Boko Haram burns Catholic building previously destroyed by Boko Haram

Bangui, Central African Republic, Nov 29, 2018 / 12:45 am (CNA/EWTN News).- The bishops of the Central African Republic have set aside a day of mourning and a day of prayer for victims of ongoing violence in the country.

December 1 will be a day of mourning. The date is significant, as it marks the anniversary of the Central African Republic’s establishment as a republic after French colonial rule.

In a communique, the bishops urged “men and women of good will to refrain from celebrating 1 December as a sign of mourning,” according to Vatican News.

On the following day, the first Sunday of Advent, prayers will be held in memory of the victims of violence in the country. The bishops said all donations collected on this Sunday will be given to support victims and their families.

The prayer and mourning initiative was announced at a Nov. 26 press conference in Bangui.

Cardinal Dieudonné Nzapalainga, the archbishop of Bangui and president of the CAR bishops’ conference, said the appeal is a response to ongoing violence and an attempt to raise awareness about the situation in the country.

“Following the unfortunate and repetitive events that have plunged Central African families into mourning since 2012, the most recent of which are those of Bangui, Bambari, Batangafo and Alindao, the Central African Bishops’ Conference is holding its extraordinary session on 24 November 2018 and hereby issues this communiqué,” he said, according to Vatican News.

The Central African Republic has suffered violence since December 2012, when several bands of mainly Muslim rebel groups formed an alliance, taking the name Seleka, and seized power.

In reaction to the Seleka’s attacks, some Central Africans formed self-defense groups called anti-balaka. Some of these groups, mainly composed of Christians, began attacking Muslims out of revenge, and the conflict took on a sectarian character.

According to Reuters, the violence has displaced more than 1 million people and brought the country’s food security to a level four in the international food security classification system, one step away from “famine.” The U.N. humanitarian chief for CAR, Najat Rochdi, said nearly 3 million of the country’s 4.6 million population are in need of aid. More than half of them are in desperate need.

“If the situation is remaining the same and people are not going back to work their fields… it means that, yes, in a very few years we will have a famine in Central African Republic,” Rochidi said.

Recent acts of violence include the torching of several Christian internal displacement camps. At least 42 people – many of whom were refugees – died in a Nov.15 attack Thursday on the Cathedral of the Sacred Heart in Alindao.

At the press conference on Monday, Nzapalainga pointed to the Constitution of the Central African Republic, which states, “The human person is sacred and inviolable. All public officials, all organizations, have an absolute obligation to respect and protect it.”

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Erbil, Iraq, Aug 9, 2017 / 04:32 pm (CNA/EWTN News).- After three years in exile from Iraq’s Nineveh Plain while it was occupied by the Islamic State, the Dominican Sisters of St. Catherine of Siena are returning to their homeland to face the daunting challenge of rebuilding their destroyed communities.

“Three years ago, we left our homes at night to the unknown. We started a journey of displacement, exile and questioning,” stated an Aug. 6 open letter from the Dominican Sisters in Erbil.

“Despite everything, we always dreamed of going back and finding our houses safe and sound, just as we left them. We strongly wished that we would return and kindle our candles for prayers, harvest our grapes, and read our books,” the letter continued.

In 2014, the Nineveh Plain was overtaken by the Islamic State, forcing tens of thousands into exile and displacement. The Nineveh Plain territory lies between the city of Mosul, the country’s second-largest city, and Iraqi Kurdistan.

In the fall of 2016, two years after the Islamic State claimed the Nineveh territory, Iraqi forces made significant military gains and liberated the Nineveh Plain. Many scattered families were able to return to their towns with hope for the future.

“God showered us with His graces as our towns were liberated, one after the other; ISIS was defeated and the Plain of Nineveh seems to have been liberated,” the Dominican Sisters wrote.

While the territory is now seemingly safe from Islamic State forces, the Sisters said that it “does not mean that the Plain of Nineveh is entirely cleansed from that mentality.”

Upon returning to their homes, many found graffiti on the walls in their towns that read “we’re going to break your crosses,” and “you have no place with us.” Some churches were found to have battle instructions etched on the walls, with piles of deadly chemicals in the corners.

In addition, the physical damage left behind is overwhelming. Upwards of 6,000 homes are in need of repair or complete rebuilding just in the city of Bakhdida, also known as Qaraqosh. The families who still have standing houses are few and far between.

“We were so much stunned by the damage we saw. It was badly painful to see all that overwhelming destruction,” the sisters said.

“We immediately realized that it was not military forces or smart weapons that caused all the damage, but hate,” the sisters wrote, saying “hate leaves both oppressed and oppressor deeply winded.”

Some towns, such as Batnaya, were left 90 percent destroyed and the process of cleaning up has only begun. Another town, Bakhdida, was only 30 percent destroyed, but the NGOs who are helping with its repairs “are not enough compared to the destruction.”

Volunteers and locals hope to rebuild or repair as many homes as they can by September, which would be the beginning of the school year. However, the sisters noted that only the Church and some NGOs are actively involved in the long and expensive rebuilding process.

Many families have decided not to return to their communities due to the overwhelming loss of their homes. Others don’t return because they can no longer trust their neighbors. The sisters said that “we knew that it was our neighbors who betrayed us and did us harm, even before ISIS did.”

“It is not easy to decide whether to go back,” the Sisters continued, saying that their own convent in Bakhdida was also partially destroyed.

However, the sisters have decided to return to the Nineveh Plain, and they will be living in a family home in Telskuf until their convent has been repaired. The sisters also need to rebuild the orphanage which had been burnt down, and hope to start a kindergarten by the fall.

