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CHOOSE LIFE: REFLECTIONS TEN YEARS AFTER FIVE DEATHS

by Regina Siegfried, ASC

(Reproduced with permission from the September/October, 2002, issue of Review for Religious.)

Ten years ago five Adorers of the Blood of Christ were murdered in Liberia, where the congregation had had missionaries for twenty-two years. It seemed then that the deaths ended what the sisters had worked hard to build. God, though, told us long ago: "I have set before you life and death, blessings and curses. Choose life so that you and your descendants may live" (Dt 30:19). Now, ten years later, some of the picture does not look nearly as bleak as it did in 1992.

Three things are more obvious now than they were when the five Adorers were killed on 20 and 23 October 1992. One is that Liberia is still in the grip of a life-and-death struggle; another is that the paschal-mystery charism of the ASC's is in clearer focus for many members. The third is that the ASC mission in Liberia has not ended with the deaths of the five missionaries. Commemorating the tenth anniversary and celebrating the lives of the five murdered ASC's, this article focuses not on their deaths but on the situation in Liberia and on the valiant spirits of people there who continue their legacy.

The community's mission in Liberia began in 1970 in the coastal village of Grand Cess, in the Cape Palmas diocese. By 1984 the Adorers had eleven sisters ministering in Gardnersville (a suburb of the capital city, Monrovia), in Kle, and in Grand Cess. In 1989 civil war broke out, with Charles Taylor leading the rebel forces. Allegedly, rebel soldiers shot Joel Kolmer ASC and Barbara Ann Muttra ASC on a Tuesday, while they were on a short automobile journey away from their Gardnersville convent, and three days later other rebels came to their convent and shot Kathleen McGuire, Agnes Mueller, and Shirley Kolmer. My community has had ten years to assimilate those stark facts, to grieve intensely, to remember lovingly, and now to celebrate gratefully those lives generously poured out.

To keep these five deaths in perspective, it is necessary to realize that, since 1989, 200,000 Liberians have died; 800,000 more are refugees in neighboring countries and elsewhere. More than 1 million Liberians are internally displaced within the country. All of the country's infrastructure lies in ruins and the economy has collapsed. However, leaders of the seven warring factions in Liberia are engaged in a lucrative underground economy. In June 1996, deputy assistant secretary of state for African affairs . . . Ambassador William Twaddle testified before Congress that the National Patriotic Front of Liberia alone may have made $75 million a year from the sales of Liberia's timber, iron ore, rubber, gold, and diamonds.1

The murder of Liberian President Samuel Doe in 1990 brought intense civil war. The seven Adorers then in Liberia fled the country. By March 1991 Sisters Shirley Kolmer and Joel Kolmer returned and were followed in August by Sisters Barbara Ann and Agnes and by newcomer Sister Kathleen. The sisters worked with youth to help them refocus their lives after fighting at too young an age.

After the sisters' deaths in 1992, fighting continued to devastate the country. In September 1996 Ruth Sando Perry headed the Liberian New Transitional Government. During that same year armed conflict once again erupted in Monrovia, but by August the warring factions signed the Abuja ii Peace Accord. Ellen Johnson-Sirleaf opposed Charles Taylor, leader of one of the factions; he defeated her for the presidency in May 1997. On 14 March 2001, testifying before the House International Relations Subcommittee on Africa, Senator Russ Feingold unequivocally labeled him a war criminal: "We have all read the appalling accounts of atrocities committed in the region. I believe that some of the responsibility for these terrible abuses rests upon Charles Taylor's shoulders. In fact, I believe that Liberian President Charles Taylor is a war criminal."

Jeffrey Bartholet's in-depth article and analysis of Taylor in the 14 May 2001 issue of Newsweek argues that Taylor is "a dictator adrift. . . . He maintains the façade of democracy, while ensuring that no one threatens his power" (p. 31). In May 2002 the International Herald Tribune reported that fighting had once again broken out in Monrovia. Taylor's government troops attempted to quell a rebel offensive.

Adding to Taylor's self-serving indifference to the plight of the people of Liberia are other grim conditions that compound the misery: child soldiers, illegal diamond trade, crumbling and destroyed country-wide infrastructures, and deforestation of a once breathtakingly beautiful and fertile land.

Boys orphaned by the war joined factions that offered promises of booty, power, and the glamour of guns. Girls became the mistresses and servants of older soldiers, with rape and resulting pregnancies for girls too young to be mothers. Some children were forced to kill as part of an initiation rite and to ensure their complicity and loyalty to a faction.2

With the theoretical peace of August 1996, many of the child soldiers were disarmed. But taking guns from children does not mean they are educated, prepared with skills, or rehabilitated for society. Often with no parents, no home, and no school to return to, these child soldiers were well on the way to becoming today's lost young adults. In assessing the plight of the child soldiers, Stephen G. Price, of the office of justice and peace for the Society of African Missions, has written:

Rehabilitation requires some kind of reconciliation in the larger Liberian society, where the atrocities of war experience can be faced in some way, and a means of living with the memory of them is achieved. It also involves responsible persons hearing young fighters tell their own stories of personal involvement. The grief, terror, and guilt will be a huge emotional burden, and a bomb waiting to explode again, if it is not expressed.3


