Tarehe 2 Oktoba 2026, Shirika la Roho Mtakatifu linafungua awamu ya tatu ya mpango wake wa uhuishaji, inayohusu maisha ya jumuiya ya tamaduni mbalimbali (2026–2028). Katika barua hii kwa wanashirika wote na Walei Washirika wa Kispiritani, Padre Alain Mayama, C.S.Sp., Mkuu wa Shirika, anaeleza kwa nini mwingiliano wa tamaduni umekuwa kipengele cha msingi cha maisha na utume wa Wasipiritani. Barua imechapishwa hapa chini kwa Kiingereza, Kifaransa, Kireno na Kiswahili.
Read the letter in / Lire la lettre en / Ler a carta em / Soma barua kwa:
“Behold I am doing something new” (Is 43,19)
Intercultural Community Living · 2026 – 2028
ANIMATION PLAN, THIRD PHASE: INTERCULTURAL COMMUNITY LIFE
Dear Confreres and Lay Spiritan Associates,
Today we are taking a decisive step forward in our animation plan. In keeping with the guidelines of the Bagamoyo II General Chapter, which called us to do “something new” in light of our identity, the General Council has implemented a Congregation-wide animation process centered on three inseparable pillars: Mission, Spirituality, and Intercultural Community Life.
Over the past four years, we have journeyed together through the first two phases of this plan. The first phase, centered on Spiritan mission, prompted us to evaluate our commitments in light of our charism and to discern which places to leave or to engage; the second phase, dedicated to Spiritan spirituality, renewed our life of prayer and our fidelity to the legacy of our founders. On October 2, the third phase of this animation plan—focused on intercultural community life—will officially begin. It is the General Council’s conviction that the theme of this third phase fits into a broader perspective than that of a mere phase of the animation plan, especially since, for a number of years now, most members of the Congregation have come from increasingly diverse backgrounds. Interculturality has become a fundamental element of Spiritan life and our spirituality. It should therefore be integrated as a continuing and integrated element of the Congregation’s animation, in service to the Spiritan mission and community life.
As we know, community life is an essential element of Spiritan missionary life (SRL 28). Our founders, Claude François Poullart des Places and François Marie Paul Libermann, always placed the community at the center of Spiritan life. For Poullart des Places, the community is the privileged place for the formation of future apostolic workers, while for Libermann, it is at the heart of apostolic missionary life. In the Revised Rule of 1849 of the Congregation of the Holy Spirit, it is explicitly stated that “the Congregation has adopted community life as a founding principle…. All its members must live in community at all times” (ND X, 454 and SRL 27). Thus, the apostolic work of the Spiritans must normally be compatible with community life.
In recent years, “many of our communities are now intercultural, international, and intergenerational—witnesses to the possibility of a new kind of society” (Maynooth 0.4.3; Torre d’Aguilha 2.1). This reality is now an integral part of our mission as Spiritans in the contemporary world. The Spiritan Rule of Life affirms that the cultural, continental, and geographic diversity of the members of the Congregation, brought together by the Spirit of Pentecost, constitutes a shared treasure. This gathering into one large family is a living witness to reconciliation in Christ, as well as to the relevance of our Spiritan charism in the contemporary world, which is in desperate need of peace and reconciliation (SRL 37; Anima Una 65, 1.1). During the private audience with the Holy Father at the Vatican on May 8, 2023, on the occasion of the 175th anniversary of the “merger”, Pope Francis emphasized the relevance of our “open and respectful” charism, which is “particularly valuable today, in a world where the challenge of interculturality and inclusion is both real and urgent, both within and outside the Church.”
However, we know from experience that life in an international and intercultural community is never easy, nor is it perfect. Based on our daily lives, we are all aware that a multitude of prejudices, misunderstandings, and misperceptions are part of our human nature, and the Congregation is not immune to the divisions and skepticism that permeate the world in which we live. The General Council has observed that linguistic and social differences, racism, nationalism, tribalism, and selfishness pose significant challenges to living out the call to unity within the Congregation. This is evident in the way we treat one another on a daily basis, the way we elect our circumscription superiors, and in many other situations. Instead of adopting a model of discernment grounded in prayer, we often fall into a political Intercultural Community Living 2026 – 2028 model that pits people against one another in two camps: “us” versus “them.” We struggle to trust one another fully or to trust the processes recommended by the SRL.
