Missionary Oblates of Mary Immaculate

15/08/2024

Why Nigerian Catholic Church Should Nurture Its Home-Grown Spiritualities

In Nigeria, a land rich with diverse cultural and spiritual expressions and locally inspired spiritual charisma, the Catholic Church faces a unique challenge: how to embrace and nurture home-grown spiritualities that resonate with the lived experiences of its people.

Last Sunday, during the announcements in a Church I attended in Ottawa, we were asked to pray for a group of youth embarking on a spiritual journey to Taizé, France. This announcement was not just a moment of solidarity but also a reminder of the global connections that shape our spiritual lives. Yet, it also raised an important question: what about the spiritual journeys rooted in Nigeria’s religious landscapes? How is the Nigerian Church responding to those who, like the youth travelling to Taizé, are seeking to express their faith in ways that speak directly to our Nigerian context?

Taizé: A Beacon Of Unity In A Divided Europeans

The Taizé community, founded in 1940 by Brother Roger Schütz, a Swiss reformed protestant youth, emerged during a time of deep division in Europe due to World War II and ethnic conflicts. Brother Roger’s response to this devastation was the creation of a community dedicated to peace and unity—a vision that continues to resonate in a continent long grappling with division. The spirituality of Taizé, centred on reconciliation, embodies a healing process that aligns with Europe’s ongoing journey toward greater integration.

The Rise Of The Focolare Movement

Similarly, in Italy, amidst the chaos of World War II, Chiara Lubich, a young Catholic, and a group of women began the Focolare Movement. Their commitment to living out the Gospel through love, unity, and acts of solidarity became a beacon of hope in a war-torn society. Despite facing initial resistance from Church authorities, the Focolare Movement, like Taizé, was eventually embraced and supported by the broader Christian community.

The Nigerian Church And The Challenge Of Home-Grown Spiritualities

Home-grown spiritualities - AI-generated. Unlike the experiences in Europe, the Nigerian Catholic Church has often struggled to support and integrate home-grown spiritual movements. Lay Catholics who feel called to serve their communities in unique ways frequently encounter resistance from Church leadership. The recent case of Ebuka Obi illustrates this challenge. While his approach may lack refinement, there is little evidence that he received the support necessary to develop his spiritual gifts, unlike figures such as Brother Roger, Chiara Lubich, and Sister Faustina in their respective contexts.

The Way Forward: Embracing Indigenous Spiritual Charisma

In a country as spiritually dynamic as Nigeria, the Catholic Church has a vital role to play in recognizing and nurturing the spiritual charismas of its lay members. Rather than suppressing these emerging spiritualities, the Church should offer the guidance and support needed to allow them to flourish. The transformation of figures like TB Joshua, who, despite his controversial beginnings and scandalous antecedence, grew into a respected spiritual leader, highlights the potential of proper training and encouragement. The critical question for the Nigerian Church is whether it is ready to embrace spiritual movements that are deeply rooted in the Nigerian cultural and religious landscape. By doing so, the Church can help individuals like Ebuka Obi of the Zion Ministry and others with spiritual gifts and contribute meaningfully to the spiritual life of the nation. Their callings, though unconventional, may well speak to the unique religious needs of the Nigerian people.

https://alisonomi.com/2024/08/15/why-the-nigerian-catholic-church-should-nurture-its-home-grown-spiritualities/

12/07/2024

06/07/2024

11/06/2024

La jeunesse oblate d’Ottawa revient de sa retraite spirituelle profondément transformée, prête à entreprendre une mission guidée par le Saint-Esprit dans le monde contemporain. Les jeunes de la paroisse Sacré-Cœur d’Ottawa, après trois jours de recueillement, se disent prêts à renforcer leur engagement auprès de la mission de la famille oblate.

Les jeunes de la paroisse Sacré-Cœur d’Ottawa, après trois jours de recueillement, se disent prêts à renforcer leur engagement auprès de la mission de la famille oblate.

27/02/2024

I am becoming more aware of the significance of symbols and representations. I credit my Catholic identity for this realization, as the Catholic Church is a mainstream religion that places great importance on symbols and representations in its worship and beliefs. One symbol I cherish is the cowrie shell bangle I am wearing in this picture, and I owe the awareness of its sacredness to my Catholic identity.

