured in the Magnificat, is concretized in Jesus. He is the New Testament (NT) model of hesed. He forgives sinners, transforms sinners, reconciles, heals and consoles. The NT eleos of God is his will to save, echoing the OT use of hesed. Human beings can participate in this mercy for ‘sanitisation’ in this time of suffering characterised by Covid-19.

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Huge quantities of alcohol based sanitisers are being manufactured, distributed, donated and or sold. But God’s mercy is the spiritual ‘sanitiser’ because it is the ultimate and supreme act by which God comes to meet us (Misericordia Vultus 2). It is not an abstract concept.

It is practical. Mercy is a rich concept and it is actional in nature (Zobel 1986, 45).

In the history of Israel, God intervenes to free his oppressed people, “I have seen the affliction of my people… and I have heard their cry…I know their sufferings, and have come down to deliver them (Ex 3:7-8). Hence, “God is not aloof from the human scene of travail and oppression. He takes part in human affairs to work out his purpose. He makes himself known by his deeds, which are historical events” (B. W. Anderson 1968, 37). His mercy connotes a willingness to alleviate suffering.

This understanding of God’s mercy transforms and inspires hope within this Covid-19 situation. God is mighty to save. The blame game among nations on the origins of Covid-19 is a factor of sin; the sins of pride, selfrighteousness, lack of trust and hatred. The consequences of sin are heinous and farreaching. God’s mercy expressed in the paschal 11

The hope of humanity is in God who in his mercy sanitizes the world

mystery of Christ can only be a solution to these. St John Paul II expresses it well when he asserts that, “The cross is the most profound condescension of God to man and to what man - especially in difficult and painful moments - looks on as his unhappy destiny. The cross is like a touch of eternal love upon the most painful wounds of man’s earthly existence…”

(Dives in Misericordia 82). This, therefore, is an eye opener to all nations that instead of blaming one another, cooperation is required so that the world recognises its healing by God who is rich in mercy.

There is need to imitate God in his mercy. Eleos depicts God’s gracious loyalty to his covenant promises. It denotes an attitude arising out of mutual relationships like a covenant relationship (R. Bultmann 1967, 222). Mercy is an act rather than a disposition; it intrinsically has an element of obligation and includes grace particularly on the part of God. This means that God has freely bound himself to his people.

God’s mercy is his faithfulness and love for his people. Mercy is an act or expression of

love. Governments, as the guardians of nations, have to adopt the same attitude of faithfulness to the oath to serve people through justice, respect of human rights and dignity, transparency and accountability. An experience of God’s mercy leads to faithful and selfless service.

It is a commendable act for a government to fulfill its duties including establishing quarantine centres for returning citizens from the diaspora, but it is another thing to ensure that those centres are well furnished for the temporary inhabitants.

In the same vein it is a civil duty and an act of mercy towards others in the society for those in the quarantine centres not to abscond.

The donations given towards Covid-19 victims can be regarded as a corporate expression mercy. Individuals and companies that give donations and spread awareness about the virus especially to the elderly, the mentally handicapped, children and those deprived of sources of information do practice acts of mercy.

While the charity of the Mukai -Vukani No.77 | July 2020 |

business community and other countries towards the Zimbabwe government is commendable, and while corruption in relation to the donations must be condemned, the countries that have enjoined economic sanctions against Zimbabwe should desist from such cruelty expressed through these measures. In light of these present circumstances, “international sanctions have to be removed because they make it difficult for the nation to provide adequate support for its citizens” (Pope Francis Urbi et Orbi 27 March 2020).

This has affected the health service delivery in Zimbabwe.

Mercy is the content of intimacy with the Lord, the content of dialogue with Him (Dives in Misericordia 33).

In a nutshell, although the world is in a mess, there are springs of God’s infinite mercy that can sanitize the world. Covid-19’s imposition of the so-called ‘new normal’ is an opportunity to bring humanity to greater charity and mercy towards one another, because in general we all love life. Only God, the source of every good, even though he is unrecognised by some, inspires persons to give alms, to work in quarantine centres, hospitals, old people’s homes and prisons. The hope of humanity is in God who in his mercy sanitizes the world. The constantly spoken about market forces and the economy do not supersede God and the importance of the good.

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The Universal Apostolic Preferences in a Time of Corona Fr Roland Von Nidda SJ Spiritual Father - Arrupe Jesuit University Harare

INTRODUCTION After a sixteen-month discernment process throughout the Society of Jesus, Fr. Arturo Sosa (the Superior General) on 19th February 2019 announced, with the approval of Pope Francis, four Universal Apostolic Preferences (UAP’s), to which Jesuits and their partners will commit themselves for the next ten years.

They are:

FIRST UAP. IGNATIAN 1.IGNATIAN DISCERNMENT: SPIRITUALITY AND To show the way to God DISCERNEMENT. through the Spiritual Why is this UAP so Exercises and discernment; important in the present time, and how does it help 2.THE POOR: To walk with us? Ignatian discernment the poor, the outcasts of is about discovering the the world, those whose will of God, and doing it, dignity has been violated, in because it brings us joy a mission of reconciliation and consolation, and is and justice always the objectively right thing to do for the good of 3.YOUTH: To accompany others. This is particularly young people in the creation relevant today in a world of a hope-filled future; riven by confusion, division, and suffering, enhanced 4.THE ENVIRONMENT: To by Covid-19. People are collaborate in the care of hurting, not just financially our Common Home. from loss of jobs and The corona pandemic, and income, but psychologically, its consequent lockdowns, because of the stress these have highlighted the losses incur, and spiritually, importance of these as people struggle to UAP’s, and posed new make sense of what is questions and challenges, happening and why it is but also opportunities, for happening. This is made them. Here I want briefly clear by the questions one to explore what some of hears Christians asking at these might be. I will focus this difficult time. To give a principally on the first, since sample of some of those I I believe that the others flow hear: from it.

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Why does God allow this to happen? Why me, when I am such a religious person? Where is God in all this? How can I be strong in my FAITH, or even have any faith, in such a time? Is there a God at all? What HOPE is there for me, and for the future of my children? Am I, or my loved ones, going to die? What then? Is God angry with us? Is this a punishment from him?

Does he still love me?

Where can I find LOVE in all this? I don’t even find it in the Church anymore.

Why has the Church abandoned us? We can’t go to Mass, pray together, receive the Eucharist and the sacraments. No one comes to visit us, listen to us, support us. Our socalled ‘shepherds’ seem more concerned about keeping themselves safe than ministering to us at this time when we need them most.