The Bagamoyo II Chapter explains why it considers life in an intercultural community to be so important: “… In a world marked by the rise of populism and cynicism, interculturality must be welcomed as a fundamental element of Spiritan life and of our spirituality. As missionaries, we are determined to pursue intercultural encounter and exchange within our communities.” More fundamentally, it asked the General Council to make interculturality “one of the crucial elements of the Congregation’s animation for the next eight years” (BG II, 104).
Building on the mandate of Bagamoyo II, the General Council, through this third phase of the animation plan, proposes to the entire Congregation that we embark on a journey toward building authentic intercultural Spiritan communities, so as to achieve a common life in which every confrere feels welcomed, respected, fulfilled, and happy to contribute to the shared Spiritan mission, in peace and serenity. This is not simply a matter of bringing confreres together in a community, but of learning to live together from an intercultural perspective, “by transforming diversity into a resource and making listening and dialogue the common ground on which to cultivate justice and fraternity” (Magnifica Humanitas, 10). Living out interculturality requires an understanding of the underlying dynamics of each culture. Appropriate skills are needed to ensure a harmonious life in our international and intercultural communities. The Torre d’Aguilha Chapter, even back then, called on the Congregation to prepare “the confreres, especially those appointed to international communities, to face the challenges of intercultural encounter. This calls for both an understanding of the anthropological tools necessary for working in a multicultural context and knowledge of—and putting into practice—the theological notion and practice of the inculturation of the Gospel” (Torre d’Aguilha, 1.3.6). Most authors specializing in intercultural issues, as well as those who write about religious life, assert that when people from different cultures come together, they must create a new culture, to which each contributes, and in our case, it is called “Spiritans culture” (Bagamoyo I, 4.1). The goal is to ensure that everyone, regardless of their cultural background, feels at home within the Spiritan family, can express themselves as they are, and feels—as an individual embodying a culture—that they are accepted and recognized.
In the coming months and years, the General Council will provide the circumscriptions and local communities with the appropriate tools and resources to encourage and enrich our intercultural communities, so as to foster a spirituality of encounter, hospitality, accompaniment, and generosity (BG II, no. 100). Starting this October, superiors and leadership teams will begin training sessions on methodologies for listening and shared discernment. Guides, shared testimonies, and liturgical resources will be regularly published on our new online platform, Spiritan Academy 1 . The success of this third phase depends on everyone’s commitment to the path of fraternal conversion.
May the Holy Spirit, through the intercession of our founders and the Immaculate Heart of Mary, guide our steps on this pilgrimage toward ever deeper communion.
Fraternally in the Holy Spirit,
Alain Mayama, C.S.Sp.
Superior General
1 The ‘Spiritan Academy’ is an online formation platform which the General Chapter asked the General Council to set up to strengthen the skills of confreres and lay spiritan associates through specialized modules in spirituality, leadership, financial management, development, JPIC, interculturality, etc. (BG II, 138).
« Voici que je fais une chose nouvelle » (Is 43,19)
La Vie Communautaire Interculturelle · 2026 – 2028
PLAN D’ANIMATION TROISIEME PHASE : LA VIE COMMUNAUTAIRE INTERCULTURELLE
Chers Confrères et Laïcs Spiritains Associés,
Nous franchissons aujourd’hui une étape décisive de notre plan d’animation. Fidèle aux orientations du Chapitre général de Bagamoyo II qui nous invitait à faire « quelque chose de nouveau » en lien avec notre identité, le Conseil général a mis en place un processus d’animation à l’échelle de la Congrégation articulé autour de trois axes indissociables : la Mission, la Spiritualité et la Vie Communautaire Interculturelle.
Au cours des quatre dernières années, nous avons cheminé ensemble à travers les deux premières phases de ce plan. La première phase, centrée sur la mission spiritaine, nous a poussés à évaluer nos engagements à la lumière de notre charisme et à discerner sur les lieux à quitter ou à investir ; la deuxième phase, dédiée à la spiritualité spiritaine, a renouvelé notre vie de prière et notre fidélité à l’héritage de nos fondateurs. Ce 2 octobre s’ouvrira officiellement la troisième phase de ce plan d’animation sur la vie communautaire interculturelle. C’est la conviction du Conseil général que le thème de cette troisième phase s’inscrit dans une perspective à plus long terme que celle d’une simple phase du plan d’animation d’autant plus que, depuis un certain nombre d’années, la plupart des membres de la Congrégation viennent d’horizons désormais très divers. L’interculturalité est devenue un élément fondamental de la vie spiritaine et de notre spiritualité. Elle devrait donc être intégrée comme un élément à long terme de l’animation de la Congrégation, au service de la mission spiritaine et de la vie communautaire.
