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A NEW DEPARTURE

INDICATORS OF A NEW START IN LIFE MONDENGO Maurice, Jr. I would like to offer you a little reflection whose implications are remarkably relevant and the lessons deeply significant. That's ancient history that the Bible tells about what has been called in the Gospels as the qualification of the "prodigal son". In this parable, Jesus in Luke 15: 11-32 wanted to give plenty of lessons to his as one who is going to have our attention on these pages on the new obvious starting us in everyone's life as the soul of our nation. As can be appreciated, easily, the main character of this parable is the second son of a wealthy man of his time and in the community, including the farm and the fields produced abundant harvests if needed and thereby a labor-intensive workers and even more mercenaries or militia who should look after its assets and to his family that one day may be given the advanced age of his father and insecurity that surrounded him his only brother, he will tell his father to give him the share accruing to it and went in other lands where he had invested everything in the waste, profligacy and poor. the summit of its prosperity fragile because no future, he fell to the lowest level of living and crossed the border, even the minimum acceptable life of a poor friendly to share his life and his daily bread with pigs. Think this young man. If he were among us today he would be treated for all the ills in our society because, instead of staying close to his father and work for his family, he chose instead to reduce assets and even the value of the inheritance should go back to the whole family. It would be wasteful if not treated plunderer of the economic power of the family. It would be a traitor, a fool or irresponsible life. Nobody would agree with us today, he has to answer to his requests that the bitterness and sabotage hate us for many reasons and even unsuspected. And others would say that this child was a wizard because he wanted to hasten the death of his father to get his rights. Jesus did not talk about this story prodigal child only because he was squandering the legacy of his father. Jesus never criticized nor delivered any judgments against him. He said the attitude of this young man in the wrong and his error has offered to men and women of all mankind an approach to the road whenever we made a conscious and obscure to become reasonably the distant horizon. should (always) stop after a long walk of life and life - was it political, social, economic, ideological and even religious-and-go in ourselves to make value judgments in any positive awareness of what has been done versus what should be done in our walk. Here the choice of a fresh start is needed. We all need a fresh start in our individual lives and in our collective life. Individually, each of us has seen him play on the stage of life the role of the prodigal son in his relationship with God, and his relationship of man to man with his fellows or with the whole of creation without too to stop and win, after evaluation of its human relationships and those with known ecological a new departure in the philosophy of being-with for a world where it's nice to live. Our reports are, unfortunately, the lowest acceptable level of imago dei, and do we live in our relationship for many as living in different degree, with pigs and mid-level of our thinking and our actions. In much, everything seems to give only politically, socially, economically, ideologically, even religiously every day is reflected first and after all from the belly of those who have responsibilities to speak in lieu of others, those who run businesses in which their countrymen. Even if it is proved in Scripture that eating and drinking are essential to life, this life is expected to include not exclude the other fellow. Collectively as Congolese, we were also overlooked prodigal sons of God. It looks like that we had, deliberate manner, asked our Heavenly Father to leave us alone to manage this great country with all its wealth of forest, water, precious materials, as peoples, ethnicities, languages and dialects, cultures, borders with nearly ten neighboring countries ... without having to account to God or anyone. We've gone too far in our imagination to be great at the heart of Africa without God, without having to master account does not answer to anyone or even our own consciousness. We've gone too far headlong into evil for evil to ourselves, our women our children, widows and orphans we have made and continue to build from the heart of our industry envious of power and money and at the cost of the shed blood of innocent women and children on earth that God was also given by our ancestors and even blood shed on the land of refuge. These dead people who remain alive in our hearts had unfortunately for defense weapon that their cry of distress at daylight to deaf ears of people with hearts animated by the desire to appear as the highlights of our time in our country. We've gone too far as this prodigal wasting in the orgy of corruption, embezzlement, falsification and the wealth that the father gave us as we all Congolese without exception. We've gone too far as this prodigal son to find normal and pleasant to live near pigs and breathe the smell of dirt. We have made our environment what it has become without worrying about the future of our children and ourselves. It is imperative that we do like this prodigal son: returning to ourselves and to impose a new beginning. A new beginning for our individual, collective, as Church, as a nation is "a great risk to run" to use Plato's thought. But you can not enter it without knowing what was the old start in life. Therefore appeal to our help memory 'retrospective analysis of what been our individual life, collective and that throughout our society, community, nation. The new beginning that we call our best wishes in this reflection can be seen in our individual and collective life thanks to a number of indicators. And indicators that we could gather for this reflection are: 1 . obliged to return the starting point after a retrospection The forced return to the starting point is very important for anyone who wants to impose a new start in life in his act. It raises the question where am I? What am I doing? What did I find myself in this situation? Where are we? What do we do? What did we find ourselves in this situation? The ideal here is accusing anybody. But it is humble to accuse first and then himself in front of his own conscience. We want to see and tell ourselves responsible for its failure. We humbly said: "I can not deny that I exist ... and it's something I found in its existence in its quest for growth, obstacles, resistances which do suffer and, in extreme cases, may deprive him of the existence "E. HURSSEL. This means a new beginning requires that we become aware of its existence, even if the obstacles, resistances we were almost crushed. That's true but we are not dead. We are still living. We can still hope and rely on God. Why return to the starting point? It is to withdraw into oneself, to wipe out all the mistakes of the past recorded and analyzed, starting from scratch with Christ which is the benchmark from our point of departure. Alas! Many of us have left Christ where we had met the day of our conversion, yet others believe that Christ can be transported, because they can not walk himself. The day you want to go with him we shall, if allowed, others believe that Christ can not speak as to advise, inform. Their Christ is dumb, blind or deaf, fortunately, this is not the case with our Christ the true God. Only little walk with Christ as their true friend. They discuss with him everything about their lives, their businesses, their projects, problems, etc.. They ask him advice: "Christ, what to do here? . And they pay attention to the guidelines of Christ because he was, is and will be. They are the reason for their life in Christ alone, and they rely on Him alone. They do not take the roads of the world that lead nowhere. They have their way: Jesus Christ. The way, truth, life. We need a fresh start. 2. The death of the ego. The death of the ego is also an indicator of a new beginning in our lives. Before going further, we must note the death of egology, egocentrism in our lives. The "I" selfish to leave his room for a stately We, that is to say, "I and others" will become the confession of faith in our lives. The death of three "I", "me", "me" in our lives is an indicator of a new beginning. It no longer said "the others do not exist," but it says "other also exist around me and their efforts are useful for my development." I am because they have been before me and they will be after me if I prepare the environment for them! But the selfish nature of man seems to live for alone and not for himself and others and this is seen in the Church, society, politics of the Nation: The ego is not dead yet. We must kill him and hold his funeral in broad daylight in this nation where it is forbidden to organize national mourning, but instead enact a national rejoicing, popular and full of thanksgiving to God. The ego must be removed because it is the guide of envy, jealousy, hatred of others, quarrels without probable cause or reason. Where was I, God will take place in our hearts. And the thought of God will reign in hearts of humans. Recommendation imperative that Jesus said "Seek ye first the kingdom and the righteousness of God and all things will be over." Mt 6, 33 will be our way of life on this earth. Unfortunately, our priorities are far from the quest or the kingdom, nor the justice of God among humans. We do not seek the kingdom of this transient world and only distribute justice unfair and corrupt men who accept these condemning the innocent and let free the guilty. We need a fresh start here in our life and soul of our nation in its everydayness. If we seek the Kingdom of God and His righteousness, He will take charge completely, totally, completely and fully the responsibility to meet all our needs. A new departure must always be in Mt 6, 33 goal, that is to say anyone who wants to succeed now in what he does or wants to know how to achieve this imperative goal of life: The daily quest the Kingdom and the righteousness of God. We need a fresh start in what we do. 3. The love of his enemies to be a daughter or son of God Being a son or daughter of God, requires us to love our enemies. The story that Martin Luther King tells us is a good example that leads to reconciliation rather than hatred that depresses us and destroying us. King writes: "Lincoln tried the experience of love and left to history a wonderful example of reconciliation. While he was campaigning for the presidency of the United States, one of its main enemies was named Stanton. For some reason Stanton hated Lincoln. He put all his energy to reduce the public eye. Hate Stanton for Lincoln was so deep that he drew the words discourteous, speaking of his physical appearance and tried to put constantly embarrassed by the diatribes of the most biting. But this did not prevent Lincoln from being elected President of the United States. Came time to choose his cabinet, where were his closest collaborators in the implementation of its program. He began by selecting it and then the holders of the various secretariats. The day finally came for Lincoln to choose who would fill the office of principal Secretary of War. Can you imagine that Lincoln chose for this position? None other than Stanton. It was a great uproar when the news spread. One after another Councillors came and said: 'Mr. President, you make a mistake. Do you know what Stanton? Are you aware of all the horrors it has charged against you? This is your enemy. It will seek to sabotage your program. Have you thought, Mr. President? 'The reply was polite and direct Lincoln:' Yes, I know Mr. Stanton. I am aware of the terrible things he has said against me. But having toured the nation, I think it's best for the job. " And Stanton became Secretary of War and Abraham Lincoln went to his country and its President invaluable services. A few years later, Lincoln was assassinated. Many praise him were awarded. Even today, millions of people admire him as the greatest of Americans (...) But what has been said in praise of Abraham Lincoln, nothing beyond the words of Stanton. Standing over the body of the man he had once hated, Stanton spoke of him as one of the greatest men the world has ever worn and said it now belongs to history. " If Lincoln had hated Stanton, both men are down enemies to the grave. But by the power of love, Lincoln was a friend of an enemy. It was the same attitude that enabled Lincoln to issue a kind word for the South during the Civil War, when the animosity was the strongest. Shocked, a lady has asked him how he could speak, Lincoln replied: 'Madam, this is not destroying my enemies to make them my friends? " This is the redemptive power of love. " Jesus in Mt 5, 43-45 says so compelling to anyone who says to Him and for Him is to live this teaching when he says: You have heard that it hath been said "Thou shalt love thy neighbor and hate your enemy" But I say unto you "Love your enemies, bless them that curse you, Do good to them that hate you and pray for those who mistreat you and persecute you, so you're son of your Father in heaven. " History of Lincoln's love for his former enemy and the core message Jesus in the Gospels in relation to love our enemies is an indicator of a new beginning. 4. Learning to live amid criticism, tribulations with humility, but also a indicators of a fresh start. Listen what Paul of Tarsus wrote about this when he addresses Corinthians (2Co 6, 1-10): "Since we work with God, we urge not to receive the grace of God in vain. For it is said to favorable weather, I heard you on the day of salvation I helped you. Now is the accepted time, now is the day of salvation. We do not give any cause for scandal in anything, so that the department is not an object of blame. But we are in all respects commendable, as servants of God, by many patient in tribulation, in disasters, in distresses, in beatings, imprisonments, the troubles in the works, in vigils, in fasting, by purity, by knowledge, by longsuffering, by kindness, by holy spirit, by a sincere love, by the word of truth, by the power of God through the offensive and defensive weapons of justice in the midst of the glory of ignominy in the middle of the bad and good reputation, being regarded as impostors, though true, as unknown, although well known, as dying and behold we live, as chastened, though not put to death as sorrowful and yet always rejoicing; as poor, yet making many rich; as having nothing and yet possessing all things. "This message also concerns us that we are not in Corinth. In this pericope we find the value of self-control, acceptance of humility that are of essential need in our lives, if we bear in patience the others who are not us, but with who we are called to live together in a fresh start individually and collectively. 5. Learn not to despise or underestimate the person in Life is one indicators of a new beginning for anyone who wants to succeed in life! Many of us have failed in life, simply because we have despised and / or underestimated the men and women who were in front of us. The story of David and Goliath speaks in his contempt and can be illustrated by an example for us. If we read in 1 Sam 7, 31-58 opposite the history of friendship between David and Jonathan tells us that although this last Prince of the Kingdom of Israel would not underestimate David son of a shepherd. May be because he thought to himself "You never know in life ...." And even the pericope of 1 Sam 18th to 20th chapters v23 tells us how Jonathan was open to God that he saw and David who was his vis-à-vis. Obviously he knew what would David, son of the innocent shepherd and shepherd himself in the tradition which says: "Like father, like son." But for Jonathan, God's plan that, his friend David would become king instead of Saul, his father, was predictable. The story makes clear how he king's son and potential successor to his father was prepared to bend to the will of God in the life of his friend David. It is important we ask ourselves some questions about this story involving in our life. Who knows God's plans for the one who is in front of him? Who can understand that a shepherd's son became king in Israel? This amounts to climb what level? What is present-Curriculum Vitae? And what political system is Royal? It is only God who can do such things in the lives of humans. He does what he wants and whenever he wants. But we must also say that poor self-image and negative thoughts that we release for ourselves and for others we destroy a lot. If we read in Judges 6, 14-1, we find a story of someone who thought he was small and weak in the world of his thoughts when he was great in God's thoughts. This is Gideon who underestimated him and even before God and his divine plan. We also need a new beginning in our thinking. The best way to combat our inferiority complex is to look at ourselves as God's plan and not according to times and circumstances that accompany us. Indeed God is the Master. Jeremiah also be underestimated without knowing that God had spent many nations prophet, when he was still a formless mass in the womb. Let us and see us in God's plan. We should always say: "If God be for us, who can be against us? . And be always on the side of God that even if a man or a woman can not achieve something because it's impossible, we say with faith and stronger as we can with God. If what we do for the glory of God is never done on this earth of men, we say with faith that God can always start with us for His glory. Because it is always the beginning. And nobody can predict or tell the rest of our lives. Because only one who can say the end is the end. We need a fresh start in our behavior. 6. Refuse to learn to always strive to please everyone in the faith S It is also an indicator of a new beginning for anyone who wants to succeed in life. Aaron's story is the crown of unfortunate examples that can exist. In Exodus 32, 1-6, it shows us how he wanted to please everyone. That the failure of his ministry. Because it is difficult to find clear name Aaron and his works about children of Israel after the story of the golden calf. That's why someone said: "I do not know certainly the secret of success, nor its roadmap, nor for its use. But I always remember that the secret of failure in life is trying to please everybody at once and often at the same time! ". Unfortunately we do we also in our life and we are failures in our bright everyday. A fresh start is very important as a regulator of behavior. 7. A new beginning is also indicated by an individual and collective discipline. anarchy, chaos, neglect inevitably lead to bankruptcy, ruin, misery. Unfortunately for many of us, these three concepts were the companions of our thinking in the old start. We need a revolution in our conduct. Discipline is favored by God from creation. Our world is the result of a tidy, methodical. God worked for six days following a plan in advance and scrupulously respected. We should follow the example of the order that God gives us in its creation. Allah loveth not mischief or negligence. He gives us time is precious. Take advantage of 24 hours per day they say to always start off right and the good side of life by reinventing every morning, every night, every day, every night, every week, every month, every year a new meaning to our individual and collective life in the midst of our fellows. And in so doing, a new beginning will actually make sense in our lives.

