CHAPTER II

CICM IN THE WORLD

This chapter deals with the different aspects of the CICM missionary presence. It talks
about the institute’s response to the specific or concrete situations and needs in the countries and
provinces where the CICM missionaries are present. It considers each one’s own accent: in
Europe, there is a search for missionary integration; in Africa, the accent is on communion and
solidarity; in Asia, the emphasis is on evangelization and attempts to dialogue with the great
religions of the region; and in America, the accent is on solidarity in the struggle for liberation.

Lesson 1: The CICM in the Different Continents

Picture Viewing: Where in the world could this be?

Photos of certain structures in mission areas where the CICM missionaries are working
are to be flashed on the screen for the students to guess where these structures are found.
Questions are to be asked like:
Would you like to go to or visit these places? Why? Why not?
Given the chance to go to other countries for a mission, where will it be? Why?

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 JESUS, THE GOOD SHEPHERD
(Jn. 10:10)

“ I have come in order that you might

have life - life in all its fullness.”
Jesus went from one place to another……

The mission of Jesus is a mission of love and service to humanity and the whole of
creation. It is a self-giving love that entailed much sacrifice - his life. This self-giving is an
unconditional caring that has the safety of His friends as its core value. It does not turn back
when trouble comes. In fact, Jesus dies so that His friends might live. This unbreakable
communion that is characterized by His total self-giving is the quality that makes Him the Good
Shepherd. The shepherd dies; the sheep are safe. The Father’s life, which is essentially love
flows into Jesus, and the life of the Father and Jesus flows into Jesus’ friends. So the Father’s
self-giving into the Son results in the Son’s self-giving into His friends. The completeness and
transcendence of this self-giving is revealed when the Good Shepherd gives Himself totally in
the act of dying. In His death, the love of the Father is revealed as sustaining and transforming
the friends of Jesus through their own death.

This is how the Father’s life and love works in and through Jesus. Jesus freely enters
into the realm of death. His resurrection will be His continued life in the community of friends
who have received His sacrificial dying into their hearts. This is the Father’s plan for the
revelation of divine love and the unity of all peoples. Jesus, the Good Shepherd, is enacting it
(Knox, Ian, 2011). Drawing from the inspiration set by Jesus, the Good Shepherd, the apostles
and the Church continued the mission of bringing the Gospel to God’s children in the different
parts of the world despite difficulties. The Church continues serving the world through her life-
giving ministry, especially the poorest of the poor.

In the recent Magisterium of the Church in Vatican II, Evangelii Nuntiandi,

Redemptoris Missio and recent trends in Mission Theology and practice, the concepts of mission
and evangelization have acquired a wider meaning and contain new dimensions and emphasis.

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This is clearly noticeable in the various initiatives mentioned in the responses which deal with
promoting the values of the Kingdom of God, human dignity and human rights, justice and peace
issues, dialogue and sharing of religious experiences, and collaboration in the struggle for a more
just and humane society. All of these are seen as essential elements in today's new
evangelisation, which is part of the service of life rendered by the Church in Asia. Going further,
Evangelii Nuntiandi states:

“For the Church, evangelizing means bringing the Good News into all the strata of
humanity, and through its influence transforming humanity from within and making it new:
"Now I am making the whole of creation new." Strata of humanity which are transformed: for
the Church it is a question not only of preaching the Gospel in ever wider geographic areas or to
ever greater numbers of people, but also of affecting and as it were upsetting, through the power
of the Gospel, mankind's criteria of judgment, determining values, points of interest, lines of
thought, sources of inspiration and models of life, which are in contrast with the Word of God
and the plan of salvation.” (E.N. # 19-20)

Entering into the different strata of humanity is clearly observed by the CICM. Since the
beginning, from the time of its Founder, the direction is clear - that the missionaries go to where
they are most needed. Their missionary work is always carried in response to a need. Such
commitment, like that of the Founder and the early members of the congregation could even
cause the loss of their lives yet, the zeal and dedication to serve the needy is never extinguished.
“Unless the seed dies, it remains alone, but if it dies, it yields fruit, a hundredfold.” The CICM
commits to the same mission of bringing the Gospel to God’s children in the most remote areas
of the world - in Asia, Africa, Europe and the Americas, living and working together
in multicultural communities as brothers, continuing this long tradition of caring for God’s
poorest and most neglected people in many parts of the world and of sharing the hope and
comfort of the Gospel while relieving their suffering. This is the actualization of the challenge to
bring the Gospel of Christ to where they are needed - into all the strata of humanity, leading to
social transformation.

