Catholic Bishops in Cameroon are eager to rekindle the faith of the people of God in the Central African nation following their September 10-16 Ad Limina Visit, the Secretary General of the National Episcopal Conference of Cameroon (NECC) has said.

In a September 16 statement, Fr. Jervis Kebei Kewi says NECC members have thanked Pope Francis for welcoming them to Rome during the visit that happens every five years.

“At the end of their pilgrimage to Rome, the Bishops go back home with thankful hearts for having consolidated their unity in the same faith, hope, and charity, and looking forward to rekindling the faith of the Cameroonian people in the immense heritage of spiritual and moral values of the whole Church, in communion with the Bishop of Rome,” Fr. Kewi says.

He says the Catholic Bishops in Cameroon “expressed their deep gratitude to the Holy Father, Pope Francis, for the cordial and fatherly welcome that he gave them, and to the Cardinal Prefects and the officials of the various Dicasteries for the enlightenment and updates given them during their working visits to their offices.”

NECC members are “also deeply appreciative to the ambassadors of Cameroon to the Holy See and to the Republic of Italy, respectively, and the general community of Cameroonians living in Rome, and in Italy, for their welcome gestures and participation at Mass with them,” says Fr. Kewi.

The Catholic Bishops in Cameroon had an audience with the Holy Father on September 15, during which, under the leadership of NECC President, Archbishop Andrew Nkea Fuanya of Bamenda, “discussed matters affecting the life of the Catholic Church in Cameroon: the Pastoral life of the Church, the formation of priests and catechists, immigration, the upcoming Synod on Synodality, interreligious dialogue, the situation of the socio-political and economic crisis that our country, Cameroon, has been going through, and the security situation of the world at large,” says Fr. Kewi.

The Cameroonian Catholic Priest says that Pope Francis “promised to continue to pray for peace in our country and assured the Bishops of his closeness to the people of Cameroon.”

On the closing day of the visit, NECC members were received at Pontificio Collegio Urbano by the Cameroonian members of the Clergy, men and women Religious, and Laity living in Rome and elsewhere in Italy, where they celebrated a thanksgiving Mass, interacted, and shared a meal.

Source: ACI Africa

The fight against corruption entails the “formation of consciences”, the Director of Social Communications Commission of the National Episcopal Conference of Cameroon (NECC) has said.

In a Tuesday, September 12 interview with ACI Africa, Fr. Humphrey Tatah Mbuy lamented “endemic” corruption in Cameroon, saying that the Central African nation was “gradually falling apart”, and that the governance system needed an “overhaul”.

“The government has been trying to diminish the level of corruption but it is endemic. It is something that is built into the system,” said, adding, “You can’t just get up and clean it. It is difficult to wipe it out but not impossible.”

He underscored the importance of internalized value systems at individual level, saying, “There is need for the formation of consciences through proper education in values from all sectors.”

“Our African values for morality which existed before are no longer there. They have been put upside down,” Fr. Mbuy further lamented, and explained, “Three things matter to people now; money, position and possession. People no longer care whatever means they use to get these things.”

In his considered opinion, “Our morality is still to be recovered from this influence of secularism and especially Marxist materialism.”

“There is a certain amount of discretion that each Church leader must possess and which society has a right to expect from each of them. The same applies to those in public service, called to be servants of the people in their administration and political choices,” the Cameroonian Catholic Priest further said.

He went on to highlight some “moral principles” that he said “are necessary to handle corruption in Cameroonian society today.”

“First, there is absolute necessity to make amends, repair or restitution in cases of misappropriation of public funds,” the Director of Social Communications Commission of NECC told ACI Africa.

He added, “There is every reason to continue to stand on the side of good against evil, upholding integrity, rather than give in to licentiousness.”

Source: aciafrica

A Cameroonian priest has suggested that African delegates to the Synod on Synodality assembly next month at the Vatican may be quite resistant to any efforts at being more inclusive of LGBTQ+ people.