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The centurion of Capernaum: An example of a disturbing pattern

Matthew 8, 5-9 (Message for the bosses I-Christians)

MONDENGO Maurice, JR.,


Singing at the entrance of the Message


Lord, we come
across the horizon
Here we are with Thee
Lord, we come
across the horizon
In your house.

1. We walked on the roads Human
We carried the burden of days
We suffered fatigue and sentence
We offered our only love.
(And we still want to simply offer our love)

2. We walked in the midst of our brothers
We increased the weight of their days
We suffered at seeing their anger
We simply offered your love.
(And we still want to simply offer our love)

3. We here at last, everyone around the table
Gathered here to talk to You
You have fed us a great love
And we sing to you just our joy.
(And we still want you just sing our joy)

Lord we arrive
across the horizon
Here we are with Thee
Lord, we sing, we praise

Because it feels good in your house.

Beloved beloved of the Father,

Today, from the four corners of the world, gathered in the house of God, we will, for the fertility of our imaginations do 'as if' we were, about the year 30, or Capernaum Capernaum, the authors of the Gospels. Capernaum appears to have been a town of no great importance to Israel at the time of Jesus of Nazareth.

This town is mentioned in the Gospels may be because Jesus was doing his evangelism when he passed from city to city and village to village on foot. This time there, he entered Capernaum, a Roman centurion came to him. In contrast, the leper of the same narrative in Matthew (Mt 8, 2), which might place his personal health problems and exclusion from society, why not, saying, Lord, if thou wilt, thou canst make me clean (because as the tradition and custom of those times, lepers were exclus.Ainsi, his recovery was closing the door to outright exclusion ...) the Roman centurion in Capernaum will make its debut near the Lord, pray for anything for himself, but rather to implore the mercy of the Lord for health and life of his servant whom he was very attached. He was very sick, lying, paralyzed and dying. There was no way out and no use except that going to Jesus.

This story of the Roman centurion and his servant the subject of this reflection that we have titled "The centurion of Capernaum: A disturbing example of a leader." The concern that motivates us is the question of our attitude vis-à-vis of those who work for us. Answering the question of whether we too are very attached to our servants, it is the essence of the appeal. We raise here the question of organizing the home in relation to the rights of domestic workers in the broader sense. It's sort of a question Die Haustafeln [1] that deal in this reflection.

1. Some preliminary

It is very advantageous to indicate, for we fix two things.

1. This is not the quality or quantity of faith that the Roman centurion who interests us in this reflection, even though it has been a man of faith that Jesus himself had found the same in all Israel. Yes, Jesus prayed for it to order and only simply healing where he was and his servant shall be healed. The greatness of his faith is demonstrated in the comparison he presents to the Lord from the command in the army where officers perform flawlessly under the orders of higher ranking.

2. These are not the works of generosity of this Roman centurion in respect of the Jewish community of interest in preaching, even the Jews adressèrent earnest entreaties of the Lord came to the rescue of the centurion's servant and testified for the stranger, saying to Jesus as a choir in unison: "He deserves that you grant him this, for it loves our nation, and it was he who built our synagogue. "

2. Someone asks ...

Yes, someone in the meeting itself raises the question: but what will he tell us? What? If this is not the faith of the Roman nor abroad for his generosity to Jews? But what does he tell us?

O! I want to tell him something. I would ask him not to disturb too much. Yes, I would say that apart from faith, apart from the humility of the Roman vis-à-vis Jesus outside his legendary generosity to go build a synagogue for Jews, this man This Roman centurion, yesterday among the Jews on one hand and today why not now in our society has raised an important issue. It questions our Christian conscience, our conscience leader, our consciousness of the Church, our awareness of the rule of law on the relationship with his servant. With him or better for him, we can ask ourselves a number of issues. How do we treat the servants who work for us? Let us pay attention to their problems? Are we simply see attached very attached to those who serve us, we keep our homes, keep us or mistreat us and we have no sympathy for them?

Each of us will examine themselves and answer all these questions in order to reach a decision as to say, hand on heart, the Bible passage that we comment:

I do not crush my servant because it is also the image of God And I do not strip because it is also the image of God. I adjourn or hijack my worker's salary because it is also full of loads and duties vis-à-vis himself and others. I will treat the stranger as one of mine because we are all aliens in the land [2] .

3. Understand the terms and
centurion servant in our context Matthean .

understanding of these terms or titles in the Gospels are very useful for us if we want to go out with good decisions at the end of this cult.

3.1 Roman centurion

We are here in antiquity. Slaves were part of the household. The centurion was an officer who commanded one century or a troop of one hundred men of arms in the ancient Roman army. But the soldiers usually had no families with them during service periods. As head of one hundred men at arms, but we can understand and say that this man was great in his office in the land of Roman settlement in Israel. He inspired respect, honor and dignity. We are among those who believe that Jews under the Roman colony, could not testify favorably and love for such a Roman citizen if he was a man villain, the head of one century that undermined the indigenous one century who extorts and abuses the poor unarmed civilians as is often the case with military and police harassment in our country without rights or respect.