Therefore, all missionaries - priests, Brothers, Sisters, and lay folk - each according to
their own state, should be prepared and trained, lest they be found unequal to the demands of
their future work. From the very beginning, their doctrinal training should be so planned that it
takes in both the universality of the Church and the diversity of the world's nations. This holds
for all of their studies by which they are prepared for the exercise of the ministry, as also for the
other studies which it would be useful for them to learn, that they may have a general knowledge
of the peoples, cultures, and religions; not only a knowledge that looks to the past, but one that
considers the present time. For anyone who is going to encounter another people should have a
great esteem for their patrimony and their language and their customs. It is very necessary for
the future missionary to devote himself to missiological studies: that is, to know the teachings
and norms of the Church concerning missionary activity, to know along what roads the heralds
of the Gospel have run in the course of the centuries, and also what is the present condition of

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the missions, and what methods are considered more effective at the present time.(8) (Ad Gentes,
Chapter IV # 26, on Missionaries).
Building up a community with all those who collaborate with the CICM in their work,
their parishes, schools and missions is always an important and enriching element of their life.
Sharing the joys and sorrows, hopes and dreams of those to whom they were sent brings them
something precious: they learned to respect other cultures, to ‘feel at home’ in other cultures,
to join and walk side by side with people of other cultures. They are ready to leave their family,
their people and their culture in order to devote themselves forever to another people, to learn
their language and integrate themselves to the extent possible into their culture. Adopting their
language, food and customs, they inculturate themselves into the life of the people, participating
in the day-to-day effort needed to achieve lasting spiritual and material change. Their mission
country becomes a second homeland for them.
A challenge that cannot be avoided by any missionary is clearly stated in the Church
document, Ad Gentes: “Announcing the Gospel to all nations, he confidently makes known the
mystery of Christ, whose ambassador he is, so that in him he dares to speak as he ought (cf. Eph.
6:19; Acts 4:31), not being ashamed of the scandal of the Cross. Following in his Master's
footsteps, meek and humble of heart, he proves that His yoke is easy and His burden light (Matt.
11:29ff.) By a truly evangelical life,(4) in much patience, in long - suffering, in kindness, in
unaffected love (cf. 2 Cor. 6:4ff.), he bears witness to his Lord, if need be to the shedding of his
blood. He will ask of God the power and strength, that he may know that there is an overflowing
of joy amid much testing of tribulation and deep poverty (2 Cor. 8:2). Let him be convinced that
obedience is the hallmark of the servant of Christ, who redeemed the human race by His
obedience.” (Ad Gentes,Chapter IV, # 24, on Missionaries)
“One of the basic reasons for the missionary engagement for the majority of the
confreres is their concern to serve the poorest, to struggle with them and for them, so that the
poor may live a liberated life, in dignity and solidarity. Christ was on the side of the poor and in
their being with the poor, they meet Him. For many confreres, the joy of their vocation is to live
in the midst of oppressed and crushed peoples, with whom they feel very close and whom they
deeply love.” (Silhouettes and Profiles, coll.: “CICM Spirituality”, no4, The CICM missionaries
cherish the spirit of the radical availability of the first generations of CICM missionaries who left
their home country, often to never return, and placed themselves at the service of the poorest and
most vulnerable in Mongolia or Congo. They dare to hope that in any case this radical
availability will remain specific for the CICM of the future. It’s a radical availability that could
take even the highest sacrifice of one’s life for the cause of the mission which some of the
confreres went through.

The following are crucial dates in the history of the CICM from the date the founder
died:

1888 – they breached the 100 mark and because of the demand for missionaries in other countries,
the CICM expanded its missionary work