A visit to any Catholic Church, especially the older ones, can leave you bewildered. These churches are filled with sculptures and drawings that tell stories of people's struggles with good and evil, beauty and ugliness, growth and death, and more. Though some of these images may not necessarily be considered holy, their sacredness testifies to God's presence in every space and His ability to sanctify even what we may deem "unsacred."
While some similarities may be found in different churches, an informed observer will notice the unique local content in each church's numerous works of art. History students can also trace the influences of different historical periods and the evolution of art in these churches.

Unfortunately, some regions have been made to believe they must copy the narrative others tell through their church decorations, arts, and symbols. They represent even non-existing beings that made sense only in a given culture and omit everything particular to their culture.

Please take a moment to visit your local Church and observe any images, sculptures, or drawings that depict the story of your community faith journey. With so many depictions of saints and holy figures, is there anyone you feel a connection with? Does the narrative your Church portrays include the story of your people? Are they all generic pictures of saints and figures without historical connection to your people? The church in my parish and diocese of origin are beautiful yet strange to me. I see no image or drawing that speaks to me as a person from that local church. Though I can do nothing about that, many other things are still within my power.

This is why I have made it a duty to treasure my people's spiritual treasures. I will soon remove all the symbols that made meaning in other contexts but not on my own. All the chasubles I have at home with fig trees and stoles with “incomprehensive” symbols will be replaced with ones with sacred objects like cowries and other sacred symbols of our people. Most of the symbols we use in our local churches are not about being faithful to any tradition. They are due to our inability to see the sacredness of our individual faith narratives. So, though they make sense on their own, taken out of their actual context, they make no sense.

This is the story I am telling in this picture: The symbol we use to depict a sacred story gives it meaning; otherwise, it will remain an empty and abstract idea.
— Nnaemeka Ali, OMI

14/01/2024

Any society or institution that forces a part of its members to prove their humanity, for whatever reason, has an account to render to history. Indeed, there is no justification or rationale for why people who never chose their identity should be asked to hide themselves or pretend like they do not exist. In the same manner, there is no reason a part of our society should be allowed to die under our collective watch. In no way should such an oppressive attitude be tolerated at all. It makes a mockery of the Creator and betrays our collective humanity.

Unfortunately, in the name of God, culture, nations, and politics, our society has always thrived by feasting and playing on the dignity of minorities.
For example, when the oppression of the minority is not based on their race, it’s motivated by their religion. When race and religious lines are blurred, it feeds on their genders and sexual orientations. Painfully, in each case, sacred texts and conventional defined natural laws are cited to inflict pain on people we don’t understand or do not wish to tolerate their otherness.

It baffles me that while we think our society is growing or that civilization is advancing, it’s rather seriously declining. How will we explain to future generations the rate of homophobia that plagues us today? How will we excuse ourselves from all those we call sinners today simply because they do not love like most of us do? How do we pretend we do not see the rate of hatred we sow in the world?
And before any society claims innocence here, I want to ask all of us a few questions.
Are we unaware of the numerous wars that are funded through our taxes or the significant amount of blood money our nations make by selling arms to wage war in Yemen, Sudan, Ukraine, etc. ?
Should we mention our collective silence while hospitals, churches, mosques, and family houses are bombarded and innocent children are massacred in Gaza?
Are we ignorant of child soldiers in DR Congo and the mothers who are dying in cobalt mines in Congo to supply us with the necessary elements we need to enjoy our iPhones, new technologies, and flashy cars?
Do we really care enough for the human price of our well cherished green energies?

Our society is losing its soul, and neither our traditional institutions nor religions are helping the matter. We have sold our souls to our dogmas, colonial morality, and capitalism.