Comme nous le savons, la vie communautaire est un élément essentiel de la vie missionnaire spiritaine (RVS 28). Nos fondateurs Claude François Poullart des Places et François Marie Paul Libermann ont toujours mis la communauté au centre de la vie spiritaine. La communauté est pour Poullart des Places le lieu privilégié de formation des futurs ouvriers apostoliques, tandis que pour Libermann elle est au cœur de la vie missionnaire apostolique. Dans la Règle révisée de 1849 de la Congrégation du Saint Esprit, il est explicitement dit que « la Congrégation a pris pour sa règle fondamentale la vie commune. Tous ses membres vivront toujours en communauté » (ND X, 454 et RVS 27). Ainsi, le travail apostolique des Spiritains doit être normalement compatible avec la vie en communauté.
Depuis quelques années « beaucoup de nos communautés sont maintenant interculturelles, internationales et intergénérations, signes de la possibilité d’une société nouvelle » (Maynooth 0.4.3 ; Torre d’Aguilha 2.1). C’est une réalité qui fait désormais partie intégrante de notre mission en tant que Spiritains dans le monde contemporain. La Règle de Vie Spiritaine affirme que la diversité culturelle, continentale et géographique des membres de la Congrégation, rassemblés par l’Esprit de Pentecôte, constitue une richesse partagée. Ce rassemblement en une grande famille est un témoignage vivant de la réconciliation dans le Christ, ainsi que de la pertinence de notre charisme spiritain dans le monde contemporain, qui a cruellement besoin de paix et de réconciliation (RVS 37 ; Anima una 65, 1.1). Lors de l’audience privée avec le Saint-Père au Vatican, le 8 mai 2023, à l’occasion du 175e anniversaire de la « fusion », le Pape François avait souligné la pertinence de notre charisme « ouvert et respectueux » et « particulièrement précieux aujourd’hui, dans un monde où le défi de l’interculturalité et de l’inclusion est vivant et urgent, tant à l’intérieur qu’à l’extérieur de l’Église ».
Cependant, nous savons par expérience que la vie en communauté internationale et interculturelle n’est jamais facile, ni parfaite. À partir de notre vécu quotidien, nous sommes tous conscients qu’une multitude de préjugés, de malentendus et d’incompréhensions font partie de notre nature humaine, et la Congrégation n’est pas à l’abri des divisions et du scepticisme qui imprègnent le monde dans lequel nous vivons. Le Conseil général a constaté que les différences linguistiques et sociales, le racisme, le nationalisme, le tribalisme et l’égoïsme constituent des défis La Vie Communautaire Interculturelle 2026 – 2028 importants pour vivre l’appel à l’unité au sein de la Congrégation. Cela se manifeste dans la manière dont nous nous traitons les uns les autres au quotidien, la manière dont nous élisons nos supérieurs de circonscriptions, et bien d’autres occasions. Au lieu d’adopter un modèle de discernement fondé sur la prière, nous tombons souvent dans un modèle politique qui oppose les gens en deux camps : « nous » contre « eux ». Nous avons du mal à nous faire pleinement confiance les uns aux autres ou à faire confiance aux processus recommandés par la RVS.
Le Chapitre de Bagamoyo II explique pourquoi il estime que la vie en communauté interculturelle revêt une telle importance : « …. Dans un monde marqué par la montée du populisme et du cynisme, l’interculturalité doit être accueillie comme un élément fondamental de la vie spiritaine et de notre spiritualité. Missionnaires, nous sommes déterminés à poursuivre la rencontre et l’échange interculturels au sein de nos communautés. » Plus fondamentalement, il a demandé au Conseil général de faire de l’interculturalité « un des axes d’animation de la Congrégation pour les huit prochaines années » (BG II, 104).