Writing in The Tablet last month, Fr. Ludovic Lado, S.J. reflected critically about how negatively the church in Africa has been receiving the synodal process, and specifically when it comes to questions of gender and sexuality. He writes:

“I don’t hear any of the African delegates to the Synod in Rome saying that making room for ‘everybody’ in Church means including LGBT+ people. Many may be open to the idea of making more room for women in positions of authority in the Church, but that is the farthest they can go on gender equity issues. At least for now!”

Lado, who oversees a church-run education center in Chad and is originally from Cameroon, begins with these words:

“[F]rom what I have observed, it would be difficult to say that Catholics at the grassroots in Africa are particularly excited about the upcoming Synod on synodality in Rome in October. It is business as usual in church and society – each continues unperturbed, ruled by the dogma of patriarchy, as they have been for centuries.”

Lado, author of The Politics of Gender Reforms in West Africa, acknowledges that, on women’s rights and roles in the church, “gender equality remains marginal and highly controversial” in many African nations. Religions, particularly Christianity and Islam, which dominate many countries, are central to ongoing oppression, according to Lado. In his examination of LGBTQ+ rights, he states:

“Such resistance to change enjoys powerful popular support, especially so when it is linked to the inclusion of gay people in the life of the Church and the rights of LGBT+ people. The Church has room for all – Todos, todos, todos! (‘Everyone, everyone, everyone!’) – Pope Francis told the huge crowds of young people in Portugal last week. But his message that the Church should make use of the gifts of all its members and that it should be open to all – including LGBT+ people – is not getting through in Africa. The social matrix – especially in religious communities – remains largely homophobic.”

Lado notes that Pope Francis’ statement earlier this year that “homosexuality is not a crime” was not well received by most African ecclesial and political leaders. Rather, these leaders rely on anti-gay sentiments to retain control and coalesce power. Lado concludes that such attitudes will impair African participants at the Synod assembly from being open to inclusive gestures:

“Some political leaders have mastered the art of riding on homophobic sentiments, alleging that Western lobbies are on a new mission of ideological colonisation in Africa. And I don’t recall ever having read a pastoral letter from an African bishop defending gay people from prejudice and discrimination. On the contrary, most of them cite biblical and magisterial texts to support their condemnation of homosexuality. Pope Francis urged young people in Lisbon to chant, ‘Everybody, everybody, everybody’.

“I don’t hear any of the African delegates to the Synod in Rome saying that making room for ‘everybody’ in Church means including LGBT+ people. Many may be open to the idea of making more room for women in positions of authority in the Church, but that is the farthest they can go on gender equity issues. At least for now!”

Fr. Lado’s analysis about the current Synod assembly is consistent with events at previous Synods, like those on the family in 2014-15 and on youth in 2018. The delegates from Eastern Europe and parts of African at those meetings strongly resisted any effort to improve pastoral care for LGBTQ+ people. Those delegates were all bishops, though. Perhaps, now that lay people, including women, religious, and clergy, will be delegates, there will be more African voices like Fr. Lado’s charting a different path that uplifts a church for “everybody.”

Source: New Ways Ministry

The Metropolitan Archbishop of the Bamenda Ecclesiastic Province has disowned a priest reportedly ordained in Anglophone Cameroon when the laity and the Bishop of Lugazi Diocese in Uganda questioned Mr. Francis Xavier Luyinda’s worthiness.

In a correspondence addressed to His Lordship Bishop Christopher Kakooza of the Lugazi Diocese, His Grace Archbishop Andrew Nkea stated that from the photos sent to the National Episcopal Conference of Cameroon, the bishop who performed the ordination rituals on Mr. Francis Xavier Luyinda is not a Catholic bishop.

Archbishop Nkea furthered that there are many such fake bishops in Cameroon causing confusion.

The fake priest had settled in Our Lady Consolata Catholic Parish, Bweyogere in Uganda and claimed to have been ordained in Cameroon.