3.2 centurion's servant

For the same word, the author of the Gospel of Matthew speaks of pais to tell a young boy home while the author of Luke, it speaks rather doulos to say slave , which grows to think that this is a young slave who worked for the Roman centurion. But what kept the contemporary history of slavery or slaves?
Slavery at that time and a period of history not always distant, was a social institution established by law and custom, the most restrictive forms of human bondage [3] .

The main features of Slavery were the work or services by force, and the fact that the individual was treated as the property of another person, the owner, whose will it was fully subject . Since time immemorial, in most societies, slaves had been legally classified under the category of material goods and functional instruments. They too could be bought, sold, traded, gifted or pledged for a debt owed by the owner, usually without the slightest objection to personal or legal. There was often an ethnic difference between owners and their slaves and the phenomenon of slavery was often based on racism or prejudice of the powerful "superiority" of the ethnic group to which the owner belonged to the slaves [4] .

remember us and say here it is may be why Paul of Tarsus could well say to the Galatians:

There is neither Jew nor Greek (versus race), there is neither slave nor free (compared to the social institution) there is neither male nor female (compared to sex and gender), for you are all one in Christ Jesus
(Relative to the law of brotherly love and freedom of the freedmen of Jesus Christ thus belonging to the descendants of Abraham and heirs of the promise). [5]

Let's talk about our two characters at the center of this reflection.

4. Relationship between the centurion Capernaum and his servant


The Bible does not tell us a lot to us tired of the relationship between these two characters. The Bible does not give us a list of things that the centurion had to do against his servant. The Bible does not give us very clear guidance on behavior or on the way to work this young slave with his Roman master. But the Bible tells us clearly and simply as The Roman centurion was very attached to his servant. An outstanding leader, a Roman army officer ... but very attached to his servant and not the slave family was the only " family "that the officer had with him in happiness and in misery.

We must not lose sight that we had powerful dictators, tyrants, villains at the helm of our nation's third-world leaders who inspired fear more than anything else. Leaders who could not care about people who worked for them, leaders who could kill and be killed as easily as a morning sunrise to remain in power without worrying about the fate of their peoples while Matthew us This differs from our leader. A leader who disturbs our conscience boss Christian. He was very attached to his servant even very sick in bed, paralyzed and dying. Our Roman centurion was very attached to his servant what to say, be very attached to? We went for need understanding, just a little bit speculative. And we have brought together some 10 meaning of that term very attached. Hold:

1. The expression to be very attached to his servant, we may suggest that the centurion of Capernaum did not consider only his servant as a slave but first as a human;
2. Very attached we can suggest that the Roman centurion believed His servant as someone who also had rights, not just homework leader;

3. Very attached we can suggest that the Roman centurion took into account the work but also the physical health of his servant

4. Very attached we may also suggest that the Roman centurion had confidence in his servant, he could leave the house in shipping times and come right back at home

5. Very attached we can also suggest the degree of affection and sympathy for those who work at home the centurion of Capernaum;

6. Very attached can also let us hear the servant's work was based on love of Christ and that is why the Roman centurion went in person to Christ;

7. Very attached we may also suggest that the work of the servant was not as if an easement was made by a machine that should run 24/24heures restless. For his master, knowing God and knowing that God himself had also rested after the great work of creation, he could not refuse the rest to his servant, was a slave;

8. Very attached we may also suggest that the servant had found her niche as a family member near her head and the head could suffer when the suffering servant, cry when he cried and laughed when he laughed;

9. Very attached we may also suggest that, with the centurion's servant was the work not services by force or a person regarded as the property of his boss, the owner, whose will was fully taxable; but he was a self-oppressed or deprived and receiving his salary on the date specified;

10. Very attached we may also suggest that unlike the time most remote, which in most societies, slaves were legally categorized as material goods and functional instruments, so they could be bought, sold, traded, gifted or pledged for debt owner, usually without any power or legal personal objection, the centurion's servant was working at an almost Judeo-Christian God-fearing Roman. Thus, there was no difference in stick ethnically between owner and slave nor racism or prejudice of the powerful " superiority "unfair to a leader who mistreats, oppresses, body, retards the wages of his workers. Very attached, very attached ...

5. Who should be the centurion
for any servant today?

Dear brothers and sisters,

Let me serve you this food, which calls for brotherly love that the Lord gives us and calls us. Let's be humble and admit that the centurion of our time should be: leader or boss in each business and each family that uses one or more people at home, farm, each administrative authority or military, and every politician or not, every rule of law. In short, employers but those who are Christians.

And if we could not find the type of the Roman centurion in the categories mentioned, my faith, we should find among the Christians and our churches. Yet Christians are deemed to be bad payers and bad dealing with those who work for them. I would like to appoint in the expression patterns Christians. Patterns as some Christian pagan unfortunately see their servants as slaves in full-time post-modernism while the slave system was almost completely abolished. Bosses Christian believe that food and water that are given to workers during the hours of service can bridge the wage they expect at the end of the month as appropriate. The bosses even Christian who, unfortunately or fortunately, it depends, pray in the same church as their workers are those who have a very bad opinion about them. What a paradox in Christian love of God and neighbor as the gospel of Jesus Christ proclaimed and calls?

We call patterns Christians, following the Roman centurion in the Gospels, all these women and all men who have servants at home, gardeners ; Drivers who circulate and circulate their bosses and children bosses without breaks or meals; sentinels without coffee hot sellers without premium; bodyguards without food for days together, either for them or their families; workers, laborers, civil servants or private security without disease except security of being buried. In short, leaders or bosses who are just because one or more persons working for them to earn a wage, a salary that unfortunately does not come on time or do not come at all. In a way the bosses are a Christian Christian paradox erected facing love of neighbor. Shame for the Gospel of Christ? If Paul of Tarsus was not ashamed of the gospel or preaching, I firmly believe and am confident that he would have been ashamed to see that the bosses abuse their Christian brothers and sisters working in their homes. There is no evil that Christians not employed or working in a medium-boss Christian, it does not hurt is a Christian, to ensure its survival and that of his family is capable of any job, not because they say that it is unnecessary but foolish trades' t were only stupid people?

It is something that is disturbing in the praxis of Christianity today: the failure to live the way or the practice of love or justice in many Christian bosses. Is not that the Bible insists that the worker deserves his wages? Christians have ears that do not know hear this word of Scripture and even despise the rights of their servants. But what is still very troubling is the fact that when those of the Rosicrucians, the Freemasons, the Mahikari, of mesmerism, symbolism, spiritualism, mysticism and many others who practice the occult lodges alchemy, astrology, divination and magic is ... support and their support, protect and safeguard their own and deal openly with their members respect the Christian bosses like the big and bigger fish eat up the humanity of other Christians who work in them. And especially when they rely on the recommendation evangelical counsels us not to go to complain to justice to those outside for things that we can arrange between themselves Christians, they abuse workers Christians. And if one dared to accuse her boss Christian to court for abuse or many priceless, this one, because of his notoriety and money, align lawyers to defend justice in the unjust world of the fittest, but more importantly, he would find among the pastors, deacons and elders of the church acquired a few people to his cause to compel the worker-Christian to withdraw his complaint.

Where are the Christians who kept each day of good relations with their workers? Where are the Christian patron who paid well and without deferment of pay of their workers?

Paul of Tarsus did not he asked forcefully that those who do not want to work do not eat either? Yet Christians have worked those who came looking for a job even anything without paying them wages and this makes it n 'there is no offerings or tithes into the storehouse.

Where are the good bosses to illuminate the Christian world in the field of justice? Where are the pastors, evangelists, Christian leaders to denounce such conduct anti-evangelical qu'entretiennent still many people who fill our churches, fund our conventions, dinners, Full Gospel, our crusades, our prayer meetings across the world? Where have they gone? Where Have all gone THEY?

In concluding this call for brotherly love, this call to respect the humanity of those who work with us, I would like to ask us when we return to our respective communities, to take a little time for an examination of conscience. Yes, if the appeal shocks us, let us know that we are guilty somewhere and that is a starting point to change as long as it is guided by the call of conscience to stop.

And let me also ask you to stop. Stop with the anti-evangelical behavior remains the power and meaning of Christianity; stop, with This behavior is abusive towards the children of our Father God in heaven, stop with that. Stop otherwise, God will take their revenge. How have you forgotten that the Lord blessed the work of our hands? And if the hands that have worked are not receiving rewards, how can God bless you Christian bosses?

As sung, a beloved, this wonderful song that is included in the Protestant hymnody valuable of all time, let me speak to your Christian conscience with the words of this song:

Stop it O sinner edges and it is dark the way. (But)
Where are you hanging his head, not thinking at your end?

O! I would ask that each of us dream to an end today. It is really dark the path we have taken or inherited in the treatment of our workers. God deplores and has something against us. Because the cry of those who work for us went up to his throne. But it will soon descend. God's children are suffering. Christian bosses make them suffer. For evidence, I would urge, Christian bosses to do what duty of inquiry by the love for the Lord:

Go, Christians! Go and ask your home, your gardener, your drivers, your sentinel, your bodyguard, your workers to the site, your servants, your servants, to all those who work for you in your endeavors ... yes , ask them if they are happy with you?

Go, Christians! Go and ask your colleagues patterns between illness and death, if the money is generated for you by the workers when it comes out a little easier for the body? And it is in what circumstances? In the case of illness or the death occurred?

Go, Christians! Go and ask yourself if you're still even simply attached to your workers? Ask yourself if you can move to as the Roman centurion in Capernaum to find a solution to their problem of physical, mental, psychological or spiritual?

Go, Christians! go and ask yourself how much do you pay your workers after they squeezed like oranges and robbed all their health?

Go, Christians! Go and ask yourself how you treat the stranger who works for you? Abroad as from another ethnic group as you?

