Vatican City (Fides Service) - Here is an interview with Archbishop Robert Sarah, former Archbishop of Conakry, Guinea, appointed Secretary of the Congregation for the Evangelisation of Peoples on October 1, 2001.

Archbishop Sarah, first of all, please tell us about yourself.

My name is Robert Sarah, I was formerly Archbishop of Conakry, Guinea. I was born on June 15, 1945, ordained on July 20, 1969 and appointed Archbishop on December 8, 1979, that is 22 years ago. At the time I was the youngest Catholic bishop in the world and the Holy Father referred to me as "the baby bishop". My pastoral experience began at a difficult time when the Republic of Guinea was under communist, anti-Church rule, led by Sekou Toure. The latter expelled all missionaries in 1967. In December 1970 he had the then Archbishop of Conakry, Raymond Marie Tchidimbo imprisoned for 9 years. When he was released I was appointed Archbishop of Conakry. The experience in a Communist context was spiritually positive. In fact we are all called to physically carry the cross of our Lord Jesus Christ. This experience besides being a time of growth and strengthening, also helped us to remain faithful to the call: "Take up your cross and follow me!". I think that difficulties and suffering helped our Christians feel they were members of the Body of Christ, and that they share personal co-responsibility for the Church ( I refer to catechists and laity in general). We were also for Muslims a wonderful sign, because we did not submit to the violence of the government, we remained faithful to our Catholic faith, to Christ and our communion with the Holy See. Our analysis of social-political questions in our country was always clear. While Islam, the main religion in Guinea (75% of the population) was "domesticated" by the government, we resisted, not because we are stronger than Muslims, but because the Church is truly the work of God entrusted to the hands of the Holy Spirit, we are only his co-workers. If we were able to resist it was only because God watched and continues to watch over his Church, so that it can be the light of the world, the light of mankind revealing its true good. Pastoral experience as a bishop in Guinea also allowed to become more aware that the Church is not built up without suffering, without giving our life. As Saint Paul says: "I am happy for the suffering I bear for you and I complete in my flesh what is lacking to the sufferings of Christ, for the sake of his body the Church" (Col. 1,24). And to the Philippians he says: "I have come to rate all as loss in the light of the surpassing knowledge of my Lord Jesus Christ. For his sake I have forfeited everything…I wish to know Christ and the power flowing from his resurrection; likewise to know how to share in his sufferings by being formed into the pattern of his death. Thus do I hope that I may arrive at resurrection from the dead." (3: 8 and 10). Guinean Christians gave their lives for ongoing formation, growth in the faith and for the building of the Body of Christ, that is the Church. For more than 19 years I was in charge of young people's formation, human and biblical, striving to help them become familiar with the Word of God, to ponder it, let it take root in their hearts and lives. Every year, I led 600 young people in a two-weeks study of the Word of God. I taught them to pray and how to build the Church together. It was a marvellous personal experience because young people are very stimulating for adults, because they want not only words, but examples, coherence of words and life, principles of faith and morals and concrete life style and behaviour and they are very demanding of adults.

What is the situation in Guinea today?

The social and economic situation is still difficult: political tension, corruption in government and administration. But relations between Church and state have improved. There is a desire for positive collaboration although not in all fields, because the Church always has something to say, very clearly, and it does always please the government. But relations have definitely improved.

Give us an example

For example, collaboration with regards health-care, education, social economic development: the government has promised new schools and dispensaries. In the past the Church was banned from working in the social field: no schools, no dispensaries. But today we are allowed to run our own schools and health-care centres. There has been positive collaboration in assisting refugees, providing technical assistance to farmers to improve farm production and living conditions.

Is this due to a change in ideology?

Yes, there has been a change in ideology. Today Guinea is a democratic country with free elections. The change in ideology was complete. There is more freedom, more private economy, more space for political parties etc., but I must admit that the democratic process is still very slow and arduous.

With regard to evangelization?

We find missionary activity difficult because of a scarcity of both personnel and means. The main problem is a scarcity of priests. Missionaries have gradually returned but vocations in Europe are dwindling. Whereas we have a good number of vocations with 35 major seminarians and our minor seminaries are full. This year I ordained 4 priests and this was almost a miracle. We see a vitality in the Church in Guinea and a readiness to bear witness to the Gospel in a Muslim environment. We are respected by Muslims, because they saw our faith and our resistance to the Sekou Toure government. A minority Church, of course, but full of vitality which has the support of the government and the Muslim community because it always has the right word in every difficult circumstance in Guinea.

After your pastoral experience in Guinea how do you feel about coming to work for the Apostolic See in Rome?

It is extremely difficult for a bishop to leave his people after 20 years because the bonds which are formed are strong. I had the good fortune to be loved by my people, not only Christians but also Muslims. Leaving Guinea meant for me being uprooted. But Abraham also left his country for a place he had never seen, and others before me have left their diocese including Cardinals Gantin, Arinze, and many Bishops from Europe, Latin America and Asia working in the Roman Curia. We were created to do God's will although this is not easy because we tend to want to carry on as before. We grow fond of our people, our local Church. Certainly to come to Rome is always an act of love for the Church. We are given a task which is more vast concerning not just one diocese or one country, we make a gift of our priesthood for a wider mission. I came totally willing to serve the universal Church, although leaving everything was painful. We must not long for the past, we must always look towards the future and do the work entrusted to us, because this is how we do the will of God. We are not here by choice or for our personal satisfaction but to do what God asks of us. So here I am, happy, serene and ready. I thank the Holy Father for the love, the privilege and the grace of working closely with him, sharing with him "the daily concerns and worries of all the Churches".

