Spiritual Life through Reflections, Meditations and Contemplations

Matthew 3, 17: Baptism as a tool promoting freedom and dignity

to use without restraint

Child of one’s surrounding or child of one’s God?

            It is the story of an eagle egg which one day fell down from its nest. A passer-by picked it up, as it was untarnished and still warm, and had the strange idea to place it in the midst of eggs that a hen was by then still brooding. The eggs, those of the hen and the one of the eagle hatched in the same time. The baby eagle very soon started to imitate what was going on around him, and adjusted to the ways of being a chicken.

            Thinking he was one of them, he never learnt how to fly.

            The apostolate of Jesus started when he was about 30 years old, with the event of his baptism. But do we ask ourselves what was his life like before that? The evangelist Matthew places Jesus’ baptism in the chapter 3 of his book that is just following the preaching of John the Baptist and the mention of the Jesus’ stay in Egypt as a political refugee, as Herod looked for killing him.

            When a child or a human being is obliged to run away from his village or from his country in order to safeguard his life: what are the consequences? Often, this person is compelled to ask himself: why are we looking for killing me and my family? Do I not have a position, a space in this world? Do I not have a contribution to make to the building of society? What are the price and the value of my life that nobody cares to protect? These questions are so many heavy psychological wounds that endanger self-confidence and normal human development of the concerned person and in consequence limit its contribution to society.

            Indeed, Jesus shared the painful quality of being a political refugee, but it does not seem that he was ever carried away by all these burdensome consequences in his spirit. No, he did not absorb all these messages of self-doubt on one-self that was so much cried out by his situation. He did not welcome in one go all what was his surrounding saying, together with the political authorities of his time. He was not like our young eagle which never learnt how to fly. What was his secret?

            It is the one of his baptism.

            Indeed, during the event of his baptism, ‘a voice spoke from heaven, “This is my Son, the Beloved, my favour rests on him”, (Matthew 3: 17). It is a speech which is radically contrary to the ones of Jesus’ immediate environment, and yet it is a speech that he cares for. It is the discourse of his Father that allows him to be what he is and what he will become. Whenever Jesus listens and obeys this voice, it is a bit like as if our young eagle would now cease to stare at the chickens which are around him in order to watch the proud birds flying very high in the sky. And he starts dreaming and desiring to become like them.

            He finds back his true nature and everything becomes possible again.

            Baptism is not simply for Jesus. It is for every one of us, in order to remind us that it is not always appropriate to accept ambiguous and often devaluating messages we meet around us. Baptism is an instrument for the promotion of freedom and dignity, delivered once and for all so that we may understand all what we may able to become. Before baptism, we may be condemned to just repeat what others are offering us, condemned to be child and instrument of our surrounding. But after baptism, choice and possibilities are given to us to become child of our God who already choose us and whom we may decide to contemplate in prayer.

            People who are travelling often come to realise how much we are very depending on what is offered by our immediate environment, by the society in which we are placed, with its specific mentality, values and ideas. What would I have become would I have been born in another country and another culture?

            And in the same way, we may ask ourselves: what could I become if I would decide to listen to this voice which was conferred to me the day of my baptism?

The Baptism of Jesus according to a fresco found in an Orthodox Church in Bethphage, Holy Land

“Go quietly among all the noise and haste,

and please remind yourself,

That peace may well be found in silence.

(...)

Be yourselves.

(...)

You are a child of the universe;

No less than the trees and the stars,

you have the right to be here.

And whether you understand it clearly or not,

the universe unfolds just as it must.

Be in peace with God,

whatever idea you may have about Him;

And whatever are your endeavours and dreams,

In the midst of all the noisy unrest of life,

Please keep peace in your soul.

Despite all its perfidies,

its burdensome works and broken dreams,

The world remains beautiful.

Listen and care for it.

Do you best to be happy”.

Unknown author (1692)

(My own translation)

Big Fish Are Best Caught With Big Fish-Hooks

            A proverb from the Kerewe language (North-West Tanzania) says ‘emphiempango ekukwatwa nilobho ihango’ which could be translated into English as follows: ‘big fish are caught with big fish hooks’.

As Ukerewe is an island on the magnificent Victoria Lake, Mwanza region in the Western part of Tanzania, it should not come as a surprise that fishing is an important activity for its population. Doubtlessly, fishermen from the island of Ukerewe have plenty of occasions to observe that particular traps are fitting for catching specific species of fish, according to their size and shape. Tilapia which is a big fish requires a different fishing technique than small sardines (called ‘dagaa’ in Swahili).

This proverb is to invite the listener to a close attention to one’s goals and to consequently select appropriate means for their achievements. 