Come, Christians! Let's get together and ask ourselves if we and our workers we are all united in Spirit and in Jesus we ask ourselves if the King's table we share the same bread, we ask Christians if one heart we want to work for Jesus in front of our workers, proclaim to all men that Jesus offers us salvation, we ask if the world around us will one day when we Christians love without which our acts are big footprint? And can - we still sing this song, All united in spirit without hinder us in our Christian conscience? Sing and

say:


All united in Spirit
Unite in Jesus (2x) We pray that soon

which is no longer divided.

Ref:
And the world will know we are Christians
. For the love that our actions are imbued
.

We walk side by side
And hand in hand (2x)
At the King's table
We share the same bread.

With one heart, we want
Working for Jesus (2x)
proclaim to all men
it offers us salvation. Glory to God


Creator of heaven and earth
Glory to the eternal Son, Redeemer

glorious Glory, glory to the Spirit pouring in
we love God.

I do not think ... I do not think we can consciously sing this song when we are still unable to live the meaning of a little love or just commitment vis-à-vis our servants or our workers.

I think our workers marched on the roads human like ourselves. But more than us, they carried the burden of today. They suffered from fatigue and pain for your business. But we did not even offer simply that God pours into us.

I think our workers were believed to walk and work among their brothers than we are. Only more than us, they took the brunt of the dark days of our businesses. They have suffered and endured seeing our anger, sometimes for nothing. But we did not even offer just the love that God pours into us.

We are finally, employers and workers-Christians all around the table to share bread. We have come here to talk about the God who feeds us a great love. But something bothers me. Are we willing to simply offer our consent to the change of mentality and behavior vis-à-vis our workers? Are we ready to imitate the centurion of Capernaum which is our story for us a disturbing example of a leader?

Yes, we must be born again. We need to start over and start from scratch in the way we live with those who work with us, with us and for us.

My brothers and sisters,

Following Jeremiah, let me cry To the law and evidence, if one does not speak well, there will be no light in people. Yes, even our Congolese people that goes to elections to choose its leaders, it needs to dawn. We must go to the polls to choose leaders who know how to suffer with others, sharing not only happiness but also as a misfortune the Roman centurion. Leaders who understand that without the workers there is no production of leaders who know that the people from below which the dignity student leaders who are chosen by them, among them and for them.

Our Congolese society, our churches in the Congo, our Christian families, our bosses and leaders, our country and our authorities, each of us where he is as leader must learn to focus, to understand, empathize, to share the joy and pain, the burdens of life, compassion and seek not only peace but also the welfare of his servants.

doing so, we shall repeat forever, because we are committed to God in Christ Jesus, the Holy Spirit and our workers, we do not oppress them or counting. We adjourn over the wages of our workers nor the diversion to other purposes. We even treat the stranger as one of ours because it is also the image of God and we are all strangers on earth.

Someone wondered if we have something to gain by following the example of the troubling Roman centurion in our dealings with those who work with us. But of course, yes, Christian bosses. We have much to gain from this imitation the Roman centurion close to our servants or workers. They are the ones who stay long in our home when we're not there. They are the ones who care about us and our children and even our food and beverage. It is they lead us night and day. They are the ones who protect us physically as bodyguards. They are the ones who do what we can do. But we must say: They are capable of doing harm. They can hurt us in retaliation for our ill-treatment because they know as well do it carefully. Is not that the evidence and the sad stories of what workers have caused such harm to their managers or employers are legion?

My beloved in the Beloved of the Father,

We must conclude. This story of the Roman centurion and his servant was at the center of our thinking. We hold the same centurion of Capernaum, which will long for those who believe in Jesus Christ a disturbing example of a leader. The concern was that which inspired us to ask ourselves about our attitude vis-à-vis those who work for us. Examine our conscience as a Christian, our consciousness leader, our consciousness of the Church, our awareness of the rule of law on the relationship with his servant. With the Roman centurion's troubling behavior, we asked ourselves a number of generic issues such as: How do we treat the servants who work for us? Let us pay attention to their problems? We are very attached or not to those who serve us, take our homes, we keep? The mistreat us or not? Us feel sympathy for them or not? Each judge is himself.

I thought to myself that if we treat our servants and workers like human beings, men and free women, not as slaves or as machines working, we are happy. If we pay them properly, and with what they receive us, they are also able to send their children to school, we are happy. If what we hand them as wages, they can also go to good hospitals, we are happy. If we can show them that we also account for them by our actions ... and loving and justice, and someone shows that we too are committed to them as was the Roman centurion to his servant, we are happy. Christ also will be happy to have us as his disciples.

Yes, if we love our servants, our servants as we love and will even when we pray. They pray with us in our assemblies while respecting us as their leaders. They will love us and we will see their children carry our names. Yes, they will come, who knows, help to the dark days of our lives. Is not that the girl slave of Naaman had saved the life of his master? Does not she leprosy Would not kill the great Syrian general? And what would happen if the girl, because of the abuse, had stopped in front of the unfortunate situation of general? Everyone has an answer to these questions. Let us also attached to our servants. Otherwise, do not engage with us. God also loves and defends one way or other rights and defend when we do their homework n'exigeons servants.

Beloved,

Today, I thought we should talk to the bosses Christian leaders that we are each doing what it's there. My concern was that of denouncing the purposes of seeing things changed in this area where Christians still behave without heart vis-à-vis their brothers and sisters. There comes a day continue to this message, this time, we send Christian workers who work with us and with us. Especially those from within: the brothers and sisters in Christ who break also often the heads of their Christian masters. Because we believe that the Roman centurion had found something good manners, to be ... in this young slave. Yes, its attachment should be the result of something. For this attachment, it seems to me he was not at all disinterested. We will return. May God bless you.

Amen.


A Sermon made CBFC / Lukusa
March 26, 2006


NOTES [1] We refer here to work MUSHILA Nyamankank who in his book on the Epistle of Jacques, address the question of organization the house, the duties and rights of the husband, wife, slaves and even pets. And he uses the technical term German Die Haustafeln explains everything about this organization.
[2] Cf Dt 19, 13ss with our additions.
[3] Cf Read Encarta Encyclopedia 2005 for more information on slavery.
[4] Ibid .
[5] Gal. 3, 28-29 with our additions.

Fleece No Sew Scarves

CALL TO CONSCIENCE PROTESTANT

Where Where are all the Protestants in the Congo? Call awareness

The redundancy of doings in the act of Protestantism Congolese, as we live today worried about his future. He worries the Congolese themselves Protestants, he also worries other Christian people who believed in Protestantism find an example to follow especially in the form of his unit, incessantly to build in diversity. In most countries of Protestantism, the impact of it is very significant in the lives of people. When Protestantism shall decide on a fact quickly it is doubly tested to avoid scandal. Car has always been known to look for signs that indicate that this movement or this movement of Christianity not least in history and has always shocked the world in its ideology. Is not that their contributions are large in the mind of many constitutions of countries that have a certain supremacy in the world? Is not that the meaning of freedom and democracy are the apple of the eye of Protestantism?

It should be noted that through what is done as a reading of Protestantism in Congo, we tend to realize a lot of deflections, sometimes, unfortunately well maintained. Between what is and what should really happen, the gap is very substantial. What design have the Protestant and Protestantism as experienced in the Congo by Congolese better Protestant churches Congo? Should we not direct the protestants to the sources of this movement and also stimulate critical thinking Protestants of the Congo to reflect on what they should be content to give their identity in the world of Christianity? The Congolese have they not received the identity of the West acquired the Reformation? But where have they gone, those Protestants of the Congo, before the permanent denial of their identity?

Since 1878, Protestantism had a unique identity in the Congo. We knew immediately tell the difference between this current of Christianity and others. He had its nature, its form of life, its ethos, its ethics, its style of worship, hymnody his identity, his way of dressing, especially its clergy, etc.. Protestantism was a existential identity. If this current could not match Christian Catholicism in number of members, at least it was an important counterweight from the Leopold era.

Philippe Kabongo Mbaya wrote an important book which is entitled The Church of Christ in Zaire, Training and adaptation of a Protestant living in a dictatorship. This work will form the basis of this thinking in that it will enlighten us a lantern in the issues we raise in relation to Protestantism Congolese. Kabongo wrote in his book in 1992 that:

"Protestantism is Congolese, numerically and institutionally, the second denomination in the former Belgian Congo. Catholicism heels, and well above the Kimbanguism, all Protestant (Church, works, various institutions, etc..) Is an important component of society. [...] It is also the largest in black Africa and comes to the forefront of French Protestantism in the world " [1] .

But one question we haunts. How is he today, Protestantism Congolese? This question raises two prerequisites that we need to be answered: What is Protestantism, or what is a Protestant? What is Protestantism Congolese?

1. The quiddity of Protestantism

It is understandable that the quiddity of this term is housed in the word that creates it: Protestant. Thus, it will be easier to begin by examining the adjective ordinarily pick up the connection of Protestantism.

