Appendix: Reactions on Social Media by Anonymous Writers on Canonical Suspension of Two Fidei Donum Priests of Buea Diocese in the Diocese of Charlotte, USA. Compiled and Edited by Nchumbonga George Lekelefac, Tuesday, October 3, 2023.

Appendix: Reactions on Social Media by Anonymous Writers on Canonical Suspension of Two Fidei Donum Priests of Buea Diocese in the Diocese of Charlotte, USA. Compiled and Edited by Nchumbonga George Lekelefac, Tuesday, October 3, 2023.

Part two of the following reactions were gotten from anonymous writers on social media after the circular was published which might be significant to peruse in order to best understand the contribution ad comments of some of our Christians on the canonical matter:

• “George, I suggest that you write a research article about why these problems are occurring and the Dioceses are losing Priests. The circular of suspension emphasizes repeated refusal to return when transferred as the reason for the suspension. However, there is insufficient evidence to support the speculative reactions by readers which you have published.

The circular on its face established that there have been repeated requests to return which have not materialized. What it fails to explain, is how long this has been going on and the reasons presented by the Priests for refusing to return. The impression conveyed by the circular is that they are in place in the Diocese where they were transferred in the USA. This may not be the case.

An anxious consideration of the happenings in the ecclesiastical Province of Bamenda generally and its constituents Dioceses shows that the system of transfers which are very recurrent is problematic. Priests are not given sufficient time to prepare to transition from one posting to another. Buea Diocese like Mamfe have undergone several transfers in short succession. This is a factor of instability, in particular, when the Bishop is not providing the resources to the affected Priests to enable them move.

The next time is the seemingly aversion of some Bishops for the educational, spiritual and physical development of Fidei donum Priests or some Priests who are studying abroad. Some of the Priests were lucky to secure scholarships to enable them study why performing their priestly activities. Some Bishops additionally expect them to give them money to enable them to stay long enough to complete their studies. Once this objective is not met, the Bishops transfer them back not caring about their education and the scholarships they secured to complete their education. The transfer in these circumstances is punitive or vindictive.

This is one reason why some of the Priests have resisted the termination of their mandates and transferred back home.

Bishops must re-think their administrative strategies, human relations with the Priests under them, their communication strategies, and encourage rather than discourage the educational, spiritual and physical development of Priests rather than impose a pecuniary premium on them. Transparency on transfers and decision-making breeds confidence and respect for ecclesial authority. Dictatorial exercise of power such as showing disregard for the studies by Priests once engaged to come back without completing their studies is an abuse of power and a recipe for disobedience.”

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• “PUBLICISING THE SUSPENSION OF THE FACULTIES FR HENRY AMIN DOH TUTUWAN AND FR FELIX NKAFU – A DISPLAY OF ADMININSTRATIVE BLUNDERS.

 

I read with utter dismay in the social media a letter addressed by the bishop of the Diocese of Buea, Bishop Michael Bibi. I also read with a heavy heart the comments the public is rendering. What is more heart wrenching is when I imagine the state of feelings of these two priests; one would think that these two gentlemen committed a felony. I am not trying to go ‘ad misericordia’ (looking for sympathy) but asking myself, if this was the right way to communicate this decision.

 

Part One: Addressing the Letter to ALL Christians

 

My attention in the first part of this write up is an attempt to show the administrative lapse in the publicity of the suspension of Fr Henry and Fr Felix. Here, I won’t judge the bishop’s decision, but I judge the manner in which it is done.

Addressing a suspension letter to Christians. Why wash what I would lie to term “an in-house administrative discussion” in public? Who does that? I have lived in many countries in Africa, in America and Europe and have friends there, and I don’t see bishops suspending priests and addressing the letter to Christians. Yes, and truly Canon law admonishes you to suspend priests as the crime or case may be. But which law advises you to address the suspension to all Christians? Does common sense even endorse such a step? Does addressing the Christians make the suspension valid, or have more effect or more weight? Let me the borrow the words of the then five months old Bishop Abangalo, to say that “Bishop your pen is very powerful”. The pen of a bishop does not need publicity to make it more powerful. If you serve a priest a suspension letter it comes into effect from that moment, it does not matter whether the public knows of it or not. We know of many priests in Anglophone Cameroon ad even across the Mungo in East Cameroon who were suspended and you never saw it on social media or the letter was never addressed to the general Christian community. Dear bishop, please learn the prudence of silent administration.

Secondly, What I see is a Bishop who is rushing to publicly communicate to us his decision, telling us that after several attempts he has been unable to get these two reverend gentlemen back to the diocese. I see it like someone who is losing a case and comes out to use ad populum – an attempt to win the sympathy of the crowd. And he seems to have gotten it. Nobody is asking what really happened? I want to presume that there is more to it than meet the eye. Of course, the bishop won’t tell us the argument of the priests, he is only fast in giving us a summary that is so skeletal, that only pleads to his favor. These two priests didn’t just wake up without a reason to express their willingness not to come back? Since the bishop has decided to open the matter to the public, can he tell us the other side of the story? He cannot come to the public stage and think that he can play ad misericodiam and ad populum.