In a pastoral letter dated September 4, 2023; Bishop Christopher Kakooza appealed for calm and called on Christians to wait for the official communication from the Ugandan Episcopal Conference.

By Soter Tarh Agbaw-Ebai with files

Church leaders in Cameroon’s war-ravaged English-speaking regions have launched a campaign for children to go back to school, as the Central African country prepares for the start of the 2023-2024 academic year on September 4.

The campaign, dubbed “Stronger & Better Together- Back to School Message from Religious Leaders,” challenges parents to defeat fear and to send their children to school, but it also calls on the government to create a safe environment for the country’s children to study.

Cameroon’s two English-speaking regions have been embroiled in war since 2017, with separatists fighting to create a new nation to be called “Ambazonia.” According to many observers, education has become the war’s greatest casualty.

In a December 15, 2021, report titled, “They Are Destroying Our Future: Armed Separatist Attacks on Students, Teachers, and Schools in Cameroon’s Anglophone Regions,” Human Rights Watch describes attacks on schools as “systematic and widespread” which have left students and teachers dead or kidnapped and schools destroyed.

“These attacks, the resulting fear, and the deteriorating security situation have caused school closures, with two out of three schools shut across the Anglophone regions, denying over 700,000 students access to education,” the report states.

The rights organization documented 268 abductions of students and education professionals since 2017.

Clerics in the two regions say this can’t continue, because denying kids their fundamental right to education means denying them their future.

“I have said this in season and out of season. Accepted or unaccepted, persecuted or praised, children must go to school,” said Archbishop Andrew Nkea Fuanya of Bamenda.

The archbishop, who also serves as the president of the Cameroon Bishops’ Conference, explained that “school is the only way to guarantee the future of our kids. School is the only way to guarantee the future of our nation. School is the only way to guarantee the goodness and the wellbeing of families. So, school has to go on.”

He encouraged parents to “do everything possible to leave no child behind come September 2023.”

The Bishop George Nkuo of Kumbo, a flash point of separatist violence, called on those calling for a boycott of schools to desist.

“We are very concerned and interested to see that many more opportunities are given to our children to go back to school,” he said.

“Please, let our children go back to school,” Nkuo said. “Don’t block them from going to school. That means there should be no violence. Wherever the children are, they should find a place to go to school,” he pleaded.

He called on parents not to be “afraid” to send their kids to school.

Bishop Michael Bibi of Buea in the country’s South West region said that a fundamental function of the Church is also to foster the education of children.

“We don’t only preach the gospel,” Bibi said. “We encourage all our children to go to school.”

“As we prepare to begin another academic year, I will like to tell all our parents, all our brothers and sisters that education is important for each and every one of us and those of us who go to school, we are laying a future for ourselves,” the cleric said.

“If we deprive ourselves of education, it is not going to be of any benefit to us and the society but if we give opportunities for our children to be educated, that will go a long way to enable them to become responsible citizens in our nation,” Bibi said.

“It is with this in mind that I want to encourage all of you to facilitate a conducive environment for the academic year. I pray that God our loving Father will accompany us within the course of this academic year as we undertake our studies,” he said.

The Executive President of the Cameroon Baptist Convention, Rev. Dr. Charlemagne Nditemeh, added that there should be “a peaceful and enabling environment” in which children can study.

“No matter what we have as opinion, no matter what we have as differences or grievances, there is a very important need that in every context, we should create an enabling environment where children can go to school peacefully,” he said.

For the Moderator of the Presbyterian Church in Cameroon, Rev. Fonki Samuel, the new academic year offers yet another opportunity “to change the mindset of children into responsible citizens.”

“I call on all parents to invest in our children for it is the best investment in life,” he noted.

He warned that “no one has the right to deprive our children the right to education. It is our responsibility as parents and government to make sure their right to education is respected.”

