• Archives

  • Blog Stats

    • 26,262 hits
  • December 2021
    S M T W T F S
     1234
    567891011
    12131415161718
    19202122232425
    262728293031  
  • Enter your email address to subscribe to this blog and receive notifications of new posts by email.

    Join 1,175 other followers

When your friend becomes Bishop: Hail Auxiliary Bishop-elect Michael Bibi. By Lambert Mbom

IMG-20170308-WA0023     If someone called and asked me to make an educated guess of the priest chosen from the archdiocese of Bamenda to be bishop, Auxiliary Bishop-elect Michael Bibi would not have readily come to mind. Not in the convoluted sense of the proverbial familiarity breeding contempt but rather because of traditional biases or better still, conventional wisdom.

First, Bishop-elect is not Rector of the St Thomas Aquinas’ Major Seminary (STAMS), Bambui and has not been full time faculty there. Ecclesiastical history shows us that of the five Bishops of the Bamenda ecclesiastical province, only Bishop Nkuo of Kumbo did not have any direct relation with the seminary; three former Rectors of the major seminary in Bambui (Cardinal Tumi, Bishop Bushu and Bishop Agapitus) have become Bishops with one, the lone cardinal of Cameroon. Three former lecturers (Archbishop Esua of Bamenda, Bishop Nkea of Mamfe and Retired Bishop Lysinge of Mamfe) have also become Bishops. Clearly, the path to the episcopacy in the Bamenda ecclesiastical province passes through the major seminary. My friend does not fit that mold even though he taught on a part time basis in the seminary. It is worth mentioning that Bishop-elect Michael Bibi is the fifth ex-student of STAMS, Bambui to become Bishop.

What is more, Bishop-elect Bibi did not study in Rome where he would have been steeped in the ecclesiastical accoutrements wont of the episcopacy or “Bishops-in-waiting.” Or better still, he would have been known amongst the “power-brokers” in Rome. Again, with the exception of the Bishop of Kumbo who studied in Ireland, all the others have studied in Rome. Bishop-elect Michael studied in England where he fortified the legacy of the Bamenda-Portsmouth relationship.

However, like two of his predecessors, Bishops Andrew and Agapitus, Bishop-elect Michael has “walked” the corridors of power having been chancellor of the archdiocese of Bamenda for seven years. Bishop Nkea served as Bishop’s secretary of Buea diocese during the infamous years of the “Maranatha” crises and demonstrated an uncanny expertise that helped diffuse and dissipate the growing tensions. Bishop Agapitus Nfon erstwhile auxiliary Bishop of Bamenda now Bishop of Kumba served as Bishop Esua’s secretary in Kumbo. He later on went to Rome and studied Patristics which he later taught in the seminary before becoming Rector of the seminary. One would not be wrong to opine that Bishop Awa’s legacy lives on with Bishop Nkea of Mamfe and Bishop Nkuo of Kumbo. And now Archbishop Esua’s legacy will live on through Bishop Nfon of Kumba and auxiliary Bishop-elect Bibi.

Bishop-elect’s path to the episcopacy fits the bill of Gerard Hughes’ famous book: God of Surprises! He is the product of “Abakwa” town growing up in Metta quarters of all places and attending Providence Comprehensive College, Mankon not one of those “A-list” of schools. This has been an interesting journey. The very cathedral he would be consecrated in is one he knows very well. He served there as an altar boy and would later be ordained there as a priest in the jubilee year, 2000. He returned to serve as Bishop’s secretary and now comes the icing of the cake with his election as auxiliary Bishop.  This is the work of the Lord!

The 5:30a.m. “Whatsapp” message from Fr. Maurice Akwa announcing the election of Bishop Bibi saw me leaping in joy. My “own man” is now a Bishop! Unlike in political circles whereby such an elevation would have afforded one some favors such as appointments to some high office with financial remuneration, I find my friend’s election as auxiliary Bishop an enormous responsibility to be able to help him accomplish his mission and succeed in his ministry. Chesterton’s words seem appropriate in this context when he opined in his famous work Orthodoxy, that if this was something to stand by, then this should be the norm, that we take the crown and go to the recesses of the world in search of the man who knows he is not worthy to wear it; the man who would sincerely say, like St. Augustine, “Noli me episcopare” – (Not me for Bishop).

My first apostolic assignment in the archdiocese of Bamenda was at the Youth Office. I had the honor of being chaperoned by now auxiliary Bishop-elect who was also on similar assignment. He would pick me up from our Ndamukong street home every morning and drop me off every evening. For six years, while we journeyed through the seminary, we became true friends and real brothers. Both of us were “called” to the priesthood but he was “chosen.”  It would seem odd that all of a sudden because he has become a Bishop, this relationship should fizzle out.

In his recent book, “Living the priesthood: Personal reflections on 25 years of Priesthood,” (which I highly recommend the Bishop-elect to read if he had not already done so, or to re-read within the context of his new position), the author, Rev. Dr. Joseph Awoh underscores the importance of friendship for priests. He notes: “Priests need priests. It is important that all of us have special friends of our presbyterate, religious community or whatever group God has placed us – not only as a psychosocial support system – but also as a spiritual support system. Ideally these friends should be people of our generation – classmates or age mates, people who studied with us in the seminary. (Emphasis is mine).

This is a refreshing recommendation which even though it celebrates “priest-to-priest” friendship, drives home, unintentionally albeit, the role some of us former seminarians are called to play. I belong to a special class of persons who like Bishop-elect felt called to the priesthood but unlike him fell along the way or rather off the way. The greatest tragedy for many of us in this special class is not the fact of having fallen along the way but rather our inability to sustain the relationships we cultivated while on that pilgrimage to the priesthood. Some of us have become so tainted like the biblical lepers that it is scandalous for some priests – our school and classmates- to be friends with us. While there are many reasons for this, it seems the answer lies in what true friendship means.

It might be apropos to read the great philosopher Aristotle’s enunciation of friendship. In his classical work, Nicomachean Ethics, Aristotle identifies three kinds of friendship namely, friendship of utility, friendship of pleasure and friendship of the good. With friendship of utility, Aristotle surmises that friends do not love each other in themselves but in so far as some benefit accrues to them from each other. In other words, the friend is not loved for his own sake, but for the sake of some benefit received by the other.

Friendship of pleasure is based on pleasure: for instance, when one enjoys the society of witty people not because of what they are in themselves but because they are agreeable to one.