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Your joys are my joys. Your sorrows and suffering are mine

These are deep cries from the heart and must be listened to. Bringing the first UAP to people is an important way of doing this by listening, responding to some of these appeals, and giving people hope. The responses need to be on two levels, namely the theoretical, and the practical.

Very briefly, and generally, let me make two sets of suggestions:

i.

The theoretical. If people can understand what Ignatian spirituality and discernment is all about, it can help them see all these tragedies with new eyes, and to derive strength and consolation from them.

It gives them faith, hope, and love in this critical time.

Let me take just one aspect of Ignatian spirituality to explain how discernment Mukai -Vukani No.77 | July 2020 |

can bring this about.

Ignatian spirituality is essentially TRINITARIAN. Ignatius recounts how, when God revealed the Trinity to him, he wept for joy and could not stop talking about it. For him Trinity is not some abstract doctrine, but a living reality, which has deep practical implications for our lives. We all know life is 14

bigger than us. We yearn for a higher, transcendent reality, which gives ultimate meaning and purpose to our lives, and helps us make sense of the puzzles and sufferings within this bigger framework. It is something which provides trust, in which we have FAITH, and to which we can commit our lives. This is the transcendent GOD ABOVE, the FATHER – the origin, the source, and the ground of all life. It convinces us that God has not abandoned us.

How can he if: “in him we live and move and have or being”? (Acts 17:28). Within this bigger picture everything makes sense and all is for the good, though, with our puny minds we cannot grasp this. Just as a little child cannot understand why parents can be so cruel as to take her to the dentist and inflict so much pain on her.

Discernment connects us to this transcendent reality.

like us, who knows all our human joys and sufferings from his own personal experience, and with whom we can relate and identify.

We know he is always there with us on our human journey, spurring us on and drawing us ever deeper into his love and life, no matter what the circumstances.

This gives us great HOPE. I can never lose hope, even if I suffer and die; for through his death and resurrection he lifts me out of my broken humanity and makes me a new creation. (2 Cor.5:17).

I reach the fullness of that new creation after I die.

Suffering and death are not futile, but redemptive.

Death is not the end. It is a glorious beginning. (1 Cor.2:9). There is nothing to fear.

Lastly, we long for all this to be, not just an idea in our head, but a living experience in our heart.

But we do not want a higher We yearn to experience this reality which is distant, God, and his love, within abstract and impersonal. us. He is the IMMANENT We want this reality to be a GOD – the SPIRIT OF person - someone close to GOD’S LOVE WITHIN US us, whom we can relate to, AND ALL THINGS. No, who walks with us on our God cannot be angry with journey of life, who shows us us, or punish us, because the way, brings us new life, he is love itself dwelling in and makes us a new creation. me and all things. It means He is the GOD WITH US that at the deepest level (Emmanuel). He is God as we are all one, because SON -the incarnate God made we share the same spirit. visible to us in Jesus Christ; To experience a ‘oneness’ the ‘image of the invisible with someone is called God’. (Col.1:15). At the same love. This love of God, in time, he is Jesus, ‘The Son of which we participate, is the Man’ – ‘the human one’, just love by which we love him, Mukai -Vukani No.77 | July 2020 |

and reach out to all humans and creatures. It builds our lives and that of others and brings about the Kingdom.

How can we despair when we experience such love? It is what drives the other three UAP’s, namely love for the poor, for youth, and for God’s creation and our environment. i.

The practical. If we can make what I have said above, not just an idea in our head, but a lived experience in our heart, it will change our lives and the world. Prayer is the practical Ignatian way of doing this. Ignatian prayer and discernment are about connection, relationship, and ultimately union with God. Covid-19 can offer an opportunity to make our personal prayer a more inner exercise of meeting God at the centre of our being. And it can present us with new and more inner and imaginative ways of practicing communal prayer.

Traditionally, going to church for community prayer, worship, ritual, sacraments, Mass and eucharist etc, have been the ways of doing this. But this is no longer possible, at least for as long as the Cover-19 threat obtains. So, we have to find new ways of assisting people with these practices.

This is already being done with the help of the internet.

We have online Masses, spiritual and inspirational talks, guides for daily prayer, opportunities for online discussions, counselling, 15

spiritual direction, and online retreats. This needs to be developed. It is the way to go and the door to the future.

SECOND, THIRD AND FOURTH UAP’S. I think we can easily see how these three UAP’s follow from the first one.

They take on a particular urgency in this time of the corona pandemic. Thus:

run development and skills programs for self-reliance.

At a time of corona, when the economy, institutions and structures, are under pressure and collapsing, there is a crying need for this.

programs providing online education for refugees and marginalised youth etc.

We need to continue and expand this.

FOURTH UAP. The Ignatian spiritual vision outlined above, shows us iii. By advocacy. We that we are one with all of need to not only reach creation because God’s out to the poor, but spirit is in all things. Thus, ask why they are poor? everything is interrelated What are the policies, and interdependent in structures and systems, one beautiful ecological SECOND UAP. the corrupt practices and web. Destroy one, or If we all originate from the bad governance, that make some strands of the web, Father, created in his image them poor? And we need through carbon emissions, through his Word, the Son, to advocate against these. destroying biodiversity in the love of the Spirit, There are always corrupt etc, and we damage the then it means at base we people who thrive in a time whole, including ourselves. are all one. Your joys are of suffering. Corona is such Pope Francis’ encyclical my joys. Your sorrows and a time. letter Laudato Si spells sufferings are mine. Ignatian out the catastrophic spirituality, like that of THIRD UAP. consequences of not taking Jesus, is essentially a social All this is about creating this seriously. As corona and service spirituality. a better society; the impacts on economies and Church and Jesuit social ‘Kingdom’, as Jesus calls impoverishes many, the teaching display this in it. For this ongoing process danger of such destruction three principal ways: we must look to the future, increases. Thus, Jesuit and the youth are that environmental projects i. By relief of those future. It is essential that we have sprung up throughout lacking basic human needs; care about giving them the the world, for example the feeding the hungry, curing spiritual foundation upon Jesuit Centre for Ecology the sick etc. This is more which to build that Kingdom and Development (JCED) in urgent than ever because in the hearts of people.

Malawi. the pandemic and lockdown Hence the emphasis given have hit the poor the to youth in the UAP’s.

These are a few general hardest. In Zimbabwe the Covid-19 has negatively reflections on the UAP’s in United Nations estimated affected the educational a time of the coronavirus that up to 7 million were in and developmental pandemic. We should need of food before corona. opportunities for youth. continue reflecting on It is much worse now.