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 - established its mission in Congo.
1907 – started the mission in the Philippines.
1931 – Singapore, mission for seafarers and promote inter-religious dialogue.
1937 – Indonesia, founded a Catechetical Institute, minor seminary and an agricultural
school.
During WW II - Fr. Ernest Dieltiens was sent to the United States to ask for financial support
for the China missions and to find areas of ministry.
- Father Raskin, ordained in the congregation in 1910, and in the 1920-1930's,
a missionary to Inner Mongolia, was made a chaplain in the Belgian
army and was a personal advisor to King Leopold III. While he was
operating under the codename Leopold Vindictive 200 for the Dutch
Resistance in 1942, he was captured by the Gestapo, tried, convicted, then
sentenced to death and beheaded on October 18, 1943.
- The Scheutveld priests and brothers have faced severe perils, e.g. the Boxer
Rebellion in China, involving the massacre of Bishop Hamer, Vicar Apostolic of
South-Western Mongolia, seven missionaries and 3000 Christians; the even greater
decimation of their numbers by the Congo climate, not to mention the persecution of
the missionaries and their local congregations. In connection with their missions the
Fathers opened a number of benevolent institutions, for example the hospital at St-
Trudon, Upper Kassai, for those afflicted with sleeping sickness.
April 1946 - Eventually it was decided to establish a permanent CICM mission in the U.S.
Father Dieltiens bought an eleven-acre property called “Lyonhurst,” after its
former owner, Mr. Lyons. Later on, the name was changed to “Missionhurst.”
Hence, the CICM missionaries are known as Missionhurst missionaries in the US.
1948, after World War II, the CICM responded to the invitation of the Bishop of Osaka, and
started ministering to the Japanese people. Among the different works of the CICM in
Japan, inter-religious dialogue is of utmost importance.
1953, the CICM sent missionaries to Haiti. Haiti is known as the poorest country in the
Americas. Their mission is focused on family, youth apostolate, and JPIC.
1954, after the CICM was expelled from communist China, some CICM missionaries
decided to go to Hong Kong and Taiwan. In that same year, the CICM also established
its mission in Guatemala.
1958, Filipino CICMs were among the pioneering group of CICM missionaries that started
mission work in Dominican Republic.
1963 - Brazil started to welcome CICM Missionaries.
1966 - The first team of CICM missionaries arrived in Cameroon.
1976 - Zambia and Senegal were added to the growing number of CICM mission stations.
1977 - Nigeria welcomed CICM missionaries.
1979 - Mexico also welcomed new CICM missionaries.
1990 - CICM missionaries embarked on a new mission in Chad.

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1992 - The arrival of CICM missionaries started the Catholic Church’s presence in Mongolia
1995 - Angola
1999 - Mozambique became part of the CICM missions
2012 - the CICM turns 150 years.

Reiterating what has been mentioned earlier, there are almost a thousand of them present
in Asia (Taiwan, Mongolia, Hong Kong, Singapore, Philippines, Indonesia and Japan), in the vast
continent of Africa (Congo, Cameroon, Zambia, and Senegal), in the Americas (Haiti, the
Dominican Republic, Guatemala, Brazil, Mexico and the United States), and in Europe (Belgium,
Netherlands, Italy, France)

COUNTRIES IN WHICH THE CICM MISSIONAIRES ARE CURRENTLY PRESENT

Going to these mission areas has not always been easy to the CICM missionaries but their
zeal, dedication, and enthusiasm to their ministry remain admirable, drawing inspiration from
their founder and Jesus himself, the greatest missionary. Such inspiration makes mission work
bearable and meaningful in their different mission stations in the world.

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1. Asia

Outside of the Philippines and East Timor, Asia is non-Christian. The first mission
territory of the CICM, China, is today a vast ocean of official atheism forced into folk
religion/Confucian beliefs, and what remains of Buddhism. In many parts of Asia, persons
belonging to ethnic groups such as tribals, indigenous peoples and minorities based on race,
religion, culture, etc., are victims of the injustice of discrimination. In some countries, caste
practices have isolated for centuries whole sections of populations, leaving a consequent
psychological, cultural and economic trauma on the social conscience. Another concern brings
our attention to the particular problem created by discrimination against women and girl
children. Obviously, a degrading and inhuman poverty, along with its consequent inequalities in
many parts of Asia, is also among the most glaring and saddening phenomena of the continent. A
great source of hope comes from many of the Church's religious orders and congregations who
have made a major contribution to the growth of the local Churches in Asia through their mission
of evangelization. Religious sisters and brothers, by their love and unselfish service to those who
suffer from poverty in its many forms, have contributed to nourishing the faith of many in the
Church in Asia. It is in the context of the socio-economic realities, its political history and
present situation, and in the context of its multi-religious traditions that the CICM carries out its
evangelizing mission. Indeed, the missionary presence of the CICM is very noticeable, especially
in the Philippines.