S’appuyant sur le mandat de Bagamoyo II, le Conseil général, à travers cette troisième phase du plan d’animation, propose à toute la Congrégation d’entreprendre le voyage vers la construction de communautés spiritaines interculturelles authentiques, pour arriver à une vie commune où chaque confrère se sent accueilli, respecté, épanoui et heureux d’apporter sa contribution à la mission spiritaine commune, dans la paix et la sérénité. Il ne s’agit pas simplement de réunir les confrères dans une communauté, mais d’apprendre à vivre ensemble dans une perspective interculturelle, « en transformant la diversité en ressource et en faisant de l’écoute et du dialogue le terrain d’entente sur lequel faire grandir la justice et la fraternité » (Léon XIV, Magnifica Humanitas, 10). Vivre l’interculturalité exige de comprendre les dynamiques profondes de chaque culture. Des compétences appropriées sont requises pour garantir une vie harmonieuse dans nos communautés internationales et interculturelles. Le Chapitre de Torre d’Aguilha, déjà en son temps, invitait la Congrégation à préparer « les confrères, notamment ceux qui sont affectés à des communautés internationales, à affronter les difficultés de la rencontre interculturelle. Celle-ci demande à la fois que soient compris les outils anthropologiques nécessaires pour le travail en contexte pluriculturel et que soient connue et mise en pratique la notion théologique de l’inculturation de l’Évangile » (Torre d’Aguilha, 1.3.6). La plupart des auteurs spécialisés dans les questions interculturelles, ainsi que ceux qui traitent de la vie religieuse, affirment que lorsque des personnes issues de cultures différentes se rencontrent, elles doivent créer une nouvelle culture, dans laquelle chacune contribue à la formation de celle-ci, et dans notre cas, elle s’appelle « culture spiritaine » (Bagamoyo I, 4.1). Il s’agit de veiller à ce que chacun, quelle que soit sa culture d’origine, se sente chez soi au sein de la famille spiritaine, puisse s’exprimer tel qu’il est et ait le sentiment, en tant que personne porteuse d’une culture et d’un parcours de vie particulier, d’être accepté et reconnu.
Dans les prochains mois et années, le Conseil général fournira aux circonscriptions et aux communautés locales les outils et les ressources appropriés pour encourager et enrichir nos communautés interculturelles, et pour développer « une spiritualité de la rencontre, de l’hospitalité, de l’accompagnement et de la gratuité » (BG II, 100). Dès ce mois d’octobre, les supérieurs et les équipes d’animation commenceront des sessions de formation à des méthodologies d’écoute et de discernement partagé. Des guides, des partages de témoignages et des ressources liturgiques seront régulièrement publiés sur notre nouvelle plateforme en ligne Académie Spiritaine 1 . La réussite de cette troisième phase dépend de l’engagement de chacun sur le chemin de la conversion fraternelle.
Que l’Esprit Saint, par l’intercession de nos fondateurs et du Cœur Immaculé de Marie, guide nos pas dans ce pèlerinage vers une communion toujours plus profonde.
Fraternellement en l’Esprit Saint,
Alain Mayama, C.S.Sp.
Supérieur général
1 L’« Académie spiritaine » est une plateforme de formation en ligne que le chapitre général a demandé au Conseil général de mettre en place pour renforcer les compétences des confrères et des laïcs spiritains associés à travers des modules spécialisés en spiritualité, leadership, gestion financière, développement, JPIC, interculturalité, etc. (BG II, 138).
“Vejam, vou fazer algo novo” (Is 43,19)
A Vida Comunitária Intercultural · 2026 – 2028
PLANO DE ANIMAÇÃO – TERCEIRA FASE: A VIDA COMUNITÁRIA INTERCULTURAL
Caros Confrades e Leigos Espiritanos Associados,
Hoje damos um passo decisivo no nosso plano de animação. Fiel às orientações do Capítulo Geral de Bagamoyo II, que nos convidava a fazer ‘algo novo’ em consonância com a nossa identidade, o Conselho Geral pôs em marcha um processo de animação à escala da Congregação, articulado em torno de três eixos indissociáveis: a Missão, a Espiritualidade e a Vida Comunitária Intercultural.
Ao longo dos últimos quatro anos, percorremos juntos as duas primeiras fases deste plano. A primeira fase, centrada na missão espiritana, levou-nos a avaliar os nossos compromissos à luz do nosso carisma e a discernir quais os locais que devíamos abandonar ou onde devíamos investir; a segunda fase, dedicada à espiritualidade espiritana, renovou a nossa vida de oração e a nossa fidelidade à herança dos nossos fundadores. No dia 2 de outubro, vai dar-se oficialmente início à terceira fase deste plano de animação sobre a vida comunitária intercultural. O Conselho Geral está convencido de que o tema desta terceira fase se insere numa perspetiva de longo prazo, que vai além de uma simples fase do plano de animação, sobretudo porque, há já alguns anos, a maioria dos membros da Congregação provém de origens agora muito diversas. A interculturalidade tornou-se um elemento fundamental da vida espiritana e da nossa espiritualidade. Deverá, portanto, ser integrada como um elemento a longo prazo da animação da Congregação, ao serviço da missão espiritana e da vida comunitária.