Jesuits have created these universal apostolic many innovative forms of preferences in response to ii. By empowering the education for disadvantaged the Lord in our time. poor and not keeping them youth, like Cristo Rey dependent. Thus, Ignatius schools for the poor, the started schools and Jesuits Jesuit Worldwide Learning Mukai -Vukani No.77 | July 2020 |

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The Trafficked in the Pandemic Mrs Dadirai Miriam Chikwekwete AFCAST Research Unit, Arrupe Jesuit University, Harare

Deaf Workshop on Human Trafficking

Immediate Impact of the

Guidance and counselling pandemic on the victims of forms part of the package of the psycho-social human trafficking support system afforded The immediate impact that to them as they rehabilitate raised an outcry from the victims of human trafficking and re-integrate into their respective families and who collaborate with the communities. The lack of African Forum for Catholic a safe space that is availed Social Teaching (AFCAST), to them at AFCAST was at Arrupe Jesuit University felt immediately as soon in Harare Zimbabwe, was as the announcement the lack of personalised of the lockdown was face to face counselling announced in March and interaction which they 2020. The social impact of enjoyed and received from Covid-19 is immeasurable the institution and also because these young the loss of livelihoods.

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women enjoyed meeting and sharing joys and tribulations. The therapeutic weekly sessions enabled them to have their ‘me time’ away from their homes and families.

The young women have been engaged in various economic activities ranging from buying and selling groceries, small business entrepreneurship, cross border trading, clothing and other wares, poultry farming, cake making, hair saloons, fashion designing, 17

“Arrupe Jesuit University would provide a safe space for the young women to come and spend some time away from home and their communities.�

decoration and wedding management. These economic activities enabled them to fend for the families.

As the situation prevails, the young women are finding it difficult to make ends meet as they are unable to continue with their trades due to the restrictions on movement and meeting.

They can be susceptible to traffickers because of failure to fend for themselves and their families in terms of paying bills that include rentals, food and medication.

This implies then that they become vulnerable as they might fall prey to traffickers and other abuses due to economic hardships which in the first place led them to being trafficked (Vatican News 2020).

The World Health

Organisation (WHO), government policy and guidelines on protecting the citizens from the pandemic have actually made life unbearable for these young women. On the one hand, it is prudent for the government to institute these policies in line with WHO directives to combat the pandemic, but equally so, there is so much suffering for these young women as they have no alternatives to enable them to earn decent living.

It is reported that one of the traffickers, Norest Maruma was recently released from a Zimbabwe prison through a 2020 Presidential Amnesty after serving only two years of a twenty year sentence. This could pose a threat to those that she was Mukai -Vukani No.77 | July 2020 |

found guilty of trafficking.

This is a travesty of justice.

(The Herald, 6 May 2020; AllAfrica.com 2020) Tragedies presented by Covid-19 on these victims The lock down is prohibiting travel without authorisation.

Some of the service providers and stakeholders indicated that their budgets are exhausted and the focus is now on Covid-19 related issues, and thus they are not assisting trafficked victims.

This means that some of the services such as medical attention were cancelled as the providers concentrate on the pandemic. This is tragic.

With regard to those who had enrolled in formal education and skills training, AFCAST has made 18

arrangements for them to receive tuition online and also receive personalised tuition from the providers in order to enable them to write the examinations wherever possible. But online counselling is a problem for some of the young women whose gadgets are not compatible with WhatsApp or internet.

The small phones enable them to make phone calls and send text messages only. As such efficient and effective communication is difficult for some of them.

Most of the young women intimated that they prefer face to face counselling which ables them to share their emotions and concerns, as opposed to online counselling.

the pandemic became more pronounced. Tailors among them spent sleepless nights making garments for which they are unable to deliver and receive payment since the clients want to first fit into the garments before making payment. Weddings and parties were cancelled and the decor experts found themselves with no jobs and no payment. Cross border traders were hard hit by the travel ban.

Opportunities The organisation quickly adopted new ways of providing the needed follow up counselling by communicating with the young women via WhatsApp, email, texting and phone calls. Those who had registered for Some of the young women examination classes, lost their incomes during engaged with their peers the pandemic. Those who and joined study groups had spent their income on and some began to receive sewing uniforms ended up online tutoring and self with piles of them since tutoring. However, those schools were closed. Those who had established who were in poultry farming personalised relationships had orders from schools with some of their and organisations cancelled. customers in areas such They will have to reorganise as cake making, tailoring their stocks. Others who and poultry farming had reared chickens had scored successes in their to look for other markets businesses by continuing to and unfortunately they supply goods and services had to sell these at loss to their loyal customers. making lower prices. Some Those gainfully employed of the cake makers lost were not affected much as businesses for birthdays, they continue to receive organisation functions their remuneration whilst and confectionaries as the at home and some have lockdown continued and resumed work.

Mukai -Vukani No.77 | July 2020 |

Normally Arrupe Jesuit University would provide a safe space for the young women to come and spend some time away from home and their communities. They would share their struggles, fears and successes as individuals and as teams. The exchanges impacted positively on their wellbeing. Lack of such safe space has had psychological effect as some of them who would phone to find out when the physical office would open to enable them to continue with their therapy and other meetings.

Conclusion In his 2020 Easter Message, Pope Francis states that there are people who face an uncertain economic future and fears of unemployment. He called on political leaders “to work actively for the common good, to provide the means and resources needed to enable everyone to lead a dignified life...” (Vatican News 2020). The Pontiff reiterated that “Covid-19 is testing the whole of the human family as the world is oppressed by the pandemic which has brought so much suffering and causing physical and economic difficulties”. The victims of trafficking are not spared since they are part of the human family and equally share the suffering.

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Youths and Covid-19 Lazarus Tawasha Jesuit Development Office - Finance Assistant

Introduction Zimbabwe is a youthful country, with approximately 67.7 per cent of its 13 million plus population under the age of 35 (ZHRC, 2015).

As such young people are amongst those heavily impacted by the Covid-19 pandemic.

Affected Priorities of the Young Education Efforts to contain the spread of the virus have seen severe disruption in

learning and the suspension of academic semesters/ terms and examinations.

Suddenly online learning in Zimbabwe Online learning has become a great topic.

The underprivileged young people barely afford internet access for continued learning. According to the Herald of 3 April, a lecturer at Great Zimbabwe University said; “I do not think the strategy is for Zimbabwe, we are the ones who interact with these students. Most of them do not afford the data needed

to learn online, maybe if mobile network operators allow them to connect for free that is when this can work.� This has been further worsened by a lack of gadgets to such an extent that some students rely on borrowing laptops from peers to do their assignments.