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After putting the matter in public, simple psychology would have informed the Bishop that he has only succeeded to harden the hearts of the affected – it makes me wonder if his goal in this matter is to save the lives of those priests.

How many non-Catholic churches do you see publicizing the suspension of their pastors?

Why are you opening up room for people to be throwing stones on the church? Come and see how the church is being abashed using this publicly addressed letter. Who benefits? With a lame one-sided summary that Bishop Bibi presented in the letter, he has only left room for many speculations and conspiracy theories. Who benefits? Does the suspension become more effective with all the insults being vented on the priests and the Church?

Part two: The Suspension Decision itself

Many people will argue that the pen of the bishop is final. It must not be questioned but only obeyed. My take is that You, a bishop doesn’t mess up things and then use binding autocratic episcopal powers to effect a decision. This suspension letter is only the tips of an iceberg of many things. The discriminatory nature of administration of many bishops. Fr Henry and Felix are not the only priests of Buea who have served out for X number of years running. What was the criteria used to ask recall them and leave others? Why not make a straitjacket rule that if the diocese sends you out for mission, you have N number of years- and this should hold same for all priests of that diocese, no matter whether you are sending more money or not. There are many priests who have bought over bishops with money. They go extra miles to send envelops to their bishops and this makes the transfer pen of bishops always gliding over their names. There are others who move from one continent to another while their confreres home have never had the chance to be sent out even for a year? – I know many people would argue here that diocesan priests are not ordained for mission out of their dioceses. But I would say that if the dioceses have decided to adopt this in their operations, then they should make the exercise to be void of partiality. Priests are human and their feelings should be taken into consideration. – Many priests have gone and used their sense to seek Green Cards and citizenship in the resident countries – these are wonderful opportunities and some do this with the backup, and full support of their bishops. Some bishops like Nkea, have arranged with families of priests for the family to take their son out and to procure green card for him – a glaring discrimination and abuse of episcopal office. A bishop without shame favors one priest and treats another with scorn, and thinks nobody should question his injustice, nepotism, favoritism etc because he is a bishop. My humble advice to Bishop Bibi and to other Bishops in English Cameroon: treat all priests the same, they were all ordained with Chrism – others were not ordained with Chrism and others with red oil. Set rules that bind all priests. Don’t let some “powerful” untouchable priests blind-fool you with money and connections. There are many priests that if they were given the opportunity, they could do even greater things for the Church than one or two that you have concentrated on as your blue eyes. Lastly, remember that “what’s good for the goose is good for the gander” meaning that what is good for one person is good for another, regardless of his status.

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Part three: Are Bishops discipline masters?

A bishop (Bishop Aloysius Abangalo) said in Mamfe cathedral that he was going to be disciplining his priests. Have Bishops have become discipline masters instead of fathers? And this said Bishop of Mamfe, we all know how easily bursts into anger, shouts and easily feels threatened and challenged when a simple matter is on the table- and yet this is a bishop who thinks he was consecrated and sent to discipline priests when he himself needs much discipline and human formation. It is this same bishop Aloysius when he was just newly consecrated (not up five months after his consecration) was overheard advising Bishop Michael Bibi (who is more senior to him in “fada work and bishop work”) that he should use his pen, that the pen of a bishop is powerful. Episcopal Excitement!

Let me ask this: if Bishops are sent to discipline priests, who then disciplines bishops? Are they infallible? Who has disciplined Nkea for all the financial theft he messed up in Mamfe? Who disciplined Bishop Esua for all the misery he brought on teachers in Kumbo Diocese when he and late Fr Yufanyi Evaristus squandered educational funds. Yet bishops pretend to disciple priests. African bishops and show of power!!

Conclusion

Bishops in Anglophone Cameroon should learn how to use of social media when communicating administrative decisions. A recently resigned priest advised bishops to be more fatherly to their priests. Do not treat priests, even if they have erred, as if they do not matter. Try not to discriminate in the application of your laws. Bishops are called to be fathers after the heart Christ the good shepherd who went out to seek the lost and bring them to the fold; you are not discipline masters.

HARD APPENDIX

I received this contribution, that I term “hard appendix” from a friend with whom I shared my write up.

First, if priests want to go, let them go, the church won’t shut down because two priests left the diocese. If they want to serve the church in another place, let them go do so. The church is one. Bishops should stop holding unto the crosier with iron fists as if they were born with it. The church will never lack HOLY priests. It’s not today that priests have desired to excardinate for one reason or another. These are learned gentlemen and you cannot want to treat them like kids, when you yourself – the boss bishop – have hands really soiled.

Let them go and henceforth you lay down rules to be much clearer before you send others out. But remember, no matter how strict you want to be, without being compassionate, you will not cage priests. Be a compassionate bishop.

Secondly, I read one comment on Facebook that said priests from Bamenda (and I guess by extension and most especially Kumbo that I know) don’t refuse to come back, but only those of Buea. Bishop, please “like papa whee you supposed to be” go and fix your house and your children will desire to come back and stay there. Nobody likes living in a politically dirty, unsafe, divided house.

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Thirdly, go back to simple basics- Conflict Resolution 101- who wins or loses in the game. What do you want: win/win; win/lose; lose/lose; lose/win. What does the diocese and church at large (and the name of Christianity) benefit from the decision you want to take or have taken?”

 

• Shows he is still serving in another capacity. People (humans) have the right and will always exercise free will when options come within boundaries of given opportunities. Such is the nature of man; therefore, one should be slow not to quickly judge or cast a stone. Yet we are held beholden to the vows we make in public or in private unless there is an overriding reason not to adhere. My opinion.

 

• I have always said priesthood is like any career and not a calling! Most of them will leave the priesthood if they have the opportunity, those going for further studies, used it to abandoned the priesthood. Since in Africa countries you are regarded as “outcast” when you resign. Is awake up call to Vatican and catholic church. Most of them are hiding this so called, and leaving more satanic life than mere people.

 

109. Zero regards for this novel chaos. Who is advising these dudes?

 

• That means he is working legitimately and still doing his priestly work. He must have been permitted by the bishop. I don’t know what must have transpired. My opinion; In as much as I will not encourage disobedience, for me the bishop would have rather encourage them to create opportunities in the US for his poor diocese.

• Why always Cameroon priests. Many priests from Nigeria usually go back without any problem. Don’t use priesthood as an avenue to Japa remember your vow. I wonder if these types of people can volunteer to go to Afghanistan for Evangelization.

 

112. Ladies have done it again.

113. They were surely in hell and have found a liberation arena.The captives have been set fr.

• Nkafu Felix, my principal back in St. Francis College Fiango, Kumba (lower-up 6th) 2014 and 2015.

115. Bangwa people and sense. Bali man and Sense.

116. If am the one I will not come.

117. He for just dismiss dem. Dem no go came back.

• Return to where they are Catholic Church in US na Bishop they have chosen to serve their God in US period.

• This is not fair nah, priest how can the Lord give you sheep and you abandon them. Come back and take care of your sheep. Est-que that one na fashion that.

120. Bangwa man succeed for enter America cam back? You change ma name

121. PRAY FOR YOUR PRIESTS.

122. My Bangwa priests, una well done ooh.

123. Wehhh my former principal.

124. There is Life and Joy over there.

125. Even if Na you. Tell me the truth. You go cam back? Just be sincere to yourself

• They say Buea no fine na today bishop di hear da wan. Wise men them become priest for get visa for America. Nobi only for pass through Panama there are other means.

127. Africa’s Home. If n’a you sef you go return?

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• Wise men, look for your wife’s there and marry and also look for a bible believing church and worship there for your salvation.

129. Even Mic monster weh yi be sing “country too sweet for levam”. No dey paye for the past

 

130. If na me a go do the same.

• His lordship please forgive them. They have found the greenery of the America continent. Men in cassock done wise. Who no wan drive big motto build mansion. Any way God is everywhere.

132. There’re many different ways of getting into America and being a priest is one of them.

133. Who see enjoyment come back for this country.

134. My God. May they remember the day of their ordination.

• Chaii, Africa is tough, if a man of God can abandon priesthood for greener pastures, then who am I, church is business.

136. Dat Bishop nova enter America before ooh, di play.

• Weeh insecurity ooh, they are not coming because of Insecurity, Bishop should understand that. Esekeh I di lie eeh.

138. It can only be Bangwa priest no wonder.

139. US di over taste na y that they no want came back.

140. No nonsense bishop.

141. Opportunity comes but once.

142. I do not blame them, there is no hope in Africa.

• This Tutuwan self. Only the way e glasses, smile and e teeth dem dey e show say ye mission nova finish abeg my lord, add ye more time.

144. Contry too sweet for livam.

• Come back how Noh Bishop, we are already sheep enough. Let them stay there and bring home the lost!

146. US sweet pass duties God help them.

148. Hah Bishop who see lucky go ngambe?
149. If am one of them I will not came back.

End!

Nchumbonga George Lekelefac, B. Phil., (Mexico); S.T.B., (Rome); J.C.L/M.C.L., (Ottawa), Diploma in English, French, Spanish, Italian, Portuguese, German, Dutch; International Language Tutor of English, French, Spanish, Italian, Portuguese, and German; Doctorandus, University of Münster, Germany; Europe/ US Chief Correspondent of “The Sun Newspaper” and the “Herald Tribune”; Catholic Media Influencer and Whistle blower; Canon Lawyer and Researcher; Veteran Contributor on Social Media on Theological and Canonical enlightenment and arguments; Founder/ CEO of the “Nchumbonga Lekelefac Institute of Research, Documentation, Language and Culture, USA.”

 

Email: nchumbong@yahoo.com

The views expressed in this article are the authors’ own and do not necessarily reflect The SUN’s editorial stance.

 

 

 

 

 

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