30/12/2023

Kwanzaa's third principle is Ujamaa, which emphasizes the importance of cooperative economics. It encourages us to work together to establish and sustain our own businesses, stores, and shops and to share the profits equitably. This principle is a cornerstone of our community's efforts to promote economic empowerment and self-sufficiency. On this third day, I want to reflect on one of my childhood memories that expresses the adage of my people: “Ngwuzo Oru so n’oru.” those accompanying the labourers are part of the labourers.
Reflecting on my childhood memories, especially around Christmas celebrations, one of the things that comes freely to my mind is our community's public works. Anyone who grew up in the village will have a lot of stories to tell about such unforgettable moments. In our context, it is a time when different families unite after being separated for some years in some instances. Children run about greeting families, and younger generations listen to the elderly members tell ancient stories. Late December and early January are relatively cold in many parts of Nigeria. Anyway, it is very cold by the region's standards for those who know more about Nigerian weather. In such moments, we engage in different public works like harvesting farm products and « ikpo eja ogene ».
My village is in a sandy region with no natural water sources, streams, rivers, lakes, and nothing of the kind. Also, our aquifers are too deep to reach, so our ancestors improvised to preserve rainwater. They had no cement either, so they had to improvise other ways of preserving rainwater. This is how Ogene, a rainwater reservoir that served our people for ages, came to be.
These water reservoirs were manually dug and oiled in an open hole to keep water intact for the entire dry season. Ogene is not a regular reservoir for my people, for it is a sacred water reservoir where all community members understand no one should defy either by desacralizing it or fetching more than their families require.
Each year, as Ogene collects the flowing rain waters, it also gathers sand, dirt, and names it. The implication is that every year, during the dry season, especially after Christmas celebrations, we clear all our Ogene in preparation for a new rainy season. To do so, the entire community is to be involved. Women bring oil to plaster the reservoir, young guys come to help the strong men do the digging, and the elderly come there to encourage the young guys as they battle the dirt that threatens the survival of Ogene and, consequently, our people.
As a young person, this was the highest form of community collaboration and a way of collectively creating a future for both our generation and that of the future. It is how we learn to build and maintain our water reservoirs, distribute resources and other community amenities, and profit from them together. As you can imagine, everyone is to participate in the community work, including those whose strength fails them for among our people, “Ngwuzo Oru so our.”

Kwanzaa

Kwanzaa's third principle is Ujamaa, which emphasizes the importance of cooperative economics. It encourages us to work together to establish and sustain our own businesses, stores, and shops and to share the profits equitably. This principle is a cornerstone of our community's efforts to promote ec...

27/12/2023

Ziad K. Abdrlnour's saying is a great conversation starter for exploring the Second Kwanzaa principle, Kujichagulia. Ziad says, “For those who understand, no explanation is needed. For those who do not understand, no explanation is possible.”
However, when it comes to Kwanzaa, it's not about whether an explanation is possible, but rather about the need for one. This is even interesting on this second day of Kwanzaa when we celebrate the self-determination of black people.

For those who haven't experienced Kwanzaa, it's a beautiful annual celebration from December 26th to January 1st. During this time, black families, communities, and allies, mainly in the Americas, reflect on their rich past, present, and future histories and celebrate the vibrant and diverse Pan-African cultural and spiritual heritages.
This week-long celebration is a chance to celebrate the dynamic and diverse Pan-African cultural and spiritual heritages and to rediscover their roots.

The seven principles of Kwanzaa guide our reflection and help us to connect with others. They are Umoja (Unity), Kujichagulia (Self-Determination), Ujima (Collective Work and Responsibility), Ujamaa (Cooperative Economics), Nia (Purpose), Kuumba (Creativity), and Imani (Faith). Kujichagulia, the second principle of Kwanzaa, emphasizes the right of black people worldwide to self-determination in defining, naming, creating, and speaking for themselves.

Sitting down before my window today, I couldn't help but ponder what led me to this part of the world. I looked around and took in the surroundings, reflecting on my journey so far. Born and raised in Nigeria, I write this reflection from Schefferville, a city bordering Quebec and Newfoundland.
A few years back, a journalist from London who worked in Nigeria was amazed when she discovered I was a Nigerian. She agreed Nigerians are known for travelling far and wide, but leaving Nigeria to establish oneself in Schefferville was on another level, she said. I think she was not wrong.

Reflecting upon the first winter I spent in Schefferville, I still remember questioning my decision to come here. The unpredictable weather of this city made me wonder if enduring such harsh conditions was an essential part of following Jesus.

It made me question why I left the warm climate of Nigeria to live in a city where stepping out of the house required careful consideration. Even as I write this, the sun is already setting, and it is only 2:30 PM. The temperature may read -12 °C, but the wind howling at 28 km per hour makes the wind chill feel like -22°C. However, for Schefferville, this is considered a beautiful temperature.

Thinking about the Kujichagulia principle today, I remember my first contact with the Innu people. I was filled with a burning desire to make a difference in the world when I arrived here. After ten years of religious formation, I felt equipped with all the necessary tools to reignite the mission that I believed was slowly dying out. The words of our founder rang in my ears: "I don't want smouldering wicks; I want you to burn, give heat, give light or get out."