Meanwhile, Professor Goolam Mohamedbhai on the University World News African edition platform (9 April 2020) highlighted that online learning requires the teaching material to be

Magis Mozambique, Beira, Matauane, St John Baptist Parish

Mukai -Vukani No.77 | July 2020 |

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prepared by a professional instructional designer, teachers and lecturers who are pedagogically trained for delivering such programs and the students must be equally exposed to the pedagogy of online learning.

The programs mostly affected include sciences, technology and industrial attachment which are the cornerstone to nation development. Although online education can help, these programs require more physical lectures for easy and quality delivery.

Dr Kwaira in a Sunday mail article (10 May 2020) concurred saying “It is very difficult for students to begin a new course online, master it well and write an examination. So online education can be used as an accompaniment, to reinforce what has been learnt earlier.” Students are going to take longer than expected to complete their various levels of education thus affecting their future plans and hopes. This overburdens parents in terms of fees.

Masters and doctoral research projects have been hampered. Development oriented researches carried out by young people are mainly funded

by European countries and the United States of America where the virus has taken center stage.

This has and will affect young Zimbabweans as

most of the donor countries are probably going to experience a recessionary cycle. As a result they will prioritize their own university students rather than international research collaborations. Faziz Aziz (2020) of the International Science Council for Africa region reported that “Right now, countries are battling and everyone is thinking about finding solutions to the pandemic. At this point, it’s not looking so good for early career scientists when it comes to funding.

Everybody is feeling the pressure.”

themselves are also affected.

Consequently, young people’s mental health is of concern. Some youths are already suffering from depression due to the Covid-19 circumstances.

The Covid-19 challenged the youth

Personal discovery The pandemic has overwhelming effects, but it is not a complete disaster.

It affords young people a chance to reinvent, reflect, rethink and reimagine a new reality through the Examination of Conscience.

It is a process of conscious Employment evolution that helps in The pandemic has impacted creating a positive mindset, youth employment both manage thought patterns formal and informal. Given and counter negative energy Zimbabwe’s declining such as anxiety. economy and rising inflation rate, the pandemic Innovations has further worsened Covid-19 has unlocked unemployment through the resilient intellectual capacity lockdown, which started and the exercise of innate on 30 March 2020, a few talents. Joseph Kurebwa, a days after the death of a member of Magis Zimbabwe, young broadcaster, Zororo through his 3 digital printing Makamba. Most young company, Third Axis is doing people are street vendors, a lot through manufacturing and rank marshaling face shields that are needed amongst others. The by frontline health workers informally employed youths and other service providers. cannot afford to be home and not work.

Volunteering The Zambian Jesuit On the other hand, most Covid-19 response initiative companies have scaled has seen young people down. Young graduates’ taking the centre stage in chance to find a job is the service of others. In slimmer than before.

Zimbabwe, a young lawyer Students who seek and humanitarian, Samantha vacation jobs to sustain Murozoki now feeds over Mukai -Vukani No.77 | July 2020 |

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1,600 hungry local youths in Chitungwiza’s Seke Unit A suburb. She has made improvements to ensure that her charity work complies with measures to help stop the spread of Covid-19.

Working on relationships Most young people spend a lot of time away from their families and loved ones.

The exigences of Covid-19 pandemic have afforded the youth an opportunity to work on family relationships. Pope Francis’ Christus Vivit (263) is applicable in this pandemic, “it is worth your every effort to invest in the family; there you will find the best incentives to mature and the greatest joys to experience and share”.

sacrificial love to humanity during difficult times.

Christ’s Vivit encourages young people to be instruments for salvation to humanity following the examples of martyrs.

Generous service in mission builds character. Life on earth reaches full stature when it becomes an offering.

2. Taking Initiative The young are the now of the Church. The Pope sees the young as trendsetters who want to fly on their two feet, always with one foot forward, ready to set out, to spring ahead, always racing onward. He encourages the young to cast out fears that paralyze them.

3. Spiritual Development Lessons from Pope Francis’ Young people are highly Apostolic Exhortation encouraged to seek the Christus Vivit Lord and keep his word and remain connected Being young is a gift with Jesus for the young that we can squander cannot grow happy and meaninglessly, or receive holy by their own effort and with gratitude and live to intelligence. Covid-19 must the full (Youth Paths 134). not dampen the spirit of the young. There is a future for 1. Service for others humanity post Covid-19.

Pope Francis affirms that The present is painful but young people should make formative. the most of their years by showing commitment and Hope Among the Youth in

spite of Covid-19 Christ conquered death, and so, we continue with faith in hope. In various communities young people, like the Ndlovu Youth Choir of South Africa, perform songs on social media to help uplift depressed spirits while also serving the people who are vulnerable in the spirit of Ubuntu.

Other young people have demonstrated servant leadership through service.

Conclusion Covid-19 has exposed some of Zimbabwe’s gross imperfections. However, in Christus Vivit (139), Pope Francis highlights that “Young people have so much strength; they are able to look ahead with hope. A young person is a promise of life that implies a certain degree of tenacity.

He is foolish enough to delude himself, and resilient enough to recover from that delusion”. Young people should not pity themselves.

Psalm 19:8 reassures all humanity “... God will never forget the needy; the hope of the afflicted will never perish”. Such a faith filled approach to life makes it reasonable and possible to find God in everything indeed.

Vision Statement Mukai- Vukani (“Arise”) magazine for the Jesuit Province of Zimbabwe-Mozambique serves as a magazine for theological reflection for Jesuits in the said Province and their friends. It seeks to help in finding the direction of life in the light of the Word of God at any given time. In this way the magazine facilitates dialogue among Jesuits and their friends based on study, prayer and discernment.

Mukai -Vukani No.77 | July 2020 |

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Coronavirus Dent on the Formation Program

Sr. Petronellah Musakanyi( L.C.B.L) Novice Directress, Harare

Every sphere and facet of

which is moreover, proper to the institute, that they life has been hit hard by the experience the institute’s fierce Covid-19 pandemic. manner of living, that they The formation of priests be formed by mind and and religious is not spared. heart by its spirit, and that The smooth running of the their intention and suitability programs of both initial be tested.” and ongoing formation To see to it that the above has been disrupted in purpose and objective is a big way. Seminaries accomplished, a formation have been closed and programme must promote various formation activities the formation of the cancelled or postponed. whole human person.