Como sabemos, a vida comunitária é um elemento essencial da vida missionária espiritana (RVE 28). Os nossos fundadores, Cláudio Francisco Poullart des Places e Francisco Maria Paulo Libermann, sempre colocaram a comunidade no centro da vida espiritana. Para Poullart des Places, a comunidade é o local privilegiado de formação dos futuros trabalhadores apostólicos, enquanto que, para Libermann, ela está no coração da vida missionária apostólica. Na Regra revista de 1849 da Congregação do Espírito Santo, diz-se explicitamente que ‘a Congregação adotou como regra fundamental a vida em comum. Todos os seus membros viverão sempre em comunidade’ (ND X, 454 e RVE 27). Assim, o trabalho apostólico dos Espiritanos deve ser, normalmente, compatível com a vida em comunidade.
Há já alguns anos que ‘muitas das nossas comunidades são agora interculturais, internacionais e intergeracionais, sinais da possibilidade de uma sociedade nova’ (Maynooth 0.4.3; Torre d’Aguilha 2.1). É uma realidade que faz agora parte integrante da nossa missão como Espiritanos no mundo contemporâneo. A Regra de Vida Espiritana afirma que a diversidade cultural, continental e geográfica dos membros da Congregação, reunidos pelo Espírito de Pentecostes, constitui uma riqueza partilhada. Esta união numa grande família é um testemunho vivo da reconciliação em Cristo, bem como da relevância do nosso carisma espiritano no mundo de hoje, que precisa tanto de paz e de reconciliação (RVE 37; Anima una 65, 1.1). Durante a audiência privada com o Santo Padre no Vaticano, a 8 de maio de 2023, por ocasião do 175.º aniversário da ‘fusão’, o Papa Francisco tinha sublinhado a importância do nosso carisma ‘aberto e respeitoso’ e ‘particularmente valioso hoje, num mundo onde o desafio da interculturalidade e da inclusão é vivo e urgente, tanto dentro como fora da Igreja’.
No entanto, sabemos por experiência própria que a vida numa comunidade internacional e intercultural nunca é fácil, nem perfeita. A partir do nosso dia-a-dia, todos sabemos que uma infinidade de preconceitos, mal-entendidos e incompreensões fazem parte da nossa natureza humana, e a Congregação não está imune às divisões e ao ceticismo que marcam o mundo em que vivemos. O Conselho Geral constatou que as diferenças linguísticas e sociais, o racismo, o nacionalismo, o tribalismo e o egoísmo constituem desafios importantes para vivermos o apelo à unidade no seio da Congregação. Isto manifesta-se na forma como nos A Vida Comunitária intercultural 2024 – 2026 tratamos uns aos outros no dia a dia, na forma como elegemos os nossos superiores de circunscrição e em muitas outras ocasiões. Em vez de adotarmos um modelo de discernimento baseado na oração, caímos muitas vezes num modelo político que divide as pessoas em dois campos: «nós» contra «eles». Temos dificuldade em confiar plenamente uns nos outros ou em confiar nos processos recomendados pela RVE.
O Capítulo de Bagamoyo II explica por que razão considera que a vida em comunidade intercultural reveste tanta importância: ‘… Num mundo marcado pela ascensão do populismo e do cinismo, a interculturalidade deve ser acolhida como um elemento fundamental da vida espiritana e da nossa espiritualidade. Como missionários, estamos determinados a prosseguir o encontro e o intercâmbio interculturais no seio das nossas comunidades’. Mais fundamentalmente, pediu ao Conselho Geral que fizesse da interculturalidade ‘um dos eixos de animação da Congregação para os próximos oito anos ‘ (BG II, 104).
Com base no mandato de Bagamoyo II, o Conselho Geral, através desta terceira fase do plano de animação, propõe a toda a Congregação que inicie a jornada rumo à construção de comunidades espiritanas interculturais autênticas, para alcançar uma vida em comum onde cada confrade se sinta acolhido, respeitado, realizado e feliz por dar o seu contributo para a missão espiritana comum, em paz e serenidade. Não se trata simplesmente de reunir os confrades numa comunidade, mas de aprender a viver juntos numa perspetiva intercultural, ‘transformando a diversidade num recurso e fazendo da escuta e do diálogo o terreno comum onde fazer crescer a justiça e a fraternidade’ (Leão XIV, Magnifica Humanitas, 10). Viver a interculturalidade exige compreender as dinâmicas profundas de cada cultura. São necessárias competências adequadas para garantir uma vida harmoniosa nas nossas comunidades internacionais e interculturais. Já na sua altura, o Capítulo de Torre d’Aguilha convidava a Congregação a preparar ‘os confrades, sobretudo aqueles que estão destacados em comunidades internacionais, para enfrentar as dificuldades do encontro intercultural. Isto implica, por um lado, compreender as ferramentas antropológicas necessárias para o trabalho num contexto pluricultural e, por outro, conhecer e pôr em prática o conceito teológico da inculturação do Evangelho’ (Torre d’Aguilha, 1.3.6). A maioria dos autores especializados em questões interculturais, bem como aqueles que tratam da vida religiosa, afirmam que, quando pessoas de culturas diferentes se encontram, têm de criar uma nova cultura, na qual cada um contribui para a sua formação e, no nosso caso, chama-se ‘cultura espiritana’ (Bagamoyo I, 4.1). Trata-se de garantir que cada um, independentemente da sua cultura de origem, se sinta em casa no seio da família espiritana, possa expressar-se tal como é e tenha a sensação, enquanto pessoa portadora de uma cultura e de um percurso de vida específico, de ser aceite e reconhecido.