“I want to use this opportunity to plead with the government of Cameroon to grant free education to our children at the basic level,” Samuel said. “This will improve the literacy rate in Cameroon, for our nation’s development. If any society needs real growth, education is usually the magic. I pray that this academic year 2023/2024 will be a fruitful one for our children in this nation.”

Source: Crux

Catholic Bishops of Cameroon’s Bamenda Ecclesiastical Province have decried examination malpractice in the country’s 2023 session of the General Certificate of Education (GCE).

In their Tuesday, August 22 statement following a six-day meeting at Bishop’s House in Bamenda Archdiocese, members of the Bamenda Provincial Episcopal Conference (BAPEC) call for a collective effort of all education stakeholders to end the vice, which they describe as “alarming”.

“The alarming increase in the number and types of examination malpractices registered during the 2023 session of the GCE Examination is a subject of major concern to the Bishops,” BAPEC members say in the statement issued at the end of the 75th ordinary meeting that started on August 17.

They advocate for a collaborative approach, saying, “To adequately address this problem, we need the collective efforts of teachers, parents, religious denominations, and the Ministries in charge of education for the reinforcement of education in integrity, the establishment of discipline, and a culture of hard work and merit.”

The Catholic Church leaders further urge the GCE board to ensure “a better organization of the examination” and to adopt “measures that can reduce examination malpractices.”

In the statement that the Secretary General of BAPEC, Fr. Giles Ngwa Forteh, signed, the Bishops at the helm of Bamenda Archdiocese and the Dioceses of Kumbo, Kumba, Mamfe, and Buea also reaffirm their commitment to formal education as the Central African nation prepares to usher in a new academic year.

“As we approach the beginning of the 2023/2024 Academic Year, we reaffirm our commitment to education as a basic human right that works to raise men and women out of ignorance, poverty, and level of inequalities, and ensures sustainable development,” they say in their four-page statement following the meeting that concluded August 22.

Acknowledging with appreciation stakeholders’ efforts that made the 2022/2023 academic year a success, the Bishops make “a clarion call to all communities to work together towards the reopening of their schools during the new academic year so that our children are not left behind while the world advances.”

They caution those who have in the past prevented pupils and students from going to school urging them to reconsider their decision as they are “doing an irreparable damage to humanity and to their communities.”

In the August 22 statement, BAPEC members also express concern about the disrespect of human life and dignity in the West African nation following reported killings of civilians in the country’s Bamenda region.

They note “with deep regret the continuing and unfortunate situation of wanton killing, destruction of property and the attempt to manipulate and weaponized ethnic differences for the disruption of social cohesion.”

“No one should be misled; killing is a grave sin against the commandment of God: ‘Thou shall not kill’; stealing is a sin against the 7th commandment,” the Catholic Church leaders add in reference to the book of Exodus.

They call for “a fraternal openness that allows us to acknowledge, appreciate and love each other, regardless of physical proximity, regardless of where he or she was born or lives.”

Source: aciafrica.org

Catholic Bishops of Cameroon’s Bamenda Ecclesiastical Province have unveiled liturgical guidelines in response to lamentations about “aberrations” and practices that they have described as “foreign” to Catholic worship.

In their Tuesday, August 22 statement, members of the Bamenda Provincial Episcopal Conference (BAPEC) who include Local Ordinaries of Bamenda Archdiocese and the Dioceses of Kumbo, Kumba, Mamfe, and Buea provide five guidelines that they say are in line with Canon 835 § 1.

“For quite some time now, we have received numerous complaints about liturgical aberrations and the introduction of a wide range of practices which are completely foreign and even contradictory to Catholic piety and worship,” BAPEC members say in their statement following a six-day meeting at Bishop’s House in Bamenda Archdiocese.

The Catholic Bishops add, “As moderators, promoters, and guardians of the liturgical life of the Church entrusted to our care we, the Bishops of the Ecclesiastical Province of Bamenda, acting in solidum, lay down the following liturgical guidelines.”