This distinction in size and kind among goals and their respective means is not unknown to Jesus the teacher and preacher. There is indeed according to Him a sharp distinction between the ways of the world and the ways of God. For instance in Matthew 22: 21 we read the following: ‘render to Caesar the things that are Caesar's, and to God the things that are God's.’ This is Jesus’ answer to the question whether taxes should be paid to the colonizing authorities. Therefore, for Him, political rulers have their own validity and have to be served accordingly. But it is also the case with spiritual authorities and both realms are not to be confused.

In other words, when a person sets his mind to reach some materialistic realisations or achievements (and the quote here mentions Ceasar as a symbol for the power, glory and wealth of this world) financial means including tax-paying are needed. Money is indeed one of the most important fish-hooks that is to be manipulated in order to achieve them.

On the other hand, when a person strives for spiritual objectives such as ultimate salvation, this person will have to use spiritual means such as upright living, prayer and self-denial, as these are some of the fish-hooks to be used in order to achieve a right relationship with God.

Just as a fish-hook has to share a quality which is to be found in the fish which is aimed to be caught (size or bigness), spiritual means would lead to spiritual achievements as it shares similar qualities. In the same way, manipulation and use of worldly instruments such as money would necessary lead to a very worldly style of life.

Jesus’ conversation with Nicodemus in John 3 explores further the same idea. Within the verse 6 of this chapter Jesus explains: ‘what is born of the flesh is flesh and what is born of the Spirit is spirit.’ Nicodemus’ difficulty to understand such a language could be overcome through a consideration of the fact that while God has created the world, He does not share its nature. But the Holy Spirit who can be made present within us shares the one and same nature with God and therefore He is the one empowering us with the capacity to reach Him. The Holy Spirit is the ultimate appropriate fish-hook in order to reach spiritual realities.

John 16: 13 states the following: ‘when the Spirit of truth comes, he will guide you into all the truth.’ It is because the Spirit is truthful that He may lead us into the truth. The Holy Spirit is our teacher in the ways of God, because He knows God as He comes from God: ‘the Holy Spirit, whom the Father will send in my name, He will teach you all things, and bring to your remembrance all that I have said to you.’ (John 14: 26).

            Africa is today often felt being left behind on modern achievements. This is visible for instance through the lack of production of modern technological items. Yet, seduction for a very wide range of imported and expensive technological tools and gadgets such as it is in the transportation and communication industries is very strong. This is a real strain for national African economies which have each time to pay dearly for the imported goods. Our proverb could be a reminder of the fact that consumption of technological achievements should never be separated from a systemic structure producing it and which includes among other elements a high quality education, an ethic of hard and faithful work, honesty, reliability and the ability to precision. One may not be attained or consumed without the sustenance of the other, or if it is so, it is at the expense of a very dear price.

Besides, there is sometimes a danger into promoting some African cultural particularistic attitudes as they may tempt us to think that it is possible to do the economy of some austere aspects that imposes modern life while desiring to consume its benefits. An overgrown cultural particularistic outlook on life may logically lead to some marginal space into the world economy and not into a satisfying degree of integration into it.

Finally, spiritual and religious leaders are reminded with this proverb of the ultimate purpose in life they are supposed to promote: salvation as a full integration into God’s life. Cares of this world may sometimes distract them and every one of us from it. But through this proverb and its brief explanation, let us all be reminded that fish-hooks of life are not of one kind only.   

If you like this African proverb and its explanation, please consult other examples within the category ‘African Proverbs’ on this website. You may also consult for a very wide range of African proverbs now available on the following website www.afriprov.org

               Could it Be That Trees are God’s Best Friends?

Extracts from a letter from the Reverend Father Auguste Durand, Spiritan Missionary to his cousins and friends, Father Charles Angot (Parish Priest of Randonnai, Orne) and his sister Louise. This letter was written from the mission of Kindamba, Congo Brazaville the 20^th of January 1945. This letter has been translated by Pascal Durand.

            Still, I am in Kindamba, and it is always so big. When I go to visit the villages towards the direction of Sibiti and Zanaga, I have for a full month, or five weeks of a life style really far from civilization. No white people, almost no road and from eight to nine hundred kilometers to walk making a good number of detours from a village to another, in the midst of the great forest or of the enormous grasses of the savanna (believe me if you wish,  these grasses can be 3 to 4 meters high).

 Trees, better not to speak about them, trees are my friends. When I contemplate with reverence their tops, I tell myself that “there is no doubt, they touch the sky.” I know very well that it is not true, but really, in the midst of this giant forest we sometimes feel that they really touch the blue of the sky. Of course, once out of the forest, the feeling is not the same. But when still in the forest, from below, you who may stand there, so small and you can see these giants that go straight towards the heavens and embrace it with their giants arms. You may well understand why I say they are my friends; they have what I do not have, they are attracted from above, and myself, a poor worm, I am merely crawling on the ground. Yes, I would like to go towards heavens like the trees of the forest but… At least, I do have friends that are looking for the light from above.