CICM missionaries spend their lives with their people, sharing in their hopes and dreams
as well as their sufferings and privations. Adopting their language, food and customs,
they inculturate themselves into the life of the people, participating in the day-to-day effort
needed to achieve lasting spiritual and material change. In response to people’s spiritual needs,
CICM missionaries may staff parishes, administer sacraments, teach, preach, and engage in
special ministries to the youth, the sick and aged, prisoners and university students. In response
to people’s material needs, CICM missionaries may help to build schools or orphanages,
dispensaries or nutritional centers, or they may engage in projects to improve a farmer’s yield or
to bring clean water to a village. This means the CICM missionaries take upon themselves to
bring the Good News of Christ to where they are needed - into all the strata of humanity, leading
to social transformation.

Flags of CICM Asian Mission Stations

Hong Kong Indonesia Japan Mongolia Philippines Singapore Taiwan

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2. Africa
The continent of Africa borders the southern half of the Mediterranean Sea. The Atlantic
Ocean is to the west and the Indian Ocean is to the Southeast. Africa stretches well south of the
equator to cover more than 12 million square miles making Africa the world's second largest
continent. Africa is also the world's second most populous continent. Africa is one of the most
diverse places on the planet with a wide variety of terrain, wildlife, and climates. (Map is to be
shown.)
The continent is generally young and poor; most of the fifty-plus countries/republics
emerged after World War II, and bad governments are not able to deal with the vicious cycle of
poverty. Aside from the Democratic Republic of the Congo (1888), the CICM is also in
Cameroon (1966), Senegal (1976), and Zambia (1976); there are three CICM Provinces in
Africa.
The CICM call to Africa was to pioneer in terms of penetrating tribes in the area,
catechizing and baptizing them, and providing them with socio-economic infrastructure. The
Congregation early on developed the native clergy, and today sends African missionaries all over
the world.
CICM missionaries like Fr. Oscar Nkolo lives and work among people living in dire
poverty. Most of them have no money to cover basic necessities, much less medical care. The
elderly are frequently abandoned by their families, and sick children are left to die. Little
children wander the streets begging, looking for affection, scouring trash bins for scraps of food.
Bright children-the hope of the country’s future-drop out of school, because they cannot afford to
pay tuition and other school fees. CICM ministry in Africa revolves around the three specific
domains as follows:
a. Justice, Peace, Ecology - The Church strives since her beginning for peace and justice.
Only lately the Wholeness of Creation has been added to this because of its necessity in the
world of today. These themes are therefore also our themes as CICM and we try to
implement them wherever we work.
b. Reflections - Reflection is part of spiritual life. Taking your time to stand still and let your
mind wander about your thoughts and actions of the day, and to get inspiration from the
Bible or other sacred and spiritual literature is essential to live in this world without being
caught up into it
c. In the Frontline - As CICM missionaries we love to be at the frontline of society, to
answer to the needs of the people and to see, discern, and act with them. There are many
fields in which we are active, such as parish life, education, youth ministry, inter religious
dialogue, and so on.

Flags of CICM African Mission Stations

Cameroon D.R. of Congo Senegal Zambia

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3. The Americas
The Americas are an evangelized region; the North is mostly Protestant, while Mexico,
Central and South America are Catholic. The overall percentage of Catholics is 63.7%,
according to latest Vatican statistics. The work of evangelization then in Haiti (1953), Guatemala
(1954), Dominican Republic (1958), Brazil (1963), and Mexico (1979) by CICM missionaries,
who make up one Province, takes the form of restoring the dignity of Indians and shepherding
the people in rural villages and towns, and in slums, working to eradicate poverty in the form of
ignorance and malnutrition.
During World War II, anxious for the survival of our missionaries in China and hoping
to provide them with Mass stipends from the U.S., Father Ernest Dieltiens was sent to the United
States to seek financial support for the CICM China missions and to find areas of ministry.
Eventually it was decided to establish a permanent CICM mission in the U.S. In April
1946, Father Dieltiens was able to buy an eleven-acre property called “Lyonhurst,” for its former
owner, Mr. Frank Lyons. The name was then changed to “Missionhurst.” The concentration of the
CICM - US Province is doing apostolate among Mexican Americans and Blacks, and in rural parishes.
In response to the people’s most urgent need, Missionhurst missionaries may start a
new farming project, build a clean water supply line, work to improve nutrition and health,
establish a loving home for orphans and abandoned children, start a leadership training program
or a sheltered workshop for the handicapped, or provide “seed” money to village entrepreneurs
struggling to start small businesses. Or they may build a new chapel, seminary, or school.
As trusted members of the communities in their care, they work in close cooperation
with local churches to promote Christian values, human dignity, self-reliance, and a decent
standard of living, while sharing the hope and comfort of the Gospel. Missionhurst priests and
brothers are sent wherever our missionary presence is most needed.
The CICM - US Mission: Dedicated to sharing the hope and comfort of the Gospel, while
relieving the suffering of our poorest, most neglected brothers and sisters in Christ. This is
expressed in their statement:
“We love and respect the people to whom we are sent. We adopt a listening attitude and
try to gain a knowledge and understanding of their socio-economic, political, cultural and
religious realities. We foster attitudes which reflect these values, and cooperate with initiatives
which promote them. Through dialogue, we mutually purify and strengthen our values and their
expression. Wherever we work and whatever our specific tasks, we try to respond to situations of
misery, injustice and oppression and to understand their causes. In our work for a new world we
are always inspired by the Lord Jesus and his Gospel.”