Offerings for Mass intentions

BAPEC members urge Priests to celebrate Holy Mass for the intention of the Christian faithful, especially the needy, even if they have not received an offering.

“The Church also instructs that Separate Masses should be applied for the intentions of those for whom a single offering, although small, has been given and accepted,” the Catholic Bishops say, making reference to Canon 948.

During the six-day meeting that concluded on August 22, the BAPEC members say they find it regrettable that the amount of 2,000 CFA Franc (US$3.30) that the Ecclesiastical Province established as offering for Holy Mass is sometimes not adhered to.

“It has been reported and verified that during retreats or meetings organized by some groups, this decision of the Bishops is changed,” BAPEC members say, and add, “The amount paid for Mass offering is reduced to 1,000 CFA Franc. This practice is manifestly wrong.”

They continue, “Those who truly do not have money can meet the Priest and ask for prayers; but if they intend to offer a Mass, they should make the sacrifice of paying the full amount of 2,000 CFA Franc.”

On Tithe, Catholic Bishops of Bamenda Ecclesiastical Province say that “the foregoing obligation will be fulfilled through the Christian Contribution Card System, which requires each Christian to pay 1% of their monthly income.”

They explain, “Priests are therefore not authorized to request or receive money as tithes or the ‘sowing of seeds,’ and Christians should strictly apply what the Bishops have laid down and be satisfied that they have fulfilled their obligation to the Lord.”

Mass Intentions at Funerals

“It is the serious obligation of the Pastor of the Parish to ensure that Mass offerings collected during funeral Masses for the purpose of celebrating Masses for the deceased are properly exonerated,” BAPEC members say.

They direct Parish Priests to “ensure that separate Masses are applied for the intentions of those for whom a single offering has been given and accepted (Canon 948).”

“This is not money to be distributed to concelebrating Priests,” the Catholic Church leaders clarify.

Collections in Learning Institutions

“In the understanding of our Provincial Pastoral Plan, the school or college is a Small Christian Community of and is pastorally dependent on the Parish within whose territorial jurisdiction it is planted,” BAPEC members say.

They go on to direct, “Money collected as Harvest Thanksgiving is part of the Thanksgiving of the Parish and should be forwarded to the Parish.”

Gifts in kind, cash

In their August 22 statement, BAPEC members fault prayer groups and individual members who donate some cash to the church during Eucharistic celebrations and follow up with directives on how it should be used.

“Such gifts are meant to contribute to the good of the Church and her works, and she has provided guidelines for their proper use,” the Catholic Church leaders say.

They add, “No one, not even the priest, can unilaterally dispose of such gifts as if they were personal property.”

Culled from aciafrica

Fr. Tatah Humphrey should most certainly be commended for his assiduous commitment to African scholarship. It is no small feat to have 25 books and counting under one’s belt. That is a number most scholars would envy. Though I am yet to get a copy of Studying the Faith of Our Ancestors: A New Approach to African Traditional Religion (it is not yet available on AMAZON), there are many statements that Fr. Tatah made in his August 12 Crux interview with Ngala Killian that faithful Catholic theologians would agree with. For example: Fr. Tatah asserts the historicity of the Incarnation of Jesus as the God-Man; he asserts the unicity and salvific universality of the Christ; he likewise asserts the mediatory place of the Church in the economy of the Christ-event. I very much appreciate the fact that Fr. Tatah highlights the necessity for inculturation rightly understood and implemented, which is mightily different from adaptation. Another strength of his interview is the case that he makes about Christianity not being a European religious expression. That Fr. Tatah decries what Engelbert Mveng famously characterized as Africa’s anthropological deficiency is also worth commending, for the African has much to offer global Catholicism, especially given the waning of Christian faith in large sectors of the Western world today.

