Acknowledgements and Introduction:
W/Bro. Dr. Dr. Samuel Bert Boadi-Kusi as Moderator
Supreme Knight, Sir Kt. Bro. Patrick Kobina Anumel
Grand Lady, MRL Sis. Elizabeth Anderson-Yebuah
High Officers of the Noble Order here present
Beloved Sisters and Brothers.
I am particularly happy to greet all participants on this webinar under the auspices of the Marshallan Educational Webinar Series (MEWS) – an innovative communication and social engagement tool which I helped to develop for the Noble Order in 2020, in the wake of COVID-19 restrictions to social gatherings. I would like to thank the Supreme Knight and Grand Lady, Sir Kt. Bro. Patrick Kobina Anumel and MRL Sis. Elizabeth Anderson-Yebuah respectively, for their unique commitment and support to the MEWS in very practical and concrete ways during their tenure. I am sure that Brothers and Sisters can testify by the number of important discourses that the MEWS has facilitated since October, 2021; just within the first year of their stewardship. I should also like to thank the MEWS Team especially for dedicating today’s edition to the Marshallan Relief and Development Services – MAREDES and for requesting me to speak or better still, to facilitate today’s conversation.
Brothers and Sisters. May I remind you of our topic for today, “Enhancing the Noble Order’s Mission of Charity and Service by promoting its presence in society through the Marshallan Relief and Development Services (MAREDES)”. In the foregoing treatise, I intend to:
- Establish the basis of the Noble Order’s Mission of Charity and Service
- Provide an overview of Catholic Social Teaching as foundational blocks
- Indicate the support of the new Apostolic Constitution – Praedicate Evangelium
- Zero down on the Noble Order’s Strategic Plan and the role of MAREDES; and
- Conclude with some practical recommendations.
Understanding Our Mission of Charity and Service:
Beloved Sisters and Brothers. Let us understand our Mission of Charity and Service from our own home – our common and noble fraternity. Suffice it to remind you that they are embedded in our motto: UNITY, CHARITY, FRATERNITYT & SERVICE.
Article 2 of the constitution of the Knights of Marshall presents CHARITY as follows: “Every Knight shall champion the cause of charity. He shall prove himself a faithful friend of the poor, the distressed and the needy in society. Kindness to strangers shall form part of his nature so as to enable him to play the role of the Good Samaritan, for it is more blessed to give than to receive. The essence of Charity is love and the practical application of love is Charity. Therefore, love and charity constitute the bedrock upon which Christianity, as founded by our Lord, is based”. Beloved, even before coming to my section on Catholic Social Teaching, I will like to recognize the wisdom and faith-conviction of our founding fathers in this testament of Charity which has been eloquently, beautifully and forcefully elucidated in three recent encyclicals: Deus Caritas Est (2005), Caritas in Veritate (2009) and Frattelli Tutti (2020).
SERVICE is explicitly mentioned only in the motto of the Ladies of Marshall but not the Knights. However, this does not vitiate Brothers’ commitment to Service as it is understood to be embedded in Charity and also expressed by intention, in relevant portions of the Constitution especially in Articles 3 & 4. The Compendium of the Social Doctrine of the Church (#551) states as follows: “The presence of the laity in social life is characterized by service, the sign and expression of love, which is seen in the areas of the family, culture, work, economics, and politics according to specific aspects”. Note that service to the human person – his/her dignity, emerges as a priority among all social commitments. This must necessarily occupy our attention always in cultural, work business etc settings.
Catholic Social Teaching as our Compass:
Every Marshallan, every Lay Catholic, indeed, every person of goodwill must have recourse to the Social Doctrine of the Church as a moral compass for social discernment, decision-making and action within the social realm. The guidance of Catholic Social Teaching draws equitably from Scripture (word of God), Traditions of the Church (History) and the Church’s Magisterium (Official Teaching). This point needs to be emphasized not only made because some amongst us have often been misled to a view that the Bible is more important than Catholic Social Teaching, as if Catholic Social Teaching were disconnected from Scripture or even the Church’s Magisterium. In her Social Doctrine, the Church “offers above all an integral vision of man (human person) and a complete understanding of his personal and social dimensions” (#522)
In this way, Christians are encouraged to bear witness with a spirit of service to the Gospel in the field of social activity (#525). It must also be a reference point for a totally integrated Christian formation (#528). Indeed, Saint Pope John Paul II has admonished in his Centesimus Annus of 1991 (#57) that “As far as the Church is concerned, the social message of the Gospel must not be considered a theory, but above all else a basis and motivation for action”.