1.1 The Protestant. Origin and understanding the term

This term denotes primarily an adjective relating to one and one where the protests. Christian, Christian owned and reformed religion which rejects the authority of the Pope of Rome. [2] It has Anglicans, Calvinists, Evangelicals, Lutherans, Presbyterians, Puritans (...). Their plurality as a whole what can be called Protestantism. In fact, Protestantism is the result of the great revolution, the religious earthquake that took place in Germany in the sixteenth century under the leadership of Martin Luther, a monk of the Catholic Order of Saint Augustine. This well Protestantism of Luther that wrought for religious reasons, he was changed and charged by the revolt of the peasants whose social position had already caused uprisings in England and France in the fourteenth century, in Friesland, Switzerland and Alsace around 1490. It is in the context of the struggle for the abolition of feudal rights, the abolition of serfdom and reducing taxes and chores that Protestantism was also placed on view in the political and social as Luther placed on exclusively religious terms. [3]

1.2.1 Understanding historical

In order to fully understand the meaning and significance the word Protestant, a decline in the historicity of the Reformation will be very beneficial. We must seek and find the meaning of the word and its meaning in Protestant support legendary German princes who had supported the cause of Martin Luther. They had defied the injunction which had been made by Emperor Charles V condemned the doctrines of Luther. We're here at the Diet of Speyer in 1529. As noted by Ellen G. White: "The courage, faith and steadfastness of these men of God have ensured the freedom of conscience for centuries. This memorable protest, the principles constitute the essence of Protestantism, gave his name for members of Reform in the world. " [4] This statement

or better solemn protest Ellen. G. White calls" very essence of Protestantism "was drafted and presented before the National Assembly together all the princes . And, regardless of the absence of King Ferdinand, who, after announcing the wishes of the hierarchy and that of the papacy, retired without giving builders Luther opportunity to reply, the prince declared:

We hereby protest, before God, our only Creator, Preserver, Redeemer and Savior who one day will be our judge, and before all men and all creatures that, for us and ours, we do not endorse or consent in any way the proposed Order, insofar as it is contrary to God in his holy word, in our conscience and salvation of our souls. What! We declare, in acceding to this edict, that if the Almighty God calls a man he knew, this man is not free to receive it! [5]

statement princes adds

It is certain that the doctrine is consistent with the Word of God, The Lord defends (...) to teach another; (...) every text of Scripture to be explained by other texts clearer, this Holy Book is in all things necessary to the Christian, easy and clean to dispel the darkness. We are therefore resolved, with the grace of God, keep preaching pure and exclusively by his word alone, as contained in the biblical books of the Old and New Testaments, without adding anything to it or otherwise. This speech is the only truth is the norm of all doctrine and assured of all life, and can never fail or not be wrong. He who builds on this foundation will resist any power of hell, while all human vanities opposed to it will fall before the face of God (...). That is why we reject the yoke imposed upon us. [6]

Given this statement objecting to the Diet of Speyer, denote the spirit and sense of freedom but also courage. Humanly influenced by German nationalism in the side of Luther, on the one hand, and spiritually by their meeting and the doctrines of Luther on the other hand, the German princes were forged by the content of their famous protest the very essence of Protestantism . It is therefore understandable that this statement confessing "rises cons two abuses of man in matters of faith: the intrusion of the civil magistrate and the arbitrary authority of the clergy. In place of these abuses, Protestantism sets in front of the magistrate, the power of conscience and face of the clergy, the authority of the Word of God ...". [7] The

text rejects the mix of things between the civil and divine things. And like the prophets and apostles, he says he must obey God rather than men. It is understandable that prioritizes not Protestantism only a belief and the practice of the faith but also the freedom to express freely what they believes is the truth and deny anyone the right to deprive him. He finds in the Bible the only supreme authority in the matter of faith. He advocated religious tolerance and clearly affirms the right of every person to worship God according to his own conscience. Compared to the Bible, Scripture, Luther even said that "all the Fathers of the Church are not valid against a single verse" because it is above all and to base our faith. She must always monitor our faith is personal religious experience of every man.

Given all the foregoing, in connection with Protestantism, it is clear that this is the Protestantism that welcomes women and men, teaching them the meaning and content of sola scriptura, sola gratia, sola fidei and sola gloria; communicate their morals and sense of piety, love of truth and obedience God rather than men (...) as is prescribed in the text eloquently protest princes who constitute its essence. Protestantism is a different vision of Christianity in Christianity, where the notion of freedom serves as a backdrop. That's where out since the Protestant Reformation and Protestants. Freed from the bid, they enjoy their freedom. And as Luther said, which is based text of 1 Cor 9, 19 and that of Rom 13: 8 which relate to freedom and submission, saying:

(...) we must live the faith and Christian love in a formula startling and dialectical one: the Christian is free in all things Lord, it is submitted to anyone and at the same time man is in all things Christian servant, he is subject to everyone. [8]

That even the ethics of being a Protestant. And we can say in response to Roger Mehl that the "reformers sought a revaluation of Christian doctrine" [9] in their fight. It and Protestantism can not really be understood and basically live the vision of safeguarding Catholic doctrine.

2. Protestantism
Congolese Congolese
Protestantism, heir and fruit of evangelization Protestant groups in the late thirties, is somehow the structuring of the Christian communities as organized Congolese from mission stations. These stations, the time of the missionaries, "far from the islets, closed on themselves, it was in fact-as in the Catholic-outreach centers where was leaving the movement of evangelization to the surrounding areas. " [10] must say that the intricacies of the advent of Protestantism Congolese us can tell us important things. Thus Kabongo Mbaya can still say with respect to remote causes of the rise of Protestantism Congolese:

"The development of indigenous Protestant, under the auspices of various missionary institutions and pluralistic, despite all the raised issue of the purpose of missionary work. Should she reproduce the denominationalism that characterized Protestant missionary societies, or rather lead to the formation of a supra-denominational church body? . [11]

To believe our author, the missions have been fighting against the spirit of denominationalism. History tells us that one of the most respected leaders of the American Baptist Mission, the Rev. PA MC Diarmid, said: "We have thousands of converts, but none of them knew the words' Name Baptist "They called" Men of God (or Christ), "Children of God (or Christ). A Luebo they use (those) same terms; Boma, Bolenge, Yakusu, Lusambo Niangara and it's the same thing, it insists that we are united, not divided, Christ being one body of which he is the head. " [12]

is seen as a watermark, concern for the edification of the Church, but Protestant native Congo which was already visible. But a church which is non-denominational, united among Christians, not too versed in a hierarchy that would hurt the church and individual freedoms. Thus, the Church of Protestantism, unlike the Catholic prioritizing the hierarchy, and its ecclesiology, it (the Protestant Church) had chosen to obey the evidence of Anglo-Saxon Protestants or better of the Church throughout Protestantism: that is to say, a high dose of awareness of the "scripturo-centric" of the Church and its secular nature always. But a question arises: How unified Congolese Protestantism has been accomplished?

To answer this question, we have to do a quick historical overview of the essential facts that accompanied the unification or the Congolese Rally for a Protestant even though it will be done so not exhaustive. It is the desire to understand the elements that allow us to answer our big question of "Where are all the Protestants in the Congo? "That we do.

Protestantism 2.1 The DRC and its first
unitary structures

We know that Congo has personally owned and undivided to Leopold II from 1885 to 1908. At his death, the Belgian sovereign bequeathed his paradise to Belgium. The Belgian Parliament, after some hesitation, agreed to resume the guardianship of the colony and that from 1908 to 1960. Remember that many missions established themselves in Congo during this period until the First World War. If Belgium had the currency union is strength, a profound need for the union to have a force is felt in the soul of the Protestant missionaries who were all facing rising hostility unnamed Catholic missions one hand and but also the struggle for survival against the colonial policy which was clearly against them. It is here that happens to be the origins of the first structures of unity and cooperation between Protestant missions under the weight of the colonial state and the Catholic missions called national state- Leopold who, without openly commit to prohibit the presence and activities of Protestant, just frustrated the work of Protestants. It will be recalled that he was reserving his support and generosity for the sole Belgian Catholic missions. Here we institutionalize discrimination made manifest in names such as "national missions" and "foreign missions".

These injustices made against the official Protestant missions in Congo undoubtedly reinforced the quest for unity is strength in the last act. In fact, much earlier, already in 1902 during the reign Leopold II of Protestant missions organized their first meeting January 18 to 21. It was a symposium that was held at Stanley Pool (now Kinshasa) comprising representatives of eight Protestant associations, namely [13] : ABMU (American Baptist Mission Union) Baptist Community of Congo today CBCO West, APCM ( American Presbyterian Congo Mission) Presbyterian Community in Congo today, BMS (Baptist Missionary Society), now the Community Baptist Congo River, CBFC, CBM (Congo Balolo Mission), CMA (Christian and Missionary Alliance) today Community Evangelical Alliance, ECAC FCMS (Foreign Christian Missionary Society "Disciple of Christ" (SMF Svenska Missions Förbundet) and WM (Westcott Mission) with the theme: "United in Christ Jesus." [14]

must say with Irvine Kabongo Mbaya cited by the practice of these meetings becoming institutionalized through an organization, fraternal and informal: the general conference of Protestant Missions in the Congo. Protestant missions continued to be found in this proceeding until 1911, due to a conference every two years, except during the War World. [15] A
Bolenge in 1911 during the general conference of Protestant Missions in the Congo two important decisions concerning the life and activities of Protestantism will be taken, namely:


1) The establishment of the continuation of the Congo in accordance with the recommendations of the Edinburgh Missionary Conference of 1910. Note that with the advent of this committee, the General Conference of Protestant Missions in Congo disappeared as an entity terminology.

2) The publication of a newspaper, Congo Mission News. These two acts and many others also showed how the commitment of the Protestant missions to the unity and cooperation was now moving forward.

Only towards the twenties, the better in 1924 than in any of the resolutions of the continuation committee, it will turn into a Protestant Council and many authors think that the word "Protestant" comes here indicate image difficulties of coexistence and Protestants with the Catholics. But the creation of this board requires an application for legal recognition in Belgium. According to a letter from the Colonial Secretary, dated 25 February 1920, No. 7 Directorate as also that of Governor-General of 16 April 1920, No. 267 mentioned in the letters of 16 November 1929 Colonies to Governor-General, this process of recognition that had been undertaken since 1920 remained futile. Because the colonial administration saw no welcome this attempt Protestant federation of associations [16] .

Finally, a necessary evil was found in the meanders of the official birth of the Protestant Council of Congo. This is the second World War War II (40-45) with the occupation of Belgium by Nazi. This unfortunate occupation force the Belgian government to flee to London with the British. And then, with pressure from Protestant backgrounds on this British Government in exile the order as expected will be signed by the Deputy Governor General P. Ermeni for the recognition of the Protestant Council of Congo, acronym CPC. It was April 23, 1941. [17]

It is advantageous to indicate that the CPC, in the spirit and letter of the ordinance which created him, was and should remain an agency with no authority over the mission members, its authority is strictly Advisory [18] .