Although the aftermath of Islamic State’s occupation of the Nineveh Plain is significant, the sisters are hopeful for the future. Some families have been able to return to their homes, and the sisters are grateful that some of the rebuilding process that has already begun.

“Today, we see the marvelous work of God,” the sisters reflected.

“God is with us and will not leave us. We thank you for all the support you have shown us. Please pray for us as we start this new phase of our lives.”

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Rome, Italy, Mar 3, 2018 / 12:00 am (CNA).- Martin Mosebach is the author of “The 21: A Journey into the Land of the Coptic Martyrs.” Walter Mayr, Rome correspondent of German magazine Der SPIEGEL recently interviewed Mosebach, and has authorized CNA to publish a translation of that interview.

Walter Mayr: Mr. Mosebach, your book “The 21: A Journey into the Land of the Coptic Martyrs” is about those Coptic Christians who were beheaded on a Libyan beach in 2015 by ISIS henchmen. Why did you choose this subject matter?

Martin Mosebach: The subject matter came to me when I saw a picture of one of those decapitated heads – it was a face expressing a peculiar peace, a peculiar trance. The picture then did not let me go and I decided to describe what the life of these 21 men was like before they were beheaded. And so I just headed out, I went to Upper Egypt and tried to learn more from the social circle of those executed.

What makes this particular case special for you, compared to other atrocities committed by ISIS?

Terrorist attacks are usually directed against people who have not been asked about their stance on religion. But these people were questioned by ISIS after over 40 days of imprisonment; and they stood by their religion, making this a less common case. After all, terror actually is predicated on the fact that it can strike anyone who can be called “innocent.” By the way, most ISIS victims are Muslims. Here, the victims, Christian Copts, were asked at gunpoint: “Do you stand by what you believe?”

Where did you see the entire video for the first time and how can one endure watching it?

I first saw the entire video, the unabridged version showing the actual decapitation, on the laptops of the relatives of the murdered. In El-Or, in Upper Egypt. In the cowshed, so to speak, or in the houses of the families. On YouTube you can now find a sanitized version. But there, in the community of brothers, the cousins, the fathers, this is considered with composure. And with pride. They will point to their relatives in the row of the beheaded, to their brother, and say, “this is our Samuel, this is our Abanoub.”

Is that what fascinated or astonished you most at the behavior of the victims and later of the bereaved?

I went to Upper Egypt with the image in mind that we have in the West of persecuted Christianity in the Middle East. Instead I encountered a strong, growing, large, determined church full of people who in no way appeared to be pushed up against the wall, but instead really perceived the martyrdom as a great triumph, just like in the first Christian centuries.

By “Growing Church” you mean to say that the number of Coptic believers is growing?

In any case, it is much larger than what we read about here in Germany, where there is talk of eight or nine percent of the Egyptian population. Although that also would be quite a lot of people, given there are 90 million Egyptians. The Coptic bishops, however, assert that the number is closer to 25 percent of the population. There are no official statistics though, as that is not in the state’s interest.

What is the everyday life of the Copts in Al-Sisi’s Egypt like?

There is persecution, there is also legal disqualification, a Copt can not obtain a leadership position, can not become general, broadcasting director, university rector, minister, and a Muslim may not obey a Copt. But that does not prevent this group from forming a state in the state, a community that holds its head up high. After all, there is no other place that the Copts could go – they have to stay, this is their home, they are the actual descendants of the Pharaohs. The Turkish approach of yesteryear, to completely dispel the Armenians and the Greek, can not work with this number of people. When I’m in a Coptic church, I don’t get the sense of being in an underground community. The churches built after Mubarak’s fall are huge, and the towers are sometimes higher than the minarets of the mosques.

Could the troubled Catholic Church, which you so often criticize, learn from the Coptic Christians?

Yes, that it could: namely, that one must proclaim the Faith, instead of hiding one’s cross on the Temple Mount in Jerusalem, like Cardinal Marx did – a Copt could not do that, because he has his cross tattooed on the back of his hand, between his thumb and forefinger. The Jews were forced to wear the Star [of David] in Germany, the Copt fashions himself his own cross.

Whilst working there, did you ask yourself how you would behave, if you found yourself in such a situation?

But of course one asks oneself the question. I realized that this is a challenge I too would have to face. Whether I would live up to it is another matter.

What role does Egypt’s President Abdel Fattah el-Sisi when it comes to the Copts and religious conflicts in general?

This man is not to be envied for his office.

Are you being serious?

He ousted the democratically elected Muslim Brotherhood representative, President Mursi, now there is a military dictatorship and, among the supporters of the Muslim Brotherhood, seething rage over this act of violence against a democratically elected head of state. This anger is also directed against the Copts, many of whom of course do rely on the dictatorship, since Mursi wanted to largely deprive them of their rights.

That sounds like Sisi is the lesser evil for the Copts.

Yes, but he makes himself the mortal enemy of a large part of his own people. For example, in the village of El-Or, the construction of a cathedral for the Copts was personally promoted by Sisi himself. He also personally attends mass at Christmas, Easter, as well as requiems. He is trying to stabilize things, trying to keep a lid on this explosive pressure cooker.

You are likely to draw criticism from conservatives that your book avoids pointing out the perpetrators clearly enough, given how it eschews the “Islamic State” stereotype.

Islamism was less interesting to me in this particular case. What mattered to me was the role of martyrdom. It is inseparable from the Christian message.

Anian Christoph Wimmer translated this interview from German.

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