Also the suspension of St Pope John Paul II the usual celebration of in the Post- Synodal Holy Mass, confessions Apostolic Exhortation, Vita and pastoral activities has Consecrata, supports this impacted negatively on the idea that for formation to be formation programme. The complete, it must include formation programme is every aspect of Christian an essential tool because life. Religious formation its implementation aims must therefore provide a at the holistic formation human, cultural, spiritual of an individual. If certain elements of the programme and pastoral preparation which pays special are affected, then the attention to the harmonious end product is also compromised. This write up integration of its various focuses on the effects of the aspects. These aspects are addressed through a coronavirus pandemic on the initial stage of formation, planned program for the novices. The Covid-19 specifically the novitiate pandemic has negatively stage. affected the smooth running The novitiate is an important of the planned lessons and activities of the Little stage of formation which Children of Our Blessed initiates one into the life Lady’s (LCBL) novitiate of the institute. Canon 646 formation programme. In of Catholic Church Law turn this sudden shift can specifies its importance: affect the integral growth of “The novitiate, by which the person in formation. The life in the religious institute begins, is ordered to this that main challenges posed by the novices better recognize the coronavirus pandemic their divine vocation and one to the novitiate programme Mukai Mukai-Vukani -VukaniNo.77 No.77| July | July2020 2020| |

are: the absence of Holy Mass and confessions from 30 March to 21 June 2020, the postponement of intercongregational programs and the suspension of pastoral activities.

The two sacraments at the centre of Catholic faith, the Holy Eucharist and Confession, are vital for those who are in the path of becoming religious persons because they help them in strengthening their bond with Christ, the one who calls them. They are the most important ways, among others, that foster the spiritual life of those in formation.

The Directives on Formation in Religious Institutes stress on the importance of spiritual formation since whatever the insistence placed upon cultural and intellectual dimensions of formation by this document, the spiritual dimension remains a priority. It further explains that the principal purpose of formation at its various stages, initial and ongoing, is to immerse the religious person in the experience of God and to help them perfect it gradually in their lives. So those sacraments are the other ways by which the novices have a profound experience of God. 23

However, in order to keep the flame of faith and love for God burning there are still other ways that can be employed. Concerning the sacrament of penance, the Catechism of the Catholic Church teaches that if one cannot go for confession it is possible to repent in another way: through an “act of perfect contrition” which is sorrow for one’s sins based upon the love of God with an anticipation to do confession at the earliest possible opportunity. So even in the absence of a priest one can still ask God for forgiveness then go for confession later when the situation allows.

Confession should not be avoided. As far as Holy Communion is concerned, many people in religious houses of formation without priests can do communion services.

Another challenge is on the cancellation or postponement of some intercongregational activities.

This was due to “the social distancing and stay at home” calls which are quite necessary in order to curb the spread of the virus. The inter-congregational activities enable novices from different congregations to meet every year for lectures on different topics. This is done to complement the knowledge they receive while they are in their respective houses of formation and also to bring to their awareness

the importance of the collaborative function in the vineyard of the Master. The Congregation for Institutes of Consecrated life and for Societies of Apostolic Life in Inter- Institute Collaboration for Formation state: “Where circumstances make it advisable, the interinstitute programme can contribute to the adequate doctrinal formation of those who are beginning their formation for consecrated life, helping them to define themselves in their own specific identity, as members of the church mystery – communion and mission and to act as such, developing in the rub of daily life, attitudes of fraternal co-responsibility.”

Following the dictates of this congregation, the inter-congregational programmes have been going on for quite a time and have proved to be beneficial to the formees, the formators, the religious institutes and to the church at large. Also, in an effort to offer a broad spectrum of knowledge to the formees, some external teachers, priests, religious men, women or lay persons are invited in individual houses of formation to share their expertise in various aspects of formation. Due to the coronavirus pandemic it is not prudent to engage in inter-congregational programmes since that is a health hazard even if extra caution is exercised. So, Mukai Mukai-Vukani -VukaniNo.77 No.77| July | July2020 2020| |

it is quite evident that the coronavirus has negatively impacted on the formation activities. Again, in order not to be stifled by the covid 19 pandemic, our only refuge for participating in the daily celebration of the Eucharist at the moment is through the digital route. However, this might be a challenge due to the high internet data costs in the absence of WiFi. The suspension of pastoral activities is another drawback to the implementation of the formation programme. This impacts on the apostolic formation of the candidates.

During the second year of the novitiate formation, the novices are mandated to spend some time outside the novitiate community so that they may have an experience of religious life within an active apostolic community. In support of this idea, the Code of Canon Law, Canon 648, Article 2 states: “To complete the formation of the novices, the constitutions can determine one or several periods of apostolic exercises to be spent outside the novitiate community.’’ St John Paul II in the Post-Synodal Apostolic Exhortation, Vita Consecrata added that these practical experiences must be prudently followed by the one responsible for formation. He also said that such experiments enable the candidates to test, in the context of the local culture 24 24

LCBL Sisters in various stages of Formation

the skills for the apostolate, their ability to adapt and their spirit of initiatives.

The experiment period is vital as it gives the candidate a foretaste of the kind of life he or she wants to lead. As for the novices themselves, it is the time that they always look forward to with a mixture of both anxiety and excitement. The LCBL novices do community experiences in June/July every year. Unfortunately, due to Covid-19 the placement of the novices is constrained. As such the novices are not able to test their capacity to live outside the novitiate in a vibrant way.

This is so because sending them out is like exposing them to the deadly disease.

More so, in the missions where they are supposed to go, the schools are closed,

pastoral work is suspended and the hospitals are no longer safe.

19 aftermath’ written by Gerard O’Connel in America Magazine, Pope Francis shed a ray of hope as he describes So in conclusion, in spite of the present moment as a these challenges mentioned “propitious time” to be open above, formation work still to the Spirit, who can inspire needs to continue towards us with a new imagination of its full effectiveness. The what is possible. Therefore, future of religious life and it is noble to rise above the hope for consecrated life coronavirus pandemic and in the Church lies in the look for ways to implement work of formation. In a the formation programme in story entitled, ‘Pope Francis its totality, notwithstanding Shares his Vision for Covid the changing circumstances.

Mukai Mukai-Vukani -VukaniNo.77 No.77| July | July2020 2020| |

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Covid-19 Impact in Zimbabwe: A Professional Lay Catholic’s View

COVID-19’s Darkness

Today, several millennia

after the divine creation of the universe, the theme of darkness persists intensely, particularly after the dawn of the Novel Corona Virus, commonly known as COVID-19. The ruinous epidemic has, within a space of six months brought about millions of infections, thousands of deaths, widespread strife, and historic impoverishment of families, communities, industries, and nations.