Nos próximos meses e anos, o Conselho Geral vai disponibilizar às circunscrições e às comunidades locais ferramentas e recursos adequados para incentivar e enriquecer as nossas comunidades interculturais, desenvolver ‘uma espiritualidade do encontro, da hospitalidade, do acompanhamento e da gratuidade’ (BG II, 100). A partir deste mês de outubro, os superiores e as equipas de animação vão dar início a sessões de formação sobre metodologias de escuta e discernimento partilhado. Guias, partilhas de testemunhos e recursos litúrgicos vão ser publicados regularmente na nossa nova plataforma online Academia Espiritana 1 . O sucesso desta terceira fase depende do empenho de cada um no caminho da conversão fraterna.
Que o Espírito Santo, pela intercessão dos nossos Fundadores e do Coração Imaculado de Maria, guie os nossos passos nesta peregrinação rumo a uma comunhão cada vez mais profunda.
Fraternalmente no Espírito Santo,
Alain Mayama, C.S.Sp.
Superior Geral
1 A “Academia Espiritana” é uma plataforma de formação online que o Capítulo Geral pediu ao Conselho Geral para criar, com o objetivo de reforçar as competências dos confrades e dos leigos espiritanos associados através de módulos especializados em espiritualidade, liderança, gestão financeira, desenvolvimento, JPIC, interculturalidade, etc. (BG II, 138).
«Tazama, natenda jambo jipya» (Isa 43:19)
Maisha ya Jumuiya ya Tamaduni Mbalimbali · 2026 – 2028
Tafsiri isiyo rasmi ya Kiswahili, iliyoandaliwa na SCCAI kutoka matoleo rasmi ya barua hii.
MPANGO WA UHUISHAJI, AWAMU YA TATU: MAISHA YA JUMUIYA YA TAMADUNI MBALIMBALI
Wapendwa Wanashirika na Walei Washirika wa Kispiritani,
Leo tunapiga hatua muhimu katika mpango wetu wa uhuishaji. Kwa kufuata miongozo ya Mkutano Mkuu wa Bagamoyo II, uliotualika kufanya “jambo jipya” kwa kuzingatia utambulisho wetu, Baraza Kuu limeanzisha mchakato wa uhuishaji katika Shirika zima unaojikita katika nguzo tatu zisizotenganishika: Utume, Maisha ya Kiroho, na Maisha ya Jumuiya ya Tamaduni Mbalimbali.
Katika kipindi cha miaka minne iliyopita, tumesafiri pamoja katika awamu mbili za kwanza za mpango huu. Awamu ya kwanza, iliyojikita katika utume wa Kispiritani, ilitusukuma kutathmini majukumu yetu kwa mwanga wa karama yetu na kupambanua ni maeneo gani ya kuacha au ya kujihusisha nayo; awamu ya pili, iliyohusu maisha ya kiroho ya Kispiritani, ilihuisha maisha yetu ya sala na uaminifu wetu kwa urithi wa waanzilishi wetu. Tarehe 2 Oktoba, awamu ya tatu ya mpango huu wa uhuishaji—inayohusu maisha ya jumuiya ya tamaduni mbalimbali—itaanza rasmi. Baraza Kuu linasadiki kwamba mada ya awamu hii ya tatu inaingia katika mtazamo mpana zaidi kuliko ule wa awamu tu ya mpango wa uhuishaji, hasa kwa kuwa, kwa miaka kadhaa sasa, wanachama wengi wa Shirika wanatoka katika asili zinazozidi kuwa tofauti. Mwingiliano wa tamaduni umekuwa kipengele cha msingi cha maisha ya Kispiritani na cha maisha yetu ya kiroho. Kwa hiyo unapaswa kujumuishwa kama kipengele endelevu na kilichounganishwa katika uhuishaji wa Shirika, kwa huduma ya utume wa Kispiritani na maisha ya jumuiya.