Beloved Sisters and Brothers; need I emphasize that this social dimension is the principal question of our topic today, namely “enhancing our presence in society”. Above all, “the essential characteristic of the lay faithful who work in the Lord’s vineyard (cf Mt. 20: 1 – 16) is the secular nature of their Christian discipleship, which is carried out precisely in the World” (#541). The Second Vatican Ecumenical Council Dogmatic Constitution; Lumen Gentium, #31 defines this spirituality of the Lay Faithful (You & Me) as to contribute “to the sanctification of the world, as from within like leaven …”. Hence, Pope John XXIII in his encyclical, Mater et Magistra 1961 #53, offers Catholic Social Doctrine to sustain and shed light on the role of associations, movements and lay groups that are committed to the Christian renewal of the various sectors of the temporal order (secular society) #549.
I would like to conclude this section on the impetus of Catholic Social Teaching (CST), by providing you a quick glimpse at the prophetic voice of CST through history and contemporary times in responding to the signs of the times! In the wake of the social turmoil, change and confusion which accompanied the Industrial Revolution, Pope Leo XIII used his Rerum Novarum of 1891 to confront the ills of the time and to point a path of action for Christians. Pope Pius XI addressed the economic depression of 1929 and Christian living with his 1931 encyclical, Quadragesimo Anno. Pope John XXIII who had witnessed two terrible World Wars take place during his lifetime, shortly before he died in 1963, wrote another great encyclical, Pacem in Terris seeking to promote peace and harmony in the world. I have mentioned earlier that the human person is always at the center of any service. It will interest you to pick up Pope Paul VI’s discourses on development in Populorum Progression (1967) and Octogegesima Adveniens (1971). In 1981, on the occasion of the 90th anniversary of Rerum Novarum, Saint Pope John Paul II wrote Laborem Excercens, a beautiful and real treatise on the value of human work.
Beloved Brothers and Sisters. I am not seeking to ask you to go read all these previous encyclicals even when their faith reflections remain relevant to date. At least, you should bear in mind that the general principles of Catholic Social Teaching, namely: Solidarity, Preferential Option for the Poor, Subsidiarity, Participation, the Common Good, Universal Destination of Goods, Sanctity of life (Human Dignity), Care for Our Common Home (Environment), Common Human Fraternity etc remain true and encompassing. For contemporary social, economic, environmental and political discourses, Pope Francis’ Evangelii Gaudium (2013), Laudato Si (2015)and Fratelli Tutti (2020) are prophetic, instructive and compelling roadmaps and moral compasses for Catholic Lay action.
The New Apostolic Constitution: Praedicate Evangelium:
I have previously made extensive references to Praedicate Evangelium (June, 2022) in an earlier lecture on Governance in the Catholic Church and Fall-outs, which was attended by most of you. I just wanted to refer to this New Apostolic Constitution here again and to make the point that the Lay Apostolate and the role of the Lay Faithful have been raised a notch higher than what was the status quo. I expect soon to see Catholic Lay Persons, and for that matter, Marshallans being appointed to Vatican Curia Administrative and Advisory positions. That will be a great leverage to enhancing our presence in society. We however need to beef up our formation and capacity to be ready for this service. In the meantime, lets take note that the New Apostolic Constitution has stated emphatically that the Dicasteries for i. Evangelization; ii. For the Promotion of the Doctrine of Faith, and iii. For Charity; form a triad and together are the highest in the Roman Curia at the moment. We cannot and should not therefore minimize the Spiritual and Governance value of our own Acts and Institutions for the promotion of Charity, like MAREDES and their Office Holders. For those of you interested in details, you will realize how this Vatican Curia reforms builds on Pope Emeritus Benedict XVI’s Motu Proprio (Decree) on the Service of Charity; INTIMA ECCLESAE NATURA and his other Social Teaching in Deus Caritas Est and Caritas in Veritate; referred to earlier.
