Sunday, 22 September 2019





PAUL BIYA RIDICULES GENOCIDE:

His Criminality shall not have the last Word



Tribute to the Ambazonian Woman on the Second Anniversary of the Takenbeng mass Protest of 22 September 2017



By Fr. Gerald Jumbam Nyuykongmo


It is becoming normal in our day to cast doubt upon the reality of the King of Hell. But if you doubt the existence of Satan, come to Ambazonia (the former British Southern Cameroons) and see what Lucifer looks like in the form of genocide, and what agents of the Inferno have been capable of in Ambazonia in recent times. The Evil One’s real victory is when people take him jestingly. And as a consequence, we are ignorant of his scheming strategy, his atrocious tactic, his cunning campaign, and his massive military.

The Cunning Trick of a President
On the 10th of September 2019 Paul Biya of the Cameroun republic made what I consider a momentous speech, momentous because the criminal of a despicable genocide was the first, in an official speech, to call the word itself: “the ridiculous accusation of genocide” he said. Evidently he intended this a cunning trick to scheme his way through the horrendous crime against humanity he is guilty of, so as to metamorphose himself into an innocent prey in the hands of ‘a rampaging people’. The trick did not work for the simple reason that the day before his speech, videos of a mass grave in Yaoundé were paraded in social media, videos of perhaps Ambazonian people who had been kidnapped and abducted (possibly corpses picked from various burned villages) by his military men from their homeland to be disgracefully thrown into huge graves.
Did Peter Barlerin the United States of America’s ambassador to Cameroon not in May 2018 prosecute Paul Biya’s government to have committed ‘targeted killings’ of the Southern Cameroonians - a severe and undecorated condemnation? International and national human right organizations have joined voice and reported that more than 300 Ambazonian villages have been set to ashes. About 2,000 Southern Cameroonians have been brutally butchered, especially by the Cameroon military.
The word genocide has not only come from local media. The English newspaper The Guardian has described in telling language the phenomenon and The Spectator had reported on Cameroon in similar terms.  The Swiss MP Sylvain Thevoz, in the wake of Paul Biya’s eviction from Geneva, during an on-air debate, spoke about the genocide.  All these are a result of a war Paul Biya declared on peaceful protesters and armless freedom fighters of the Southern Cameroons on which has plunged the territory into a genocide.

Orchestrators of Genocide
The campaign for the extermination of the Southern Cameroon manhood began in earnest on Sunday, 1st October 2017, where a swamp of military men armed to the teeth swooped in on jubilating civilians in the major cities of the Southern Cameroons, weaponless civilians who were on festive mood celebrating their Independence Day. By the time their murderous and infernal mission was concluded, Paul Biya’s Mephistophelian military men had left more than 100 unprotected civilians butchered that day, over 500 arrested and arbitrarily detained, and several more injured in what has come to be the most recent and most despicable holocaust in living memory and what is certainly a reckless desecration of not only the sacred but also the inviolability of human life.
Quite a lot has come up as narratives on this question, interrogations made and investigations carried out on this upsetting and disgusting calamity to bear repetition here. Numerous perspectives have been given of the true orchestrator and author of this ongoing vicious extermination of peoples, and the answer is leading to one man: Paul Biya, the president of the Cameroun republic. In the wake of the shameful 1st October butchery of the Southern Cameroonians, Catholic bishops of the Southern Cameroons described how his Government gave firm directives, asking people to stay at home. The majority that stayed at home were quickly visited by the Forces of Law and Order who intimidated them, arrested them and took some to where we do not know. In Buea, Kumba, Mamfe, Kumbo and Bamenda, this trend of activity was rampant. In Bamesing…some young men were caught and shot on the legs…Some people who were killed were carried away and it is not known where their bodies were taken to…It is reported that truckloads of people arrested were driven down to Yaoundé…citizens of these two regions were branded terrorists. The tears and pangs of pain released on our suffering people by the reckless massacre still endures, and the people have stomached a great dose of anger against a despicable plague called government in Yaoundé. If the Ambazonians had no concrete reason for pulling out from the contemptible union they engaged themselves with the so-called brothers, the recent genocide unleashed on them is enough reason. 

Ambazonian Lives Matter!
When the Takenbeng mass Protest of 22 September 2017 took on such national and international breadth and accomplishment, when Cardinal Christian Tumi ( a federalist of the Cameroun republic) recently put out a questionnaire among the Southern Cameroonians and his findings in an interview that 69 percent of Southern Cameroonians want absolute independence, we should have inquired why people in such great numbers are wanting total liberation and independence…but international institutions in their carelessness on things Africa, allow Paul Biya to stage out his genocide and go free. Yet, and with great strides, the resilient people of the Southern Cameroons in their resourceful #GenocideInSouthernCameroons campaign has electrified a hitherto unsure international community to pay attention to a conflict that has been wrongly viewed as a parochial ‘Cameroon problem’. One gets the feeling that even in Africa people believe that the restoration of the independence of the Southern Cameroons(Ambazonia) by their beleaguered peoples is ahistorical or something that could well be checked by the reckless disgusting Paul Biya.
The Southern Cameroonians may have some few things to do with the Cameroun republic as a result of the almost fifty miserable years they have had with them,  but something has occurred several times in their history that has reignited an unyielding Ambazonian freedom fighting spirit growing beyond the capacity of the Cameroun republic and the people are inflexibly submitting their loyalties and wills to their Independence. A 'wild, dangerous beast' has unleashed its fangs and teeth on them and they are ready to defend their wives and children and property and land against the plunderer.  Paul Biya the Almighty and his military can kill the people but he and his ill-famed cabal cannot conquered their wills and hearts.

Real Presence of Satan!
Power has mounted the head of Paul Biya and it needs episodic nutriment in blood. They sat down  and cooked up the witches’ soup of genocide with which they have judiciously worked it out and effectively have poisoned not the Southern Cameroons but the standing of their Cameroun republic. The blunder has just been one metaphor for a country in chaos. And they can’t help their own self-inflicted confusion. These years of the Ambazonian holocaust its citizens have witnessed the Real Presence of Satan in their land. Today, that Monster is still around; it has left land and has caught us nearly everywhere, even in the Diaspora,  in our very hearts, in our very minds, in our very wills. That Satan is the temptation to fear in areas that never troubled us before, protracted spells of discouragement, bouts of reservations that seem to eat us up, enticing appeals to wicked compromise, hostility toward other comrades, longings to give up on the liberation struggle, the lure to turn away from the means of God’s grace, apologies made for lack of progress, and dangerous remarks about other activists.

History Never Forgets
When we face these political witches and wizards with courage, with the determination of true soldiers of the God of destiny, the Prince of Darkness and Father of Falsehood will fly away; and therefore: ‘Stand firm then, with the belt of truth buckled around your waist, with the breastplate of righteousness in place, and with your feet fitted with the readiness that comes from the gospel of peace. In addition to all this, take up the shield of faith, with which you can extinguish all the flaming arrows of the evil one. Take the helmet of salvation and the sword of the Spirit.’ (Ephesians 6:14-17).