Kama tujuavyo, maisha ya jumuiya ni kipengele muhimu cha maisha ya kimisionari ya Kispiritani (SRL 28). Waanzilishi wetu, Claude François Poullart des Places na François Marie Paul Libermann, daima waliiweka jumuiya katikati ya maisha ya Kispiritani. Kwa Poullart des Places, jumuiya ni mahali pa pekee pa malezi ya watendakazi wa kitume wa baadaye, na kwa Libermann, iko katika kiini cha maisha ya kitume ya kimisionari. Katika Kanuni Iliyorekebishwa ya mwaka 1849 ya Shirika la Roho Mtakatifu, imeelezwa wazi kwamba “Shirika limechagua maisha ya pamoja kuwa kanuni yake ya msingi…. Wanachama wake wote wataishi katika jumuiya wakati wote” (ND X, 454 na SRL 27). Hivyo, kazi ya kitume ya Wasipiritani kwa kawaida inapaswa kupatana na maisha ya jumuiya.
Katika miaka ya hivi karibuni, “jumuiya zetu nyingi sasa ni za tamaduni mbalimbali, za kimataifa na za vizazi tofauti—mashahidi wa uwezekano wa aina mpya ya jamii” (Maynooth 0.4.3; Torre d’Aguilha 2.1). Hali hii sasa ni sehemu muhimu ya utume wetu kama Wasipiritani katika ulimwengu wa leo. Kanuni ya Maisha ya Kispiritani inathibitisha kwamba utofauti wa kitamaduni, wa kibara na wa kijiografia wa wanachama wa Shirika, waliokusanywa pamoja na Roho wa Pentekoste, ni hazina ya pamoja. Kukusanyika huku katika familia moja kubwa ni ushuhuda hai wa upatanisho katika Kristo, na pia wa umuhimu wa karama yetu ya Kispiritani katika ulimwengu wa leo, ambao una hitaji kubwa la amani na upatanisho (SRL 37; Anima Una 65, 1.1). Wakati wa mkutano binafsi na Baba Mtakatifu huko Vatikano tarehe 8 Mei 2023, katika maadhimisho ya miaka 175 ya “muungano”, Papa Fransisko alisisitiza umuhimu wa karama yetu “iliyo wazi na yenye heshima”, ambayo ni “ya thamani hasa leo, katika ulimwengu ambamo changamoto ya mwingiliano wa tamaduni na ujumuishaji ni halisi na ya dharura, ndani na nje ya Kanisa.”
Hata hivyo, tunajua kwa uzoefu kwamba maisha katika jumuiya ya kimataifa na ya tamaduni mbalimbali kamwe si rahisi, wala si kamilifu. Kutokana na maisha yetu ya kila siku, sote tunatambua kwamba maamuzi mengi ya awali yasiyo na msingi, kutoelewana na mitazamo potofu ni sehemu ya asili yetu ya kibinadamu, na Shirika halijakingwa dhidi ya migawanyiko na mashaka yanayoenea katika ulimwengu tunamoishi. Baraza Kuu limeona kwamba tofauti za lugha na za kijamii, ubaguzi wa rangi, utaifa, ukabila na ubinafsi ni changamoto kubwa katika kuuishi wito wa umoja ndani ya Shirika. Hili linaonekana katika jinsi tunavyotendeana kila siku, jinsi tunavyowachagua wakuu wa majimbo yetu, na katika hali nyingine nyingi. Badala ya kufuata mtindo wa upambanuzi unaojikita katika sala, mara nyingi tunaangukia katika mtindo wa kisiasa unaowagawa watu katika kambi mbili: “sisi” dhidi ya “wao.” Tunapata shida kuaminiana kikamilifu au kuamini taratibu zinazopendekezwa na SRL.
Mkutano Mkuu wa Bagamoyo II unaeleza kwa nini unaona maisha katika jumuiya ya tamaduni mbalimbali kuwa muhimu sana: “… Katika ulimwengu ulioathiriwa na kuongezeka kwa siasa za kupendeza umati (populism) na dharau, mwingiliano wa tamaduni lazima upokelewe kama kipengele cha msingi cha maisha ya Kispiritani na cha maisha yetu ya kiroho. Kama wamisionari, tumedhamiria kuendeleza makutano na mabadilishano ya kitamaduni ndani ya jumuiya zetu.” Kwa msingi zaidi, uliliomba Baraza Kuu kuufanya mwingiliano wa tamaduni kuwa “mojawapo ya vipengele muhimu vya uhuishaji wa Shirika kwa miaka minane ijayo” (BG II, 104).