Medical News Today, a highly authoritative health publication pronounced in its 29 June 2020 edition that the total number of cases as at the end of June 2020 had passed 10 million, and that to date, the virus has resulted in 501,000 deaths. These very grim statistics and the associated destruction have resulted in the domination of the news cycle with darkness on the vast majority of mainstream media – CNN, BBC, SABC, The Herald, NewsDay, DailyNews, Zimbabwe Broadcasting Corporation (ZBC) NewZimbabwe.com, and numerous other secular mass media.

While COVID-19 infection and mortality rates are significantly lower (just over

500 infections, and six deaths) in Zimbabwe, the nation has not been spared from the motif of darkness.

Zimbabwean statistics regarding human rights violations, corruption linked to relief resources, incidents of domestic violence emanating from lockdown dynamics, and the complete halt to educational activities for the poor, all make for extremely dark reading.

While the Bill of Rights has not been suspended during this lockdown season, certain elements of the uniformed forces have flagrantly breached the rights of citizens to human dignity and personal security. Freedom from torture or cruel, inhuman or degrading treatment or punishment has been utterly disregarded in dozens of situations, some of which have found their way to our courts of law. As a lawyer, I recently represented on different occasions, media practitioners whose journalistic and access to information rights had been shamelessly disparaged by ill-disciplined policemen and soldiers.

In April 2020, the High Court (in the Lucia Masvondo case) ordered soldiers, police and other state security agents to Mukai -Vukani No.77 | July 2020 |

Chris Mhike Harare based Lawyer

respect human rights, the dignity of people and their fundamental freedoms during the implementation of lockdown laws. Masvondo, a Karoi woman had been bitten by dogs during the enforcement of lockdown regulations by state security agents. The delinquent officers assaulted her as she was cooked on an open fire, outside her home.

This type of brutality during lockdown is not limited to Zimbabwe. On Africa Day this year, 25 May, George Floyd, a 46-year-old black man, was killed by policemen in Minneapolis, Minnesota, USA during an arrest for allegedly using counterfeit money. That dark Minnesota deed led to worldwide demonstrations over racial injustice, with protestors largely ignoring social distancing and all other COVID regulations.

The darkness of the George Floyd protests recently spilled over to social media. At the end of May into early June 2020 what began as an attempt by two individuals (Jamila Thomas and Brianna Agyemang) in the music sector to suspend business as usual, as part of protest suddenly broadened and morphed overnight on social media into a less focused action, 26

Harare City - Capital of Zimbabwe

resulting in a sea of black boxes across Instagram and other platforms. It became darkness on social media.

Coming back home, it goes without saying: corruption is rife in Zimbabwe.

COVID seems to have worsened that malady.

For example, on 20 June 2020, Zimbabwe’s Minister of Health and Child Care - Obadiah Moyo, was arrested over allegations of corruption and abuse of office regarding the procurement of coronavirus tests and other medical equipment. Moyo allegedly awarded a US$60 million contract to Drax Consult, a subsidiary of Drax International, without going through the proper procurement procedures.

After securing an order for his release on bail, a picture linked to Minister Moyo went viral. It showed two

men lifting a brown box outside Harare Magistrate’s Court. The box apparently contained ZWL $50,000 notes, for payment of bail money. How on earth did Moyo manage to withdraw all that cash during acute cash shortages!

Zimbabwean Banks rarely issue cash to ordinary depositors. And, where cash is available, withdrawal limits stagnated for over a year at just ZWL $ 300.00 per week. A few weeks ago, the limit was revised upwards to only ZWL $ 1,000.00 per week.

[Of course, Minister Moyo is entitled to the presumption of innocence. He is innocent until proven guilty.

But acts of corruption or accusations of same are not to be found only at ministerial levels. A few weeks ago, at a checkpoint on the entrance to a major Mukai -Vukani No.77 | July 2020 |

Harare hospital, I observed a security detail rigging a gate pass for a motorist. The pass was quickly completed, without the motorist’s body temperature being checked, and without other precautionary processes that ought to precede the issuance of that pass, taking place.

It Got Darker After Closure of the Churches Perhaps these deeply dark levels of depravity and suffering in Zimbabwean and other foreign societies are the result of the closure of Churches that came with the Covid lockdown. As Government announced lockdown, the Zimbabwe Catholic Bishops Conference (ZCBC), other local denominations, and religious authorities around the world suspended daily and Sunday group worship.

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The administration of the sacraments, including the all-important last rites, was frozen. Going for weeks and months without spiritual nourishment certainly leads to starvation of the soul for vast segments of the Christian family.

The unavailability of weekday and Sunday Masses was a major blow for the spiritual welfare of many faithful men, women and children of the Church.

For me, it has been a tough wilderness experience, with its dark moments. Going out for a lunch-time Mass on a professionally challenging day has, in the past, proven to be a miraculously therapeutic intervention for me. That divine relief has been unavailable during this COVID-19 lockdown season.

Going through this Easter season away from the places of worship that have become familiar to us was a particularly difficult experience. Of course, online platforms and social media tools have been availed to the faithful as a measure of ameliorating the prevalent spiritual kwashiorkor; and we thank God for the beauty and utility of that cutting-edge technology.

But it’s not quite the same as the physical presence in houses of worship, section meetings, public ordinations, processions and other in-the-flesh prayer gatherings. Perhaps the resultant spiritual deficit could therefore partly explain the

prevalent general social and moral malaise.

Light Expels Darkness The temptation, amidst the raging darkness of COVID-19, is for one to leave the story at that dark page and simply say – the virus is devastating, or that darkness has now taken over the world. The Scriptures teach us that the passion of Christ does not end with the darkness of the grave. Joy comes in the morning. The Resurrection came with the light.

Amidst the total darkness described in Genesis 1 the Spirit of God moved over the water. The very first output of God’s creation was light. God commanded, “Let there be light” - and light appeared.

(Genesis 1:1-2 GNT). The legal cases related to Covid-19 that I have been blessed to take up in this lockdown season made it abundantly clear to me that I, together with my brothers and sisters in Christ, must rise up and be part of the battle to overcome darkness. We must remove the light we received at baptism from underneath the bowl, and hoist it onto a high pedestal in our nation (Matthew 5:15).

For light dispels darkness.

The darker the situation in Zimbabwe and in the world at large, the brighter our light should be as a manifestation of finding God in spite of the darkness.