The Massacre Mafia’s Dialogue of Demons
We shall not take part in an Exterminator’s dialogue, for how do we sit on table without a third party, with a killer, a crook, a brute who has raped my daughter, killed my brother, knocked to near-death the head of my grand mum, put my great-grand-mother to ashes in the house, kidnapped my parents and banished me from my own homeland. In the dialoguing table, whose case will this man of a housefly sponsor if not that of the leg damaged with wounds. In our justified misery we would ask these questions! Yet, we must eternally remember that even though laden with blood-cuddling challenges, and despite the gory genocide, our people’s hearts still beat for peace.
Am I here proposing ethical passivity in the face of blatant evil? Far be it from me. Like the Catholic Church I am not a pacifist who rules out the gun of justice and self-defence. Let Paul Biya and his  massacre mafia be brought to justice because the lives of our brethren lost in that carnage would not go in vain. They will pay for their wickedness in our Independence, because self-defense is an absolute right. If you break into my house, kill my son, rape my wife, and you are coming for me and I have a knife or gun I am going to gun you down; and go to Heaven with a clean conscience. If you shoot my weaponless father who is marching with a peace-plant  and shouting ‘no-violence’, and you are after my own life, and I catch you, you are not going to go back home alive! The story is that simple!
I call on all Ambazonians to work on your own consciences. Don’t follow anyone but your hearts. Follow your judgment. Don’t allow yourselves to be bullied by anyone. 

Investigators on Genocide
A crime against humanity has been committed in that State called the Southern Cameroons. The Cameroun republic seems to be a morally enfeebling countries, for like Sudan they seem not to have signed the Rome Treaties that recognize the International Criminal Court (ICC)! Reason why the leadership has no value for human beings as they do comedy on the sanctity of life - so they can afford to waste Ambazonian lives. An International Commission of Inquiry into the Genocide in Cameroon (CEIGAC), must begin and take deep root for time is running out. It is the duty of the global community, the UNO.
Still, no country has the competence the United States of America has in doing investigations to genocide.  They have already opened an office of Genocide and therefore can use their good office to help the world know the truth about what is happening in Ambazonia and to do justice to injured humanity in our homeland. Congressman Donald Payne under the auspices of Barack Obama is reputed to have done so much work to bring in legislation especially during the days of the Sudan genocide. The errors of the Clinton admiration on Rwanda were thus corrected and today in the Southern Cameroons we plead on the USA and the international community to come to our aid and bring the Cameroun republic to book and facilitate matters, so that this case in good time be taken to the UN Security Council, and the ICC.  We count on this great experience of the United States.

 Why we must not Blink
The gory happening unlocks a new vista of examination and investigation into the dynamics responsible for the near-total extinction of an internationally recognized people, the Southern Cameroons. The recent Southern Cameroons’ massacre underscores the calamity writ large on a government that has traded human rights to the swamp of political bestiality and momentary economic trappings. It has advertised the intoxicating dangers staring the two Cameroons for exchanging basic human values for political gains and injudicious consolidation of power. It illustrates a frightening portrait of the alarming dangers that we face for the simple reason that we have downgraded the importance of human life in preference for oil, pomp and power. It is as scary as it is intimidating and the pogrom visited on Southern Cameroonians recently, pictures a horrific harvest they stand to gain from the families of the victims. History never forgets, it only delays and when the time comes, they will face International and Divine Justice.
In the best of times, catastrophe is unavoidable for any regime on the verge of a high cliff of self-infliction. But under Paul Biya, the decimating conflict started since 1984.  It has been worsened by Biya’s inflexible narrow-mindedness and, deplorably, compounded by old age.  A thoughtless gerontocrat and inflexibly narrow-minded decides to bastardize the promising lives of innocent peoples in an attempt to carve us into his banana republique that stands stupidly tall as metaphor for the wretchedness and misery of my people.
What is more, the rise of brutality and mayhem among Paul Biya’s political surrogates is connected to another disease: that of impunity. By impunity I mean the failure of national and international bodies to prosecute powerful individuals guilty of crimes against humanity. It is our job to counter the narrative of the Paul Biyas who think they have a divine right to mess up our lives.
We Must Unite
The problem-du-jour in the Southern Cameroon’s leadership is fairly obvious: the case of the hundreds of lives slaughtered by Cameroun republic’s military, the thousands of our strong men in bushes and forests, and the huge numbers kidnapped to unknown detention camps. Little wonder that most young people today now beat the drums of war at ear-tearing decibel. Many howl for blood. The social media has burst at its seams with campaigns of freedom fighter warfare. Facebook, twitter and whatsapp are teeming with all types of terrific propaganda. Each person believes he has the truth, and half-truths and entire lies are winning the day. All this boorishness makes the blood boil and the emotions threaten to jump out of the body for combat.  I have seen individuals come out and daringly proclaim their willingness to die for the cause they so passionately promote. It is so terrifying; and it is no more mere feeling that we are already in war. These are real concrete sentiments especially when we consider what bullies from the Cameroun republic have wrought on innocent souls in homeland. Our people are justified in their fire and anger.
The fact is, regardless of whatever provokes the fighters, warriors would still come to the debate table one day. Even in the nastiest of combats, people must still bump into each other at some point to negotiate. So why not spare ourselves the pains this time and rekindle the fire of our non-violent fight which in the 21st century is more compelling than gun and bomb. Grief-stricken by the pictures of the innocent blood that has flown as a result of military bestiality and therefore the thousands of lives lost in this genocide, we can be tempted to passivity or complaisance.

The Battle is God’s
There should be no room for anxiety since we are on the right side of history. The independent State of the Southern Cameroons Ambazonia would not die. It would never be defeated. The Cameroun republic apparently won the fight of exterminating unarmed civilians, but has not won the battle. The battle is of God and victory is God’s. This God has taken sides with the oppressed and the poor masses and no matter what the oppressor does, the tyrant’s ending will be Goliath’s. Absolutely, the evil day is on us but we are not cynics. God the Almighty is our armor! We were prepared for moments like these. Stand steady in the evil day. Stand up for freedom, for Paul Biya’s criminality shall not have the last word. My rendering of this confidence wells up from unshakeable convictions.
The time for true Ambazonian leadership and statesmanship has therefore arrived. We would know what to do to teach Paul Biya and his surrogates the lesson of their life.

Concerted Leadership a Must
There is need for the Ambazonian to reorganize himself. Let no one deceive you, the resoluteness of our people is among the finest in freedom fighting. We have demolished the nonsensical narratives of the Tchiroma Bakarys and the Atanga Njis as Paul Biya and his conmen look more like rascals and political scalawags. We have with unearthly resilience won a great diplomatic point and whether they like it or not, the world must follow our own narrative and reality. The hard fact is that if we are truly working for our people who day by day are killed and kidnapped and disappearing, we must stop this rivalry and power-monger-leadership  and give way for freedom fighting to reign.
We can point to poor direction, bad management of finances and the need for attitudinal change, but these are symptoms of a much treacherous disease – lack of concerted united leadership. The Bible warns us that “Any kingdom divided against itself will be ruined, and a house divided against itself will fall.” (Luke, 15:17). Our leadership is betraying us and shouting out disunity for the enemy to hear. Management together with financial maneuvering is the greatest malady. But the Bible also admonishes us to look outside and see and try to be inclusive for “Whoever is not with me is against me, and whoever does not gather with me scatters.” (Luke, 15:23). We would lead nowhere if we do not step aside and rearrange or reorder things. Ambazonian leadership, “don’t agonize, organize”!!!

Mental Independence Achieved
You give us the bad name ‘terrorists’ in other to hang your dogs. You declared war on armless poor people who have risen up like one man with their ‘sticks’ and ‘groundnuts’, have tenaciously fought and are defeating Paul Biya and thugs. Evidence is not their staple. So they go to prejudice, blackmail, brute force, to win their ends. They have flung falsehoods and fallacies on us. The proverb is true: ‘fling dirt enough and some will stick’. Some has stuck on us and it is our duty to regenerate and remodel ourselves and to point the touch of who we truly are. Our job is to use evidence to strip off their fairytales about us, because we have been victims of their slander, calumny and obloquy. With the crop of our writers churned out by destiny, we are taking back our mental and psychological possession and denying to be spat upon, all this with irresistible urgings. And I tell the Cameroun republic this: If you continue to hold us on, you will neither rest by day or sleep by night; because the ghosts of our martyrs will forever haunt your steps. 