Shortly after my arrival, I realized that my cultural and spiritual roots had been neglected during my missionary training. So, I embarked on a path with my indigenous brothers and sisters to rediscover the tremendous value of our shared heritage. Together, we have been exploring the power of kujichagulia to name our spiritual experiences, create our story of God, and define how we respond to the invitation of Jesus of Nazareth.

Unfortunately, most of our spiritual ceremonies today have been created, formulated, and named for us, thus prompting me to ask “ma o bu eziokwu n’aha Onye kporo Nkita ya ka o na-aza?

Kwanzaa

Ziad K. Abdrlnour's saying is a great conversation starter for exploring the Second Kwanzaa principle, Kujichagulia. Ziad says, “For those who understand, no explanation is needed. For those who do not understand, no explanation is possible.” However, when it comes to Kwanzaa, it's not about whe...

27/12/2023

Depuis que j’ai fait la connaissance de la spiritualité autochtone du Canada, je n’ai jamais cessé d’être émerveillé par la profondeur de l’expérience spirituelle de mes amis du nord. Au début, ce n’était pas du tout facile. Pourtant, grâce à mes expériences antérieures, je suis devenu très familier avec certains de leurs concepts spirituels. Ayant grandi dans une société qui, malgré son approche holistique à la vie et au sacré, s’est vue imposée une vision dualiste de la religion, j’avais eu du mal à les accepter.

D’ailleurs, la communauté dont le Christ lui-même a formé laissait l’espèce à tout le monde, « Car, disait-il à ses disciples, qui n’est pas contre nous, il est pour nous. » (Mc 9, 40). C’est cette forme du christianisme que les Innus m’ont réapprise. Ils m’ont rappelé la sacralité de l’expérience spirituelle de chaque peuple sur la terre. Une expérience qui ne cesse de se faire voir à différents lieux, niveaux et milieux au quotidien.

Ce matin, j’ai reçu un cadeau de Mme Ginette Pinette. C’est une veste traditionnelle innue. Ce n’est d’ailleurs pas la première fois que je reçois une telle veste, car quiconque connaît les Innus sait que la générosité leur est naturelle. Ce qui est particulier avec cette veste, c’est le dessein qui y est. J’ai déjà eu toute sorte de veste, mais jamais une qui me parle en plusieurs langues comme celle-ci.

En effet, derrière cette veste se trouve un grand aigle qui plane sur un vaste territoire. On dirait en plein automne avec ces belles couleurs comme des arbres (en feu) qui annonce le plein essor de l’automne et l’arrivée imminente de l’hiver.

Pour un nomade dont je crois que mon âme est devenue depuis que mon chemin s’est croisé avec les Innus c’est le signe d’un temps de renouveau et d’une nostalgie créatrice. Un temps où l’été, a décidément pris son congé, mais que …

Depuis que j’ai fait la connaissance de la spiritualité autochtone du Canada, je n’ai jamais cessé d’être émerveillé par la profondeur de l’expérience spirituelle de mes amis du nord. Au début, ce n’était pas du tout facile. Pourtant, grâce à mes expériences antérieures, je sui...

24/12/2023

Today's Gospel presents a revolutionary Mary who defied the odds of her religious tradition and emerged victorious. How can this come about since I am a virgin? If Mary lived in the present-day religious setup, she would have been condemned by all the bishops' conferences and Christian religious traditions. We don't see this point clearly today because, for some reason, Christian tradition has transformed Mary's FIAT into a mere wish, disempowering women in the Christian tradition. However, it was not always like this.
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Today's Gospel presents a revolutionary Mary who defied the odds of her religious tradition and emerged victorious. How can this come about since I am a virgin? If Mary lived in the present-day religious setup, she would have been condemned by...

24/12/2023

The irony of all these « African culture this, African sensibilities that » is that most of those making that noise will be the first to condemn any effort to integrate our indigenous spirituality and spiritual experiences into our expressions of faith. They will tell you how that is not authentic Christianity or how it is unorthodox.

The real problem, however, is that many people see Christianity as a religion that has been directly handed down from heaven. However, what they fail to realize is that if we remove the Western cultural and religious influences from Christianity, there wouldn't be much left of it; even the Bible itself might not be recognizable.

Unfortunately, religion is the only field where everyone thinks they know it all, and each person thinks they can correct professionals in the field.