What new things have you found?

As a priest, as a bishop I was engaged in pastoral work, this mean contact with people, concrete evangelisation. Here I evangelise because I am in regular contact with many bishops. This is another way of evangelising, to be of service to the Bishops, to sustain the missionary work of bishops, priests, catechists and laity. Office work calls for particular attention, respect for all the problems presented to us and above all communion with bishops, we create communion with our service in this office. We must have a very balanced view to face the problems of mission dioceses all over the world. What is interesting is that we, with the Holy Father, carry all these matters, concerns for evangelisation, despite our humanity which is a weight. In this sense I think it is a personal enrichment to live this communion with the universal Church and the Holy Father. In all humility I would say that it is a great privilege, honour and mission to carry with the Pope the concerns and hopes of the whole Church.

It is said that Africa is a forgotten continent. The Holy Father says we must help Africa. What is the best way to do this, above all from the point of view of the mission of the Church?

The Holy Father never forgets Africa. He has visited the continent many times and shows special interest in the Church in Africa, the problems and joys of the African peoples. That he never forgets Africa can be seen from the fact that he has called Africans to share with him responsibility for the universal Church. The world today is concerned with its own interests, personal economic, relations, trade. The fact that most Africans live in scandalous conditions of poverty, insecurity, war prevents investments needed to achieve real economic changes. There are other reasons for which Africa is not taken into consideration by Western countries. Africa is accused of excessive corruption and lack of democracy. This may be true but I think there is only corruption where there are corrupters. The way Africa's riches, gold, diamonds, oil, cobalt, aluminium etc., are exploited by multinational companies its shameful, immoral: it is organised theft. Africa is not only forgotten by the world it is destroyed, put in situations of serious disorder so it can be exploited, without government and without law. We must carry this responsibility together, not accuse others and together we must find a solution to the gangrene which prevents the economic development of our continent. Our hope is that gradually Europe will realise that Africa is a continent full of hope for the future. African has immense human and natural resources; it is true we lack the technology and money to exploit them, but with the West we can build authentic economic cooperation.

Do you think that exploitation of resources is at the root of Africa's wars?

Yes. It is enough to look at the Democratic Congo or Angola, Republic of Congo etc…countries rich in resources but kept in situations of war and where robbing of resources continues without impediments. There is enormous responsibility on the part of Western countries. However Africans themselves are also guilty and they must feel they are responsible for robbing resources and the criminal destruction of the African continent.

What mission have Christians in this situation?

We must carry Christ to the world because he is the Way, the Truth and the Life. Christ is our peace, Christ is the Saviour of mankind, the only Saviour of mankind. Our duty is to proclaim the Gospel of light, love and peace. Our mission is to defend the poor and their dignity, to spread and implement the social teaching of the Church, a teaching which defends human dignity and rights, promotes common good and justice, a moral teaching.

Tell us about your relations with Muslims. Is it true that Muslims in Guinea were sorry to see you leave the country to come to Rome?

As I said all this is thanks to God's grace. I was esteemed as a Catholic Bishop by Christians and Muslims. I worked hard to bring the two communities closer. There are differences in beliefs of course but I tried to bring Muslims and Christians together to promote together a vision that would include God in social and political and family life. Because if we exclude God we will lose our way we will have unbalanced development in which the rich and powerful live to the disadvantage of the poor. Whereas we know that God wants all to live as brothers and sisters, and that development is guaranteed for all people. This is why many Muslims as well as Christians were sad to see me leave. My successor will, with God's help, make good my pastoral mistakes and failings and lead the Church in Guinea Conakry in witnessing Christ.

The Pope says that all religions must sustain the religious dimension

I agree entirely with the Holy Father. Without a religious dimension humanity deprives itself of an important component of human life and development. Because man is soul and body, the image of God, he cannot deny this without ruining himself. In this sense all religions lead man to look for God, to recognise that we are the image of God, creatures of God and that is authentic development is the presence of God in everything we do. Christians and Muslims in Guinea are aware that anything done without the presence of God is a waste of time.

What prospects for collaboration with Fides?

I see Fides as a channel to make known the work of Propaganda Fide, the Gospel, the Social Teaching of the Church. Fides is a channel for evangelisation, to tell people about Christ, about the Church and our missionary work. Fides can also help us know more about the different continents, countries, cultures. From this point of view I see possibility of reflection on the relation between mission, culture and interreligious dialogue . It is important to be familiar with cultures if we are to carry the Gospel to all peoples. I think this is a matter we can share with Fides: increasing our knowledge of cultures in view of in depth evangelisation and also know about other religions in view of more fruitful dialogue to build peace and harmony among all peoples. Our mission is to build a great family of God where all peoples, cultures, religions come together around the one Great Father, God, and uphold the same values. I think your Agency can contribute to this mission.

What is the importance of the Social teaching of the Church from this point of view?

I am not yet familiar with the specific work of the Congregation, but I think that in the mission of the Church the teaching of Social Doctrine is extremely important, because the teaching of the Church is a different way of saying things, it is set in the framework of our mission of evangelisation, here we touch man in his daily life, culture, his economic, political and social aspirations. All this is not far from our mission to carry the Gospel to the nations, because the Gospel must be inserted into human life in all its aspects, cultural, religious, political and economic. Promoting the social teaching of the Church is a way of proclaiming the Gospel, of bringing the Gospel values to the social-historic and ethic context of human life. (Fides 17/5/2002)