In fact, I think the strongest part of Fr.Tatah’s interview could very well be these lines: “That God, historically, came into human history in the person of Jesus the Christ. We cannot deny that. That’s a historical fact. That Christ, at Caesarea Philippi, established the one holy Catholic and apostolic Church. That you can’t deny. That’s historical (…).”  And in another paragraph, Fr.Tatah says, “Christ is God and that is the only direction we lead people to. There can be nothing else, no salvation except through God and Christ is God made man.” These lines capture the center of Christology, Ecclesiology, and Missiology, and one could build a profound reflection on Christian discipleship and evangelization on these positions for today’s African Church.

The above being said, it is equally the case that a close reading of Fr.Tatah’sCrux interview leaves one with a serious Christological problem, especially in terms of the logicality and inner coherence of his religious claims of the enduring value of (African Traditional Religion) ATR, vis-à-vis the figure of Jesus of Nazareth as the God-Man. It is one thing to say that Godentered history in the God-Man, Jesus of Nazareth, as Chalcedon taught. However, it is entirely another to, for all intents and purposes, to relativize the wholly otherness of the Christ-event so much so that it becomes a part of the evolutionary process of the history of religion, perhaps in the sense of Comte or Hegel.

To me, the central nexus of the difficulty a dogmatic theologian must have with Fr. Tatah appears to be this: what is the salvific significance of natural revelation as opposed to, or different from, supernatural revelation? In effect, there appears a blurring or obscuring of lines in terms of the good, the beautiful, and the true that we find in ATR, on the one hand, and the wholly otherness of the Christ-event, on the other hand. Fr. Tatah himself appears to indicate this dialectic when he says in his interview: “So, if you are looking for religion as it has evolved, it has evolved from our own reasoning of how God is to God himself coming into our midst and from there everything goes on.” Now, is there a distinction between religion evolving from our own reasoning and religion as God himself coming into our midst? I believe Fr. Tatah would say, certainly, there is a distinction between the former and the latter. But is this distinction just an evolutionary process as Fr.Tatah appears to characterize it, or is this distinction really the beef of the matter? Along this line of reasoning, one can readily see other problems that the claims in Fr. Tatah’s interview leaves unresolved:

• Is Biblical Christian monotheism African, or (or even European)?

• Is there an ontological and an existential difference between the first article of the Nicene Creed, I Believe in One God, and the concept of the Supreme Deity or Being that we find in ATR?

• How does Fr.Tatah understand the Trinitarian character of Christian monotheism if, as he claims, ATR already had the understanding of Christian monotheism?

• Is the Supreme Being of ATR identifiable with the God, the Father of Jesus Christ, or is this reality of the Supreme Being in ATR an opening that should lead us to a deeper understanding of this God whom Jesus of Nazareth alone called Father?

• How does Fr.Tatah understand the metaphor of the seed and tree that he employs to explain that Christianity is the tree that has blossomed from the seed of ATR,  – a position any serious dogmatic theologian would find utterly problematic, – in the light of say, St. John Henry Newman’s teaching on the organic development of doctrine? If the Immanent Trinity was not present in the monotheism of ATR, would the Economic Trinity be present?

• In the TatahianWeltanschauung of ATR, is Christianity a qualitative or quantitative leap?

• Do the cultic rites/rituals of the stones, rivers, and mountains that Fr.Tatah alludes to in his interview have a salvific value from the Christian perspective? If they don’t, how does Fr.Tatah square these with this position that ATR is the seed for tree that is Christianity? And if they do, why burden Africans with Christianity?

• In addition, is there a difference between “seeds of the Gospel,” as used in inculturation theology in the understanding of the Second Vatican Council, and ATR as the “seed of Christianity” as espoused by Fr.Tatah?

• What are the limits to appropriating Rahner’s problematic concept of “anonymous Christianity” and applying that to ATR as Fr.Tatah does in his work? In effect,  does this appropriation of Rahner serve the urgent task of evangelization in the vast continent of Africa today?