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Over the centuries the Church, as a religious institution, has been a perceivable light to the darkness that periodically grips our world. In Zimbabwe, from the early days of Rhodesia through to the post-independence era, the Catholic Church played and continues to play, a crucial role in the nation’s enlightenment and restoration of sight through education, healing through Mission hospitals and clinics, restoration of liberty through the prisons ministry and the Catholic Commission for Justice and Peace (CCJP), and eradication of societal darkness through various other apostolates and liturgical activities. But, in this year of the dreaded virus, the call for light comes to the individual Christian. You, the individual, are the light of the world. (Matthew 5:14).

Ultimately, God is always present even in what appears to be total darkness; and, where darkness appears to reign, the Church … as an institution, or the individual Christian, as a chosen daughter or son of God, is called upon to move over the raging waters and to dispel the darkness by shining as a bright light to the world.

Light certainly conquers darkness.

•Chris Mhike is a Jesuit-educated Harare based lawyer, a member of the Catholic Professionals Network of Zimbabwe, and a Parishioner of the Sacred Heart Cathedral (Harare).

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The Role of Non-Profit Organizations In Our Societies Fr Admire Rufaro Nhika SJ

St Peter’s Kubatana, Highfield, Harare

In the early 2000s the thrust

major stakeholders are the general public who should of the role of Nonprofits be satisfied with their work including Faith-Based organisations (FBOs) gained with the end motive of continued public support more recognition when that guarantees retention President George W. Bush of votes. The second is the announced government private sector (referred to support for such. The Bush as For Profit Organisations). administration over the years, came to a realisation This exists to make profit.

The major stakeholders that non-profits, including are the customers or Faith Based organisations clients who need goods (FBOs) are at the forefront and services offered for a of solving social ills that charge. The third sector face society. They face the comprises of different types most neglected people in of non-profit organisations. society and do transform lives and societies (Milbank, Some of them fall in the bracket of faith-based 2001). Hence, the need organisations (FBOs): for government support alongside the support of the these are parishes, church run organisations like corporate world. schools, hospitals, charities, foundations, children’s Understanding Nonhomes, universities and profits/The third sector. other tertiary institutions among many. Some There are three sectors that deal with humanitarian nonprofits are not of a Faith Based nature, yet they issues both at local levels also make humanitarian and global levels and efforts. The benchmark of they impact differently on the existence of nonprofits societies. There is the first is not to make profits from sector or public sector, the selling goods and services, second sector or private rather, they provide these sector and the third sector with the aim of transforming or non-profit sector. The societies, accompanying public sector consists of people and offering help the government, public institutions, parastatals and for the common cause.

Their success is measured municipalities. They raise through realising specific money mostly through objectives (of which profit taxes and rentals. The Mukai -Vukani No.77 | July 2020 |

is not central) or making an impact where they operate. For survival and pursuant to their initiatives, they need funds. They can make surpluses from fundraising, donations and subscriptions, but such surplus funds are not shared among shareholders as with organisations in the private sector.

There are international nonprofit organisations like the United Nations and its various departments and branches, The Red Cross, Medicins Sans Frontiersor Doctors Without Borders, Amnesty International, Caritas, L’arche International, Jesuit Refugee Services (JRS), Oxfam, Alcoholic Anonymous (AA), World Vision, among many. Some can be national and work in partnership or collaboration with governments, like in Zimbabwe, the National Aids Council (NCA), Jairos Jiri Association and other nongovernmental organisations. There are those of a small scope which consist of small charities, foundations, clubs, soup kitchens, home based care organisations, cooperatives among others.

A key feature of nonprofit 29

Fr Nigel Johnson SJ gives a word of advice to Boys of Zambuko House on their graduation day.

making organisations is that, they endeavour to pursue issues that are not readily dealt with by the government or by private businesses.

Nonprofits can also exist to promote a cause, like those that promote and develop arts and sport.

How do nonprofits relate with governments and private corporates?

The way nonprofits relate to governments and private businesses varies a great deal. Some play a supporting role or enter into partnership with the government particularly in the education and health sectors. Others are there to raise alarm about situations, or push the two sectors to be accountable to the people. Some can become unpopular as they tend to challenge the status quo in the public and private sector; examples are Human Rights Watch groups. Still

others tend to work towards policy change like advocacy groups such as with Women of Zimbabwe Arise (WOZA) and the Girl Child Network.

Nowadays in the business world companies that do not respect human rights are shunned by consumers, not because of any problem with regards to their goods and services, but because of the harmful practices they may be engaging in. Adding to that, big companies and businesses can engage in corporate social responsibilities (CSR) which is a way of aiding some aspect of society through community engagement. In this way they promote their brand and establish good standing with the communities.

Challenges faced by Nonprofits.

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Firstly depending on their nature and size, non-profits tend to have people who are passionate for the cause to transform society while not having much needed hard skills. Part of the reason is that they cannot attract experts in various roles due to remuneration constraints.

There is so much volunteer employment in the nonprofit sector, which helps in reducing costs on salaries and wages. Secondly, their existence largely depends on the trust and confidence of their many stakeholders.

A small mistake or scandal could mean cessation of funding from donors and that can put the overall existence of the organisation at risk yet by and large it would be making tremendous contributions to society.

Thirdly, small grassroots nonprofits lack governmental and corporate support in 30

many countries. Yet, they hold the key to better understand and transform social lives from grass root levels. In other words, the contribution of non-profits in transforming society for the better and in a positive way is still largely understated.

Lastly, on the one hand, nonprofits have great capital for care and compassionate work while they sometimes lack the needed brains for more growth and increased impact. On the other hand, the private and private sector do have the brains, but sometimes lack the heart aspect. The complementarity of the two is needed for a vibrant and healthy society.

Nonprofits and Covid 19 – Organisations in the nonprofit sector are deeply involved in many human crises. The same is definitely true with the responses to Covid 19.

Whereas a government would enact laws to be enforced for people to adhere to Covid 19 guidelines at the risk of possible prosecution, the nonprofit organisations opt for awareness, advocacy, and anti-stigma campaigns within societies. Their key actions often fail to catch the attention of the media, which tends to pursue the actions of politicians and key business people.

Lessons from Nonprofits.

Christians should learn what nonprofits do in their environment and be part of the support system.

This is a way of finding God in any situation. Such organisations or groups are spread all over and we need to open our eyes and be part of the change that we want to bring about in our areas. For example,

one may be concerned about the number of street children in our cities and want something to be done.

It is easy to give some few dollars to the child, but this does not go far enough and one will never know what that money will be used for.