Flags of CICM American Mission Stations

Brazil Dominican Republic Guatemala Haiti Mexico United States

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4. Europe
Europe is the second smallest of the inhabited continents. It is part of the Eurasian
land mass that includes Europe, Asia, Asia Minor and the Arabian Peninsula. As many large
islands east and south of Asia are usually included in Asia, the Eurasian land mass extends from
Iceland to New Guinea, from the Atlantic to the Pacific and from the Arctic to the Indian
Oceans. Traditionally, the Ural mountains in Russia have been used as a division. This line then
had to curve back through the Caspian and Black Seas to avoid leaving Turkey in Europe. The
fact that this separated Christian Europe from Muslim, Hindu and Buddhist Asia is not
coincidental. With the creation of many new countries from the collapse of the Soviet Union the
division is more difficult as so many want to be included in Europe for economic reasons. In
order to show complete countries only we have included Russia in Asia, where most of its area
lies, rather than in Europe.
Europe was where it all started, where the idea was conceived, in the neighborhood
of Scheut in Brussels, Belgium. Since the beginning Belgium has contributed much to the ad
extra missionary effort of the CICM, proof of the generous spirit of the country, and of the times.
And these valiant men have made a difference in the life of the people wherever they worked.
Sadly, as is the general phenomenon in Europe, secularism has crept in. Hardly are there new
CICM missionary vocations in the country. In fact Belgium has become a receiving country, of
missionaries from countries evangelized by Belgians. The “New Evangelization” aptly now fits
the country.
To the CICM missionaries in Europe, personal and community prayer life and the daily
Eucharist are for most of them a lasting source of life and vigor. They know that all their labors
and pains at the service of the Kingdom have value only if the Lord of the harvest blesses them.
And when all is said and done, they recognize that without Him they would be useless servants.
Building up a community with all those who collaborate with the CICM in their work,
their parishes, schools and missions is always an important and enriching element of their life.
Sharing the joys and sorrows of those to whom they were sent brings them something precious:
they learned to respect other cultures, to ‘feel at home’ in other cultures, to join and walk side by
side with people of other cultures. They are ready to leave their family, their people and their
culture in order to devote themselves forever to another people, to learn their language and
integrate themselves to the extent possible into their culture. Their mission country becomes a
second homeland for them.
Availability for service to the local church is an important attitude for the CICM-Europe.
Especially caring service to the poor and the marginalized is seen and experienced as a priority
since the beginnings of their Congregation. “One of the basic reasons for the missionary
engagement for the majority of the confreres is their concern to serve the poorest, to struggle
with them and for them, so that the poor may live a liberated life, in dignity and solidarity. Christ
was on the side of the poor and in their being with the poor, they meet Him. For many confreres,
the joy of their vocation is to live in the midst of oppressed and crushed peoples, with whom they
feel very close and whom they deeply love.” (Silhouettes and Profiles, coll.: “CICM

Page 10 of 17
Spirituality”, no4, The CICM missionaries cherish the spirit of the radical availability of the first
generations of CICM missionaries who left their home country, often to never return, and placed
themselves at the service of the poorest and most vulnerable in Mongolia or Congo. They dare to
hope that in any case this radical availability will remain specific for the CICM of the future.

Flags of CICM European Mission Stations

Belgium France Italy Netherlands Vatican City

We can participate actively in the missionary endeavors of the Church and in particular, the
CICM by:

1. Becoming a true missionary at home and in the community by being sensitive to their existing
needs and responding to them positively.
2. Supporting the different missionary advocacies of the CICM, especially the advocacy that is
assigned to our school.
3. Involvement in the “random acts of kindness” (RAK) project of the school.
4. Participate and give generously in the “mission drive” of the school, especially during the
mission month as our way of showing solidarity with missionaries worldwide.
5. Adopt a CICM missionary and write a message (encouraging message to inspire him in his
ministry).