2.2 Protestantism and its Congolese
fighting under the leadership of the CPC

The Protestant Council in Congo as unitary, representative and advocate of Protestantism in the Congo had managed to get many small victories, though not spectacular, but who deserve to be noted if one wants to sift through the rationale of the work, the better the role of Protestantism in the Congo today.

In a pro-Catholic in the religious, political, social under Leopold II and even worse under Belgian colonial rule, Protestantism in the Congo with the CPC had tried to circumvent some number of difficult situations. In this appeal to the conscience of us Protestants note 16 challenges identified that we draw from the work of Kabongo Mbaya, namely:

1. Resistance intelligent and organized militant Protestants against the thrust of the campaign of anti-Protestantism and doctrinaire practice or even hostility of Catholic missionaries and their followers who were working night and day to frustrate the efforts of Protestantism [ 19] .

2. Of resistance to anti-Protestantism in the Congo during the colonial period since 1908. Because we must not lose sight that Protestantism arrived in the Congo before that the Congo is officially the private paradise of Leopold II, which has its roots in the Berlin Conference of 1885.

3. The fight for the Protestant organize their own schools with conséquenciel right to issue diplomas to deserving students. [20]

4. Thrust of the work that medical Protestant unattended subsidiary of Colonial Government which funded only Catholic schools. [21]

5. Refusal to yield to the pressure and the embargo that made them suffer the colonial government between 1920 and 1930 cause for limiting the spread of Protestantism in the Congo. This work is influenced by the Catholic missions, the government's preferred Colonial Congo sending a senior apostolic delegate in the person of Bishop G. Dellepiane will only strengthen hostility without weakening efforts to fight the Protestants. [22]

6. Fallen from the Jubilee Conference of Protestant Missions in Leopoldville of 15-23 September 1928, efforts to turn back the autonomy of the local church is the unity of the church as the family independence is the unit of social structure. [23]

7. Questions the independence of the Congo which were already beginning to invite themselves into the agenda of meetings of missionaries who feared that the natives will ever be brought to criticize and lose confidence in them although independent movements premature were on the horizon in Bas-Congo with Kimbanguism [24] .

8. Enlightened vision does not affect the missionary institutions themselves in a kind of logic fusion, the CPC since 1928, favored cooperation and solidarity missions presence in Congo [25] .

9. The determination not to be afraid, but maybe scare embodied the soul of Protestantism in the Congo. He was already attracting the attention of the colonial authority, as the doctrinal issues aside, the indigenous churches began to deliberate together on the duties of their community of spiritual interests, material, social and even political with a perfect foresight [ 26] .

10. Even if the education provided by the Protestant school system has long had a reputation rather negative, the medical and health Protestant missions by cons enjoyed the admiration of many. [27]

11. The Protestant community framework for action, the CPC without becoming the institutional locus of the certificate of the Church of Christ in Congo, for each mission seeking admission to the Council by subscribing to the fundamental objective of the CPC: Building a church where anyone said what would be helped to be what he was saying. [28]

12. The deployment of the campaign to fight for social equality Protestant by the CPC, especially in the field of education [29] .

13. Protestantism in the Congo has demonstrated its commitment to the denunciation by the evangelical missions against the policies that dehumanized by Leopold cruelties unnamed native Congolese. [30]

14. Although until the late 1940s, Protestants lags behind historical socio-cultural forces arrayed against Catholic, we must recognize that the years 1950et 1960sont those already foreshadowed the possible end of the Belgian Congo. The CPC had succeeded, on the eve of accession Congo to sovereign independence, playing seriously its leadership role in the imagination by the emergence of a dynamic association of Protestant laity Congolese who, in turn, will play equally important role in the roundtable in Brussels and even the independence of Congo. [31]

15. In 1960, Protestantism still needed in Congo. We meet senior Congolese (Clerics and lay people) who are now members of the Council or even the head of the Protestant Council in Congo. 1). Mention Pastor Mawanda (SMF) elected as Vice-President, Methodists hired as And J. P. Shaumba Bulaya and later before and during changes of the CPC which would turn into ECC, Pastor J. Bokeleale and other lead will take command of this Council. 2). In politics, two Protestants emerge. They are Emery Patrice Lumumba and Moise Tsombé, both Methodists. But we note also J. Sendwe, I. Kalonji the two that were not minor. 3). If the Protestants had the privilege of being both at the head of the Nation, one Catholic was J. Kasavubu and beyond what happened in their conflicts, should we ignore those of the religious order? 4). The creation of the Association of Friends of Missions Congo Protestant view has broadened across the vast expanse of missions and towns where there are Protestants. History tells us that it was J. Ekofo which for the first time AmiPro founded the Congo in 1946.

iterate these efforts of Protestantism in the Congo under the auspices of the CPC by a sombre note that is sure to raise some questions in us.

16. The position somewhat fuzzy-blurry-if not entirely Protestant churches in the early days of the regime of General Mobutu. This is the best starting point the new beginning of Protestantism with a remarkable and very quiet that contrary to the ethos that the CPC had given body and soul since the late Leopold. Hold. Mobutu came to power in a coup 24 November 1965. Until seven months after, precisely June 30, 1966, in his preaching, Pastor P. Shaumba then Chairman of the CPC does not cite even one moment the name of Mobutu nor the new regime [32] .

Question. Was it the beginning of neutrality for the sake of non-interference in the affairs of the state or the starting point of the CPC's complicity with the regime that will culminate with the arrival Pastor J. Bokeleale head of the CPC which will be transformed and transform him in mind the objectives of fighting for Protestantism and its spiritual interests, material, social and political cover only the spirit of Ein volk, ein Führer, ein Reich with birth later this institution we call Church of Christ in Congo type 1971 ... which unfortunately still seems to serve every government in power after 36 years.

3. Protestantism in the Congo and its features today


In what follows, we would see if in action, being and say our Protestantism today there is still something of a Protestant in the spirit that animated his soul since the days of the CPC. Table summaries of accomplishments or determinations made by the actions of resistance or positioning for the general interest of Protestantism will only put us into confusion. The reason is simple: between what Protestantism in Congo and what he should actually do, between silence and complicity of both the Protestant spirit of protest there is a considerable gap. We will retain some facts not exhaustive.

1. Lack of visibility of Protestantism in the positioning at major issues of non compliance with human rights.

2. In the absence of the spirit that animated the resistance since the colonial era since 1908. Because we must not forget that the Protestants were the first to arrive in Congo and well before that Congo is officially the private paradise of Leopold II, which has its roots in the Berlin Conference of 1885.

3. More ambitious among Protestants for the increase in their own schools. Most schools are those that we have created since the end of the CPC.

4. Over the thrust of the medical work Protestant. The number of Protestant hospitals in the capital par.ex is not significant.

5. The weakening of the force in the expansion of Protestantism in the Congo. We still keep our mapping mission extended.

6. Manifest denial of almost fallen to the Jubilee Conference of Protestant Missions in Leopoldville of 15-23 September 1928, which lit the efforts for the autonomy of the local church is the unity of the ecclesiastical independence as the family is the unit of social structure. The local Church has almost nothing to say.

7. If yesterday questions of political independence of Congo sweetly in the agenda of meetings of Protestant leaders who feared that the natives will ever be brought to criticize and lose confidence in them, today is the most If and when it happens that we talk about is the side of power that moves.

8. If yesterday, and that since 1928, the vision of the CPC was informed not to affect the missionary institutions themselves in a kind of fusion logic, but favored cooperation and solidarity between missions presence in Congo, now the facts proving that is a fusion of premium are great.

9. Determination not to be afraid, but maybe scare embodied the soul of Protestantism in the Congo has disappeared. We no longer know to draw the attention of political authority on the welfare of our people and especially on the common sense of the duties of their community of spiritual interests, material, social and even political with perfect foresight.

10. The education provided by the Protestant school system as a whole still has some rather negative reputation and the medical and health benefits of Protestant missions do more than the admiration of yesteryear.

11. The Protestant community framework for action, the former CPC ECC has become much more institutional location of the certificate of the Protestant Church of Congo, so that every community can evolve it without subscribing to its target fundamental building a church where anyone will say and even what is not said nor is among Protestants. Everyone helps to be what he is not protesting but we accept it.

12. Protestantism in the Congo no longer evidence of his involvement in the termination, waiver against the government because it is part.

13. If yesterday until the late 1940s, Protestants lags behind historical socio-cultural forces arrayed against Catholic, and that the efforts of the 1950s and 1960s led the Protestant laity to take seriously its leadership role in the roundtable Brussels and even the independence of the Congo, today the Protestant laity into hibernation if not already dead.

14. From 1960 to those days we had as senior Congolese (Clerics and lay people) as members of the Council or even the head of the Protestant Council in Congo today ECC. Mention Pastor Mawanda (SMF) elected as Vice-President, Methodists hired as Shaumba P. and J. Bulaya, Pastor J. Bokeleale, now Bishop P. Marini and others have taken command of this Council. What have they actually done that could surpass the missionaries of yesterday compared to all the principles of Protestantism? And on the political front, two Protestants had emerged. Emery Patrice Lumumba were Tsombé and Moses, both Methodists and laity of the Protestant Amipro. But we also recall the names of J. Sendwe, I. Kalonji both were not minor in the meanders of the accession of Congo's independence. Where did they go so they are not followed in the witness of their Protestant spirit is missing today?

15. The continuation of the still rather vague, if not totally fuzzy-Protestant churches in the early days of the regime of General Mobutu is what happens to this day. The reign of the law of silence and failure to assist the nation in danger of non-assistance of Protestantism losing symbol of identity and personality. This is the best starting point the new beginning of Protestantism with a remarkable silence and that contrary to the ethos that the CPC had heart and soul since the Leopold. Hold. Similarly Pastor P. Shaumba, then Chairman of the CPC does not cite even one moment the name of Mobutu nor the new regime of Mobutu, who came to power in a coup 24 November 1965 in his preaching seven months after, precisely on June 30 1966, in the same way J. Bokeleale did with Mobutu and even make P. Marini. It may be a little more. Because in place of a layman, he let himself go in an awkward position and present itself as a leading political actor in the Senate of the Transition.