Independence is Unstoppable!
Did they inflict genocide on the Southern Cameroons through the war declared by their president on the innocent civilians of that West African country called Ambazonia? We need not get into the prickly thicket of diagnosing the reasons for their government’s attempts to fool the world about a certain indivisible Cameroon that is the figment of their warped imagination. Ambazonian Independence is unstoppable! - the only desire of the Ambazonian heart. That is why all intentions, all our intellectual insights, all confidence and fearlessness is engaged to give fresh perspective. That Cameroon is one and indivisible is their first principle. The Southern Cameroons (Ambazonia) is more than a geographical location; it is a traditional entity. We have beliefs and practices which are peculiar only to us. Our culture may not be shouting but it is there – a mighty one. Like the rapids of a river, it is silent; but when it meets the rock the river of our culture speaks. It is our people’s habit of opinion, of feeling. These things are unwritten, unseen but like air, they are there. Only us truly feel it, sense it and especially when interrupted brutality by a vile regime, experience it. Their truth lives in the hearts and tongues of the Ambaland people. To tell us to surrender our land and live their lie is to tell a China-man to abandon his chopsticks and take on fork.  We know they are but feeble and fallible creatures.
The Southern Cameroon genocide should serve as a wakeup call for our people that there is fire on the mountain. It is a reminder that our homeland is in dire need of its own government, parliament and the judiciary. It is a reminder that our people are in dire need of freedom, which can only come from returning to the ancient values that prize integrity, honesty, tolerance and justice. The Southern Cameroons genocide kindles a take-action-or-perish determination all Southern Cameroonians must follow or be ready  for an expansion of such blood-spattered dramas all over our beloved land.

Courage Brother, do not Stumble!
When we say these things we are not afraid of stale and cracked voices whose goal is to strike fear into the unwary and to frighten those who give themselves to fear. And they in their myopia  claim that every religious leader should be neutral in these things. Neutrality is a good word - but the word is used to expect mediocrity from ministers of God. And what does neutrality really mean to them? To sit on the fence and say I love both the good and the bad? to sit on the fence and say I love both oppression and liberation? to sit on the fence and say I love both the truth and lies? Such neutrality is of the cowardly Pontius Pilate. Real religious leaders have never been borderline personalities. They take sides, because they don’t’ blow hot and cold over massacred lives of innocent civilian. I have taken sides with the good, the truth, the oppressed, the downtrodden in this struggle. I am not ready to compromise. I stand in that position because if Christ came back on earth he would be where I am. Since the Holy Spirit continues to dance, and to inspire from among us freedom fighters, ethically-minded combatants, and justice crusaders, I will not – even if a thousand church ministers do – sell out to the oppressor-bully. Once on the right side of history, I don’t care the damn! If I can be a linchpin to the struggle for the liberation of an afflicted, beleaguered and oppressed people, AMEN!










Monday, 12 August 2019


THE NSO METAPHOR OF R€€MI SHIIV AND CANONIZATION


“A yii reemi shiiv bo yi beemi”
Presented in Pordenone, Italy;
 during the Nso Family Union (NFU)
at the Launching of his book
WHY BERNARD FONLON MATTERS:
The Holiness of an Embattled African

By Fr. Gerald Jumbam Nyuykongmo


It was a rare strange honor, some two years ago, to absorb myself in the challenging yet entertaining mission of writing the chapters of this work, Why Bernard Fonlon Matters: the Holiness of an Embattled African. It meant plunging into the wellsprings of the life of the phenomenal Fonlon.
This book Why Bernard Fonlon Matters is my personal, somewhat intimate story about the holiness of a man. It is not the admiration of Fonlon’s wonderful virtues, still less is it the extraordinary beauty of his creative output and literary grace that spurred me to give this message of his holiness and possible ecclesiastic canonization. He had all these and other such gifts, but it is above all because truth was for him the one thing in the world to live for and to die for.
About truth he was the embodiment of the Nso proverbial worshipping at the shrine of truth:
·       Suuyru yo yi bvey kimbvey ba fan kinton
·       Suuyru wuna kimbo’ti ki yo shiiy lav e mo'on.

What sometimes listeners like to hear from an author when his book is being launched is to know the influences that prompted the author. For me there are three reasons why I wrote Why Bernard Fonlon Matters. The first is that, from my own angle of familiarity, I had a devouring appetite to articulate the story of the hero of my youth, Bernard Fonlon. The second is that I had inklings of a unique story, which only Gerald Jumbam could do it, waiting to come out. And the third reason which I learned in the process of writing this book, is that I considered the whole project worth the considerable trouble – I sometimes call it a death sentence on me to write a work on Fonlon. So with such terms of imprisonment to write this work, I did everything to stomach every trial or insult to bring this work to completion. 
What I can say at the beginning, and which I abundantly examine in my book, is that Prof Bernard Fonlon was a distinguished man of letters, an eminent faithful of the Christian religion, an erudite apologist for African dignity, and an accomplished statesman. He was known most of all for his simplicity and holiness of life, the result of which has been the recent clamor for his beatification. Prof. Fonlon was never one to condemn, always one to speak well about the other. His passion for truth and his deportment as an energetic prophet of integrity flowed out of who he was as an individual - a rooted, saintly, brilliant, faultlessly-composed, exceedingly handsome and  reliable - a man who never expounded a word that he didn’t first do.
Bernard Fonlon insisted on moral beauty as a human calling. He had a very nso-like, lifelong fascination with the inner human being and what he called “the invisible world,” constantly interlinking with what we can know and see. Any sincere writer shrinks back with disgust from idolization as from a deadly disease, runs away from the maddening alleluias of fans as from a mad rampaging bull. Fonlon preached this self-effacing principle in his The Geniune Intellectual and in Random Leaves from my Diary. These are the things I have highlighted and put flesh to, presenting it from my own existential personal angle.