References:

Austin, Flannery, OP (Gen. Ed.), Vatican Council II: The Conciliar Documents. Vol 1, New
York:
Costello Publishing Co., 1984
CICM, “Carrying on the Mission 100 Years of CICM in the Philippines”. CICM Philippines,
2007.
Constitutions and General Directory of the Congregation of the Cimmaculate Heart of Mary.
Rome, 1988.
Rev. Fr. Verhelst, Daniel, CICM,“CICM Missionaries Past and Present”. Leuven University
Press, 1995.

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Godefroy Mukieng-a Kalond, CICM: “A CICM Bishop and Mission Ad Gentes: The Experience
of Missionary Commitment in the Democratic Republic of Congo”, Chapter IV, and Laurent
Mpongo, CICM: “The Congregation of the Immaculate Heart of Mary (CICM) and the
Formation of the Local Clergy in Congo (1916-1955)” in Christ is Calling Me 150 Years of
Service in God’s Mission 1862-2012. Makati: St. Pauls Philippines. 2012
http://www.cicm-mission.org/en/about-cicm/who-are-we

LESSON 2: Distinct Contributions of the CICM to the World

The Mission of the Twelve (Lk 9:1-6)

“He… gave them power and authority over all demons and to
cure diseases, and He sent them to proclaim the kingdom of God,
to heal the sick… Take nothing with you for the trip: no walking stick,
no beggar’s bag, no food, no money, not even an extra shirt…
The disciples left and travelled through all the villages, preaching the
Good News and healing people everywhere.”

Jesus entrusted the mission of evangelization to His disciples and they accepted it.
Preaching, teaching and deeds of power (healings and exorcisms) are three expressions of the
kingdom proclamation. The twelve, symbolizing the twelve tribes of Israel are sent out
primarily to form an alternative community based on the new teaching of divine holiness.
It is this “new teaching – with authority!” that Jesus has given the twelve. This is what
they have assimilated, and this is what they are asked to share with others. In order to be
successful, the new way of thinking and acting they have learned from Jesus must be
integrated. How they work with people to create a more inclusive sense of community is as
important as healing and exorcising. Therefore, Jesus gives them instructions which are both
practical and symbolic. They must go out as witnesses to the new way of life Jesus has
inaugurated. Walking stick and sandals both facilitate travel yet they were instructed to take

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nothing for the trip, and they are to spread the Good News from place to place. They are not to
settle down. Their single tunic captures this single-mindedness: they are men on a mission.
Without bread, bag and money, they become part of those in need. Their lack of provisions
elicits the compassion that is the cornerstone of the new community.
Such mission which Jesus entrusted to the disciples is liberating, transforming,
salvific. It liberates man from all forms of miseries, and evil. It penetrates all dimensions and
strata of life. Christ, our Savior, is an evangelizer, one who teaches and proclaims the Good
News of salvation. As an evangelizer, He proclaims the kingdom of God and the center of His
Good News is salvation, this great gift of God which is liberation from everything that
oppresses man but which is above all liberation from sin and the Evil One. This He did
throughout His ministry, marked by service. Jesus served the needs of the people of His time
and He still serves our needs. As He serves our needs, so must we serve one another’s needs
and carry on His work in the world (Knox, Ian. 2011).
The Church and all her members must participate in this evangelizing and liberating
mission , drawn from the very mission of Christ, the greatest evangelizer. Witnessing to the
Gospel is always given importance. Doing this entails a personal conversion which begins from
one’s own heart, for such is the demand of the kingdom which Jesus inaugurated. What then,
are the characteristics of the kingdom? Today, we can start reflecting on some questions that
point to the reality of the kingdom. Are the poor not discriminated by the society? Are the sick
being tended to and cared for? Are there people trying to make peace? Are there people who
promote justice and are prepared to die to see it accomplished? Are there people and
institutions committed to healing brokenness and alienation? In other words, are there people
today trying to carry on the work of Jesus? Do we give our share or contribution for the
promotion of the kingdom? If we want transformation, then it must begin with an urgency to
change one’s own heart first. “We cannot teach the demands of the kingdom to others if we do
not exert effort to live by its principles (Knox, Ian, 2011).”
It is therefore our duty to work for the accomplishment of such salvation for all
peoples by eliminating poverty, injustice and oppression, enslavement of peoples by war,
exploitation of the powerless by the greedy. We have to make the salvation offered by God a
reality. Jesus has brought salvation; we are living in the new age of salvation. We should be
experiencing its effects now; otherwise, how could we possibly experience the grace of Christ,
which makes our life better now?

