THE RELIGIOUS ATTITUDE OF THE CONGOLESE YOUTH TOWARDS GOD Resistance to Models and Methods of Christian Religious and Pastoral Education: A Pastoral Response
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Date
2005
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Tangaza University College
Abstract
From statistics alone. it would seem that Christianity in DRC is in a good
situation and there is a multiplicity of favorable signs: there is an active participation of
the faithful. a growth in the number of the Christian communities, a high level of
religious activities, a plethora of vocations to the priesthood and religious life. This
impression seems to be confirmed on the spot there is an abundance of associations:
celebrations are fervently attended: sacraments are well frequented: there is the
conviction and commitment of a large number of believers: there are admirable
examples of devotion. Christians in Congo allegedly form 85% of its population
(Catholics 50.6% spread over 47 dioceses: 28 millions of the faithful. 53 bishops. 3261
diocesan priests. 3356 men-religious and 6487 women-religious: Protestant 25%. and
Kimbanguists 100/0)1. This is the impressionistic coming from Congolese Christianity.
Nevertheless, the promise for the future. as established during our work among
and with the youth. is less certain because there are also disfallorable signs. The most
disturbing of the latter is the religious attitude of the youth towards God. In Congo
today. the religious attitude of most youth in urban areas towards God is largely
functional. Thus. God is viewed as one who substitutes for human deficiencies. Put
differently. the relation with God is not really a living one but made for one's living
interest. In other words, the encounter between God-humans crops up at the time when
one is stuck in difficulties, danger. stress. distress. death. struggle. hardship. tribulations
and trials, among others.
• him. ..s . ,sk‘s.cougopline.com_geo,litm . 30.08 2004. See also. Le Clerue Seculier du Zaire. (Krnshasa• SCIFZ. 19811
From our own pastoral experience of working among and with them. it is rare to
find youths who affirm belief in God during joyful and successful circumstances of their
life. One can of course generalize that this is a universal trend today. Be this as it min:
the trend does not seem to have the same meaning in the other parts of the world as in
Congo. This is because its extent and its consequences seem to be more serious: the loss
of Congolese deep rooted religious consciousness and life. Careful analysis of this trend
seems to portray that for a large number of Congolese youth, it has become increasingly
unpopular to identify with the life, work and mission of the Church.
The Religious Attitude of Congolese Youth Towards. God is a sounding of
opinions realized from our discussions and sharing with a group of fifty young people
during our pastoral experience 2002-2003 when we were asked to accept the responsibility of building up a youth group at le:u Kristu ?''to-Lunngu- Parish (hereinafter YKTL. ) in Bundundu3 (hereinafter BDD). In general. a good survey is
legitimately realized on a big number of subjects. The present group of youth seemingly
reveals some tendencies, which can be spotted in some other areas of Congolese youth
populations.
In the present essay. our major argument is primarily that of the contemporary
youth. if God exists, it is not in the first place for our benefit. Instead, it should be that
2 One of the four parishes of BDD. the County Town of the region of BDD served by the SVDs since 1963. Is the County Town of the province of BDD. one of the eleven provinces of DRC. BDD is at the same time the name of the administrative province and of its County Town. It is situated in the western pan of DRC. 400 km away from KIN It is located in the lower part of the river Kasai and it is built on the shore of the river Kwilu in a big savannah area. few miles from the equatorial forest. BDD is the youngest of the county towns of DRC since 1971. At the eve of the independence (1960). BDD was a hug village made of fishermen whose population was only 15.000 inhabitants. Today. it has 120.000 habitants. BDD has few activities. The onk activity of the town is concentrated around its fishing port. BDD is an important agricultural region. It resupplies KIN with oil. manioc. fish, meat and raw materials.
we might he of set:\ ice to Him. That is to say in order that we may sere Him.'
Secondarik . to encourage and bring a little light to the heralds, teachers. catechists.
preachers and all ministers of faith who deal with young persons. in their search for the
path leading to true Christian faith. To can out this study. we have chosen the
analytico-descripive method and this within the theologico-missiological framework. It
is made of opinions of the youth collated during spiritual directions, discussions and
sharing with them. After each and every talk and sharing, we noted their responses and
reactions to the matters and questions discussed.
The fundamental question in writing this essay is that of searching how to
reevaluate and introduce other methods and models that we believe can turn the
attention of our young people to true Christian faith and toward the spiritual treasures of
the Church. Our study is structured in four chapters: the first will present the
background of the situation of the youth in the parish. We will present the clear details
of the situation, our arrival over there and our concrete experience with them. The
second chapter recalls the main themes of our encounter with the youth. It is the
question to know the how and the why of such a wrong attitude towards God. Chapter
Three expounds our own Christian faith: the correct idea of God in Christianity and the
relationship between Christian faith and them. The fourth chapter suggests ways
through which young people can be empowered in order to help them to grow in the
true Christian faith. Lastly. conclusion crowns all that we have studied, described, and
analyzed in this work
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THE RELIGIOUS ATTITUDE OF THE CONGOLESE YOUTH TOWARDS GOD Resistance to Models and Methods of Christian Religious and Pastoral Education: A Pastoral Response