In all, Fr.Tatah leaves us with an inner tension between fidelity to the liberating truths of Christianity, on the one hand, and a somewhat nostalgic attachment to ATR, on the other hand. While such an attachment is understandable, particularly when viewed from the perspective of a world that in many ways has lost its religious roots, an embellished proclamation of ATR does not only leave us in an anachronistic no-man’s land, but even more, it could unintentionally impede the urgency and necessity of living out the Great Commission of Mathew 28, which is more urgent today than when Jesus first gave it, especially as we prepare for the second millennium of the Great Commission of Mathew coming up in 2033. I happened to have taught a course Christianity in Africa at Boston College for some years now. Often times students would ask me to account for the reasons for the growth of Christianity in Africa. Amongst others, I would point to the liberating experience that the Christian message brings to many an African. Achebe seems to think likewise in the figure of Nwoye in Things Fall Apart. I do not see this liberating impact of Christianity in Fr.Tatah’s presentation of the relationship between ATR and Christianity.

In the final analysis, faith begins, as Ratzinger taught, when we move, like Abraham, from the clan to the unknown territory directed by God (Genesis 12). Faith begins when we go out of the city to the hill of Calvary with the Crucified One. For the Christian, Christ called himself truth, not culture (Tertullian). This is not to downplay our culture, but a gentle reminder that anthropology is not theology, and faith is not sociology, important as these are to the human reality. Christianity has a name and a face, Jesus of Nazareth. Everything else is secondary, even ATR.

By Maurice Agbaw-Ebai

During Sunday’s Angelus, the Holy Father Pope Francis prayed for dialogue and peace in Cameroon.

In his greetings following the recitation of Sunday’s Angelus, Pope Francis revealed that tomorrow on the eve of the Solemnity of the Assumption of the Blessed Virgin Mary, a peace pilgrimage will take place in Bafoussam, Cameroon, a nation still suffering from violence and war.

“Let us join in prayer with our brothers and sisters in Cameroon so that, through the intercession of the Blessed Virgin Mary, God may sustain the hope of the people who have been suffering for years and open ways of dialogue to reach harmony and peace” the Holy Father said.

At the same time, the Pope asked everyone to continue to pray for the battered nation of Ukraine, suffering greatly due to the war.

Source: Vatican News

Archbishop Samuel Kleda of Douala Archdiocese in Cameroon has called on the government to commit to resolving the protracted Anglophone crisis in the Central African nation.

Speaking to journalists Tuesday, July 25, Archbishop Kleda lamented that innocent people are being killed as a result of the crisis.

“The crisis in the English Speaking regions of Cameroon has not yet been resolved,” the Cameroonian Catholic Archbishop said.

He added, “The Cameroon government should profoundly reflect on this crisis and commit to resolving it.”

“It is the duty of the government to ensure citizens live in peace everywhere for we have a country where we can all live in peace,” the Archbishop of Douala said.

Cameroon’s English-speaking regions plunged into conflict in 2016 after a protest by lawyers and teachers turned violent. An armed movement of separatists claiming independence for the so-called republic of Ambazonia emerged following the government’s crackdown on protesters.

School boycotts have become common in these areas, as have enforced moratoriums on public life known as “ghost towns”.

In his July 25 address to journalists, Archbishop Kleda said, “The current crisis needs a serious analysis in order to get lasting solutions.”

“If what is needed is dialogue, then let it be convened so that parties can listen to each other, come to an understanding on the way forward,” the 64-year-old Cameroonian Archbishop said.

He added, “This problem is very serious and all Cameroonians know what the people are demanding.”

The Local Ordinary of Douala Archdiocese said, “Cameroonians must understand the need to resolve this crisis definitely.”

“We cannot say everything is alright because people at times go about their activities. Innocent people are being killed every day. We have so many internally displaced persons that we are assisting here in Douala,” he lamented.

Archbishop Kleda said, “If there was peace many of them would have returned home.”

Source: acia