Catholic Diocese of Ngong

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Catholic Diocese of Ngong CATHOLIC JUSTICE & PEACE COMMISSION

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Foreword by the Bishop of the Catholic Diocese

of Ngong

I greet you in the name of our Lord Jesus Christ, the

Prince of Peace. I wish to hereby present to you the policy of the Catholic Justice and Peace Commission

(CJPC) of the Catholic Diocese of Ngong (CDoN).

This policy is a document which shall guide the work and mandate of CJPC Commissioners and Promoters

within the CDoN.

The CDoN has amongst others prioritized the

promotion of justice and peace in the Diocese. The

CJPC within the CDoN seeks to contribute to the existence of sustainable peace as well as justice

within and amongst communities. The key mandate

of CJPC is increased civic education and citizen

engagement in governance processes; the contribution to national cohesion and the promotion

of the social teachings of the church.

Working towards achieving justice and peace in our

communities, in our society and in Kenya is a

substantial part of our mandate as Christians. It is part of evangelization, pastoral care and social

economic development. We can only be at peace

and seek justice if we contribute our life to God and our neighbours. Jesus emphasized on the


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importance of peace in his sermon on the mountain:

“Blessed are the peacemakers: for they shall be

called the children of God.” In this spirit we pray

that this document will assist and guide the Catholic Justice and Peace Commission of the Catholic

Diocese of Ngong to fulfil its mandate according to

the will of the Almighty God.

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Rt. Rev. John Oballa Owaa

Bishop of the Catholic Diocese of Ngong


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Introduction by the Diocesan Chairman of CJPC The Catholic Justice and Peace Commission of the

Catholic Diocese of Ngong works towards peaceful

coexistence between the different communities. To achieve this, the internal CJPC structure needs to be

strengthened. This includes the formation of a CJPC

commission in each Parish and continuous formation of CJPC Commissioners within the CDoN. The policy

at hand seeks to support the mandate of CJPC by

providing guidance and clarification on matters arising.

The document is divided into two parts. Part one gives an inside in the history and the mandate of the

Pontifical Council of Justice and Peace globally. The

second part emphasizes on the mandate of the

Catholic Justice and Peace Commission in Kenya and the Diocese of Ngong specifically. It talks of the

membership, the mandate, the organizational

structure of CJPC, finance and resources as well as the code of conduct for Justice and Peace

Commissioners.

This policy is the result of a long process. During the

many years of CJPC being active in the CDoN, it was

felt, that a guiding CJPC policy is needed. Many people have been involved in the process and we


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want to thank our various stakeholders, CJPC

commissioners, the Centre for Social Justice and

Ethics of the Catholic University of Eastern Africa

and the Association for Development Cooperation (AGEH) for their efforts and cooperation. May this

policy fulfill its purpose and facilitate the process of

CJPC becoming a strong movement within our Church.

***********************

Father Francis Mwangi Chairman of CJPC Ngong


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Content

Part 1: The Pontifical Council for Justice and Peace ........... 1

History of the Institution of Justice and Peace in the Church ........................................................................... 1 Objectives and Mandate of the Pontifical Council for Justice and Peace ........................................................... 6 Activities of the Pontifical Council for Justice and Peace 7

Part 2: The Catholic Justice and Peace Commission (CJPC)

in the Catholic Diocese of Ngong........................ 10

Membership ................................................................ 10 Responsibilities of CJPC Promoters and Commissioners .................................................................................... 10 Formation .................................................................... 11 Coordination ............................................................... 12 Collaboration ............................................................... 13 Communication ........................................................... 14 Structure ..................................................................... 16 Finances and resource mobilization ............................. 20 Code of conduct .......................................................... 24 Privileges of promoters and commissioners ................. 26 Policy Review ............................................................... 27


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Part 1: The Pontifical Council for Justice and Peace History of the Institution of Justice and Peace

in the Church Prior to the Second Vatican Council (1962-1965),

spirituality was rather inward looking, than worldly.

Spirituality in the Catholic Church was influenced by the following characteristics:

The world was seen as suspect and salvation

was something that happened in life after death.