At the initial stage it was frightening to write on Fonlon. We literally adored the figure of this man. How could one ever attempt or even think of writing about such an intellectual giant, such a moral colossus. I render immense thanks to Prof Verkijika Fanso who reassured me when the times were  grim, for I was characteristically electrified by that rare gem of scholarship in our land Prof  Verkijika Fanso who saw in my work, as he said, the Bernard Fonlon they grew with, and knew.
“Thank you” said Dr Fanso among others words,  “ thank you, for this wonderful memorial …to Fonlon; thank you for all the chapters (installments) on this holy man from our own land, Nso'. I do not know how and when you are able to gather so much and to write the inspiring series, at very short intervals, about a man who inspired many who knew him in life, in person, and whose name alone, almost thirty years after his demise, is still an inspiration. May your prayer, our prayer, on this 30th year of Fonlon's departure to God and eternity, help quicken the process of proclaiming him blessed, saint, worthy of public and universal religious honour.”
I cite this passage to indicate that when inspiration calls, go ahead and do it because it is often God speaking to the human heart, especially when its motives are plain and clean.
The central element of this book is the topic of the possible canonization of Bernard Nsokika Fonlon. Before the world and the universal Church gets into the core of what it is all about, the native kinsfolk, the Christian brother and sister of the local Church must shout it on the top of the mountain, as the wisdom of the Nso sanely confirms:
A yii reemi shiv bo yi beemi.
The central thing therefore, that came to motivate me to write this book and immediately did so, was when I came across a beautiful barbarity of truth in the words of Archbishop Paul Verdzekov in an interview he was accorded which had as one of the items the idea of the possible canonization of Bernard Fonlon. The article appeared in the L’Effort Camerounais of 2005 and among other questions Archbishp Paul Verdzekov was asked:
Who should initiate his (Fonlon’s) cause for canonization, Your Grace?
Mgr. Paul: It is the particular Church that baptized him (the church at Shisong parish and the Kumbo diocese), and in which he grew up. It is not the Holy See that begins such a cause. It is that local Church that must carry out its duty…If there is a cult for that Christian, the Church then asks its members to pray for that canonization.”
Dear listeners , these words spurred me and I wrote the article that made some head waves and which is the fourth chapter to this work, and that began  the pages of this entire work and which launched the issue of Fonlon’s canonization in shundzev at that time.
So I have only done my own part – like that legendary tortoise in our African culture  that with the little strength  left with him, told  the world he had struggled… Once upon a time the Lion who had been trying for a long time to catch the tortoise finally chanced upon him on a solitary road. ‘Ahaa’, the Lion said; ‘at long last! Prepare to die.’ And the tortoise said: ‘Can I ask one favour before you kill me?’ The lion saw no harm in that and agreed. ‘Give me a few moments to prepare my mind,’ the tortoise said. Again the lion saw no harm in that and granted it. But instead of standing still as the lion had expected, the tortoise went into strange action on the road, scratching with hands and feet and throwing sand furiously in all directions. ‘Why are you doing that? asked the puzzled lion. The tortoise replied: ‘Because even after I am dead I would want anyone passing by this spot to say, yes, a fellow and his equal struggled here.’
Dear brothers and sisters, that is all I am doing – struggling. Perhaps to no purpose except that those who come after us (our children) will be able to say: True, some of our fathers were defeated but they tried, they tried in telling the world of their giants. I am not so naïve as to think I have slaughtered the monster of apathy against my name with these words on the fact that some people think it was a wasted job to engage in the media on the topic of Bernard Fonlon’s canonization. Such people say the Bishop and the diocese have not proclaimed the canonization of Fonlon as if we were so naïve to thinking that it would come so soon. There is Saint Cardinal John Henry Newman who died in 1891 about 130 years ago in England one of the famous European capitals of the world and Newman would only be canonized this October 13 2019. Here is Bernard Fonlon just yesterday 1986 and people are already running their mouths as if he is the only one in the line of sainthood. I say here today, that the Shundzev internet group did a commendable job in telling the whole world that there existed a man envious and spiteful people would like to hide from the vision of the world. And I congratulate the proprietors of that time-honored and mother of all internet groups, Mr Martin Jumbam most particularly.

Fonlon’s impending canonization is - in his own words.- “as rather in the nature of things” for, amidst the wonderful and consoling events which occurred during the months the pages of my book came out were testimonies of some brilliant men and women, some contemporaries of Fonlon and of that esteemed and revered scholarship is the erudite Godfrey Tangwa. Hear what Prof. Tangwa said about his kinsman, Fonlon:
“(…)I was among those who formed the Bernard Fonlon Society (BFS) in 1987 shortly after his death. For all in the BFS, Fonlon is already a saint, a secular saint, on account of his extraordinary life-style, intellectual excellence, moral courage, selflessness, humility, modesty, un-Cameroonian acts and actions, etc. So, if the Catholic Church were to raise him to the dignity of a canonical religious saint, that would only be confirming a popular secular sentiment (…)”
 I quote Dr Godfrey Tangwa because these were people who knew Fonlon from very deep intimate knowledge and people who benefited from the intellectual and moral generosity of the eminent saint and scholar Prof Bernard Nsokika Fonlon.
One of the key elements I underline in the book is the importance of the Laity in today’s Evangelization. This book challenges the Church of today to dip her toe back into the world view of the Church of the Bible where people were people and not just functions and ministries. It is an intellectual crime to speak of Fonlon without a word on J. H. Newman who was Bernard Fonlon’s greatest intellectual and spiritual inspiration. John Henry Newman championed the cause for the emancipation of the laity in the Catholic Church. Fonlon fell so deeply in love with Newman perhaps because of this reason. For instance Newman’s bishop Mgr. Ullathorne in a fit of anger and arrogance once asked ‘Who are the laity?’, a question which John Henry Newman gave an incisive answer: ‘the Church would look foolish without them’. Anyone who despises or downplays the role of the laity in Church life today is living in the clouds – the clouds of medieval obscurantism. A Church today that only relies on professional religious and priests is dead on arrival. The role of the laity is therefore serious and you can see that Bernard Fonlon by example was one of the earliest African laity who took that role so seriously suddenly after the defining moment of current Church history the second Vatican council. The task of the Church today is to create that conspiratio between the laity and the clergy. It has ben one of the great burdens of my book to foster this conspiratio, that is, the dialogue between laity and clergy by highlighting the role of the lay Bernard Fonlon who cooperated with the then bishops of the Bamenda Ecclesiastical province in major ecclesiastical developments of their times. The major seminary of Bambui is the handiwork, the creation of Bernard Fonlon. Go and read my work and you will know why.  So this book would go a long way to help the African church to engage in this great missionary commitment of putting the laity at the very center of Church activity.

To Every Son and Every Daughter of Nso
Our people, speak disapprovingly of a Nso whose complaining attitude put all the blame on the stranger. They are so candid about that that they do it through a child’s name Yiinsobatoybara. Then the other name of our host Nsokika – what do we we really know? But I dare say that Nsoki! Nsoki because our people also say that Kingwiy ki dze mfiir e kitum. The stranger is also to blame and he does not know it all. We the house owners make it up that we do not know our problems. We know our problems and we know where the rain started beating us, yet we keep on deceiving ourselves by looking for solutions from outsiders. This book, Why Bernard Fonlon Matters is therefore an X-ray on, in fact a dissection of, indeed a surgical operation of the Nso man’s mentality and the vulnerable state his tradition finds itself in the contemporary world. I had done this using the KWA conflict which I then cautioned the main stakeholders of the crisis -  the Nsoda, the Fon of Nso, the Mayor of Kumbo Urban Council and the General Nso public – that the nasty disunity among these stakeholders on the Kumbo Water Authority and other big things in Nso, was a time bomb we were sitting on and it needed courageous leadership to awaken us to face up to these obligations before it was too late. But who cares? I gave this advise to these stakeholders in p. 163 to p.178 of my book in 2016 (not today) and I did so most especially, using the literary device of allegory on the African proverbial story of the Squirrel, the Python, the Cocoyam leave and the Hunter.
Once upon a time, a squirrel sat on a palm tree, eating palm fruits with gusto. He was so delighted by the meal he was having that he sang loudly and cracked the nuts very noisily. Under the tree, a python was trying to get some rest. Unable to sleep because of the noise the squirrel was making, the serpent called out to his little friend, asking him to be more reasonable. “My dear friend,” said the python to the squirrel, “could you please make less noise. Look, you have disturbed my sleep with the noise you are making up there.” To which the squirrel replied: “Why are you so intolerant? If you are sleeping, it is because you have had your fill. Now that I want to put something in my little stomach, you are already complaining.” “This is not a question of intolerance, my dear,” the python continued. “I am only asking you to be considerate of others. Nobody denies you the right to eat. But that does not mean you have to disturb everybody else while eating. Besides, the noise you are making could put us in some trouble.” “Listen to that!” shouted the squirrel as it burst out laughing. He laughed so vigorously that he nearly fell from the palm tree. Then he continued: “I am here above, you are there below, and you tell me that what I am doing up here could put you in trouble down there. Come on, do not make yourself ridiculous.” There was also a cocoa-yam plant nearby. It had only one leaf. At this point the cocoa-yam leaf joined the discussion and said to the squirrel: “Yes dear, the python is right. The noise you are making could be dangerous for us all.” The squirrel, visibly irritated, shouted: “Won’t you keep quiet there? Who called you into this? If you guys want to climb up here, feel free to do so. There are enough fruits for us all. Otherwise, you should let me eat my meal in peace. Whatever I do here is strictly my business and should there be any danger, it would be only for me, not for you. Period!” Thus, the squirrel continued to enjoy his favourite meal of palm fruits, singing louder than ever before.