Aristotle recommends friendship of the good as the perfect form of friendship which is that between the good, and those who resemble each other in virtue. For these friends wish each alike the other’s good in respect of their goodness, and they are good in themselves; but it is those who wish the good of their friends for their friend’s sake who are friends in the fullest sense since they love each other for themselves and not accidentally. It is along such Aristotelian paradigm that I seek to deepen the friendship with the Bishop-elect. Bishops can be very lonely. Even Bishops too have and should have friends.  

          In seeking the key to unlock the contours of his ministry, I found this in the fact that Bishop-elect had a passion for soccer. Interestingly, he played with defunct Adidas Football Club – in the second division league where he guarded the goalpost before proceeding to the minor seminary in Buea.

My first encounter with the Bishop elect happened on the 11th February 1990 when I watched him defend the goalpost in an exciting “Youth Day” final, pitting Bishop Rogan College minor seminary against the vocational school OIC – a mismatch by any standards which turned out to be a repeat of the David-Goliath spectacle. Bishop Rogan College carried the day. I would move there the following year for high school studies. Michael proceeded to the Major seminary in Bambui where for all seven years remained the goalkeeper of the invincible seminary soccer team. One would not be wrong then to observe that just as Christ called Peter, the fisherman to be a fisher of men and he has called Michael the goal keeper to be the goalkeeper of the faith and the flock; in fact goalkeeper of the Kingdom. Be a keeper of your brother priests; be a keeper of catechists.

During his consecration on March 25th, the principal consecrator will address him in the following words: As a steward of the mysteries of Christ in the church entrusted to you, be a faithful overseer and guardian.  Since you are chosen by the Father to rule over his family, always be mindful of the Good Shepherd, who knows his sheep and is known by them and who did not hesitate to lay down his life for them.

The Bishop is a guardian. The French word for goalkeeper is “guardien” which shares some affinity with the English, guardian or custodian. Former goalkeeper for the United States of America soccer team Brad Friedel captures the essence of goalkeeping when he says: Being a goalkeeper gives you quite a unique perspective on things. You are part of a team yet somehow separate; there are no grey areas, with success or failure being measured in real time; and you have a physical job which you can only do well by paying attention to your mental well-being. A great goalkeeper has to have the keys to a great mindset. To be able to work well in the box, I believe you have to be able to think outside the box.”

Mundane as these words may read, they contain practical wisdom for Bishop-elect’s edification.

One cannot fail to recognize the tremendous work the Bishop-elect has already accomplished with the Maryvale Institute in the archdiocese of Bamenda. He has trained many catechists and in fact many lay persons on the rudiments of the faith. I had a feat when my dad informed me about his graduation from the Maryvale institute and told me the nice things he had learnt in Canon Law, Scripture, Liturgy and Church History. Bishop-elect is an expert in Catechetics. Every Bishop is a chief catechist. Having been engaged in the formation of catechists for the local Church, my prayer for my friend is that may the new function he embraces be (in)formed by the lives of the many catechists whose selflessness and dedication in the Lord’s vineyard is unparalleled.

The most celebrated quality of Bishop-elect Michael Bibi is his simplicity. It is the one quality that many have trumpeted since this news broke. The temptation with such a position is its corruptibility. It presents an enhancing environment for the probable and possible to become reality. And as wisdom teaches, “corruption optimi pessima est” – the corruption of the best is the worst. Hence, the virtue could become a vice as a result of the new function. If I could preach a retreat to the auxiliary Bishop-elect (something we recently joked about), I would focus on the words the principal consecrator on the day of consecration would proclaim inter alia:

You, dear brother, have been chosen by the Lord.  Remember that you are chosen from among men and appointed to act for men and women in relation to God.  The title of bishop is not one of honor but of function, and therefore a bishop should strive to serve rather than to rule.  Such is the counsel of the Master: the greater should behave as if he were the least, and the leader as if he were the one who serves. 

To God be the Glory! May the “Yes” you will profess and proclaim on March 25th mirror the “Yes” of the Virgin Mary as you ascend to the high office of auxiliary Bishop on the solemn feast of the annunciation.

Who is thankful for me? By Lambert Mbom

It is yet another celebration of “Thanksgiving” in the United States arguably the most American of all holidays. It is an eminently “familial” event. Family reunions are the staple and in fact the highest common factor that characterize the celebration. It is food, family and friends. An intrinsic part of this tradition is the annual presidential pardon of two turkeys. While it sounds perfunctory, this presidential act draws an inner connection between forgiveness and gratitude. One is here reminded of Pope Francis’ recommendation for couples to learn to say, Please, thank you and I am sorry.

In my random musings of the significance of this annual event, I could not help but notice that it comes towards the end of both the calendar year and the liturgical year of the Catholic Church. Hence, it seems thanksgiving is always a celebration of the past. It is always in the rearview.

Looking back in retrospect there is a lot to be grateful for. The many crises moments that one weathered thanks to the many Good Samaritans. One is reminded daily of Ola Rotimi’s words: “The struggles of man begin at birth.” If gold is tested in fire, then life’s storms and vicissitudes present golden moments of growth. Being a Catholic emboldens me to be grateful for the many precious moments life has “tortured” me on this earthly pilgrimage. This is not an impertinent penchant for suffering but an acknowledgement that such is life and to be grateful for these moments. After all, there is a silver lining to every cloud.

In this school of gratitude, the experience of gratitude propels one to be grateful. Hence, on this day, it seems appropriate to reflect on not just being grateful but also of being the subject of gratitude. I remember the protest somebody registered with respect to the bland response “Do not mention” when someone says thank you. One appreciates gratitude better when one is being appreciated. No matter how much we pretend, we feel slighted and hurt when we don’t get those words of appreciation. Conversely, there is a deep sense of motivation when those words “thank you” come our way. Hence, today, the question for me is more, who is grateful for and/or to me? Thanksgiving presents a dual challenge namely: to learn to be grateful but also to learn to provide opportunities for others to be grateful to us.

St. Paul captures this very beautifully when he exhorts the Corinthians: Blessed be the God and Father of our Lord Jesus Christ, the Father of compassion and God of all encouragement, who encourages us in our every affliction, so that we may be able to encourage those who are in any affliction with the encouragement with which we ourselves are encouraged by God. (2 Cor.1:3-4) Gratitude calls us to action.