Although the war may be technically over in Liberia, the fighting and refugees have spilled into neighboring Sierra Leone. That country's Revolutionary United Front smuggles diamonds through Liberia, where Charles Taylor reportedly takes a cut of the profit.4 The African Faith and Justice Network newsletter of March 2001 reports that nongovernment organizations and the United Nations have succeeded in getting the diamond industry to commit itself "to rapidly developing a Certification of Origin system that would allow global markets to exclude diamonds originating in civil-war situations. However, the industry has moved slowly to implement this commitment, prompting more active calls for UN or government action" (p. 5). The same newsletter says that fighting over diamonds has closed so many clinics and pharmacies that people are unable to get appropriate drugs or treatment for common, easily treatable illnesses.

Child soldiers, illegal diamond smuggling, and ordinary Liberians without ordinary social services and a working infrastructure-all are signs of death, destruction, and general mayhem. But only on one level. Liberians continue to choose life; the forces for life outnumber the seemingly grim, death-dealing, and nearly hopeless situations they face every day. Their natural tendency toward optimism and a God-centered hope sustain them.

Nongovernment organizations such as Catholic Relief Services, the Society of African Missions (SMA fathers), other missionaries, the Africa Faith and Justice Network, Senator Feingold's testimony, the clean diamond act, and programs such as Development, Education, and Leadership Teams in Action (DELTA) and Development Education Network-Liberia (DEN-L) are slowly, surely, quietly, and painstakingly restoring life to this country.

Located in Gbarnga, Bong County, and committed to training lay leaders to "promote grassroots participation in sustainable development and good governance,"5 DEN-L trains workers, community leaders, and unionists to analyze local and national situations and to network, advocate, and work for a Liberia where life is sustainable. DEN-L is but one example of an organization staffed by fearless committed people who envision a country where peace and reconciliation bring new life.

The ASC spirit lives on in lay associates who still gather to pray, to remember, to celebrate. Lay people now staff the Catechetical Village Leadership Training Center in Kle, Bomi County, begun by Antoinette Cusimano ASC in 1986. The sisters' house in Gardnersville is a clinic. Five Liberian brothers staff Sister Shirley Kolmer School in Barnersville. Sister Kathleen McGuire School is a newly built structure in Cooperfarm, a village near Monrovia. The work of Sister Barbara Ann in healthcare is continued in Tubmanburg and Kle and many surrounding villages by a nurse trained by Barbara Ann and her staff. Another aide trained by Barbara Ann works in the clinic in Kle; the clinic had been the sisters' home. Since it is the custom of the Liberians to name their children after some persons important to them, some Liberian girls now answer to the names of sisters who served in Liberia, including the slain sisters.

Despite it all, perhaps because of it all, the spirit nurtured by the five ASC's and other ASC missionaries lives in the people who carry on their legacy without their presence. The missionaries have risen in the people.

ASCs Ten Years Later

The sisters have risen in the people of Liberia. How do their spirits live in the congregation of Adorers of the Blood of Christ? The answer to that question impels us to focus on the charism, our legacy from Maria de Mattias, founder of the Adorers. The Constitution of the Adorers of the Blood of Christ is quite clear about the charism:

Our charism as Adorers of the Blood of Christ is deeply rooted in the death-resurrection mystery of Jesus. Ours is a paschal identity, signed in the blood of the Lamb. As a congregation we are to bear witness in hope and joy to the living presence in our world today of Christ's redeeming love, which gives meaning to human suffering and can render it powerfully liberating and life-giving. (§22)


Shaped by and immersed in this basic mystery of Christianity, the Adorers expect this "paschal identity" to permeate their corporate and personal lives. Baptized into the life and death of Jesus, vowed to God as sisters in a congregation whose constitution encourages its members to be "ever more credible witnesses of God's tender love, of which the blood of Jesus is vibrant sign and unending covenant pledge" (§3), the paschal-mystery charism of the Adorers found stark reality in the lives and deaths of the sisters in Liberia. These five credible witnesses lived and died the charism.

Charisms of communities are wild, fiery, free, hard to control by law and institutionalization. If this is true of charisms in general, it is certainly true for the Precious Blood charism, which pulses with the life of the paschal mystery, urging contemplation, speech, and action, impelling us to mission.6 The Precious Blood charism is rooted in historical times that were rife with political and social unrest. Injustice for the poor of society was so common that it was not given much consideration except for the countercultural founder who was on fire with the gospel message of God's reign.

Fire and passion for the mission, the urgency to be with the marginalized of society, pushed our founder and our pioneer members to take risks that appeared foolish to the complacent. These are the same qualities that urged five Adorers to return to Liberia in the face of evidence that pointed to staying home, staying safe. Such vision demanded conversion on the part of Maria de Mattias and of the five killed in Liberia. It calls for the same in us.