At that very moment, a hunter who was passing by was attracted by the noise that the squirrel was making. Looking up, he saw the little animal, lost in his meal, oblivious of the world beyond the palm fruits. The hunter drew nearer the palm tree, took aim and with a single explosion from his gun, the squirrel came tumbling down to the bottom of the tree. As the hunter bent down to pick his game, he saw the big serpent lying nearby. He drew back sharply and with the agility of a good hunter, he quickly drew his sword and killed the python. The sudden sight of the python was sufficiently scaring even to this daring hunter. It made him perspire. While cleaning the perspiration from his brows, he thought of how to carry the dead animals, since his hunting bag was two small for the two. Then he caught sight of the large cocoayam leaf. With a smile of relief, he cut the leaf and with it made a neat parcel of the squirrel and the python. So it was that the noise made by the squirrel caused the death of all three: the squirrel, the python and the cocoa-yam leaf.”
 The morale of the proverbial story above is:
ü Wir bung kitem la wu yo’ tse’ ndzev.
ü  Bong a ba’.
ü Wan ngvev woo tin wa yen fo wo kpuun.
ü Mbor se si kver vitu yong ji si kver a ru’
All this came to summary that unity is essential among us, unity under the banner of the Kingdom of Nso so we be not prey to the improper attitude of the noisy opportunistic squirrel in the story above and thus allow Bara’ Ngar to come and mesmerize our lives as the Hunter of the story above has done, in order that we together fight the evil of Yimo, to stop the business of “I was,” “I am” and embrace the business of “we were” “we are” and God will do miracles in our land. That is one of the things I handled in Why Bernard Fonlon Matters. And I did that because one of Fonlon’s greatest works was To Every Son of Nso. You cant talk about him without looking at how he saw his people, Shufai woo Ntoondzev.
Dear listeners the book, Why Bernard Fonlon Matters, is an antelope I have hunted. We have only delved into the entrails of the delicious animal. So to enjoy the whole antelope — the heart, the head, the back, the legs, the neck and the chest,— we must get to the book, the whole antelope. Get the book and read why Bernard Fonlon is a holy man, get it read why Fonlon did not marry, get it and read why Bernard Fonlon was misunderstood by his own people, go pick your copy and read why Fonlon is a model Christian in politics, read there the moral compass this great man of integrity, read there how Fonlon is the best symbol in our country of moral conscience, an example to the youth and the secret of real happiness in the world.

The Present ‘Cameroon’ Predicament
How could a man who translated the national anthem of a country to English and authored the Anthem's second verse, how could a man who was the secretary at the office of the Prime Minister John Ngu Foncha, a man who served as Chargé de Mission at the Presidency, a man who was member of the Cameroon Federal Parliament, a deputy in the ministry of Foreign Affairs, a man who was the minister of Transport, minister of Post and Telecommunications, and finally minister of Public Health, how could such a man, be so disregarded by his own as not to be honored with a State’s burial? Only a historically unconscious person would not know why he was treated with so much derision at the end of his life. One of the topmost reasons I can find is that he was such an honest man that he knew ‘Cameroon’, the Cameroon they fabricated in 1961 was already disintegrating, and began doing stocktaking and putting the unity we came to assume with the so-called brother into question. And that was costing him his reputation and life.

Then, for those who ask how Dr Bernard Fonlon should have reacted to the present killings, burnings, unjust arrests and abductions of our people, I say that they do not need a Bernard Fonlon expert or scholar to tell them how Fonlon could have responded to the present predicament of our people. They only need to ask themselves simple question like: How could the overwhelmingly compassionate Bernard Fonlon feel when his people are carted away like wood in French Cameroon trucks to dungeons, how would he feel where peoples’ homes and property are set to ashes in the alarming rate at which we know by military men who are supposed to protect them,  How would he feel where Paul Biya who was a small boy around them declare war against his people the Southern Cameroons and the terrible destruction therefrom?
 We writers don’t give answers. We ask pointed questions, we name the unnamable and we give headaches.  The life of Bernard Fonlon is a metaphor for the once hopeful union that failed and like a poor miserable aero plane has crashed so miserably and dangerously that all, I mean everything is in ruins. It is all gone! In fact, if I were God I would regard as the very worst sin of the Southern Cameroons our acceptance – for whatever reason – that French Cameroon should rule over our lives. And Bernard kicked back against them even right back in the 1960s. Listen to him in his own words in Will we Make or Mar:
“Unless the East Cameroon leaders in whose hands cultural initiative lies, is prepared to share this authority with his brother from the West of the Mungo, unless he is prepared to make a giant effort necessary to break loose from the straightjacket of his French education, unless he will show proof of his intellectual probity and admit candidly that there are things in the Anglo-Saxon way of life that can do his country good, there is little chance of survival, …. With African culture moribund, with John Bullism weak, and in danger of being smothered, we will all be French in two generations or three!”[1]
It is our age and times, our present manners and manias, that Fonlon’s Will we Make or Mar now probes, perhaps more pointedly than ever before. I wrote this book of mine in 2016. Because I wrote my Why Bernard Fonlon Matters before the period of strive our people are enduring now, I assumed that Cameroon was still one and indivisible. I should have known better. For each book has its own unique set of problems for the reader. However, for us today, the key quality of that book Why Bernard Fonlon Matters, is its piercing standpoint on the possibility of Fonlon canonization. For this I am indebted to the Nso who joint hands and in the celebrated Shuundzev we boldly made a statement  - telling it on mountains and to the world the message of Bernard Fonlon’s guaranteed example in sanctity. And we are proud by so doing.
During the burial of Dr Bernard Fonlon, the then bishop of Fonlon, Bishop Cornelius Fontem Esua made the following important statement about Fonlon’s holiness of life and why he should be buried among the clergy in the Kumbo Cathedral cemetery, He said:
He was a saintly man, and on account of this, regardless of who he was, I have decided to lay his mortal remains next to those of his closest friend, late Father Aloysius Wankuy…as a sign of our gratitude for his affection and deep attachment to the Church.
Ladies and gentlemen, we are talking here about a saint, a holy man. So I am grateful to author a work on the exploits of this celebrated saint and scholar, Bernard Nsokika Fonlon.

Prayer
Dear friends, join me now in prayer with Fonlon:
Bernard Fonlon, you gave hope to the African people in times of hopelessness.
You did this in your writings and in your life. You have inspired countless young people of this same continent to look up and hope for better days. Inspire them now -  as you are already ahead of us - to keep always with them the flag of human dignity and the pride of the black race flying high. You taught us that “when a man … is restless with a desire steaming within him like a railway locomotive – when he is strung up to see that purpose through in the teeth of all adversity, - when his confidence in God is without boundaries, - when he can look  down on big failures with that disdain with which the huge invulnerable rocks mock the fury of the waves, that pound against them, down in Ambas Bay, - you can’t stop him from going and getting what he wants: set him in foreign lands, you only give more edge to his soul’s desire; throw a Hymalayan wall across his path, he will scale it even in the heart of winter. Industry, purpose, resolution, confidence,”  - these, virtues you taught us to take them seriously, principles without which no man can hope to achieve anything of value in this world. Bernard Fonlon, teach us to be the conscience of society, teach us to at this hinge moment of the history of the Southern Cameroons, shun delights and live laborious days. Because it was by daring and by doing that the Roman state grew, teach us how not to be timid, how not to be cowards. Teach us the courage to stand for the truth against falsehood, the courage to face the oppressors of our people with strength and determination, teach us to be no respecters of persons but to be voice of the voiceless masses of our people back home afflicted by colonial powers. Amen



[1] BERNARD FONLON, “Will we Make or Mar”, in Abbia, 5 (March 1964).