One of the areas of growth is in forgiveness. If the Turkey that lacks the capacity for either crime or sin is receiving forgiveness, then we who have the capacity, ask for forgiveness from and grant forgiveness to others. Opray Winfrey expresses this more poignantly when she says: “When we learn to say thank you and mean it, then we also learn to say, I am sorry. True forgiveness is when you can say, thank you for that experience.” Our celebration of thanksgiving then carries more meaning today when we can say also “I am sorry” and “You are forgiven.” A common denominator between gratitude and forgiveness is humility. Gratitude is an acknowledgement of one’s insufficiency and indication of dependency. To be able to say “I am sorry” and “You are forgiven” requires a certain modicum of humility. Gratitude and forgiveness are twin sisters to the parent, humility.

While I say thank you to the many persons that graced and laced my paths over the past 12 months, that is, since the last thanksgiving, I invariably jump to ask myself: who is grateful today that I have forgiven them or that I have apologized to them for some wrong done? Without brooding over the fact of having done something and not being recognized for it, I would rather forgive for the explicit neglect and oversight. Thanksgiving invariably takes on an added dimension within the background of forgiveness.

May families that gather around the dinner table share the meal and not just eat. Josef Pieper reminds us that the meal has a “spiritual or even a religious character.” And like Scruton adds: “That is to say, it is an offering, a sacrifice, and also – in the highest instance – a sacrament, something offered to us from on high, by the very Being to whom we offer it. Animals eat, but there is nothing in their lives to correspond to this experience of the “meal” as a celebration and endorsement of our life here on earth. When we sit down to eat, we are consciously removing ourselves from the world of work and means and industry, and facing outwards, to the Kingdom of ends. Feast, festival and faith lift us from idleness, and endow our lives with sense.” Happy Thanksgiving!

 

+/

Rev Fr. Celestine Diang: My Forgotten Mentor – Happy Silver Jubilee! By Lambert Mbom

The month of April and the liturgical season of Easter which often coincide mark important moments in the lives of most priests of the ecclesiastical province of Bamenda(archdiocese of Bamenda, dioceses of Buea, Kumbo, Mamfe and Kumba). Priestly ordinations often take place during the Easter Octave. Many priests thus celebrate the anniversaries of their ordination in April.

Two and half decades ago, I witnessed the ordination of Rev Fr. Celestine Diang and Rev. Fr. Joseph Awoh both of the diocese of Buea who recently celebrated their silver jubilee with their classmate of the diocese of Kumbo, Bishop Agapitus Fon now Bishop of newly erected diocese of Kumba. Each of them played an important part in my life: Fr Celestine guided me on the labyrinthine journey to the Catholic priesthood which ended prematurely albeit; Fr. Awoh provided a much needed “pillow” when I crashed out of the race and began teaching in CCAS Kumba while Bishop Agapitus remained close to my family and afforded them the necessary support. To each of them I want to use this medium to express my gratitude for all they provided me.

I particularly dedicate these lines to Fr. Celestine Diang who provided me a much needed lens into the exigencies of parish life. St. Joseph’s parish, Muyuka became my pastoral lab even before I went to the major seminary.

First, I watched Fr Celestine enjoy his priestly life as he burnt with zeal for his father’s house. He took me to the many outstations of Muyuka and thus prepared especially for the experience I would later on live out in St Gabriel’s parish Bafmeng while on pastoral experience. I remember vividly the pastoral visit to Bavenga and the very warm welcome all the Christians afforded you. The many times “going to the bush” became a priority rather than sitting in the comfort of the office of the main parish would become instrumental when I had to spend time in the resettlement camp of Lake Nyos victims in Buabua.

In the words of Pope Francis, the pastor must smell of his sheep and I find an apt instantiation of these words in your ministry. Particularly striking to me is the fact that Fr. Celestine introduced me to the Daiga’s in Muyuka not one of those rich families of the parish but simple, dedicated Catholics who attended mass daily and struggled to eke out a living but graciously welcomed me as their oldest son. It could have been easy to let me enjoy the cozy comforts of the parish but Fr. Celestine afforded me the opportunity to learn that the family as domestic Church is a strong foundation for building one’s vocation. He not only expanded my world view but also extended my family.

Fr Celestine has an unrivaled passion for liturgical music. He infected me with this and while many people wrote some us off as being “tone deaf,” I invariably developed a passion for liturgical music. I remember exploiting Fr. Celestine’s impressive library of tapes of music from the seminary choir which I “ravished” daily. In addition, I admired Fr. Making the time to teach the choir and prepare for the liturgy and taught me the value of good music for worship.

Fr. Celestine also impressed upon me the value of enjoying a good meal. I learnt basic table manners and the value of a meal as an act of worship. I relish the flashbacks of those trips to BOTA with the occasional lunch at the Procure, the stop overs at different parish houses sharing in priestly camaraderie and above all the finesse with which Fr. Celestine consumed corn fufu and roasted chicken, staple meal of the Kom people. I am reminded of my dad’s friend of blessed memory, Pa David Teh who had a healthy appetite for corn fufu and vegetables. In this Fr exemplified one of the best ways of staying true to his Kom identity out of Kom without the parochial entrapments wont of such cultural affiliations.

It warmed my heart when your Bishop decided to send you to Rome to study Spirituality and I found this definitely apropos. The two books you offered me to read while under your tutelage were Teresa Avila’s book on mental prayer and the biography of Cure D’Ars. These left an indelible imprint on my mind.

For these and more others mention of which would be superfluous, I would like to say Thank you! My formative years might not have yielded the desired intention namely ascending to the altar as a priest but they impacted my life in a real way and that is why the experience has remained evergreen in my mind. They remain invaluable lessons and you continue to inspire me even to be a good person and a saintly one too.

Celebrating Lent in the Year of Mercy. By Lambert Mbom

Lent 2016 is here. It is 15 days old. It came in quite early. Did we not just celebrate Christmas? Advent is to Christmas what Lent is to Easter. But everything points to Easter, the culmination of our Christian faith. This year’s celebration of Lent has an added value and significance given it is the Year of Mercy. Pope Francis inaugurated this year while on pilgrimage to war torn Central African Republic on the last lap of his apostolic visit to Africa last December 2015. While he spent the first Sunday of Advent in Africa, Pope Francis spent the First Sunday of Lent in Mexico. The Christian life is in essence a pilgrimage. This Lent seems to be an appropriate time to follow the example of Pope Francis and go on a pilgrimage but more than just a physical journey, it is an opportune moment to fatten our spiritual leanness and trim our spiritual excesses.

As I reflected on what this Lent holds for me, I found the answer in Pope Francis’s homily at Ecatepec, Mexico. It was not just the fact that in visiting this poor and crime ridden city, Pope Francis struck a favorite chord in his ministry namely going out “to the periphery” but also the message he delivered on that first Sunday of Lent.

