Religious life in Africa is lived in a state of subjection and submission . When African brothers and sisters are called to our congregations, we offer them a systems  of formation, of community,  of the spiritual-Charismatic, of missions, all elaborated in the West…that are alien to their culture, all of which is very mysterious to us. At first, they understood that they had to submit to us; they valued, maybe even excessively, our way of understanding and organizing things. Well, the situation is changing. Vatican Council II illumined our minds and widened our hearts.

Africa is a mysterious continent, an incredible treasure of human life, a symphony that we do not stop valuing. Africa is a continent of martyrs. The European presence in Africa over centuries has brought them little good, and much barbarous disgrace.

African society knew nothing about feudalism or capitalism until the Europeans came. Division of classes and proselytism were imported and imposed from colonization and by integrating Africa in the world market. The traditional African community lived according to principles of Ujamaa (“community spirit”). Members of Ujamaa consider themselves as a whole, as part of the property and political decisions; according to that spirit, no one can be satiated while someone else is hungry. The African traditional democracy was a democracy of the word, where discussion ensued until agreement was reached by everyone.

The presence of civilized countries hemmed in Africa by barbarous and disastrous actions, which today are discounted: killings, oppression, violation of the rights of people and culture, a cultural pillaging. We Europeans went to Africa with an arrogant attitude to get rich . In the last century, Africa was agitated by the struggle against slavery. “Free” cities were founded: Freetown, Libreville, Bagamoyo. The Berlin conference convened by Bismark from 1884 to 1888, divided Africa into 30 territories destined to be colonized; the representatives of Europe and America that took part treated the Africans as minors under guardianship - colonization was initiated. Self interest characterized this type of  protection. It is enough to remember that in 1939 50 Europeans who lived in Ibadan (Nigeria) had 11 hospital beds, while 500,000 African had only 34 beds; in the country there were 12 hospitals for 4,000 Europeans and 52 beds for 40 million Nigerians. A UNESCO report at the moment of their independence established illiteracy of the Africans to be between 80 and 85 % after 4 centuries of European rule, and after 70 years of colonization. In 1919, the French Minister of the Colonies, Henry Simon, established his objective in the educative program to be: “transform the best native elements into perfect Frenchmen.” Actually, the African countries enjoy relative independence. They attempt to advance a combined effort of development, that can be reconciled with the best cultural roots. It is said that an African will not develop if he becomes a black-skinned European. The Ujamaa is an important dogma of reference. It does not return to the past, but rather deals with a radical point of encounter to create an autonomous future.

The religious life was present in Africa and acted within this colonizing context: many times against it, at times living side by side. Many religious gave their lives for Africa due to their great missionary zeal; but at times they were too bound to their colonizers: “When Germany lost its colonies in 1919, “did they not come together with the administrators  and missionary German congregations? With French, Belgian and English missionary societies? When Italy conquered Ethiopia, “how many Italian congregations had suddenly discovered their missionary vocation in Ethiopia?” (A. Henry)

Today African Christians are aware that the Church is rising as African , and must decisively follow that process. It is necessary to instill strong cultural and spiritual values of their people. The difference between the westerners and African men and women is not only sociological, but is in a philosophical and cultural order.

By the grace of God, Africans come to our institutes as they are called to participate in our gifts. “Are we ready to offer them space and freedom to let their gifts arise? Are we ready to collaborate with them during this process?

We need a pluricultural configuration in the religious life. Now there are arising autonomous religious groups in Africa. We must remain open to this gift.