The Noble Order’s Strategic Plan Offers an Opportunity:
The Noble Order’s Mission of Charity and Service can be enhanced through our Strategic Plan implementation. It is a 12-year long-term rolling Plan which was adopted in 2014 with a horizon to 2026 when the Noble Order will be 100 years old. Sad to observe that the Plan has travelled nearly 8-long years, now in the second 4-year phase, and yet remain unknown to many sisters and brothers. The last 4-year phase of the Plan is currently being developed and to commence implementation from 2023. The entire Strategic Plan: 2014 – 2026 has a sub-title “CENTENARY PERSPECTIVES” with the theme “Re-energizing the Noble Order for greater Impact in the Church and Society in the wake of the New Evangelization”. Clearly, the Strategic Plan anticipated and ante-dated the intention of today’s discourse. Of the five (5) Strategic Objectives of the Plan, two; namely #s 4 & 5 relate to the Noble Order’s Mission of Charity and Service. Strategic Objective 4 relate to “MAREDES becomes more vibrant and visible as NGO wing of the Noble Order” and Objective 5 relate to “Step up Campaign for Environmental Sustainability in line with Laudato Si”. Note that Strategic Objective 5 is a later addition in the second 4-year phase: 2018 – 2022. The targets for these two Strategic Objectives are largely measured and achievable through the efforts of Councils and Courts at grassroots level. How then can we enhance our presence in society through the instrumentality of our own Strategic Plan when our decentralized Structures (Councils & Courts) and Actors (GKs & NLs) remain aloof or indifferent about the Plan. We have a last 4-year chance: 2023 – 2026 to make that desirable change / impact on society. May I now make a passionate appeal to especially Grand Knights and Noble Ladies, as well as higher-level leadership of Grand Court and Supreme Council to get engaged with the Strategic Plan implementation processes so that the Noble Order’s relevance in society may be more manifest and diffused as we look to an impactful centenary celebration in 2026. I cannot pretend about my personal passion for the Strategic Plan framework for the transformation of the Noble Order since it was this Strategic Plan development process that brought me from humble beginnings to the Supreme Council in 2014.
The Role of MAREDES:
I have already posited that MAREDES has a crucial role in the implementation of the Noble Order’s Strategic Plan, particularly as it relates to the Mission of Charity and Service. Beyond this, the Noble Order has now mainstreamed the position of MAREDES Officers (MOs) at all levels: Grand Court / Supreme Council, Regional and Local Courts and Councils. We expect the GKs and NLs to make these positions operative and functional. The criteria and terms of reference for MOs have been approved and incorporated in the Noble Order’s Ritual for Installation of Officers. We have begun a systematic capacity building and training for all MOs. The final and wrap-up session for 2022 is due on 27th October which will be facilitated virtually. At the institutional strengthening domain, MAREDES is being re-energized and re-tooled to make it compliant with legal requirements and better fitted for purposes of resource mobilization, partnership building and adherence to accountability and ethical standards, like our Safeguarding Policy. For instance, MAREDES is currently serving as National Secretariat for the Multifaith Network, Called FAITH in Ghana Alliance; and MAREDES Officers are very active in grassroots / community-level multifaith organizing in 8 out of the 16 Political Regions in Ghana. This has made MAREDES more widely known and recognized even beyond non-Catholic circles, like the Office of the National Chief Iman and Christian Council of Ghana. Again, the Tree Planting project which planted 10,650 trees in St. Joseph’s Technical School degraded land in Saboba, attracted wide media publicity locally and internationally. These are but few concrete ways of enhancing the Noble Order’s Mission in society through MAREDES. Admittedly, these and many yet to come, depend on political will and strategic leadership. So far, both are quite well assured as we see the manifestations in the current Grand Lady’s and Supreme Knight’s vision of their tenure.
Some Practical Recommendations:
- MAREDES’ Institutional Strengthening: Governance, Systems and Procedures need to be reviewed, updated and applied.
- Capacity Building: GKs, NLs and MOs need sustained capacity building; especially in Catholic Social Teaching.
- Innovative Programming: MAREDES should be venturing into Social Impact Investing; like Green Businesses, Circular Economy (waste management) that offer decent jobs to the youth as a means to stem the spate of youth joblessness and hopelessness.
- Strategic Networking around themes of Common Interest: No need going solo in areas where we have less experience, profile and expertise. MAREDES should partner like-minded organizations; as with the Northern Development Forum on improving educational outcomes in Northern Ghana, Media Coalition against Illegal Artisanal Small-Scale Mining (Galamsey) etc.
- Visionary Leadership at all levels: Avoid installing “PUPPET-REGIMES” or promoting “puppeteering” in Councils and Courts. Instead, promote visionary leaders; even if they seem critical of the status quo.
- Ongoing reflections about creating a culture of “synodality” in the Noble Order to better harness our internal energies and expertise and also listen to and discern from society what they expect of us, must be sustained.
Conclusion:
By this short discourse, Bro. Moderator. The categorical, conceptual, theoretical, theological, practical, programmatic and pastoral basis of the proposition: “Enhancing the Noble Order’s Mission of Charity and Service by promoting its presence in Society through MAREDES”, has been duly presented, argued and established. Brother Dr. Moderator, Supreme Knight, Grand Lady, Brothers and Sisters, I beg to conclude.
BY W/BRO. SAMUEL ZAN AKOLOGO, SUPREME MAREDES AND ADVOCACY OFFICER AT A WEBINAR ON 2ND OCTOBER, 2022; UNDER THE MARSHALLAN EDUCATIONAL WEBINAR SERIES (MEWS).