Vatican Radio’s description of Ecatepec seems to bear resemblance to the messiness of the spiritual life for some of us: “It’s now an ugly sprawl of a shanty town littered with rubbish in one of Mexico’s ‘barrio bravo’.  An expression meaning a lawless neighborhood where organized crime, pollution and poverty reign and where most people fear to tread.”

In his homily for first Sunday of Lent, Pope Francis exhorted us all to ward off temptations by following the example of Christ. In this familiar passage of the Temptation of Christ, we find Christ using Scriptures to respond to the devil’s temptations. The Gospel passage referring to Scriptures notes that “It is written…” and “It also says…” Even the devil takes up the example of Christ and in Luke’s account the devil builds the third temptation from scriptures and quotes the Psalm. Pope Francis however exhorts us not to dialogue with the devil.

In his off the cuff remarks, Pope Francis calls us to imitate Christ and use Scriptures to fight off the devil’s temptation. This is a continuation of his Lenten message of 2016 where he says: “For all of us, then the season of Lent in this jubilee year is a favorable time to overcome our existential alienation by listening to God’s word and by practicing the works of mercy.” In the Pope’s message for Lent 2016, Pope Francis calls for an “attentive listening to the Word of God” stressing the “prayerful listening to God’s word, especially His prophetic words.”

But just what does “attentive listening to the word of God” entail? There is a serious charge against us Catholics by our other Christians that we do not know the bible. We shall take up that charge on a different day. Let each of us examine their conscience and find out where we are on this. How familiar are we with the word of God. I have heard it repeated to me very often that you must know someone to love the person. One of the best ways to know God is in and through the bible. Not just memorizing some stock verses and parroting them but actually praying with the Bible.

One method of attentive listening is the Church’s ancient practice of lectio divina. This is a way of encountering God through Scriptures normally by reading a specific passage from the Bible and using that as the basis for prayer. Lectio Divina is not the traditional bible sharing or reading the bible for edification but letting oneself be soaked in and steeping oneself in Scriptures.

Lectio Divina is characterized by four steps namely: Reading, Thinking, Praying and Acting. The renowned professor of scripture, Fr James Martin (SJ) describes the process thus: Reading: You pick a scriptural text and then you read it.  At the most basic level, you ask: What is going on in this passage? What does the text say? Meditation: What is God saying to me through this text? At this point, you ask whether there is something that God might want to reveal to you? It is recommended that one chooses a word or phrase from the passage and meditate on it. Prayer: What do I want to tell God about this text? Then Action: We are always called upon to do something: Quite simply Go forth and be a witness. This year, we are called to practice the works of mercy.

We live in a very noisy world and we are bombarded by many distractions and attractions. We hear too many discordant voices and hence end up hallucinating. Our pilgrimage this Lent should help us center our lives on God by listening attentively to Him. Let us walk with God this Lent through Sacred Scriptures. Ignorance of Scriptures is ignorance of Christ.

Pope Francis in the last paragraph of his 2016 Lenten message exhorts us: “Let us not waste this season of Lent, so favourable(sic) a time for conversion!” Recalling God’s words of mercy written all over the Bible we too should become missionaries of mercy in this year of mercy.

Visiting the sick in the Year of Mercy by Lambert Mbom

field-hospital-open.jpg

The Basilica of the National Shrine – last Tuesday launched its 2016 Speaker and Event Series with a splendid lecture on “Compassion – The Thirst of God: Visiting the sick as a work of mercy” by Msgr. Brian Bransfield, recently elected General Secretary of the United States Conference of Catholic Bishops.

Pope Francis has given us an incredible year, said Bransfield. In fact, he has given us two gifts namely the notion of the Church as a field hospital where we meet Jesus Christ. And secondly, Pope Francis has introduced us to the Year of Mercy.

In an interview to the Jesuit Antonio Spadaro, published in the Catholic magazine, America in September 2013, Pope Francis in answer to the question on the kind of Church he dreams of, responded: “I see clearly that the thing the Church needs most today is the ability to heal wounds and to warm the hearts of the faithful; it needs nearness, proximity. I see the Church as a field hospital after battle…” This possibly explains why of all the spiritual and corporal works of mercy this first lecture of the year focused on visiting the sick.

The Year of Mercy officially launched last December 8th, the Solemnity of the Immaculate Conception and runs through to November 2016, Solemnity of Christ the King.

The Holy Father invites us to deepen our notion of mercy through an understanding of the compassion of God, a compassion manifested in Christ, Bransfield told the over 40 persons that had stayed after evening mass to listen to him.

It is no mere coincidence that this jubilee Year of Mercy kicked off on the Solemnity of the Immaculate Conception which happens to be the patronal feast of the Basilica of the National Shrine. The Basilica is intimately connected to this Year of Mercy then.

In his recommendations for the celebration of this year, Pope Francis calls on Catholics to reflect on and live out the corporal and spiritual works of mercy, one of which is visiting the sick. Bransfield submits that compassion is at the heart of visiting the sick.

Drawing from a rich pastoral experience while ministering to the sick in a large parish in his diocese of origin, Philadelphia, he recounted a life changing experience with a dying woman in a hospice room. As he blessed her, she repeated the blessing after him but ended up saying: May the blessing of the Lord come upon you and keep your faith alive. Visiting the sick is an act of faith and benefits both the guest and the visitor.

“We may think we do the sick a favor when we visit them. In some sense we do,” said Bransfield. Christ invites us to the ministry of the sick. He himself touched the leper and entered into the margins of life. The speaker urged all to enter into the uncomfortable space of visiting the sick. They are Jesus Christ to us.

These words echo a favorite theme of Pope Francis namely reaching out to the peripheries.

“We must get out of ourselves and go toward the periphery. We must avoid the spiritual disease of the Church that can become self-absorbed: when this happens, the Church itself becomes sick. […] Between a Church that goes into the street and gets into an accident and a Church that is sick with self-referentiality, I have no doubts in preferring the first. (Cardinal Jorge Bergoglio to the pre-conclave General Congregation of the Cardinals, March 2013)

Msgr. Bransfield then explained the Christo-centric character of visiting the sick noting that, “When we visit the sick, we imitate Christ the physician; when we visit the sic, we visit Christ the victim. But it is also an act of compassion.” But just what does it mean to be compassionate?