Monday, 1 July 2019

DEDICATED TO CARDINAL NEWMAN'S CANONIZATION COME 13 OCTOBER 2019



NEWMAN AND NEW EVANGELIZATION

 By Rev. Dr. Gerald Jumbam Nyuykongmo

John Henry Newman, once spoke the truth about his entire life in few words: “from first to last, education…has been my line.”[1]. To him – and to use the benign words of the American educationist John Dewey – “education is not preparation for life, education is life itself.” And “Education is the most powerful weapon”, Nelson Mandela had said, “which you can use to change the world.”[2] Undoubtedly education is the lifeblood of human society - the crucial component that has given the Church energy and fortified its sanctuaries with many millions for Christ. But theological education would in the main, be Newman’s most arresting arsenal, for, he held that university teaching without Theology is simply unphilosophical – that is, unsound, arbitrary, truncated. When, saint John Paul II on the 9th of June 1979, at the sanctuary of Mogila in Nowa Huta, aired the expression “new evangelization” for the first time, little did he know he was a stimulus that would trigger off a remarkable missionary movement. New evangelization - the topmost business of the Church today – is education indeed.
Post-Vatican II Popes have put the issue of new evangelization front and center on the ecclesial stage. Pope Benedict XVI took over from the Polish Pope and created the Pontifical Council for the Promotion of the New Evangelization.  Pope Francis’ duty call to countries considered destitute by the world and his voice-of-the-voiceless public position in encyclicals and exhortations, have brought us to the consciousness of this new and revitalizing spirit animating missionary work in our times. These Popes spell out the mission of  “new evangelization”. as unlike the other kind of missionary work best labeled the Good News. They understand it as pastoral attention heading not merely for the pagan or the heathen, but most especially for the baptized and the Christian.
The African Church today looks at it from the point of view of Small Christian Communities (Church in the neighborhood). In Europe the coat of arms of Cardinal Newman, that compelling catchphrase Cor ad Cor Loquitur renders best the spirit of New Evangelization in the West.  Heart speaks to heart. God speaks to man heart to heart and then man’s heart speaks to his fellowman. And therefore in a cultural context eaten up by the cancer of individualism, relativism and spiritual liberalism, there is a crying need for the Sacred Heart of Jesus to speak to Europe’s heart once more.
Cor ad Cor loquitur suggests the Most Holy Trinity. In the Trinity is the language of love and dialogue. Inevitably God wills that men and women should among themselves raise, improve and advance the exchange of feelings between hearts, cor ad cor, since it is the deficiency of this condition that has shaken the foundations of European spiritual edifice today.
Dear listeners, I see in the English saint, John Henry Newman’s theological pedagogy, the solution to Europe’s faith predicament.
Let me explain myself. Suppose a man gets in class with the students, let us say, as a teacher and evangeliser, and becomes an expert in his material, and teaches his students academic concepts that enlighten, abstract and impersonal ideas that inspire. Or may be churns out doctrinal prescriptions and invites the students to commit them to memory. In our Christian schools you find that kind of thing today - where religious knowledge is just another subject to be learned and passed during examinations. But suppose this teacher never thinks to give himself a pause, to ponder and to wonder whether this knowledge has any concrete touch in his own soul, never pause to ponder whether to bring it down to the personal, whether to help his students understand what the teaching material means in their own lives; suppose this teacher gets into the rut of thoughtless routine, and does not ask himself whether the facts acquired will lead in the long run to the development or desolation of the community, in order to warn his students of impending danger – would such a man be called a outstanding catechist or teacher of the new evangelization, even if he were gifted with a tremendous teaching talent or with an intelligence sharp and powerful and was armed with a doctorate in theology?
My answer is: No. And saying no with me is one of the greatest authorities in theological education the world has ever seen - John Henry Newman.
For his part Newman decisively laid it down, without mincing words, that since “the heart is commonly reached, not through the reason, but through the imagination, by means of direct impressions, by the testimony of facts and events, by history, by description,” those destined to be teachers of faith must credibly do so by personal influence and personal presence, for, “persons influence us, voices melt us, looks subdue us, deeds inflame us. Many a man will live and die upon a dogma: no man will be a martyr for a conclusion.”[3] The person who thumbs the pages of Newman’s writings does not fail to be charmed by his personal presence even in his books. For all his excellence in writing, Newman did not disdain the irreplaceable place of personal integrity, - and not lip service – in Christian holiness. He advised his soul in prayer: “Let me preach Thee without preaching, not by words but by my example, by the catching force, the sympathetic influence of what I do, the evident fullness of the love my heart bears to Thee!”[4]  Pope Paul VI caps a memorable season by employing something similar to the just mentioned Newmanian superlative. Paul VI said that, “Modern man listens more willingly to witnesses than to teachers, and if he does listen to teachers, it is because they are witnesses.” Newman describes this type of thing in a page of his Grammar of Assent: “I have no confidence, then in philosophers who…sit at home, and reach forward to distances which astonish us; but they hit without grasping, and are sometimes as confident about shadows as about realities. They have worked out by a calculation the lie of the country which they never saw, and mapped it by means of a gazeteer; and like blind men, though they can put a stranger on his way, they cannot walk straight themselves, and do not feel it quite their business to walk at all.”[5]
What then are those outstanding evangelizing principles, guiding principles that flow from Newman’s theological pedagogy which have an echo on the current spirit of New Evangelization? First of all, the epitaph John Henry Newman chose for his tombstone is the central message of all evangelizations: 'Ex umbris et imaginibus in veritatem' ('Out of shadows and images into the truth'). These words are more than the expression of Newman's entire life – they summarize the pilgrimage of each genuine Christian, battling each day to look for, to reach out and come upon the fullness of Truth that is Christ. To Newman, Christ was everything: “We do not hesitate to say …. that it really does arise from practical neglect of our Saviour.”[6] Christ to him was Truth. This Truth was contained in the dogmas and revealed principles of the Church. So revealed truths were dynamic living thing. Newman’s adoration of dogmas can hardly be regarded exaggerated. The striking delineations, remarkable modeling and classification of revealed truths are the garlands “set up in record of the victories of the Faith”.[7] He calls the Athanasian creed “the war-song of faith”, “a hymn of praise to the Eternal Trinity.”[8] These revealed truths are ever “springing into life with inexhaustible fecundity”.[9] They are ever gushing forth from the wounded side of Christ’s Sacred Heart. And so dogma to him was truth. The challenge of the Church of today is to turn the heart of the modern faithful to the love again of Truth, of revealed truths, in this dispensation of new evangelization.
But to get to this truth there is need for another more important component. For us to reach the truth of things, Newman believed that we must search for it in all corners of the room, we must dig down to the beginnings and we must hunt higher up the heights. He would call it ‘the enlargement of the mind’ which involves,
not merely in the passive reception into the mind of a number of ideas unknown to it, but in the mind's energetic and simultaneous action upon and towards and among those new ideas, which are rushing in upon it…And therefore a truly great intellect, … such as the intellect of Aristotle, or of St. Thomas, or of Newton, or of Goethe, … is one which takes a connected view of old and new, past and present, far and near, and which has an insight into the influence of all these one on another; without which there is no whole, and no centre.[10]
One of the ways today’s Europe can fairly face itself, in enlarging its mind as Newman prescribes, is to do so by looking at its connection with other continents. The African angle is worth a thought.
The celebrated African novelist, Chinua Achebe, made some significant remarks about Africa and Europe. He named the geographical positioning of these two continents “joined together at a navel”; and he continues that  “It is a great irony of history and geography that Africa, whose landmass is closer than any other to the mainland of Europe, should come to occupy in the European psychological disposition the farthest point of otherness, should indeed become Europe’s very antithesis”.[11] ‘Joined together at a navel’ Achebe christens the African-European location. Few European theologians (if only there is any other) had so intimately seen Africa and Europe as joined together in a navel and had honored and spoken in high spirits about that persecuted continent as did John Henry Newman. Even as a European theologian, Newman’s two most appealing theological stars – Augustine of Hippo and Athanasius of Alessandria - are all Africans. Callista is Newman’s novel whose plot is in Africa ( Africa). The novel’s protagonist Callista is from the West(Greece). Peter and Paul the famed apostles, from the East, have carried the fresh faith from homeland and crossed to Rome. In the novel, they are already spoken of as examples and martyrs. The African saint, Bishop Cyprian evangelizes and baptizes Europe’s Callista. More than a fictional work therefore, the novel Callista is a sermon illustration. It demonstrates the contribution of Africa to the evangelization of other parts of the world during the early period of the Church. So in one novel Newman connects the continents into one brotherhood. In that novel, the author touches on the African world, the Western world and the Eastern world – three inviolable historic continental positions. Newman has, whether we like it or not, come to stand for something much more than England or Europe. He is a symbol for the catholic side of the Church, a more intercontinental Catholic Church, which is best captured in the wise words of Pope Francis, that “the People of God is incarnate in the peoples of the earth, each of which has its own culture”[12].. This is the spirit which the New Evangelization encourages among its faithful around the globe – a looking at things from loftier perspectives, a broadening of  our horizons because we are living, as never before, in intercultural times .