4. Where are Protestants Congolese?

In these lines, I ask myself, as a conclusion, questions for which I have no answers. Because everyone can find their own answers to these questions may interest us as we all Protestants.

Where are all the Protestants? Are swallowed up in the rubble of the house which transformed the spirit and objectives of struggle for a strong Protestantism and its spiritual interests, material, social and political cover only the spirit of Ein volk, ein Führer, ein Reich in the act of this institution we call Church of Christ in Congo type 1971 ... which unfortunately has become itself a merger of churches, a local church, a Church for power without much work on the emergence of the laity in the management of the res publica ... but still serving each power up after 36 years. Where did Protestantism in the Congo? Is it attached to the regime to cease being a dynamic socio-religious committed to freedom, pluralism and carrier founding of the great innovations of new things? Where did the Protestant spirit, closing movements of emancipation and resistance that militated against the cruelties of the colonial order? Where is the Protestantism of nonconformity that fought against the law of silence before the social injustices? Where are the Protestants who were protesting against the light? Where is the ethic that made the difference between Protestants and those which are not?

is my appeal to the Protestant conscience. If Protestantism should stay and sleep on his soft bed of conservatism in the Congo today, I would suggest rather the spirit of conservatism and freedom for Protestants find traces of those that I keep looking for: Protestants .
Notes



[1] KABONGO Philip B. Mbaya., The Church of Christ in Zaire, Training and adaptation of a Protestant living in a dictatorship, Paris, Karthala, 1992 7.
[2] Robert Collins methodical, Paris, Ed Cambridge, 1983, p. 1148.
[3] Louis EMERY, History of Christianity, Brussels, Imprimerie Mathieu, 1954, p.99.
[4] Ellen G. WHITE, The Great Controversy, Idaho, Pacific Press, 1990 207.
[5] Ibid ., P. 213.
[6] Ibid., Pp. 213-214.
[7] Ibid .
[8] Martin Luther, Freedom of a Christian, Paris, Aubier Montaigne, 1969, p. 43.
[9] Roger MEHL, Protestant theology, Coll. What do I know? No. 1230, Paris, Presses Universitaires de France, 1967, p. 5.
[10] Cf KABONGO Mbaya, op.cit., P.21.
[11] Ibid ., P.22.
[12] Ibid . KABONGO quoted the Rev.. PA Diarmid this pastor Representative of BMS in the Congo.
[13] Many of the old missions have changed their name. So today: ABMU (American Baptist Mission Union) Baptist Community of Congo today West CBCO, APCM (American Presbyterian Congo Mission) Presbyterian Community in Congo today, BMS (Baptist Missionary Society) today Community Baptist Congo River, CBFC. CMA (Christian and Missionary Alliance) today Community Churches Evangelical Alliance, ECAC, FCMS (Foreign Christian Missionary Society "Disciple of Christ Community of Disciples of Christ in Congo, CDCC (SMF Svenska Missions Förbundet) TODAY 'hui Evangelical Community in Congo, CEC ...
[14] Cf Read work KABONGO Mbaya to learn more about this journey.
[15] Ibid ., p.18.
[16] Ibid., p.19
[17] Ibid.
[18] Ibid.
[19] Ibid., p.28.
[20] Ibid., p.37.
[21] Ibid.
[22] Ibid., p.40.
[23] Ibid., p.48.
[24] Ibid., p.49.
[25] Ibid., p.55.
[26] Ibid., p.60.
[27] Ibid., p.26
[28] Ibid., p.67.
[29] Ibid., p.70.
[30] Ibid., p.74.
[31] Ibid., p.81.
[32] Ibid., P.125.