Kwa kujenga juu ya agizo la Bagamoyo II, Baraza Kuu, kupitia awamu hii ya tatu ya mpango wa uhuishaji, linapendekeza kwa Shirika zima kwamba tuanze safari ya kujenga jumuiya halisi za Kispiritani za tamaduni mbalimbali, ili kufikia maisha ya pamoja ambamo kila mwanashirika anajisikia kukaribishwa, kuheshimiwa, kutoshelezwa na mwenye furaha kuchangia katika utume wa pamoja wa Kispiritani, kwa amani na utulivu. Hili si suala la kuwaleta tu wanashirika pamoja katika jumuiya, bali la kujifunza kuishi pamoja kwa mtazamo wa mwingiliano wa tamaduni, “kwa kugeuza utofauti kuwa rasilimali na kufanya usikivu na mazungumzo kuwa uwanja wa pamoja wa kukuza haki na udugu” (Magnifica Humanitas, 10). Kuishi mwingiliano wa tamaduni kunahitaji kuelewa mienendo ya ndani ya kila utamaduni. Ujuzi unaofaa unahitajika ili kuhakikisha maisha yenye maelewano katika jumuiya zetu za kimataifa na za tamaduni mbalimbali. Mkutano Mkuu wa Torre d’Aguilha, hata wakati ule, uliliita Shirika kuwaandaa “wanashirika, hasa wale wanaopangiwa katika jumuiya za kimataifa, kukabiliana na changamoto za makutano ya tamaduni. Hili linahitaji kuelewa vyombo vya kianthropolojia vinavyohitajika kwa kazi katika mazingira ya tamaduni nyingi, pamoja na kujua—na kutekeleza—dhana ya kitaalimungu na utendaji wa utamadunisho wa Injili” (Torre d’Aguilha, 1.3.6). Waandishi wengi waliobobea katika masuala ya mwingiliano wa tamaduni, pamoja na wale wanaoandika kuhusu maisha ya kitawa, wanasema kwamba watu kutoka tamaduni tofauti wanapokutana, lazima waunde utamaduni mpya, ambao kila mmoja anauchangia, na kwa upande wetu unaitwa “utamaduni wa Kispiritani” (Bagamoyo I, 4.1). Lengo ni kuhakikisha kwamba kila mtu, bila kujali asili yake ya kitamaduni, anajisikia nyumbani ndani ya familia ya Kispiritani, anaweza kujieleza jinsi alivyo, na anajisikia—kama mtu anayebeba utamaduni—kwamba amepokelewa na kutambuliwa.
Katika miezi na miaka ijayo, Baraza Kuu litayapatia majimbo na jumuiya za mahalia vyombo na rasilimali zinazofaa ili kuhamasisha na kutajirisha jumuiya zetu za tamaduni mbalimbali, ili kukuza maisha ya kiroho ya makutano, ya ukarimu kwa wageni, ya usindikizaji na ya kujitoa bila kujibakiza (BG II, na. 100). Kuanzia Oktoba hii, wakuu na timu za uongozi wataanza vipindi vya mafunzo kuhusu mbinu za usikivu na upambanuzi wa pamoja. Miongozo, shuhuda na rasilimali za kiliturujia zitachapishwa mara kwa mara kwenye jukwaa letu jipya la mtandaoni, Spiritan Academy1. Mafanikio ya awamu hii ya tatu yanategemea kujitoa kwa kila mmoja katika njia ya wongofu wa kidugu.
Roho Mtakatifu, kwa maombezi ya waanzilishi wetu na ya Moyo Safi wa Maria, aziongoze hatua zetu katika hija hii kuelekea ushirika unaozidi kuwa wa kina.
Kidugu katika Roho Mtakatifu,
Alain Mayama, C.S.Sp.
Mkuu wa Shirika
1 “Spiritan Academy” ni jukwaa la malezi la mtandaoni ambalo Mkutano Mkuu uliliomba Baraza Kuu kulianzisha ili kuimarisha ujuzi wa wanashirika na walei washirika wa Kispiritani kupitia moduli maalum za maisha ya kiroho, uongozi, usimamizi wa fedha, maendeleo, JPIC, mwingiliano wa tamaduni, n.k. (BG II, 138).
Acha maoni