 So, it is when I am far from all civilization, far from human beings who speak so well, that I am closest to God. It is there, in this giant forest that I feel burning my heart with zeal, the purest zeal, the most selfless zeal. Indeed, some days my poor wrecked body is heavy with tiredness, (there, in the forest, we travel walking) but also, it is over there in the forest that I know for certain that I am behaving in the lesser evil ways. In the forest, all the human pettiness such as arrogance are far away. Perhaps not so far away, but at least for the time being the heart is free from them. I know that no expert authority is over there to oversee me. If I behave badly, only God knows it, and if I accomplish some good, God is also witness to it. It is there that we feel good to be alone, in the company of one’s God, and to live a hidden life with Him, to work hard only for his glory, under his sight only.

 Life in the mission, in the midst of all its noise is not a so good counselor.

(...)

            So, my good friend Charles, may you keep Randonnai in a better way than you kept Sedan, even though the enemy is more perverse.

And you, my good friend Louise, may you be for Charles what are for me the great trees of the forest; May you be the good counselor.

Auguste Durand.

TREES

by: Joyce Kilmer (1886-1918)

I THINK that I shall never see

A poem lovely as a tree.

A tree whose hungry mouth is prest

Against the earth's sweet flowing breast;

A tree that looks at God all day,

And lifts her leafy arms to pray;

A tree that may in Summer wear

A nest of robins in her hair;

Upon whose bosom snow has lain;

Who intimately lives with rain.

Poems are made by fools like me,

But only God can make a tree.

 Let us consider the proverb which says in Sumbwa language: ‘Wapila mvula ali lume nalwe?’ and which could be translated into English by ‘you overcame the rain, but what about the dew?’

Sumbwa people reside within the north-western part of Tanzania, an area which like most of the sub-Saharan ones enjoys different seasons, themselves mostly differentiated by rains. Most commonly, the presence or absence of water falling from the sky makes respectively the rainy or dry season. Besides, rains may be further distinguished between the heavy stormy rains and the steady, light but enduring ones, and all what may stand in between.

People tend to carefully protect themselves from heavy rains by staying within walls when possible, on the understanding that they do not last very long. Indeed, they often are a matter of minutes. But other, less heavy rains, may last for a much longer period of time and they bring with them much higher level of humidity in the air.

To somebody who successfully protected himself from a heavy rain, supposedly with heavy clothes or by staying at home, this proverb is asking what this person will do when the time of an enduring, penetrating rain of the kind of a dew will come. There is a greater challenge, the kind of which will remove any temptation of boasting as he or she will most likely be defeated.

Perhaps this proverb is an invitation to humility. But the use of this proverb may also be an occasion to consider human achievements as steps forward within a never ended journey rather than signs of having reached a final destination or the end of the road. Human beings are best operating within the framework of goals they set for themselves and having achieved some of them cannot be occasions to stand still but rather it opens new and more challenging ones. Within this proverb stands a fundamental spiritual attitude best represented through the symbolism of a journey or pilgrimage. Challenges, efforts and related discoveries have to be continuously and routinely renewed.
             It seems to me that it is also an important part of the message of Jesus. For instance, in Matthew 19:16-30, a rich young man approaches him and specifically asks him ‘(…) what good deed must I do, to have eternal life?’ (Matthew 19: 16). Jesus then reminds him some of the commandments: ‘You shall not kill, you shall not commit adultery, you shall not steal, you shall not bear false witness, honor your father and mother, and, you shall love your neighbor as yourself.’ (19: 18-19). The young man then replies that everything which has been mentioned, he has ‘carefully observed’ so what is it that he may ‘still be lacking?’ (19: 20). Jesus then replies: ‘If you would be perfect, go, sell what you possess and give to the poor, and you will have treasure in heaven; and come, follow me,’ (19: 22) something the young man who happened to be rich cannot do.

For this young man, it seems that to obey the commandments of God is like protecting himself from the heavy rain. He has done so successfully. He has not greatly sinned. But the depths of his heart are still open to, and affected by, the intricacies of this world, with its load of selfish wants and desires. Like the dew, they penetrate deeply and he has not yet been able to protect himself from them. Will he ever be able to? Is the consequent sadness of Jesus caused by the failure of the young man to achieve the goal or rather by his refusal of to engage into the journey?

Indeed Jesus is not easily satisfied with spiritual achievements. The entire chapter 5 of the Gospel of Matthew is only but a redefining of the ancient Jewish law to impossible heights. Thus ‘not to kill’ becomes ‘never to get angry’ or ‘never to insult a brother’ (Matthew 5: 21-26), and ‘not to commit adultery’ becomes ‘never to lustfully looks at another person’ (5: 27-31). The whole spirit of the beatitude discourse has nothing to do with a minimalist approach (to simply avoid performing certain actions) but is rather a list of never ended and always more challenging tasks. For instance, not to steal becomes a call to be ‘poor in spirit’ (Matthew 5: 3), a state which needs constant, sustained attention, nurturance and care.