Availing of the parables of the Good Samaritan and Prodigal son, Msgr.Bransfield elucidated the meaning of compassion beyond just feeling sorry for someone. He demonstrated how the anonymous man who fell in the hands of robbers and laid wounded is doubly hurt by the rejection especially of the priest and Levite who passed by. Many of the sick in our community feel this sense of abandonment and rejection in hospitals, hospices and nursing homes, he intimated.

The Samaritan’s action teaches us compassion. The parable recounts that the Samaritan was traveling and was moved with compassion for the victim. The essence of compassion here is conveyed from the Greek meaning of compassion, “splekchne” – inner most places are trembling with the presence of God. The Father in the parable of the prodigal son is also moved with compassion – he is trembling.

We visit the sick because Christ leads us there and he ministers to us and to the sick.

“On the Cross, Christ gives new meaning to all suffering. He cries out: I thirst, he empties everything. In this cry of I thirst, Christ calls us to works of mercy. He invites us to visit the sick: I was sick and you visited me. He draws us to the mercy of God. We enter into God’s mercy as we step closer to those who are sick,” concluded Bransfield.

At the end of the talk, the speaker had the opportunity to autograph some of his books which were on sale in memorial hall out of the Crypt Church where the lecture had taken place. The Next lecture will be on February 17th after the 5:15pm mass.

 

Holy Trinity Choir of The Cameroon Catholic Community DC Invites you: Sunday May 31st 2015. By Lambert Mbom

At every event to which we are invited, there is often a dress code: Formal, business casual or casual. For many of us, one distinctive way of celebrating our “Africanness” is by flaunting our traditional garb. In every day jargon, we talk of our “Sunday best” referring to how we dress to Church. It is such a big deal what the First lady wears to any public event. People spend hours speculating and analyzing the dress because it always carries a message. The truth is: our dressing always communicates a message and always indicates the importance we attribute to the said event.

This is no different for the choir. In fact the tradition of wearing choir robes dates as far back as Old Testament when we read David was vested in a robe of fine linen, as were all the Levites who carried the ark, the singers, and Chenaniah, the leader of song; David was also wearing a linen ephod. (1 Chronicles 15:27)

Dr. Schindler, dean emeritus of John Paul II Institute at the Catholic University provides a fitting context when he remarked in an interview:

“The liturgy is an act of worship and at its heart is a pedagogy. Etymologically, it is an instruction that leads people to God. The vestments used are separate from what is worn in everyday life. This becomes an important pedagogical moment. When a person enters the liturgy, they are drawn into something, which requires an effort and an understanding. There is something strange that draws into the mystery. If left with the familiar, then something is lost.”

This seems to be the message for the spectacular event happening on Sunday May 31st 2015 at the Church of the Resurrection, Burtonsville where the Holy Trinity Choir of the Cameroon Catholic Community is organizing a fundraiser to buy choir robes. Beyond the beauty of those angelic and mellifluous voices, this group of young adult Cameroonians seeks to add to the grandeur of the liturgy. Under the distinguished patronage of the pastoral council, this group seeks to raise $6500 to realize this noble ideal.

Join the Cameroon Catholic Community of the archdiocese of Washington DC to bring this dream to fruition. There shall be a musical concert after the 2.30 p.m. mass. Generous donations will be taken up.

Come listen to the consummate Nadege and virtuoso Sam Orock warm your hearts; come and discover the keyboard wizardry of Lazare and Herman. Come enjoy some classy performance from out of this world. It shall be entertaining, relaxing, soul-stirring and a good tonic to spice your week with.

You are specially invited!

Five fetishisms of Lent: Towards a genuine Lenten Spirituality. By Lambert Mbom

Lent is here! Among the Catholic Liturgical seasons (Ordinary time, Advent, Christmas, Lent and Easter), Lent seems the least “popular” given its somber outlook and its inner meaning. For 40 days, the Church invites us it would seem to sacrifice, to give up something. The intriguing part of this season is displayed in what I have referred to as the fetishes of Lent.

The season itself kicks off with Ash Wednesday when Catholics are reminded of the need to give perspective to life through those words: Remember man that you are dust and unto dust you shall return. One cannot but wonder what is it about these ashes that many people want to “dirty” their foreheads with. I am sure some people who for one reason or the other cannot receive the ashes on Wednesday would advocate that it be given the day after. The number of people attracted to and by this Catholic tradition is exciting but also raises some questions. When ashes become more popular than Holy Communion or the reception of it then one must wonder what the alluring enticement of ashes are if they do not draw us to Christ?

Once we are reminded of the futility of this life through ashes, we are equally invited to penance which enables us to build intimacy with Christ through Holy Communion. Receiving ashes is a penitential practice which we must build upon throughout Lent especially with the sacrament of reconciliation paving the way for the reception of the Body and Blood of Christ.

During Lent, the Church invites us on the Via Dolorosa to walk the way of the Cross after the example of Christ. Praying the fourteen Stations of the Cross is a popular practice in St Anthony’s parish Njinikom like many Catholic parishes. As a kid, my maternal grandparents compelled me to come with them and I learnt how to say basic prayers in the vernacular and I have never forgotten these. I often found it intriguing that the Church would be full during the Stations of the Cross which preceded mass and immediately after the last station a good number of people left for their farms. It is interesting how people would choose the Stations of the cross over mass.

While I grew up knowing that it is critical to pray all 14 stations every day of Lent except Sundays, I have learnt over the last decade that these are “mere private devotions.” In some places in the U.S, it is one station every day over 14 days while in others all fourteen are prayed once a week. To some acquainted with daily stations, this is a scandal. Again, we must find a true place for these devotions in our lives and eschew the temptation to dramatize these for public display rather than real spiritual gain.

My best experience with praying the stations of the cross is what the Rector of the Spiritual Center helped us to do namely ask each of us to write out our personal meditation on these. May be, this Lent each of us could design our meditations on this devotion. Our daily lives as pilgrims is laced with judgments like Pilate’s, condemnations of others to death in speech and in deed, burdens unto others with our cross, slips and falls many times under the weight of the cross and the list is on. Our life story itself is a reflection of the Stations of the Cross and we could weave these into beautiful meditations.

Another popular day during Lent is Palm Sunday which kicks off Holy Week and celebrates the triumphant entry of Christ into Jerusalem. The blessing of palm branches symbolic of those waved to welcome Christ is an equally enticing event. Many people scramble to have these palm branches which they keep in their cars or at home. Some of us seem to ascribe some magical powers to these. It is often very interesting seeing people struggling to ensure that the holy water the priest sprinkles to bless the palm branches actually touches theirs or else it is not blessed. There is the great temptation to exaggerate the significance of these branches and so lose their real value. It is not surprising that the ashes are made from palm branches blessed on Palm Sunday.