We come now to the most significant aspect of Newman’s evangelizing process. It is that which is called Holiness. Evangelization, in the truest interpretation of the word, is holiness. Of course, one of Pope Francis’s renown writings is dedicated to holiness with a modern face. In that work, he resonates so well with John Henry Newman’s down-to-earth idea of holiness. Newman saw holiness as ordinary life lived perfectly: “If you ask me what you are to do in order to be perfect, I say, first – Do not lie in bed beyond the due time of rising; give your first thoughts to God; make a good visit to the Blessed Sacrament; say the Angelus devoutly; eat and drink to God’s glory; say the Rosary well; be recollected; keep out bad thoughts; make your evening meditation well; examine yourself daily; go to bed in good time, and you are already perfect.”[13] It means we are next door to eternity, that we are close to the dead, and that our ancestors are around, for according to Pope Francis “the saints now in God’s presence preserve their bonds of love and communion with us”.[14] John Henry Newman venerated values; he esteemed books; he admired the best in good and inspiring men and women. But he put holiness of life as the measure of all things. It was not just holiness, but holiness not fabricated. It was to be unconscious holiness, - what Newman calls holiness embodied in personal form, presence, the silent conduct of a holy man[15] Undoubtedly holiness is the lifeblood of Christian life but there shouldn’t be any doubt if a saint is taken the wrong way because  “the holier a man is, the less he is understood by men of the world.”[16] Of course, God “wants us to be saints and not to settle for a bland and mediocre existence.”[17] The surest way to persuade people to God is through unconscious holiness: “The attraction, exerted by unconscious holiness, is of an urgent and irresistible nature; it persuades the weak, the timid the wavering and the inquiring; it draws forth the affections and loyalty of all who are in a measure likeminded.”[18] By this example, the disciple of Christ, the saint, the Christian of the new evangelization can help transform his faith-hostile and unchristian community into that spiritual public, the creation of which spiritual public should constitute the primary drive of his undertakings.
In Newman one hardly exhausts the discovery of hot-button realities presented with accomplished accuracy. His theme tunes are so hypnotic that their freshness, their enthralling magical spell holds minds and hearts always captive. Take for instance the subject matter of conscience which I feel is one garden-fresh area for new evangelization. New Evangelization is education to maturity. Because it is that type of evangelization where its emphasis is the baptized and not the pagan, it concerns itself with making Christians complete Christians. This means especially that lay people can make decisions for themselves, can use their consciences and decide what to them is God’s will in their lives. That is how Newman saw things and that is why he fought tooth and nail for the education and liberation of the laity in the Church. To him, conscience is “a consciousness of innocence and integrity.”[19] The Church of the new evangelization especially that of Pope Francis’ magisterium preaches the gospel of conscience in wonderful ways. He has opted for ripeness in faith. Newman once remarked:
If either the Pope or the Queen demanded of me an ‘Absolute Obedience’, he or she would be transgressing the laws of human nature and human society. I give an absolute obedience to neither. Further, if ever this double allegiance pulled me in contrary ways (…), then I should decide according to the particular case, which is beyond all rule, and must be decided on its own merits.[20]
Francis has done this most especially in his Amoris Laetitia: “We also find it hard to make room for the consciences of the faithful, who very often respond as best they can to the Gospel amid their limitations, and are capable of carrying out their own discernment in complex situations”.[21]  He challenges priests and encourages marriage couples into Christian maturity. Newman and Francis teaches us that conscience is a moral and authoritative critical sense; but they also firmly hold that conscience is a cerebral sentiment, an emotion, for it is “… something more than a moral sense; it is always, what the sense of the beautiful is only in certain cases; it is always emotional. No wonder then that it always implies what that sense only sometimes implies; that it always involves the recognition of a living object, towards which it is directed.”[22]  Because he is so universal on all-inclusive subjects like conscience, Newman gives meaning to the Church of the new evangelization and even today, the title of great is one that few will deny him.
One key area of interest in evangelization today is the role of the theologian. Newman was of the conviction that “religion cannot maintain its ground at all without theology. Sentiments, whether imaginative or emotional, falls back upon the intellect for its stay…and it is in this way that devotion falls back upon dogma.”[23]  It is individual theologians and not the Institutional Church, that have pioneered the inventiveness of faith, and been forerunners of the Catholic mind in the theological enterprise.[24] The individual genius of Augustine of Hippo, of Thomas Aquinas and today, of Newman of Birmingham, are the lights that have shone the way for the Church of their times and beyond.
Those who know him best know that it was in his personal letters – especially those to friends – that Newman’s profound wisdom sparkled. He defined theology - in the finest words that define the subject of theology – as “ like dancing on the tight rope some hundred feet above the ground. It is hard to keep from falling, and the fall is great. The questions are so subtle, the distinctions so fine, and critical jealous eyes so many.”[25] To Newman the theological position of loyal opposition defines the true theologian. Of course, “Newman’s theology is that of steadiness, dynamism and grace”[26]  Theological inquiry is a minority body whose critical look at the body of Church content is responsible, useful and obliging. For this to be active, thinkers must mount the tight-rope to dare dangers and take risks, though endowed with intellectual humility and honesty. He held magisterium-incumbents for derision concerning theologizing because there was no theology if the theologian kept on repeating what popes had said and had no critical challenging nerve in the theological enterprise.
Since the depths of Truth are unfathomable , since God’s grace is immeasurable, since the riches of beauty and goodness are inexhaustible, it follows that the genuine theologian must be a thorough researcher inquirer all his day. On these grounds Newman gave no quarter to mediocrity or a pandering to bigoted dogmatism:
Our theological philosophers are like the old nurses who wrap the unhappy infant in swaddling bands or boards – put a lot of blankets over him – and shut the windows that not a breath of fresh air may come to his skin – as if he were not healthy enough to bear wind and water in due measures. They move in a groove, and will not tolerate any one who does not move in the same.[27]
And so those uncharitable (in the name of orthodoxy) to new theological concepts of theologians of other continents or regions of the world, or those that put blankets here and there over theological debate or those who move in a groove, in one furrow of thought, in a theological single trench of mediocrity, must know they are doing untold damage to the blossoming of Christian thought. They should listen to Pope Francis that, “the theologian who is satisfied with his complete and conclusive thought is mediocre. The good theologian and philosopher has an open, that is, an incomplete, thought, always open to the maius of God and of the truth, always in development, according to the law that Saint Vincent of Lerins described in these words: annis consolidetur, dilatetur tempore, sublimetur aetate”[28] The goal of  Europe’s theologian today (and it seems to me, every theologian around the world) is to rehabilitate Christian thought in his present Christian-hostile ambient and doing so, to enlarge his mind with other worlds of reality hitherto unknown to him and combine standards of scholarship before unknown in Christian theology with attitudes critical of Church clericalism which have become likewise uncustomary.
Dear listeners, according to the president of the Vatican Council for New Evangelization, Archbishop Rino Fisichella,  New Evangelization is  “ the time for a new and mature apologetics of our faith, to offer hope to today’s world”[29]. It has never been about the individual. It is about the naked, the captive, the destitute, the sick. The great thing about the Church of the New Evangelization is that it gives voice to the voiceless. Pope Francis arises as the embodiment of this radicalism of the gospel spirit, and through meditated actions has been the vocal sound of those who have even lost the strength to cry; has spoken for those poor around the globe under the terrible tyranny of a callous colonialism of the underprivileged, of a hyper-capitalistic market gone mad. The mandate of every true Christian on earth is to help the helpless, defend the unarmed, and speak for the powerless. The Christian principle sparkles when the poor have a place at the table, when the weak are strengthened and the unarmed are armed. The Christian principle sparkles when the poor have a place at the table, when the weak are strengthened and the unarmed are armed. Newman was voice of the voiceless in the way he spoke for the laity, and the way he stood against the tyranny of the Anglican faithful over the minority and bewildered Catholic of England. He enriched the poor of his time with the goods he manufactured best – his articles and books. With the poor laity who did not know their right from their left in the Church gone too clerical, he refined and enriched their minds and hearts with On Consulting the Faithful in Matters of Doctrine. With the poor English and Irish Catholics in England who found no place in English politics and among Anglican compatriots, he enriched them with his open letter to the Duke of Norfolk and Lectures on the Position of Catholics in England. To the unenlightened Ireland about university studies he enriched them with The Idea of a University. When the Catholic Church’s clergy celibacy  was attacked by a fierce English writer, Newman singled out to bear the burden of so outrageous a charge, demanded that the author, the Rev. Charles Kingsley, either give evidence or surrender. When the Catholic Church’s clergy celibacy  was attacked by a fierce English writer, Newman singled out to bear the burden of so outrageous a charge, demanded that the author, the Rev. Charles Kingsley, either give evidence or surrender. What ensued for the defense of the Church and himself was the production of a remarkable record of self-disclosure baptized Apologia Pro Vita Sua, which has become a Christian classic. It was issued in seven weekly articles. The work was a success from the beginning to the end – a triumph not only for Newman but for the entire Roman Catholic Church in England. Newman’s words in that defence “carried conviction overwhelmingly; they revolutionized public opinion and from that hour Newman was restored to his old place as the object of England’s veneration.” Yet it would be shortsightedness to see the success of this writing only from that standpoint. It was a work that manifested the fighting spirit of a man who did not want to see the poor suffer for nothing. The Catholic Church was the poor person who was under pangs of pain in Anglican-infested Britain.. Newman took his pen up out also of pity for this oppressed and helpless body of Christ in a hyper-critical and arrogant England.
 “I have a work to do in England”, Newman remarked when he was about to leave Italy (Sicily) and return home, and so he had. But the work would turn out to be for the whole Catholic Church, a work that principally sparkles forever, a sparkle that is leading him to the high altars of canonization come October. In the spirit of his famous hymn ‘Lead Kindly Light’ composed in Italy, and “amid the encircling gloom” of pedagogical and pastoral mediocrity in the Church, Newman abidingly provided a “ kindly light” in the new evangelization with his edifying  personal presence in the Church.