Reiterating what the Church documents tell us, “For the Church, evangelizing means
bringing the Good News into all the strata of humanity, and through its influence transforming
humanity from within and making it new: "Now I am making the whole of creation new." (E.N.
18)

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 Such a challenge of bringing social transformation is clear. This is a call to all the
faithful of God, a call to renew His entire creation. In their response to such call, the CICM
missionaries, particularly in the Philippines are one in saying; “We – the CICM Philippine
Province, an International Community of Religious Missionaries dedicated to the Incarnate
Word under the patronage of the Immaculate Heart of Mary, with the inspiration of Théophile
Verbist and his companions, and sent to the nations particularly to where we are most needed –
commit ourselves to proclaim Christ and foster the missionary consciousness of the local church
through our joyful and prophetic witness, and to keep alive a pioneering spirit in our
involvements.” This they realize in the different ministries/apostolates and advocacies they have
in the different areas of the world where they are stationed - pastoral, health care, education,
interreligious dialogue, IP’s, etc. Their witnessing to the Gospel of Christ is a powerful means of
bringing social transformation. As missionaries, they have their distinct contributions to the
world such as pioneering/daring spirit, multi-culturality, and social transformation.

1.Pioneering/Daring Spirit

The CICM manifests the kind of leadership she assumes in the world. It is a
kind of leadership that is rooted in the tradition of “One Heart, One Soul.” CICM leadership
can be described essentially as one of inner strength (interiority) and greatness of the soul
(magnanimity). The strength that empowers the CICM leadership comes from participating
in the source of the mission itself: Dei missio, while the grace that sustains the CICM
leadership derives from unconditional service to others. With a wholehearted and animated
disposition, CICM missionaries continue to serve God’s people with a brand of leadership
that strengthens and gives hope to the world for the coming of God’s reign.
The CICM missionaries exemplify the pioneering and daring spirit of the
CICM, who dare to go, and to do, where others and what others do not, or did not yet. In
the Philippines the CICM started and built many mission stations in the Mountain
Provinces, which was largely unreached by Spanish missionaries. Thus the region was
opened to evangelization. But as the Church in that region grows, or after they have
“planted the seed” the CICM handed over the territory to the local Church.

2.Multi-culturality

A fundamental aspect of the vocation of a CICM priest or brother is to live in a

multicultural community in a culture which is not his own but which he must embrace, while
endeavoring to work to unify humankind as children of the same Father, thus making present the
Kingdom of God.
Such ‘mark’ of multiculturality makes the CICM an inclusive community
working for the promotion of God’s kingdom. Their missionary work is always carried in
response to a need. The CICM commits to the same mission of bringing the Gospel to
God’s children in the most remote areas of the world - in Asia, Africa, Europe and the
Americas, living and working together in multicultural communities as brothers,
continuing this long tradition of caring for God’s poorest and most neglected people in

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 many parts of the world and of sharing the hope and comfort of the Gospel while
relieving their suffering. This is the actualization of the challenge to bring the Gospel of
Christ to where they are needed - into all the strata of humanity, leading to social
transformation.

CICM Missionaries in the Philippines, indicative of multi-culturality

3. Social Transformation
a. The work of the CICM towards social transformation is rooted in the consecration of
the Congregation to the Incarnate Word, who responds to the love of God by uniting all
of humanity into a single family of brothers and sisters. To work for social transformation
is to respond to the invitation to continue Christ’s mission of redemption for the gradual
realization of the Kingdom, a Kingdom of justice and love, of peace and joy.
b. The list of endeavors of the CICM missionaries geared towards social transformation
is endless. Foremost among these is the education apostolate, which is a part of youth
ministry. The advocacy for interreligious dialogue in Asia, for indigenous peoples in the
Philippines and in Guatemala, for the Latinos and Blacks in the USA, for Haitian migrant
workers in the Dominican Republic, and for the physically challenged and lepers, are also
directed towards social transformation. In fact they could all be subsumed under the
heading of Justice, Peace, and Integrity of Creation. CICM’s have also been engaged in
special projects in nature conservation, agriculture, livelihood.