Let us fast forward to Good Friday when again many people turn out for the Stations of the Cross. There is no denying it that this is one of the most important days of the year; but the story does not end there. Easter is the most important day of the year and the essence of the Christian message. The Cross is our only hope because beyond it there is the resurrection. Good Friday is the only day in the year when mass is not celebrated throughout the entire Catholic world. The plea here is that we do not misplace our spiritual priorities. This explains why many of us find it difficult to appreciate the many Good Fridays of our lives and move beyond to the Resurrection. As the English saying goes: No crown, no thorns.

On Ash Wednesday, I sent a text message to seven of my good friends, two priests, three Catholic colleagues and two very close friends. I asked them what they thought I should give up for Lent. The responses I got were so enlightening and I will share these at an appropriate moment. In a bid to deflate some of these, I heard myself saying it is not important what they want but rather what do I want to give up for Lent? On further meditation, I believed the right question I should be asking is what does God want me to give up for Lent? I am sure the answer is nothing. Rather God is asking me to do something this Lent.

Like many have said the danger during Lent is to reduce it to a slim cause a time when we give up what we do not like. Giving up meat for Lent in a country like Cameroon where meat is a delicacy is a worthwhile exercise but it would be more gratifying if booze is given up. But again, it is not just giving up food and drink for the time being – postponed consumption where we starve during Lent to glut the appetite and be drunk at Easter. What we give up is important but equally important is why we give up and what happens to what we have given up.

Lent is an invitation to love ourselves and our neighbors. Maybe our Lenten journey would be more meaningful if we rediscover the meaning of those beautiful words of St. Paul’s hymn of love: If I give away everything I own, and if I hand my body over so that I may boast but do not have love, I gain nothing. (1 Cor.13:3)

ABCs of the Solemnity of the Assumption by Lambert Mbom.

On August 15 every year, the universal Catholic Church gathers in prayer to celebrate the fact that “The most Blessed Virgin Mary when the course of her earthly life was completed, was taken up body and soul into the glory of heaven where she already shares in the glory of her son’s resurrection, anticipating the resurrection of all members of His body.” This is a scandal to many and a stumbling block to many non-Catholic Christians.

There could be no better place to seek an understanding of this doctrine than reverting to the papal document – Munificentissimus Deus(MD) issued by Pope Paul XII in 1950 defining the dogma of the Assumption.

The title of this document, (which following the tradition of papal document is always the first couple of words of the document) literally translated as “The Most bountiful God” explains the heart of this doctrine: God in His bountiful Goodness brings Mary, the mother of God, body and soul into heaven.

An important distinction worth making here is between the Ascension of Christ into heaven and the Assumption of Mary into heaven. In the creed we profess that Christ ascended into Heaven but with Mary we talk of the Assumption. The ascension is in basic English in the “active voice” while the assumption is “passive.” While Christ ascends into heaven, Mary is assumed into heaven. Without the Ascension of Christ, there is no Assumption. It would seem then that to question the assumption is to question the ascension.

In a certain sense, the Assumption is essentially liturgical. Like we read on the US Bishops’ website,“The Liturgy is the ‘the participation of the people of God’ in the work of God.’ It is ‘the exercise of the priestly office of Jesus in which God is worshipped and adored and people are made holy.’ God begins the work of sanctifying people in time and space and brings that work to completion.

In essence, the Solemnity of the Assumption is God’s work. It is first and foremost God’s work. Mary herself proclaims in the Magnificat: I am the handmaid of the Lord, let it be done unto me according to thy word. The Assumption then is a continuation of the fulfillment of the Fiat.

Pope Pius XII makes it abundantly clear that the Assumption is a privilege. His lavish usage of this term throughout the entire document is an important indicator of the contours of the teaching. The almost extravagant use of the term, “privilege” underlines the fact that it is not the Pope who sends Mary to heaven or Mary who brings herself to heaven. In this sense, the Assumption is not an invention but a discovery.

On what basis should we believe in the Assumption of the Virgin Mary?

Anyone scouring the bible for a direct reference to the Assumption will not find one. Does that ipso facto discredit the assumption? That would be an epic instantiation of the literalist reading of the bible. If one with an open mind scans through Scriptures, the doctrine of the Assumption will no longer be a strange doctrine.

The words of the angel Gabriel to Mary at the annunciation are quite significant: Hail, Full of grace… Blessed are thou amongst women and blessed is the fruit of thy womb Jesus. (Lk.1:28). One cannot fail to draw the inner connection between Mary’s blessedness and the blessedness of the fruit of her womb: Jesus. Notice here the angel uses the same term for both Jesus and Mary. I am not in any way insinuating that both are equal for Christ is God and Mary, human; yet we find in this text ingredients for the doctrine of the assumption.

In Jn. 12:32 Christ declares: And I when am lifted from the earth will draw all men to myself and further on in Jn. 14:3. He specifies: “And I will go and prepare a place for you and I will come back and take you with me so that where I am, there you too may be found.” Against this background, isn’t it within the realm of the rational to believe that Christ has begun fulfilling this by bringing Mary into heaven, body and soul?

Beyond this even, let us stay at the human plane. There is an abundance of evidence that within families most sons are more attached to their mothers while daughters are to their fathers. Not in any sense of nepotism, one would expect Christ to accord his mother a place in his Kingdom not just because Mary is his mother but beyond this because she is his first disciple.  Christ brings Mary to heaven not just because she is his mother but above all because she is his first disciple. And like Christ himself specifies that whoever does the will of my heavenly Father is my brother, sister and mother. (Mtt.12:50)

In the document, we find Pope Pius XII adducing St Francis de Sales who asserts that “it is wrong to doubt that Jesus Christ has himself observed in the most perfect way, the divine commandment by which children are ordered to honor their parents.” He then adds, “What son would not bring his mother back to life and would not bring her into paradise after her death if he could?” (MD 35)

St Alphonsus of Ligouri also writes that “ Jesus did not wish to have the body of Mary corrupted after death since it would have redounded to his own dishonor to have her virginal flesh, from which he himself had assumed flesh reduced to death.”