Sharp Pain On Left Side Of Collar Bone

LETTER TO MR LYON

To Mr. James Lyon hymnology Professor of Faculty of Protestant Theology in Paris Kinshasa, November 17, 2005 Dear Professor , Thank you for the action you reserved for my message of the past. But I thank you again, much to the concern that is created already very much in you from my training at your feet. I say, well, because I see my training, at your feet, already emerging on the horizon when I realize that our trade in this area of hymnody will crescendo. But, say, above all, that this area that unites us, given our understanding and our common desire, will, now more than ever, bouncing in the work done by our churches and theological training in order to arrive a kind of symbiosis between good theology and hymnody for a proper communication of the Gospel of our Lord Jesus Christ. I still do the job that I am personally imposed on reading your sermons made from Protestant hymns to the dawn of the Reformation that you call by the technical term Liedpredigt. I must say that I am particularly struck by the fact that you are as deeply religious, but both a very rich preacher who loves Christ, his Church, the sacred hymnody and teaching. You do an outstanding job. You write your preaching to men and women of every generation, by digging, as in a job search in the history of German music (and why not Austrian, because it appears that the two were only single-country origin) and that from the beginning era of the Reformation until today. It is with great enthusiasm that I read to you always learn in order to inform me to educate myself in this field of hymnody that is my favorite. Dear Professor, Yes, you are right when, for your expertise, you come without penalty, to reassure you of the passion inside me for hymnody but without a great knowledge. It is true that from my heart, I am wearing, seriously, a great interest in the sacred hymnody. Say that I find in this sub-discipline of practical theology another identifying characteristic, not negligible, Reform. For not only, it conveys has always been different theologies of the Bible, both Old and New Testament and the religious experiences of men and women, but much more it offered to us by singing as a leaven unity of human hearts that are now singing the same song in unison so that the unity of hearts claiming the body of Christ is found. So, dear Professor, we can not say enough that the door itself hymnology any consistency in the communication unit of the body of Christ, as it does not serve to divide, but it performs the function of unifying humans. Here I agree with the ideas of Josef Ratzinger, that I carry in my heart, with regard to his thoughts on what must be the music of worship. Yes, I met him one day in his writings before he became Pope, Pope Benedict XVI. I do not know if you've never read a day? It must be said that in his book that helped me a lot while I was writing my dissertation in theology in 2002, I had drawn a lot of important considerations. It's his book''A New Song for the Lord''I am referring here. Reading Ratzinger, I arrived one day to say with my words after him, that the unity of the Church is also particularly hymnology. For the latter, the song finds its culmination in that song, beyond human language, beyond the racial divisions, breaking the bonds of ethnicity, sex, language ... is unifying and ecumenical in the true sense of the word and even goes beyond the human race where''the new song for the Lord intoned by humans on earth, in unity of mind and heart, mingles with the angels''to the glory of God the Creator. It is here that human divisions and discrimination fall like the wall of Jericho that relates the biblical book of Joshua. Yes, hermeneutics hymns as text and the melodic motifs that bear the reflection or the religious experience of men and women shows us how hymnology is - as Luther says, the mediator between man and God, because it puts the individual in direct communication with the supernatural. And if I were allowed to add a word, following Luther, I would say that through it, it conveys the Gospel can become and remain one being for our Christian life as the salt of the earth and light of the world. Dear Professor, I regret that the issues of this discipline, as you say, unfortunately, are often considered evil in most of our communities from the Reformation, while "our" Martin Luther was to continue be as useful to us by his considerations in this field of hymnody. Unfortunately, the close relationship based theology and hymnody is now characterized relationship difficult and subject to some controversy among theologians of the pastoral on the one hand and hymnologues church musicians or the other as they were and should always remain a complementary relationship. Some might therefore think that the controversy is only over the place and level of the fundamental importance of hymnody in the theological curriculum. But no, the problem is much larger and more disturbing: The Protestant hymnody of our identity is being persecuted. Its future is in jeopardy. He is not here to let us bring in a fear of tomorrow compared to Protestant hymnody. But we must admit that our identity is lost slowly but surely in this field. We know that any hymnody is related to liturgy and the liturgy itself is a dimension of religion as religion is understood as a dimension of life. Because we do not understand, or better, one can not understand religion in relation to life that it influences or influence. The two views are possible. In this way, we may be tempted to say that religion is born with rights, with the liturgy of religion in the quest for identity worship and hymnody with the liturgy. This is why religion, the liturgy and hymnody are linked with the social life of women and men who pray. Can I afford to think I'm in the right ... Dear Professor? And as society and its phenomena are always total and comprehensive, religion (Christian, too), its liturgy and hymnody, in their daily lives face-to-live as a sort of "mitsein" in For us, can in principle be isolated from each other in socio-cultural flow of Protestantism that animates and makes them unique compared to other religious movements that have a constant desire for a new style of celebration more participatory and making more room for the affective and emotional when we see coming, or better where we find the location of the persecution of the Protestant Church hymnody. Initiatives regarding the composition of this desire in anthemic new more participatory style of celebration is well established today. The hymnody of Churches Pentecostal Revival of inspiration speaks against Protestantism, Protestantism from our place of theological education to the worship of the parish. But I think you also know better than me, the desire to hold a much more participatory worship through song was already a major concern of Martin Luther. theology, as we know, as theologians and pastors. We also know that the worship and organization are the apple of the eye of the pastoral ministry. Practical theology, knows very well. And, incidentally, the story tells us that once she not even 1523 and 1524, Luther, the Protestant reformer, was issued a few considerations in relation to singing and worship? Recall that in his writings published in the order of divine service in the community and Formula Missae and communion Luther said two precepts essential to religious music when the divine service would focus on the sermon exegesis of sacred texts on the one hand, and the worship that should raise the participation of the community of the faithful in song the other. Admittedly, in the sense of organization in the cantatas of Bach watching very carefully the recommendation. You know more than me, dear Professor, because you have a head start compared to the knowledge of the works of JS Bach in particular with respect to the size of the contribution of believers to worship through song and even the role Bach assigns to music and theology where the role played hymnology Relay and reconciler . Because you say that "In his cantatas, Johann Sebastian Bach (1685-1750) proved that his music -" recreation of the mind "- refers to God. In this sense, the gradual secularization of church music completely destroys the meaning and threat faith. The hymnody connects and reconciles theology and music, the latter as kerygma forging and strengthening both the spirituality and piety (pietas, Frömmigkeit). Dear Professor, In his Epistle to Rathsherren (in 1524), Luther, we know, has a decisive pattern of organization the worship life at the temple at home, the family, a microcosm of the parish community. If the temple, the community should show its active support by singing at the organ, piety should result in the daily singing of hymns at home. was somewhat forgotten as you say, always, in a sense, dear Professor, that hymnody is part of Practical Theology, the area of coverage but also, I believe, the field conceptualization of theological reflections. And you say so, that, according to Martin Luther, Singen ("sing") and Sagen ("say") are one. I think the Protestant theologians should not forget or ignore that assessment Lutheran in everything they do in relation to theological education and in relation to the song that conveys the experience of our Christian faith. Dear Professor, If, urged by religious experience daily, the hymnody of the church say other than historical is based on the search for novelties, which is in vogue, that sings easily and across religions, festivals, crusades and then only because it is readily known to all, it is modern, it packs a time to praise and worship, I think there is a problem. There is a problem when the songs of old books are declared obsolete in our churches to comply with something like "this century by Paul of Tarsus in his Epistle to the Romans. The problem I want to raise here is that the inattention of historical churches and their institutions of theological education. When the Protestant hymnody is hunted elsewhere, consciously or unconsciously, hymnology "other," even with his cries and his improvisations, address for service in our Protestant liturgy. The Protestant hymnody is persecuted in the streets and in his own house Protestant. The cause of this problem, I think, is to seek the understanding of the work, or better, in understanding the contribution of the Holy Spirit in church music today. What is true is that the understanding of "singing in the Spirit" is plural in this day and especially at home Africanness also makes the charge. But you, in your course, by cons, you raise a somewhat unusual approach which in principle can influence the thinking of the whole Church in general and the so-called Protestant in particular. Dear Professor, You think, by relying on the thoughts of Paul of Tarsus, that to be anything other than an animal cry, the song shall require the participation of the mind and intellect and that Pauline statements in his letter to the Ephesians are not only practical. Car located in the relevant moral epistles (Colossians and Ephesians), encourage them to return to the path of Christ in the crisis that raged in Colossae, yesterday, and anywhere where there is a church today, in order to bring every man, woman to get rid of the "old man" and take the "new man" who can sing the "song again." What is still remarkable to find you as easily concealed logic of three "forms" mentioned by the apostle - "psalms and hymns and inspired songs by the spirit" - which correspond to what you hold, specifically, as to the steps of a step and you explain things so clearly. For you, "Psalm" or singing supported by the instrument - from the Greek Psalmos ("tune played on the lyre), the family of Greek psallein (" vibrate "), chanting (" action sing to the accompaniment of the lyre "- expresses all the internal states of the human soul, suffering to joy, to the complaint, recrimination or anger. You say that "The Anthem" is the only praise and "ode (song) spiritual" is, somehow, the culmination of a journey to faith in Christ, that is to say mastery of love and joy, triumph over Satan. These three essential degrees of song - Thanksgiving permanent - are governed by the Holy Spirit. They lead to joy (chara) is love (agape). They celebrate and announce (kerygma) victory over death which is sin. They show, by the power of faith, the light, the output of darkness. Dear Professor, your ideas on this point, I believe, are not very different from those that Ratzinger argues against the understanding of the cult, its organization and role given to vocals. Cf. Book by Joseph Ratzinger cited. Dear Professor, The issue of "church music as a manifestation of the Holy Spirit" that you raise, after Oskar Sohngen, Johann Mattheson (1681-1764), and Ulrich ASPER , drops the straw of our eyes by the knowledge that you share with us. You find the right words to remind us that the church music, entrusted to the Kantorei, the singing harmoniously complete assembly, itself connected to preaching. And you say to the German theorist and composer Johann Mattheson (1681-1764), himself, he testifies again in 1725 - in his Critica musica - that place where the preacher and Kantor on an equal footing " Both exalt the Word of God. " The Word sung will result in the richness of the relationship between monody and polyphony. In other words, unity to multiplicity, from simple to complex, from the popular scientist. The Word sung develops two functions, the first - God-centered - centered on God as praise, the second - anthropocentric - human-centered view of the Proclamation. This duality complementary feeds exegesis developed during the sermon. In this respect, the music appears as the manifestation of the Holy Spirit. Dear Professor, I unfortunately realized, as always, many of our Protestant churches today have more knowledge of these precepts that you give in your lessons that I consider very useful for thinking capable of causing "questioned" what was done versus what should really be done in this area dear to the Church. It is the desire to do everything the right way to really give his identity to our hymnody, our Protestant identity, which I agree with you here. Yet our churches and their theological training, until these days, prefer, unfortunately, does not think enough about it in their different theological circles. And this crisis with the Church lives. A question worth asking? How therefore address this crisis, today and tomorrow, if the pastor-theologians and professors of Protestant theology indoctrination or neglected altogether, even for long, in their view, the pastoral usefulness and dignity of the historical contribution of hymnology equally as knowledge required for anyone wanting to make theology for the church field where one is always called to implement the major biblical reflections, historical, missiological, ecumenical, pastoral and systematic theology? That's the question. For we must remember that all these different areas of theology that does work is complete: if exegesis we used to draw from the source all things gross, hermeneutics we use to clean them, separating what is valuable from what is vile, to become the word of God-the fruit of the encounter between the divine Spirit and human spirit-the systematic, in turn, is used to give shape to the development of our theological reasoning and practice remains the field Application theological anything out of the theological circle. If any of these components of theology suffers in the curriculum as is the case with hymnody that is so dear to practice, it goes here first, I trust, the nature of the training that we would like to give over her (hymnology) - we argue that it is the servant of the liturgy of the Protestant Church - although it is also plural, and then set themselves goals that our educational institutions Protestant theological training and finally its ultimate foundations should support the complementarity between theology and hymnody. Is not that does not act in this direction, as seems to be the case until these days is implicitly work for the weakness of the Protestant hymnody today? Dear Professor, I am glad that my question about the exciting issues in Methods hymnology led me to another opening compared to what I really want to do in your school and think that with the opportunity to do even one day as a disciple, at your feet. I am waiting for your recent book, which I will shortly be sent to better penetrate the theme of your ideas and see how, through its content, I may know you, better yet, through your writings and maybe find some good and new directions for my postgraduate thesis and my thesis project. Yes, a real course - as you can offer me (over a period of three years) - will consider this interpenetration mentioned throughout the Bible. Because it is really important to see how to get out linking the theory and practice, feeling and thought as you consider for me for a proper celebration and understanding of melodic and poetic texts intervenes hermeneutics, notably those concerning the melody. Please get rich by reports that make me go out each day that passes, my deputy - information in this area that attracts me and makes me also already enter the world of the liturgy and sacred music which, as stated Josef Ratzinger were sisters from the outset. Dear Professor, My university, the organization of the faculty of theology, maintains excellent relations with the Free Faculty of Theology of Paris, for it seems to me that the two institutions work together to benefit the sister school of the Congo - Brazzaville their expertise for some time. That's what I had done the advantage of attending a number of debates that some professors of Paris had agreed to give our faculty whenever possible after their various stays in Brazzaville. You can inquire about this with Mrs. Corinne. I do not know if you've already done once in Africa this sense as the others. Otherwise, I pray that your turn comes to the interest and bounce the question of theological institutions in our hymnody. is to say that this relationship gives me the opportunity to already start discussing with the academic authorities my university about the possibility of coming to see me take a few classes with you, right after defending my DEA could have occurred by that date. And since I did not (really) a specialist who will follow me there in this area that lacks real authority previously in our option at the moment. Also, I must also confess that I have followed, unfortunately, no progress over the course of hymnody in the DEA. Accept, Dear Professor, I still consult you on a sustained basis over a number of points during my research for writing my DEA which immediately proposes to examine the quiddity of what may now be history, challenges (identity and mission) and why not reflect on the stakes of the couple and Theology in Protestantism hymnology Congolese. This is the first opportunity. Conduct studies on the quest for a line of demarcation between sacred music and popular music in the Church today in the Congo may also be relevant. This is the second possibility. You know, besides, there are obviously still many things to say about these issues, very complex in this area and that training is still very necessary for me. I think I told you that your recently published book will serve as my lantern to guide the issue of my work requiring me, first, a curriculum of courses that, in principle, both should be done (by way of the Internet), even before writing my DEA. I do not know if it would be asking too much, dear Professor, to see what should be a bibliography for such research. In all cases, you have a word to say. I am happy to have you as one of the few trainers and know that you always read me in joy with the idea of trading. Must say that I feel very motivated your commitment to my cause and it excites me greatly. I will hold high the banner of all our successful collaboration. Dear Professor, Please, again, apologize for having been too long in this post has certainly taken a lot of your precious time to read it. Pending see our dreams become vision in what the churches and theological institutions, believe me, dear Professor, my sincere loyalty in this journey of knowledge with you. Your student from Africa, Mauritius MONDENGO, JR., student AED program Faculty of Theology, Protestant University of Congo To Mr. James Lyon November 24, 2005 Dear Professor, Thanks again for your answer I have just read with a delay of two days. I have a heart filled with joy and satisfaction for the option you stand in line to give a course with us, that the rest would be the best way to spread the teaching here in our hymnody Faculty. It is true that I do not know when it will start but I already cried for joy and pray to God that all this success, quickly, for my education and our students. I feel happy and touched to know that despite your very busy, you always find the time to read carefully and you also enjoy my ideas in this exchange. I pleasantly surprised when you express your surprise that I fully understand your point. But wait yet the end of your reading of my thinking and set me on what should be the focus of my work. Please remember to send me some analysis of melodies. I just share of our trade to the Rector of our University who has promised to invite me soon to talk in depth. I will keep you in his time. Sincerely, Your student from Africa,