In this work for social transformation, the Founder himself, Fr. Theophile Verbist
recognized it necessary for one to be transformed first to become truly an effective agent
of transformation. Again, going back to the message of Fr. Theophile to his sister Elisa he
wrote: “The missionary would jeopardize the success of his efforts if, before attempting

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 to reform the world around him, he would not first study matters in silence, observe with
care, and, above all, exercise an enduring patience.” It is from this experience that he
would challenge the novices in Belgium to test their vocation well. They have to make
sure their vocation is rooted in a pure love of God.

“One of the basic reasons for the missionary engagement for the majority of the
confreres is their concern to serve the poorest, their uncompromising commitment to the
poor, to struggle with them and for them, so that the poor may live a liberated life, in
dignity and solidarity. Christ was on the side of the poor and in their being with the poor,
they meet Him. For many confreres, the joy of their vocation is to live in the midst of
oppressed and crushed peoples, with whom they feel very close and whom they deeply
love.” (Silhouettes and Profiles, coll.: “CICM Spirituality”, no4, The CICM missionaries
cherish the spirit of the radical availability of the first generations of CICM missionaries
who left their home country, often to never return, and placed themselves at the service of
the poorest and most vulnerable in Mongolia or Congo. They dare to hope that in any
case this radical availability will remain specific for the CICM of the future. It’s a radical
availability that could take even the highest sacrifice of one’s life for the cause of the
mission which some of the confreres went through.
Clearly, the CICM institute generously responded to this call to build
the Church. From the writings and examples of Founder Fr. Théophile Verbist and from
the various official documents of the Congregation, the CICM continually draws relevant
insights for missionary directions in the face of new challenges.“The general purpose of
the Congregation is the conversion of the non-Christians, but its specific aim is the
preaching of the faith to the Chinese and the salvation of the many abandoned children,”
reveals Fr Verbist of the reason for the establishment of the CICM in 1862. That is, faithful
to the inspiration of the Founder to dedicate lives and efforts as members of CICM
communities to the proclamation of the Gospel values and to the care of the marginalized
and the poor.
Hence, at the core of CICM character are –
1) A Christ-centered spirituality for the mission;
2) A missionary activity integrated into the whole pastoral work of the Church;
3) The evangelization of cultures through quality education;
4) A proactive stance in support for people’s natural and cultural heritage; and,
5) Solidarity with the poor through the establishment of an inclusive society.

Inspired by Christ and the CICM missionaries, our concrete contribution for social
transformation can come in different ways/forms:

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1. Discovering first our distinct gifts and talents in order to be able to identify ways of using
them for the cause of the kingdom.
2. Use one’s leadership in promoting the welfare of fellow students such as
initiating/spearheading projects for the studentry like peer tutoring, peer counselling, etc.
3. Participating in the different Church ministries - as altar servers, choir members, lectors,
commentators, ushers/usherettes, etc. For a meaningful liturgical celebrations.
4. Joining groups/organizations which serve the cause of street children and out of school youth
to bring about genuine social transformation.
5. Using the social media responsibly for the dissemination of cause-oriented advocacies locally
and globally like “Greeneration”, “NO” to Coal-fired Power Plants for JPIC, etc.

References:

Austin, Flannery, OP (Gen. Ed.), “Vatican Council II: The Conciliar Documents”. Vol 1,
New York: Costello Publishing Co., 1984.
CICM, “Carrying on the Mission 100 Years of CICM in the Philippines”. CICM Philippines,
2007.
Constitutions and General Directory of the Congregation of the Cimmaculate Heart of Mary.
Rome, 1988.
Rev. Fr. Verhelst, Daniel, CICM,“CICM Missionaries Past and Present”. Leuven University
Press, 1995.
Rev. Fr. Amigleo, Ernesto, CICM, “Journey from Mission Church to Local Church in Christ is
Calling Me 150 Years of Service in God’s Mission 1862-2012”. Makati: St. Pauls Philippines.
2012.
Rev. Fr. Mpongo, Laurent, CICM, “The Congregation of the Immaculate Heart of Mary (CICM)
and the Formation of the Local Clergy in Congo (1916-1955) in Christ is Calling Me 150
Years of Service in God’s Mission 1862-2012”. Makati: St. Pauls Philippines. 2012.
http://www.cicm-mission.org/en/about-cicm/who-are-we

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