As the pope referencing the Scholastics notes, “Out of filial love for his mother, Jesus Christ has willed that she be assumed into heaven. They base the strength of their proofs on the incomparable dignity of her divine motherhood and of all those prerogatives, which follow from it. These include her exalted holiness, entirely surpassing the sanctity of all men and of the angels, the intimate union of Mary with her Son, and the affection of preeminent love which the Son has for his most worthy mother. (MD 25)

 

The dogma of the Assumption builds on four doctrines of the Catholic Church namely the doctrine of Original sin, the dogma of the Immaculate Conception, the divine motherhood of Mary and lastly, the Resurrection.

The papal document provides three “benefits” (for want of a better term) of celebrating the solemnity of the Assumption:

–       The celebration of the Assumption is an advantage to the human society. In one of the prefaces the priest prays: Our prayer of thanksgiving adds nothing to your greatness yet our desire itself to thank you is itself your gift.” The solemnity of the assumption adds nothing to God and to Mary. It is for us. As the text specifies, “it is to be hoped that all the faithful will be stirred up to a stronger piety toward their heavenly Mother.”

–       By meditating on the example of Mary, the hope is that Christians can become more and more convinced of the value of human life entirely devoted to carrying out the heavenly Father’s will and to bringing good to others. By the Assumption we are reminded that this life is not the end; there is a beyond, which must always be in the horizon.

–       It is our hope that belief in Mary’s bodily Assumption into heaven will make our belief in our own resurrection stronger and render it more effective.

To one and all then, Happy Big Day Maria!!!

Intercommunion: A Few Clarifications by Lambert Mbom.

May I preface my remarks by observing that Holy Communion also known as the Holy Eucharist, altar sacrament (excuse the pidgin) is one of those hot potato issues along side Mary, Scriptures, the priesthood among others.
It is in the spirit of the Year of the Faith (October 2012 – November 2013) that I dare an explanation on this mystery of our faith. Through this exchange, intellectual or more precisely digital, I hope to be enriched and above all in the process help clarify any doubts.
By the way, it is quite interesting that the architect of this debate,* a Protestant of Presbyterian extraction with “langa throat” for things Catholic, reverts to a Catholic document to defend his thesis: Some Christians can receive Holy Communion in the Catholic Church under some very special circumstances at some special events. It is worth noting that the proponent does not evoke the cardinal principle of Protestantism “Sola Scriptura – Scriptures Only.”
Before I go into the kernel of the argument, I would like to propose that the relevant biblical text worth pondering on the issue under consideration is 1 Cor. 11:17-34. Except otherwise stated all biblical quotes are from the Good News Translation.
v. 28: So then, you should each examine yourself first, and then eat the bread and drink the cup.
v. 29: For if you do not recognize the meaning of the Lord’s body when you eat the bread and drink from the cup, you bring judgment on yourself as you eat and drink.
v. 30: That is why many of you are sick and weak, and several have died. If we would examine ourselves first, we would not come under God’s judgment.
 
The text is quite clear on why non-Catholics are not allowed to receive Holy Communion in the Roman Catholic Church. It is basically a question of meaning. For Catholics, during consecration, the bread and wine become the body and blood of Jesus Christ. For others, at least for Presbyterians, it is just a symbol or may be just symbolic. This is no small difference. It is an essential difference.
Let us leave aside the question of the reasonableness of this teaching until someone brings it up for discussion. It suffices to mention here though that Christ said: “This is my body…This is my blood” and not this is a symbol of my body. We do not share the same meaning of the Eucharist. Hence in receiving Holy Communion, either the recipient is making a bold affirmation of Catholic doctrine, in which case why does the individual not follow the proper channel and officially become Catholic? Else, it is downright bad will and outright disrespect. Out of impunity, it would seem with the recipient insinuating: what can you guys do? In which case this becomes a scandal and a sacrilege.
Secondly, the nomenclature used to describe this reality is carefully chosen. It is communion, a communio, a common union. As a “comm-unity” we share a common faith. It is as a community that we profess the common faith in the Body and Blood of Christ. It helps build and foster the unity. Communion is both a precondition for Holy Communion and the source of communion. To receive communion you must be in communion with the Church and this is also the source of the communion.  Kenneth is not in communion and so why receive Holy Communion.
It behooves me at this point to mention that unity is not uniformity. There is unity in diversity and so to hide behind Christ’s prayer for unity: May they all be one – is at best deceptive and disingenuous.
But Kenneth Ndeh would readily claim that he agrees with these and would add that Canon Law makes provision for special circumstances where intercommunion is possible.  These extenuating circumstances are listed in the instruction by USCCB. For the purpose of this discussion, permit me quote the last part of the instruction:
This is why the USCCB guidelines, which are published in the back of every missalette, exclude weddings, funerals and other such occasions as appropriate for intercommunion. The occasions would be individual, normally determined by a pastor after consultation with the bishop, or, in accordance with norms drawn up on the basis of this canon (paragraph 5).
 
First of all this is circumscribed to the United States of America. I have not done any research to ascertain what the practice is in other parts of the world. At least, I know in Cameroon this is not the case.
What is more the instruction talks of special events like weddings and funerals. In addition to many other conditions to be fulfilled, it clearly specifies that it involves a process.
Let me use an example close to home: Jude Ambe’s wife is a Presbyterian but on their wedding day she received communion under both species in the Catholic Church. Suffices it to mention here that it was a mixed marriage for which dispensation was required and duly granted from the Bishop at the request of the pastor of Resurrection parish. As you would note, the above policy is specific and notes that the occasions would be INDIVIDUAL (emphasis mine).  Mr. Ambe’s wife cannot continue to receive communion at every wedding because she was given dispensation. It was a onetime thing for a specific event. Other Presbyterians cannot now claim that at every wedding or funeral they would receive communion.

Mr. Ndeh, clearly under some very extreme circumstances an individual at a particular event can receive Holy Communion. To the best of my knowledge you have not fulfilled any of those conditions and you continue to make a mockery of our Catholic Faith. Thank God that it is among Catholics. Why not go try the Muslims?