Through these words, Jesus operates a spiritual revolution which is still going on till today: the criteria for conduct and decision is no longer solely provided by external voices such as the biblical law or the teaching of the elders, but are also to be found in the innermost depths of human conscience, a place whereby God also dwells.

Perhaps the heavy rains and the dew are also as different means for God to reach out human beings. Not only through the power of spiritual mightiness and authority as within the voices of spiritual leaders, but also through the gentle voice of the Holy Spirit gently whispering within the depths of our hearts. Even for those among us who refuse, out of pride or stubbornness (or some other reasons), to confide into the voice of our spiritual authorities, how could we ever expect to be protected and immune from this more intimate whisperings?

            This proverb could therefore be first of all a gentle reminder for people who may feel tempted to think that they have already achieved so much in this life that no effort is needed from them any more. Achievements are only but openings towards greater challenges. Technical achievements for instance do help greater mobility for good and for people all over the world, but they raise the perilous task to protect our entire planet. As for leaders who may think they have already reached a status so high that they need no longer make any more effort are forgetting that they are generating cracks from within themselves that will most certainly cause bitter disappointments. 

            But this proverb can also be contemplated in a profound optimistic way by stating that the voice of the divine does also dwell within each and every human being alongside his or her own various worldly wants and desires. May this inner voice ultimately generate, like does the dew, a renewed vitality and strength towards worthy achievements.

 I include here something of my present apostolate. Within this presentation, I am voluntarily stressing the aspect of relationships with non-Christians. It is an article which was first published in the Missionaries of Africa magazine entitled ‘Petit Echo’.

Since 2008, I have been working in a rural parish which is part of Geita diocese, at about a hundred kilometers west of Mwanza, Tanzania. Most of my time is in practice devoted to the usual pastoral tasks among our Catholics; this means visiting the 30 villages which compose the actual parish, administrating the sacraments and animating various groups and events.

However, Catholics may not amount to more than an estimated 10% of the overall population in our area. Besides the presence of Muslims and of various Christian denominations, it is clear that an important segment of the population is identified with traditional practices and beliefs. It is also common that while particular individuals may nominally belong to Christianity or Islam, they often retain some beliefs and behaviours usually identified with those of traditional religions, for instance, belief in witchcraft, the common practice of exorcism or reliance on a local healer for most physical and mental ailments. The dominant ethnic group present and active within the territory of the parish is the Sukuma.

An important aspect of my mission in the parish of Kasamwa is therefore to create a correlation with what composes the traditional reality of its predominant population and to initiate research into the related social and missiological issues. I personally find this local version of the mission ‘ad gentes’ so often referred to in the official documents of the Missionaries of Africa more than a challenging task and this for a variety of reasons. However, the various difficulties do not diminish its importance, which is first of all to listen and to help others listen to another culture and tradition, and to its unique guiding spirit. For instance, within these last two years and with the aid of an assistant catechist, a collection of more than seventy traditional stories have been collected and transcribed into Swahili. These stories bear witness to a world of ideas, values and behaviours which is unique to the Sukuma tradition and which enabled a people to live for centuries in the midst of an overall hostile environment. Perhaps, a more challenging task is now to present these stories in an attractive way for publication and popularization.

Another ‘listening’ exercise was the organization of a session between a traditional healer and a group of Missionaries of Africa. This meeting allowed us to identify the context and depth of the difficulties for a genuine encounter with the predominant culture.

Besides listening, it may sometimes be felt necessary to engage in some intellectual efforts of presenting facts and interpretations for a better understanding of social problems and situations. For instance, Sukumaland in Tanzania is the very place where the killing of albinos started about four years ago. This sad phenomenon spread quickly in other areas of the country and also in the neighbouring nations of East Africa. The extent of the calamity could not leave me indifferent. What is really going on here? It is a question which should haunt any pastor sent for ministry into such an environment.

I understand my apostolate in Sukumaland as part of the effort of the Society to remain missionary, which means to be sent to those who do not believe in Christ. Yet at the same time, I am to remain committed to the Word of Life which has been entrusted to me and also to those who have already embraced the Good News. Already existing Christian communities need attention too. While it appears so uncomfortable in practical terms to free ourselves from parish activities, I feel it is needed to remain sensitive to the specific vision and charism of the Society of the Missionaries of Africa while meeting the different needs to the people to whom we are sent. That is what I would like to pursue. In words already employed before me (but from other context), what is a missionary is for me a ‘pastor with an attitude’, that is a listening and concerned attitude for the actors and events he may meet while in ministry.

Pascal Durand M.Afr.