[1]  IAN KER, Newman’s Idea of a University and its Relevance for the 21st Century, (April 2011), 1.
[2] NELSON MANDELA, Speech at Launch of Mindset Network, Johannesburg, 16 July 2003.
[3] J. H. NEWMAN, Grammar of Assent, Longman Green and Co.,  London 1909, 92-93.
[4] J: H. NEWMAN, in Totus Tuus, “Blessed John Henry Newman”http://totus2us.com/vocation/blesseds/bl-john-henry-newman/
[5] J. H. NEWMAN, Grammar of Assent.
[6] Newman, Letter to John Keble, 27 August 1837; lxxxvii(oct. 1972) p. 701.
[7] J. H. NEWMAN, Grammar of Assent, (London: Longman Green and Co. 1909), 133.
[8] J. H. NEWMAN, Parochial and Plain Sermons, (London: Longman Green and Co. 1908), II 270.
[9] J. H. NEWMAN, Grammar of Assent (London: Longman Green and Co. 1909), 148.
[10]  J. H. NEWMAN, The Idea of a University, 134.
[11] CHINUA ACHEBE, The Education of a British-Protected Child, New York, 2009, Alfred A. Knopt, 77.
[12] FRANCIS, Evangelii Gaudium, 115.
[13] J. H. NEWMAN, Meditations and Devotions, Christian Classics, Westminster, Md. 1975, p. 286.
[14] FRANCESCO, Apostolic Exortation, Gaudete et Exsultate, 19 March 2018, 4..
[15] J. H. NEWMAN, Fifteen Sermons Preached before the University Of Oxford, Longman Green and Co.,  London 1909,  91-92.
[16] J. H. NEWMAN, Parochial and Plain Sermons, vol. IV,  244.
[17] FRANCIS, Apostolic Exortation, Gaudete et Exsultate, 19 March 2018, 1.
[18] J. H. NEWMAN, Fifteen Sermons Preached before the University Of Oxford, Longman Green and Co.,  London 1909, 95.
[19] J.  H. Newman, PPS V, cit., 238.
[20] J. H. NEWMAN, Diff II, cit.,  243.
[21] FRANCIS, Apostolic Exhortation, Amoris Laetitia, 19 March 2016, 37.
[22] J. H. Newman, AG, cit., 109-110.                                                     
[23] H. NEWMAN, Grammar of Assent, Longman Green and Co.,  London 1909, 121.
[24] See Newman “it is individuals and not the Holy See, that have taken the initiative, and given the lead to the Catholic mind, in theological inquiry.”
[25] 'The Letters and Diaries of John Henry Newman (hereafter cited as LD) 22:215 (Newman to Bowles, April 16, 1866); the occasion for the letter was the appearance of his Letter to the Rev. E. B. Pusey, D.D., on his recent Eirencon (originally published in LondonLongmans, Green, Reader, and Dyer, 1866; later published in the second volume of Certain difficulties felt by Anglicans in Catholic teaching considered, London: Longmans, Green, and Co., 1885 and subsequently). In an earlier letter to Miss Bowles (1818-19049 ) Newman acknowledged the limitations of his reply to Pusey: "Don't expect much from my Pamphlet, which is at last through the Press. Pusey's work is on too many subjects, not to allow of a dozen answers—and since I am only giving one, every reader will be expecting one or other of the eleven which I don't give. Mine is only upon our belief concerning the Blessed Virgin." LD 22:128 (Newman to Bowles, January 18, 1866).
[26] Cfr. GERALD JUMBAM NYUYKONGMO,  A Laity who Know their Religion., Demdel Edition, 2018.
[27] H. NEWMAN, Letters and Diary of John Henry Newman (LD). xxiv. 316.
[28] FRANCESCO, Apostolic Constitution, Veritatis Gaudium, 29 January 2018.
[29] RINO FISICHELLA, “We Need New Evangelizers”, in Year of Faith, 09-08-2012, http://www.annusfidei.va/content/novaevangelizatio/en/news/09-08-2012.html