Joe Nassal CPPS writes in a similar vein when he says:

To be a disciple of the Precious Blood today is . . . to stand with those of Matthew 25: the hungry, the thirsty, the stranger, the naked, the ill and imprisoned. This implies that, when we stand with those who are the margin of our society, we are no longer in the center ourselves. We allow those with whom Jesus identifies to pull us out of our cozy and comfortable cocoons into the real world where pain and suffering is ever present.7


Ten years ago grief was too raw, tears and disbelief too close, for comfort. But ten years have given the Adorers time and space to contemplate the mystery of those terrible days in late 1992. Life has indeed gone on. We know the slain sisters would expect us to get on with the mission. But, for many Adorers, "getting on with the mission" meant and means soul-searching, questioning, pondering the paschal mystery in a new light.

Contemplation of Jesus' life with a focus on the paschal mystery means reflection on the reality of blood poured out for the sake of others. The fact and the symbol of Jesus' shedding of blood calls Christians, especially congregations dedicated to the Precious Blood, to consider the totality of a life gift, the meaning of giving all even to the point of death.

From a pragmatic view, both Jesus and the sisters killed in Liberia were in the wrong place at the wrong time, yet they stood up to the wielders of power and the forces of destruction. The disciples of Jesus, like the Adorers, needed to theologize about the meaning of seemingly meaningless deaths. Marcia Kruse, a U.S. Adorer,8 reflects that: "Actions and events become signs or symbols of a deeper meaning. Our sisters died because of what they believed in-God's love for all people, especially the poor and suffering. Their lives and deaths are symbols, examples of total giving, and that total giving is what we are called to."

Therese Wetta, another Adorer from the United States, writes: "Five of our Adorers had given their very lives because of their solidarity with the Liberian people. The sisters knew that the Liberian people were brothers and sisters to us, redeemed by the Blood of Christ and sacred in God's eyes."

Mini Vadakumchery, an Adorer from India, communicates in the same vein: "They offered themselves as a living sacrifice and answered the cry of the poor. Today I . . . am ready to risk and challenge my life in any situation."

Violence, political and social unrest, and neglect of the weakest in society are streams that run from the times of Jesus, through the 19th-century founding of our congregation and into today's world-the living and dying in the present-day neglected country of Liberia being a prime example. But another stream of compassion, standing with, and advocacy mingles with those deeply stained waters. Whenever people throw in their lot with the disenfranchised of society, with those who need our presence as much as we need theirs, then the saving power of Jesus finds a home, and everyone finds a home. The stream of life weakens the stream of death. This is the cycle of paschal-mystery theology-life ultimately means resurrection.

The wood of the cross had its effect on bitter desert water, as Moses experienced typologically at Marah: "He cried to the Lord, and the Lord showed him a tree, and he threw it into the water, and the water became sweet" (Ex 15:25). This is part of paschal-mystery theology. Jesus came that people may have life and have it to the full; this means going beyond the bitter and the sad, beyond death, to resurrection, that joy beyond joys.

Matija Pavic, one of the Adorers in Croatia who lived amid the war and destruction in that country, writes in a similar vein:

Since their martyrdom I can say we feel greater closeness among us, at the level of the province and of the congregation as well, as if their martyrdom itself strengthened and drew us together, waking us up to the seriousness of our life commitment at the same time. We experienced the truth of the word that we are called to witness Christ even to shedding of our own blood. We were overwhelmed by feelings of worry, compassion, and prayer; it was as if their suffering spilled over into us. At the same time we were sure that their blood was not shed in vain. We know that it will be a new seed for the kingdom of God here on earth.9


The congregation continues to choose life. Many of us are ministering in the same areas that we were ten years ago, but the awareness, the consciousness, is deeper than before the events in Liberia. As a United States province we offer more assistance to victims of violence, are more attentive to women and children and to work with refugees. Today the charism has taken on a new dimension of reconciliation. We want to be reconcilers in our torn world, living the life, death, and peace of Jesus where we are and seeking out areas where reconciliation is needed. Life is precious; we cherish each other and try not to take one another for granted.

If we are to become our charism in our society, we must respond to the call that the charism voices in our hearts. The paschal mystery invites us to life through death. It is our legacy to insure that the spirit of the sisters killed in Liberia lives in us as vibrantly as it does in the people of Liberia, whose lives they touched graciously, joyously, and effectively.

Notes


1 Ezekiel Pajibo, "Liberia: A Brief Overview," Africa Faith and Justice Network, March 1977.
2 Stephen G. Price, "Child Soldiers in the Liberian War," SMA Office of Justice and Peace, March 1997.
3 Price, "Child Soldiers."
4 Washington Post, 17 April 2000.
5 Taken from "Information about the Development Education Network-Liberia."
6 Some of the ideas on paschal-mystery charism are taken from my article "The Missionary Heart," Review for Religious 54, no. 6 (November-December, 1995): 913-917.
7 Joe Nassal CPPS, Passionate Pilgrims: A Sojourn of Precious Blood Spirituality (Carthagena, Ohio: Messenger Press, 1993), p. 17.
8 Adorers worldwide were invited to submit reflections on the effect the sisters' deaths had on them. Some of their comments are included in this article.
9 Translated by Viktorijika Tomic ASC.

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