But engaging an organisation like Zambuko House in Harare, Zimbabwe, which specialises in rehabilitating street children would indeed help in a bigger way than giving out a few dollars to a street child. Channelling one’s resources to such an organisation contributes to a holistic way of addressing the problem. Nonprofits provide avenues for anyone to be part of a noble cause without necessarily having to be qualified or be an expert in a given area. Numerous ways to offer help are available.

A Social Science Perspective to Seek and Find God under Covid-19 Fr Paulo Gaspar SJ Gregorian University, Rome, Italy

In this time of the

coronavirus pandemic, do social sciences have a say towards seeking and finding God? Of course yes, particularly from the point of view of the Social Teaching of the Church. A reminder of Galileo Galilei’s words is apt here: “the world is like a book. By being able to read it[s scientific laws], one can know a bit more about its

Author – God” (cf. 16231641). It is all out there: all what one needs is to observe, apprehend (test), reflect and make the most of it (cf. Spiritual Exercises nos 106, 107, 124 & 125).

Since science is about knowledge (epistemology), social sciences can offer in its way unique perspectives, this being one of a kind.

The seduction of power or Mukai -Vukani No.77 | July 2020 |

the paradoxical ideology of knowing.

By extending broadly the debate between qualitative and quantitative research methods in Social Sciences through a historical comparative approach, one may come to understand the digital formalization of knowledge, comprising letters and numbers. The formalisation of knowledge 31

is present right from the beginning in elementary school and continues up to tertiary education becoming Arts and Sciences division.

The debate reflects the “interior fracture of which humanity is victim, not only of the original sin, but as well to the seduction of the evil one… in introducing deviations as noxious as it appears in accordance with our instinctive aspirations” (Pope John Paul II: 1987).

In fact, what is and was meant to be complementary diversity became division: within oneself – body and soul, a couple – husband and wife, a nation – people and government, internationally – north and south, academically – intelligent and not… one can name it. Thus, forms of rivalries against one another instead of uniting and establishing an equilibrium of forces, as it does the sun (among the first worshiped entities).

The rivalries emerged from the desire to respond to the seduction or to quench the thirst for power “Ye shall not surely die: For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil” (Gn 3, 4-5).

This macrocosmic pattern repeats itself in the microcosms of knowledge as one of its foundation allegories, defining it as “justified true believe” (cf.

Plato’s Meno) shows the

thirst for possession, in this case of knowledge – one must possess it – as justification is explained by comparing true belief with Daedalus’ statues which had to be tied up so that they could not run away and be controlled.

Different branches of knowledge constructed methodological systems in order to justify their deemed true beliefs summarised

by Augusto Comte as theological, philosophical and positivism. The first two rely on ‘true belief’ – expressed through letters – and the last one considers justification through empirical evidence facilitated by numbers. Through the pursuit of experimentation characteristic of the modern era, positivist sciences dismissed arts.

At least artists accepted to be sidelined in the arena of knowledge, since the methodology of the arts did not qualify in the domain of sciences. The capitulation of the arts marked the beginning of the consideration of technologies as applied positivism, which reached the top and won the debate, partly because of the resignation of the Arts.

This created an absence of new narratives. The recession of the arts did not show the full importance of this domain to humanity since it was eclipsed by sciences and statistics.

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Science is mesmerized by its seductive power, partly, because of the gimmicks of simplification.

A number is univocal and thus, what it states is certain. Nevertheless through simplification numbers leave out a great deal of the world’s complexity. Another and more complicated problem comes from inductive reasoning, a logic common in sciences, whereby, in a simplified way, a belief is justified on the basis of previous successful cases taken as part of the body of knowledge. Though justified, knowledge is still a belief and a large part of humanity believes in its results in such a way as to place all trust in sciences.

Each one individually reaches one’s handful of technology like Old Japi (cf.

Mungoshi 1975: 115).

Through narratives, Arts remind everyone that where two or more diverse elements do not strike a balance they will surely fall.

Positivism therefore, like the Tower of Babel (Gn 11, 1–9), crawls. Like the Babylonian statue (Dn 2, 31-45) the clay feet of science have been struck by the coronavirus rock, since they were not protected by the Arts (cf.

Leonidas in 300 Spartacus: 2006). For, if Sciences employ simplification as a problem solving approach, Arts take into account the complexity of the situation (e.g when interpreting a 32

St John Baptist Parish, Maputo, Mozambique

poem) and adopt a problem copying approach, as was the case, for example of the Narnia’s chronic. In order to have life in abundance (cf. Jn 10, 10) the various parts of life and the world need to come together in a united life giving purpose, as Martin Schulman’s poem reminds us That morning appeared God to all His creation.

And to each one God gave the seed of life on its own way One by one, the whole creation stepped forward to the Creator of all things As to receive from Him its own Gift and Mission; and He completed:…each one of you is perfect, but you will not understand that Until you all became, just One… now go!

We are back to the same old conclusion: because of wanting to stand alone the (medical) sciences are on their knees! Nonetheless, “as it… is” in all crises, or in The Structure of Scientific Revolution (Thomas Kuhn) or even according Hegel’s

dialectical theory “Let light shine out of darkness” (cf.

2 Cor 4, 6). Now, where can one see this Light during this pandemic? First, one can see God in a better way in prayer, from a kneeling position like a professional photographer searching for the right angle. In that position, as Moises Penã said colloquially, “one can see God at work (cf.

Spiritual Exercises, 234) in the doctors and other medical personnel, and professionals in different areas of competence who tirelessly still work to fight this pandemic”.

Notwithstanding the obvious challenges posed by the pandemic, good things continue to happen.

Some people have entered into deep personal reflection in search of the meaning of life beyond letters and numbers. Through such an exercise one can find God. Many institutions are rediscovering themselves, starting from the basic ones such as family to more complex ones like the Mukai -Vukani No.77 | July 2020 |

Catholic Church herself.

God is leading humanity to both new frontiers and the good but abandoned ones too. Humility is the catalyst and lenses for observing God at work. But other people lack humility in its various degrees (cf.

Spiritual Exercises, 165168), and contrary to the Principle and Foundation (cf Spiritual Exercises, 23) they become indifferent to the service of others for fear of dying. However this is not be confused with carelessly putting others at risk.

May be God can also be sought and found from the basic foundation that everything has to become just One, as all is really part of one vulnerable world prone to Covid-19. Maybe humanity needs to balance knowledge and principles of wisdom in order to complement both Arts and Sciences. May be everyone needs to be humble and not be stuck in one’s scientific or artistic perspectives on life so as to find and see God. (cf Spiritual Exercises, X) 33

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