* This article was originally published on the listserv of Sacred Heart College Ex Students (SHESA – DC)

Jonathan Fru lambasts Catholic Christians: A Rejoinder. By Lambert Mbom

Dear Jonathan Fru,
Generalities:
May I crave your indulgence ab initio to take the liberty and respond to your 7.14 pm email of August 1st which you addressed to Sam Esale via the Cameroonian egroup: Camnetwork. I do so not with any pretense at theological expertise even though I am credentialed but because silence in the face of such outlandish denigrations of my faith will be nothing short of a betrayal surpassing even that of Judas. I am not holding brief for the Catholic Church but rather taking the liberty along lines of the Petrine challenge to give an account of my faith especially in the face of such stupendous misrepresentation.
I do not intend this to be any theological theatrics but cast my intervention within the Augustinian paradigm of a “faith seeking understanding.”
Excuse me if I do not address you as “Rev” for I do not know whether as a defrocked pastor you are “Rev emeritus…” and just as you do not speak for the Protestant church I do not speak for the Catholic Church.
It behooves me to state clearly that your insalubrious invective against the Catholic Church is based on a figment of your imagination. It is your version of Catholic doctrine. It is the sound and rational principle of critical analysis that one knows what he is criticizing. In this particular instance as in many others, criticisms of Catholic doctrine are based on a shallow understanding of Catholic doctrine. It is simply bad will and downright intellectual dishonesty. It is disingenuous, Mr. Awasom, for you to churn out such diatribe without a single quote from any official Catholic Church documents to substantiate your claim. Not at all surprised for a great chunk of the material you dole out on this subject is copied verbatim without any acknowledgement from the internet.
For the sake of full disclosure, permit me say here that I am a Roman Catholic who made an abortive bid to the Catholic priesthood. I have italicized the relevant sections of your mail and my response follows.
“This is what the bible teaches and since Roman Catholics don’t read the Bible as much as Protestants, they cannot understand because of lack of knowledge in biblical teachings.”
In logic, this is called the fallacy of hasty generalization. For an “intellectual” of your stature or as you would want us to believe you are, such generalities cast a doubt on your credentials.
What your highlighted argument above boils down to is the fact that when we put every Protestant and every Catholic to a test of the bible, all Protestants will outclass all Catholics. Wonders shall never end. I can hedge my bets that this is clearly not what you meant to say but I only have your writing for evidence and so will hinge on it.
The ability to quote randomly from books of the bible is not a demonstration of biblical knowledge.
What is even comical is the fact that you preface your remarks with a display of your academic profile (and by the way, congratulations on your master’s degree) but go on to prove the exact opposite of this. You do not care to substantiate your remarks with any shred of evidence neither scientifically nor anecdotally even.
Catholics have mass daily and at each mass there are at least three readings all taken from the bible. In fact, if a Catholic were to attend mass regularly and pay attention, s/he would be well versed with the bible even if s/he may not be able to shout out verses like kids in kindergarten singing out memory verses. The reality is that many do not attend mass regularly.
Nobody has put a gun on the heads of Catholics precluding them from reading the bible. One must also agree that one thing which we have learnt from the evangelical world is constant reading of the bible. In the Catholic world there are many excellent biblical publications promoting bible studies. Catholics do not need to shout biblical verses from rooftops before people know they know the bible.
I do not want to bore you with an avalanche of literature on the Catholic Church and the bible but since you an internet researcher, kindly read this article: Are Catholics into the Bible? Accessible on: http://www.catholicbridge.com/catholic/bible_catholics.php.
That may be strange to the dogmatic Roman Catholic Church because in order to be a Saint according to the Roman Catholic Church, one must obey and worship the Pope, perform one miracle and carry out some charity.
 
Jonathan, I am not sure you are quoting the doctrine of the Catholic Church correctly. Please apprise me of where Catholic doctrine requires that for one to be canonized he/she has to obey and worship the Pope. And by the way, what do you mean by “worship the Pope?” This facile and almost infantile description does not come close to the process of canonization at least as I know it. I am ready with eraser to blot this out from my writing once you can show me the text. If anything, read up Catholic doctrine and ask. There are many Catholics who would share with you what the doctrine is even if they knew you were going to shred it. Shred the right thing, though! What you describe is a caricature of the process and a creation of your mind.
I am a little surprised at your inability to draw the distinction between honoring and worshipping. When the soldier swears allegiance to the commander in chief, is he worshipping the commander in chief or is he honoring and respecting him?
I am speaking as an experienced and well groomed(sic) Protestant Christian with my deep and profound knowledge in the authority of the word of God, which is foreign to the Pope and Roman Catholic Church.
Culpable ignorance is inexcusable. Where do you come from with such exotic claim that the authority of the word of God is foreign to the Pope and the Roman Catholic Church? You seem to have a fascination for the papacy and if you care, I could arrange for you to visit the Vatican. I am pretty much certain that Pope Francis would love to have a chat with you on your claims but given your disposition it will be an exercise in futility.
For one who claims to be well groomed in the authority of the word of God, one is scandalized by your audacious demonstration of this “holier-than-thou” syndrome. I am pretty much certain, if you were still a Protestant pastor, the Church would have called you to order.
Just get used too the fact that the ways of the Catholic Church are not the ways of the Protestant Church. We may have and share common grounds but on doctrinal and biblical teachings, the two are diametrically opposed to each other.
My dear brother, why do state the obvious: there are differences between the Catholic Church and the Protestant Church. I take umbrage at your claim that the doctrinal and biblical teachings of the two are diametrically opposed. First of all, the Protestant Church is not a uniform bloc. There are many differences even within that bloc. To use the term “Protestant,” even if loosely is disingenuous.
Your claim that the Catholic Church and the Presbyterian Church for example are “diametrically opposed” is a maniacal exaggeration. What unites Catholics and Presbyterians is far more compelling than what separates or divides us.
Roman Catholic Christians are too shallow and lacking because they don’t know the bible.
All I can say, Jonathan is, Father, forgive him he does not know what he is saying. Such a categorical statement insulting in essence could only be the fruit of myopia, feeble mindedness and bigotry. Tell us what barometer you used to measure this and the methodology you availed of to warrant such an outlandish evaluation. My only consolation is in the fact that you surely are referring to a different group, surely not the Roman Catholic Church I belong to.
On the substance of your discussion which is the fact that sainthood is not the exclusive preserve of a few whom the Vatican selectively designates, may it please you to know that this is exactly the position of the Catholic Church. First of all, you must seek to understand the theology of sainthood. The Church teaches that by virtue of our baptism, all of us are called to holiness. We are all saints en route to Sainthood. On the 1st of November every year, the Roman Catholic Church celebrates the Solemnity of All Saints. This is for all those unnamed Saints and many there are. Africa for example has an impressive number of saints who are yet to be canonized.
“Caculus non facit monarchum – the habit does not make the monk.”
Post Script: If you are interested in Roman Catholicism even if just for your criticism, I am always available to share my faith with you. We can disagree without being disagreeable. If I do not know the answer, I will point you to resources and persons that will educate you on the rudiments of the Catholic faith.
%d bloggers like this: