Category: news
Published: Monday, 20 November 2017
Written by Super User

33rd Sunday in Ordinary Time
19 November 2017
Let us love, not with words but with deeds

1. “Little children, let us not love in word or speech, but in deed and in truth” (1 Jn 3:18).  These words of the Apostle John voice an imperative that no Christian may disregard.  The seriousnesswith which the “beloved disciple” hands down Jesus’ command to our own day is made evenclearer by the contrast between the empty words so frequently on our lips and the concrete deeds against which we are called to measure ourselves.  Love has no alibi.  Whenever we set out to love as Jesus loved, we have to take the Lord as our example; especially when it comes to loving the poor.  The Son of God’s way of loving is well-known, and John spells it out clearly.  It stands on two pillars: God loved us first (cf. 1 Jn 4:10.19), and he loved us by giving completely of himself, even to laying down his life (cf. 1 Jn 3:16).
Such love cannot go unanswered.  Even though offered unconditionally, asking nothing in return, it so sets hearts on fire that all who experience it are led to love back, despite their limitations and sins.  Yet this can only happen if we welcome God’s grace, his merciful charity, as fully as possible into our hearts, so that our will and even our emotions are drawn to love both God and neighbour. In this way, the mercy that wells up – as it were – from the heart of the Trinity can shape our lives
and bring forth compassion and works of mercy for the benefit of our brothers and sisters in need.

2. “This poor man cried, and the Lord heard him” (Ps 34:6).  The Church has always understood the importance of this cry.  We possess an outstanding testimony to this in the very first pages of the Acts of the Apostles, where Peter asks that seven men, “full of the Spirit and of wisdom” (6:3), be chosen for the ministry of caring for the poor.  This is certainly one of the first signs of the entrance of the Christian community upon the world’s stage: the service of the poor.  The earliest community realized that being a disciple of Jesus meant demonstrating fraternity and solidarity, in obedience to the Master’s proclamation that the poor are blessed and heirs to the Kingdom of heaven (cf. Mt 5:3). “They sold their possessions and goods and distributed them to all, as any had need” (Acts 2:45). In these words, we see clearly expressed the lively concern of the first Christians.  The evangelist Luke, who more than any other speaks of mercy, does not exaggerate when he describes the
practice of sharing in the early community.  On the contrary, his words are addressed to believers in every generation, and thus also to us, in order to sustain our own witness and to encourage our care for those most in need.  The same message is conveyed with similar conviction by the Apostle James.  In his Letter, he spares no words: “Listen, my beloved brethren.  Has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom that he has promised to those who love him?  But you have dishonoured the poor man.  Is it not the rich who oppress you, and drag you into court? ... What does it profit, my brethren, if a man says he has faith but has not works?  Can his faith save him?  If a brother or sister is poorly clothed and in lack of daily food, and one of you says to them, ‘Go in peace, be warmed and filled”, without giving them the things needed for the body; what does it profit?  So faith by itself, if it has not works, is dead’ (2:5-6.14-17).

3. Yet there have been times when Christians have not fully heeded this appeal, and have assumed a worldly way of thinking.  Yet the Holy Spirit has not failed to call them to keep their gaze fixed on what is essential. He has raised up men and women who, in a variety of ways, have devoted their lives to the service of the poor.  Over these two thousand years, how many pages of history have been written by Christians who, in utter simplicity and humility, and with generous and creative charity, have served their poorest brothers and sisters! The most outstanding example is that of Francis of Assisi, followed by many other holy men and women over the centuries.  He was not satisfied to embrace lepers and give them alms, but chose to go to Gubbio to stay with them.  He saw this meeting as the turning point of his conversion: “When I was in my sins, it seemed a thing too bitter to look on lepers, and the Lord himself led me among them and I showed them mercy.  And when I left them, what had seemed bitter to me was changed into sweetness of mind and body” (Text 1-3: FF 110).  This testimony shows the transformative power of charity and the Christian way of life. We may think of the poor simply as the beneficiaries of our occasional volunteer work, or of impromptu acts of generosity that appease our conscience.  However good and useful such acts may be for making us sensitive to people’s needs and the injustices that are often their cause,
they ought to lead to a true encounter with the poor and a sharing that becomes a way of life.  Our prayer and our journey of discipleship and conversion find the confirmation of their evangelic authenticity in precisely such charity and sharing.  This way of life gives rise to joy and peace of soul, because we touch with our own hands the flesh of Christ.  If we truly wish to encounterChrist, we have to touch his body in the suffering bodies of the poor, as a response to the sacramental communion bestowed in the Eucharist.  The Body of Christ, broken in the sacred liturgy, can be seen, through charity and sharing, in the faces and persons of the most vulnerable of our brothers and sisters.  Saint John Chrysostom’s admonition remains ever timely: “If you want to honour the body of Christ, do not scorn it when it is naked; do not honour the Eucharistic Christ with silk vestments, and then, leaving the church, neglect the other Christ suffering from cold and nakedness” (Hom. in Matthaeum, 50.3: PG 58). We are called, then, to draw near to the poor, to encounter them, to meet their gaze, to embrace them and to let them feel the warmth of love that breaks through their solitude.  Their outstretched hand is also an invitation to step out of our certainties and comforts, and to acknowledge the value
of poverty in itself.

4. Let us never forget that, for Christ’s disciples, poverty is above all a call to follow Jesus in his own poverty.  It means walking behind him and beside him, a journey that leads to the beatitude of the Kingdom of heaven (cf. Mt 5:3; Lk 6:20).  Poverty means having a humble heart that acceptso ur creaturely limitations and sinfulness and thus enables us to overcome the temptation to feel omnipotent and immortal.  Poverty is an interior attitude that avoids looking upon money, career
and luxury as our goal in life and the condition for our happiness.  Poverty instead creates theconditions for freely shouldering our personal and social responsibilities, despite our limitations, with trust in God’s closeness and the support of his grace.  Poverty, understood in this way, is the yardstick that allows us to judge how best to use material goods and to build relationships that are neither selfish nor possessive (cf. Catechism of the Catholic Church, Nos. 25-45). Let us, then, take as our example Saint Francis and his witness of authentic poverty.  Precisely because he kept his gaze fixed on Christ, Francis was able to see and serve him in the poor.  If we want to help change history and promote real development, we need to hear the cry of the poor and commit ourselves to ending their marginalization.  At the same time, I ask the poor in our cities and our communities not to lose the sense of evangelical poverty that is part of their daily life.

5. We know how hard it is for our contemporary world to see poverty clearly for what it is.  Yet in myriad ways poverty challenges us daily, in faces marked by suffering, marginalization, oppression, violence, torture and imprisonment, war, deprivation of freedom and dignity, ignorance and illiteracy, medical emergencies and shortage of work, trafficking and slavery, exile, extreme poverty and forced migration.  Poverty has the face of women, men and children exploited by base interests, crushed by the machinations of power and money.  What a bitter and endless list we would have to compile were we to add the poverty born of social injustice, moral degeneration, the greed of a chosen few, and generalized indifference! Tragically, in our own time, even as ostentatious wealth accumulates in the hands of the privileged few, often in connection with illegal activities and the appalling exploitation of human dignity, there is a scandalous growth of poverty in broad sectors of society throughout our world.  Faced with this scenario, we cannot remain passive, much less resigned.  There is a poverty that stifles the spirit of initiative of so many young people by keeping them from finding work.  There is a poverty

that dulls the sense of personal responsibility and leaves others to do the work while we go looking for favours.  There is a poverty that poisons the wells of participation and allows little room for professionalism; in this way it demeans the merit of those who do work and are productive.  To all these forms of poverty we must respond with a new vision of life and society.
All the poor – as Blessed Paul VI loved to say – belong to the Church by “evangelical right”(Address at the Opening of the Second Session of the Second Vatican Ecumenical Council, 29 September 1963), and require of us a fundamental option on their behalf.  Blessed, therefore, are the open hands that embrace the poor and help them: they are hands that bring hope.  Blessed are the hands that reach beyond every barrier of culture, religion and nationality, and pour the balm of consolation over the wounds of humanity.  Blessed are the open hands that ask nothing in exchange, with no “ifs” or “buts” or “maybes”: they are hands that call down God’s blessing upon their brothers and sisters.

6. At the conclusion of the Jubilee of Mercy, I wanted to offer the Church a World Day of the Poor, so that throughout the world Christian communities can become an ever greater sign of Christ’s charity for the least and those most in need.  To the World Days instituted by my Predecessors, which are already a tradition in the life of our communities, I wish to add this one, which adds to them an exquisitely evangelical fullness, that is, Jesus’ preferential love for the poor. I invite the whole Church, and men and women of good will everywhere, to turn their gaze on this day to all those who stretch out their hands and plead for our help and solidarity.  They are our brothers and sisters, created and loved by the one Heavenly Father.  This Day is meant, above all, to encourage believers to react against a culture of discard and waste, and to embrace the culture of encounter.  At the same time, everyone, independent of religious affiliation, is invited to openness and sharing with the poor through concrete signs of solidarity and fraternity.  God created the heavens and the earth for all; yet sadly some have erected barriers, walls and fences,
betraying the original gift meant for all humanity, with none excluded.

7. It is my wish that, in the week preceding the World Day of the Poor, which falls this year on 19 November, the Thirty-third Sunday of Ordinary Time, Christian communities will make every effort to create moments of encounter and friendship, solidarity and concrete assistance.  They can invite the poor and volunteers to take part together in the Eucharist on this Sunday, in such a way that there be an even more authentic celebration of the Solemnity of Our Lord Jesus Christ,
Universal King, on the following Sunday.  The kingship of Christ is most evident on Golgotha,when the Innocent One, nailed to the cross, poor, naked and stripped of everything, incarnates and reveals the fullness of God’s love.  Jesus’ complete abandonment to the Father expresses his utter poverty and reveals the power of the Love that awakens him to new life on the day of the Resurrection.

This Sunday, if there are poor people where we live who seek protection and assistance, let us draw close to them: it will be a favourable moment to encounter the God we seek.  Following the teaching of Scripture (cf. Gen 18:3-5; Heb 13:2), let us welcome them as honoured guests at our table; they can be teachers who help us live the faith more consistently.  With their trust and readiness to receive help, they show us in a quiet and often joyful way, how essential it is to live
simply and to abandon ourselves to God’s providence.

8. At the heart of all the many concrete initiatives carried out on this day should always be prayer. Let us not forget that the Our Father is the prayer of the poor.  Our asking for bread expresses our entrustment to God for our basic needs in life.  Everything that Jesus taught us in this prayer expresses and brings together the cry of all who suffer from life’s uncertainties and the lack of what they need.  When the disciples asked Jesus to teach them to pray, he answered in the words with which the poor speak to our one Father, in whom all acknowledge themselves as brothers and sisters.  The Our Father is a prayer said in the plural: the bread for which we ask is “ours”, and that entails sharing, participation and joint responsibility.  In this prayer, all of us recognize our need to overcome every form of selfishness, in order to enter into the joy of mutual acceptance.

9. I ask my brother Bishops, and all priests and deacons who by their vocation have the mission of supporting the poor, together with all consecrated persons and all associations, movements and volunteers everywhere, to help make this World Day of the Poor a tradition that concretely
contributes to evangelization in today’s world.

This new World Day, therefore, should become a powerful appeal to our consciences as believers,allowing us to grow in the conviction that sharing with the poor enables us to understand the deepest truth of the Gospel.  The poor are not a problem: they are a resource from which to draw as we strive to accept and practise in our lives the essence of the Gospel.

From the Vatican, 13 June 2017
Memorial of Saint Anthony of Padua

St. Paul’s National Major Seminary celebrates 25 yrs.

Category: news
Published: Sunday, 12 November 2017
Written by Super User

Saturday 11th November, 2017, St. Paul’s National Major Seminary Kinyamasika celebrates 25yrs in existence.
Homily by His Grace John Odama.

Your Excellency, the Apostolic Nuncio
Your Graces, the Archbishops
Your Lordships here present
Our brother Bishop Servilien from Byumba
(Bishop Reuben Kisembo from Kabalore Diocese)
Hon. Ministers and Members of Parliament
Superior Generals
Religious men and women
Students, Staff and all members of St. Paul’s Family
Dear Brothers and Sisters

I bring you warm greetings from “heaven” (Gulu), and cordially welcome you all to this celebration.
I am particularly delighted to be here once again to thank God with you for the Silver Jubilee of this Seminary, just after one year and a half when I was here to bless that beautiful new Chapel (19th May 2016).

Giving thanks, is something spontaneous and shows appreciation and gratitude. It is also a sign of good manners and civility. The history of St. Paul’s National Seminary leads us exactly to this. We, your Bishops and proprietors of this seminary know very well the journey it has made. Much as the duty of fostering vocations falls on the whole Christian Community (OT no. 2), we bishops have the obligation to train priests, who are to serve in the vineyard of the Lord.
The increase in the number of vocations (for which we thank God), led the Episcopal Conference to start this new seminary in 1992. I thank my predecessors, i.e.: Cardinal Emmanuel Wamala who was the Chairman of the Conference by then, and Archbishop Paul K. Bakyenga who was the Chairman of the Commission for Seminaries when St. Paul’s was opened.

We are very glad today to mark and celebrate the 25 years of existence of this Seminary. We are proud and happy for the so many priests who have been trained here. We have a reason to smile, to praise and thank God for what this seminary is today and for what it has produced.
We have heard the prophetic invitation to the people of God in the first reading:
- Shout for joy, o daughter of Zion
- Sing joyfully o Israel
- Be glad, exult with all your heart
- The king of Israel is in your midst, a mighty savior
I am sure that such words express everybody’s sentiments today; especially for Kinyamasika community. You are bursting with joy for the great things the Lord has done for you. We are here to thank God with all our voices, to sing to him praises. God has been and is in the midst of Kinyamasika. We acknowledge that what we have and what we have achieved is purely from divine benevolence. This Seminary has grown tremendously over the past 25 years. It has grown in structures, numbers more than 557and fruits (so many priests trained for the Church). The works of the Lord are indeed great. We are thankful to him and that is why in this holy liturgy we sing him songs, hymns and spiritual songs of gratitude.

Our heavenly father has given to this seminary much more than what we could imagine, as we have heard in the Gospel. In the three imperatives: “ask”, “seek” and “knock”, Jesus is commanding us to ask for what we need, to seek God’s reign and righteousness. St. Paul’s National Seminary is not a mere human enterprise, it is not an initiative to attain our own goals. But it is a fruit of God’s plan for which we have prayed and many people today continue to desire and pray for. Jesus himself commanded us that pray therefore the Lord of the Harvest, that he will send forth laborers into his harvest (Matt 9,38). With the so many prayers offered in this community every day and those of so many friends and well-wishers, this seminary has achieved what we see and celebrate today.

In the same spirit of appreciation I thank all those who have been behind this great achievement. In mind I have the very first Rector, Fr. Peter Isingoma and the staff he served with, Bishop Francis Aquirinus Kibira, who headed this Seminary for a long time as its second Rector (19yrs) and all the former and current Staff members. Thank you for your fruitful service to the Church.
Since the responsibility to fostering and nurturing vocations begins with parents, it starts in the families, I would like also to thank all the parents who offer their children for seminary training. I also thank the Foster Parents. Thank you for collaborating with God and the Church, to raise up shepherds. Your contribution is particularly important to laying a good foundation for credible, relevant and responsible future minsters of the Church.

As we mark the 25 years of St. Paul’s Seminary, let us renew our commitment and responsibility to form priests. Each one of us has a part to play. Let us support our seminaries and candidates. Jesus’s observation is still as valid as ever: “the harvest is plentiful but laborers are few” (Matt. 9, 37). The Church is still in need of priests, but good and holy priests who are ready to dedicate themselves to the cause of the Gospel, serve selflessly and lead many to the Good Shepherd.

Congratulations once again to Kinyamasika Seminary. We are here to pray for you as you embark on the next 25 years. May God continue to shower his blessings on this house of Formation, so that the good work which was begun way back in 1992, may continue with bountiful fruits. Amen.

The occasion is graced with the presence of H. E. The Apostolic Nuncio to Uganda, Their Graces J. b Odama, C. K. Lwanga’s, and E. Obbo. Their Lordships, J. B Kaggwa, E. Nkaijanabwo, J. A. Zziwa, P. Ssemogerere, M. Ssekamanya, L. Bainomugisha, J. S. Mugenyi, F. Giuseppe, D. Guzetti, M. Luluga. L.S. Wanok, and the former Rector of Kinyamasika for 19yrs-Francis Kibira.

Priests, religious men and women, politicians, foster parents from The Archdiocese of Gulu.

Tanzanian Archbishop Appointed Secretary for Evangelization of Peoples

Category: news
Published: Friday, 10 November 2017
Written by Super User

Pope Francis Thursday afternoon, appointed Archbishop Protase Rugambwa as the new Secretary of the Congregation for the Evangelization of Peoples.

Archbishop Rugambwa was until now, the Adjunct Secretary of the same Congregation for the Evangelization of Peoples and President of the Pontifical Mission Societies (PMS).

He is the Archbishop Emeritus of Kigoma in Tanzania.

The newly appointed Secretary was born on 31 May 1960 at Bunena, in the Tanzanian Archdiocese of Bukoba. After his primary and secondary school education in Katoke, Itaga, he joined Kibosho Senior Seminary and St. Charles Lwanga Segerea Senior Seminary for philosophy and theological studies respectively.

He was ordained priest on 2 September 1990 in Dar-es-Salaam, by Blessed Pope John Paul II during the Apostolic visit to Tanzania.

After ordination, Archbishop Rugambwa served as parochial vicar between 1990-1991 in the parish of Mabira; teacher at the Minor Seminary of Katoke between 1991-1994. He was also Chaplain of Biharamulo hospital.

Between 1994-1998 he studied Pastoral Theology at the Pontifical Lateran University in Rome, after which he was awarded a doctoral degree.

Upon return to his home diocese, he served as vocations director and eventually as Vicar General of Rulenge Diocese.

Announcing the appointment of Archbishop Rugambwa, the Holy Father also elevated the Italian, Rev. Monsignor Giovanni Pietro Dal Toso as Archbishop and new Adjunct Secretary of the same Congregation. He will also serve as President of the Pontifical Mission Societies (PMS).

The new Adjunct Secretary previously served as Secretary of the Pontifical Council "Cor Unum" until the dissolution of the Council early this year.

Source: Vatican Radio


Category: news
Published: Saturday, 11 November 2017
Written by Super User



My dear brothers and sisters, I greet you in the name of the Lord.

I believe by now most of you are aware that the Archdiocese of Tororo was chosen to organize and animate the 2018 Uganda Martyrs day celebrations at Namugongo Catholic Shrine. The Archdiocese is organizing these celebrations on behalf of The Tororo Ecclesiastical Province and in collaboration with the Uganda Episcopal Conference, the Government of Uganda and various stakeholders.

The Archdiocese of Tororo last led the celebrations at Namugongo in 1998 and it was a very colourful event. We want to make sure that the 2018 celebrations are equally colourful and spiritually enriching.

1. About the Uganda Martyrs
Every year on June 3, the Universal Church celebrates the Memorial of the Uganda Martyrs, Saint Charles Lwanga and Companions. For the Catholic Church in Uganda, this day is a Solemnity, and for our country it is a public holiday.

Pilgrims come to Uganda from all parts of the world to pay homage to both the Catholic and Anglican Martyrs, who were killed between 1885 and 1887 on the orders of Kabaka Mwanga II, the then king of Buganda, for converting to Christianity.

The twenty-two Catholic Martyrs were canonized on 18th October 1964 by Blessed Pope Paul VI, in the presence of Bishops from all over the world who had gathered in Rome for the Second Vatican Council. In addition to the twenty two Martyrs, we also have the two Catechists from Paimol (in the Archdiocese of Gulu) namely Blessed Daudi Okelo and Blessed Jildo Irwa, who were killed in 1918 and beatified in 2002 by Saint Pope John Paul II. Next year is therefore the 100th anniversary of their Martyrdom. These courageous witnesses of our faith are not only our heroes and models, but also our intercessors before God.

2. The Theme:
The theme that the Archdiocese of Tororo has chosen to guide us in the celebrations is, “LET US WALK IN THE LIGHT OF GOD AS A FAMILY” (1 John 1:5-10). The major objective behind this theme is ultimately to focus on the Family; that smallest unit of the human society in which the Faith of everyone is implanted and in which it grows, drawing from the powerful example of the parents. The Family unit has also previously been referred to as the domestic Church.

Pastorally the focus of the long and tough preparations for Martyrs Day 2018 will run along three dimensions namely:
1. The Centrality of the Family referred to above, in which the first witness of Faith takes place. In the Archdiocese of Tororo this entire year is running along the sub-theme of “MERCIFUL PARENTS, PEACEFUL FAMILIES”. All the pastoral programmes are inspired by it.
Several of our heroic Uganda Martyrs were Family heads or Children belonging to one. Their Martyrdom did have a tremendous impact on their respective families. In a way I may not be wrong to say the Families of the Uganda Martyrs were the first to directly face the effects of martyrdom, and from them the Faith has blossomed to where we are today.

2. The indispensable role of the Catechist in the evangelization and sustenance of the Family. We deliberately recognize Catechists as the immediate pastoral agents at the grass-root where they get in touch with the Family unit and sustain its faith. Our annual celebration of Catechists’ Day is driven by this sentiment.

3. The Young People (Youth) who constitute the majority of the population in Uganda are that section of God’s people closest to the heart of the Catholic Church in Uganda and to His Holiness Pope Francis. For them and with them Pope Francis has called a Synod for the Youth next Year. They indeed are a priceless treasure to the Church, and must be especially attended to.

I repeat, the preparation for Martyrs Day 2018 will be inspired by the theme: “LET US WALK IN THE LIGHT OF GOD AS A FAMILY”, and this will be pastorally expressed by a special focus on:
(i) The centrality of the Family.
(ii) The indispensability of the Catechist in the evangelization and the pastoral care and support of the Family.
(iii) The young people in society.

A prayer has also been composed invoking the Almighty, our blessed Mother Mary and the Uganda Martyrs to bless our plans and efforts in the preparation of this Great annual Martyrs Day at Namugongo.

We shall recite that prayer in each of our Parishes, and Chapels of Religious Houses at the end of Mass before the final blessing, until SATURDAY, 3RD JUNE 2018.

Other pastoral activities being prepared include: retreats in parishes and pilgrimages to the designated Shrines of Mercy in the Archdiocese of Tororo, opened during the year of Mercy.

I call upon all Christians to participate in these pastoral and spiritual exercises in order to enrich their faith and devotion to the Uganda Martyrs.

3. Organization and Coordination of the Preparations
Thousands of pilgrims are expected from all corners of Uganda and other countries, this demands good organization and coordination on our part. I have chosen Fr. John Kevin Musisi, the Vicar General of the Archdiocese of Tororo as the Chairman of our Central Organizing Committee. Ten sub-committees have also been set up consisting of members within the Archdiocese of Tororo, Kampala and elsewhere. They include: i) Finance, Budgeting and Fundraising; ii) Pastoral and Liturgy; iii) Publicity; iv) Construction, Decoration and Sitting; v) Pilgrims; vi) Protocol and Security; vii) Accommodation and Transport; viii) Ushering; ix) Catering and Welfare; x) Health.

I appeal to everyone who will be approached to offer their expertise in any of the Committees. Please generously accept.

The above named committees will team up with the overall Central Organizing Committee at The Uganda Catholic Secretariat in Kampala.

4. Fundraising:
The total resource requirement for the preparations and celebrations of this important event is projected at UGX 720,000,000 (Seven hundred and twenty million shillings only). This money will cater for the budgeted items of our ten sub-committees.

On 21st October 2017 we officially launched the fundraising drive for the Uganda Martyrs day celebration 2018, at Tororo and we were able to raise UGX 20,078,000 (Twenty million seventy eight thousand shillings only).

On Sunday, 12th November 2017 there will be a second launch for Sensitization and Fundraising for the same event at Bbiina Parish in Luzira, Kampala, starting with Mass at 10:30 am. That event is being planned for by a joint committee from the Archdiocese of Tororo and the Tororo Ecclesiastical Province Association of the Laity (TEPAL). Various forms of Fundraising are being planned and will be on-going.

I invite all of you here present, our listeners and viewers to support this drive generously. We need spiritual, financial and other forms of support from all the Christians of the Archdiocese of Tororo, friends, well-wishers, our institutions, government, corporate bodies, and well-wishers.

We have opened a bank account with CENTENARY BANK, Tororo Branch and the following are the account details:

ACCOUNT NUMBER: 3100049368

We also have an AIRTEL MOBILE MONEY number: 0755420408

An official Souvenir Magazine will be produced for the occasion and we shall send out invitations for adverts from institutions, companies, corporate bodies and individuals.

5. Appreciation:
1. I sincerely thank the Central Organizing Committee for the tremendous work so far done. They already started planning in July. That committee includes all Deans of Tororo Archdiocese and others.

2. The Parish Priests, Parish Councilors, Catechists, Head teachers, Heads of institutions in Tororo Archdiocese and many more who have positively responded to the effort of planning for Namugongo 2018, and I call upon the rest to do the same.

3. The generosity of our Christians is greatly appreciated.

4. The sons and daughters of the Archdiocese of Tororo residing beyond our boundaries, thank you for heeding our call to join hands.

5. The Uganda Catholic Secretariat for guidance and advice so far.

Once again I invite all of you to join us next Sunday, 12th November 2017, at Bbiina Parish in Luzira for the second launch and eventually to Namugongo on 3rd June 2018. Let us Walk in the Light of God as a Family.
Let us go forth with Faith, Love and Courage. May our Blessed Mother Mary and the Holy Martyrs of Uganda intercede for us as we prepare for this great celebration.

Most Rev. Emmanuel Obbo, A.J.
Archbishop of Tororo

Given at the Uganda Catholic Secretariat, Nsambya, Kampala on Thursday 9th November 2017


Category: news
Published: Thursday, 09 November 2017
Written by Super User



The upcoming consecration of the self-excommunicated Priest Kibuuka Jacinto to the position of a Bishop has raised many questions in the public. The basic question that is emerging pertains: the authenticity and validity of this consecration as seen from the point of view of Antiochian Orthodox Church and the 23 independent Churches within the Catholic Church led by Pope Francis. 

Indeed this question should be examined from the above two points of view since Kibuuka has at one time claimed to be part of the Antiochian Eastern Catholic Church which is in communion with Pope Francis and at other times claimed to be part of the Antiochian Orthodox Church which is led by His Beatitude John X (Yazigi) successor of His Beatitude Ignatius IV. So far it is clear to us all that he does not belong to the Antiochian Eastern Catholic Church (presided over by His Beatitude Moran Mor Ignatius Joseph III Jonan) since as stipulated in the 1983 Code of Canon Law, canon 112, § 1, 10, a Roman Catholic needs the permission of the Pope to cross over to any Eastern Catholic Church, which permission he lacks.

As far as the validity and authenticity of Episcopal Consecrations in the Orthodox and Catholic Churches are concerned, the apostolic lineage/succession is of paramount value. The notion of succession/ lineage is not foreign even to many of our cultures in Uganda. For example, in the Baganda Culture it is brought out in the “Okulanya” in which one spells out his parents, grandparents, great grandparents and so on, so as to prove his or her right of belonging to a particular clan and family.
“Apostolic succession” refers to the lineage from the 12 Apostles to the current Bishops in the Orthodox and Catholic Churches. This lineage is very important in evaluating the validity of Episcopal Consecrations. The 12 Apostles laid their hands over their successors and prayed over them, hence, consecrating them Bishops (Acts 1: 19-26; Acts 13:1-3; I Tim 1:18-20; 1 Tim 4: 14; 1 Tim 3:1ff). These in their turn also laid their hands over their successors and prayed over them and the line continued up to the present day Catholic and Orthodox Bishops.

The Uganda Episcopal Conference would like to enlighten the Public on the lack of apostolic succession in Evangelical Orthodox Church and challenge Kibuuka and his group to prove with documentation from the Antiochian Orthodox Patriarch the claims that one of the Evangelical Orthodox Church Bishops was consecrated in the Apostolic lineage within the Antiochian Orthodox Church.

The bi-annual book “Orthodoxia” published for many years now by the Institute for Ecumenical Studies of the University of Fribourg-Switzerland, in which all the Genuine Orthodox Churches are recorded, with all orthodox Bishops who bear this privilege of Apostolic succession and the Annuario Pontificio 2017 in which all the Eastern and Western Catholic Bishops with Apostolic succession are recorded, do not mention the Evangelical Orthodox Church. The two documents are available at the Byzantine Orthodox headquarters at Namugona and the Vatican Embassy in Uganda. The Orthodoxia can also be accessed on the Internet, see “ 5/ show”.
Regarding Kibuuka's claims that he has joined the "Antiochian Rite" and is thus in communion with the Pope, it should be noted as stated earlier that no one can change from one rite to the other by personal declaration. The permission of the Holy See is required as canon 112 §1, 10 clearly states. Any such permission would be granted only through the Apostolic Nunciature following prior consultations with the local Bishops concerned, but none has ever been granted and would not be granted without consulting the Bishop Ordinaries concerned.

Regarding the "Antiochian Rite" or, more correctly, Oriental Rites of the Antiochian Tradition, this is a term that refers to three distinct Eastern Churches: the Malankar (from India), the Maron (from Lebanon), and the Syrians (from Iraq and Syria), each of the three has its own Patriarch or Major Archbishop. Brief descriptions about the Antiochian Rite can be found in the Annuario Pontificio 2017. There is no generic "Antiochian Rite" to which one adheres. Therefore one wonders and asks which of the three Patriarchs has welcomed Kibuuka?

Regarding Kibuuka’s group, the similarity of its liturgy to the Roman rite is notable and wrong. No genuine Eastern Catholic Rite uses vestments of the Catholic Roman Rite. Furthermore, their way of dress and liturgy is quite different from ours. Kibuuka apparently did not realize that elements of Eastern traditions are also in the revised Roman Rite since the publication forty years ago of the Fourth Eucharistic Prayer, which is a variation of the most widely used anaphora in the Eastern Churches. Let Kibuuka and his group stop misleading the innocent faithful with false doctrine.
Lastly, the statements made last February by the "presiding patriarch" of the Evangelical Orthodox Catholic Church, Jerold Gliege, concerning the project of introducing Ugandans to Orthodox spirituality and liturgy, are very perplexing since the Uganda Orthodox Church has been present here for many years, and the Apostolic Succession of its Metropolitan Archbishop is recognized by the Catholic Church.
I hope that this information helps the faithful to grow in communion with their legitimate pastors. The Uganda Episcopal Conference remains disposed for further clarification.
Yours in Christ,

Most Rev. John Baptist Odama
Archbishop of Gulu, and
Chairman of Uganda Episcopal Conference

Given at the Uganda Catholic Secretariat, Nsambya, Kampala on Friday, November 10, 2017

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