Christian practice consisted of celebration of

the sacraments, the liturgy and other

religious observances. Practice promoted local works of charity for

the poor, done in a paternalistic way.

The majority of Christians was not concerned with the social and political

problems tied to questions of justice, peace

and care for creation.

Even before the Second Vatican Council, changes

were underway in the area of spirituality. Encouraged by the Catholic Social Teaching found in

documents like Rerum Novarum (RN), many in the

Church were increasingly concerned with finding solutions to social and political problems.


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It was with the Second Vatican Council and

especially Gaudium et Spes (GS), that a clear

commitment to social and political action became

directly associated with the mission received from Christ: “Christ did not bequeath to the Church a

mission in the political, economic or social order; the

purpose he assigned to it was a religious one. But this religious mission can be the source of

commitment, direction and vigour to establish and

consolidate the human community according to the law of God” (GS 42).

Among the many contributions of the Second Vatican Council to the Church, one of the most

important and one that has already conditioned and

directed many others, is its attitude towards the

world, towards history and social issues. The Second Vatican Council succeeded in getting the Church to

turn her gaze towards the world and towards

history.

In Gaudium et Spes there is a positive evaluation of

the world as something that has been created by God, redeemed by Christ and called to fullness.

There is an appreciation for historical reality, the

place where God reveals himself as the redeemer of humankind. The Second Vatican Council directed the

whole Church and every Christian to serve the world


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by building the Kingdom. This orientation is

described in the famous opening statement of

Gaudium et Spes: “The joys and the hopes, the

griefs and the anxieties of the people of our time, especially those who are poor or in any way

afflicted, are the joys and the hopes the griefs and

the anxieties of the followers of Christ” (GS 1).

The Kingdom of God, led by the Holy Spirit, with the

Church at its service continues to grow and to open itself to the following possibilities:

Listening to the world: reading the signs of the times in the midst of the world, participating in its

joys and concerns. This has caused many in the

Church to move towards the margins of society.

Embracing the desires, values, cries and successes of the world: freedom, equality,

participation, pluralism, democracy and concern for

justice Offering a gospel practice based on living

witness, service, collaboration and solidarity

Encouraging a concern to transform the world according to the values of the Kingdom

The Second Vatican Council encouraged theologians

to develop a new way of thinking and responsibilities we have as Christians:

The promotion of justice as an integral part


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of the gospel (Synod of Bishops, 1971).

The recognition of the strong gospel and

theological relationship that exists between evangelization and human development: “It

is impossible to accept that the work of

evangelization could or should ignore the extremely grave questions so much under

discussion today which refer to justice,

liberation, development and peace in the world. If that were to happen it would mean

ignoring the teaching of the gospel

concerning love of our neighbour who is suffering or in need” (Evangelii Nuntiandi

31).

The Second Vatican Council instilled a concern for the world in the Church. Consequently, Pope Paul VI

established the Pontifical Justice and Peace

Commission in 1967, as recommended in Gaudium et Spes: “Taking into account the immensity of the

hardships which still afflict a large section of

humanity, and with a view to fostering everywhere the justice and love of Christ for the poor, the

council suggests that it would be most opportune to

create some organization of the universal Church whose task it would be to arouse the Catholic

community to promote the progress of areas which


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are in want and foster social justice between

nations” (GS 90).

On 20 April 1967, Paul VI addressed the recently appointed Pontifical Commission for Justice and

Peace:

“You represent for us the realization of the last vote

of the Council (GS 90). Today, as in the past, once

the construction of a Church or bell tower is finished, a rooster is placed on top as a symbol of vigilance,

for the faith and for the entire program of Christian

life. In similar fashion, this Commission has been placed on top of the spiritual building of the Council,

and its mission is none other than that of keeping

the eyes of the Church open, its heart sensitive and

its hand prepared for the work of charity which it is called upon to realize in the world...”

After a ten-year period, Paul VI gave the Commission its definitive status with the Motu

Proprio Justitiam et Pacem of 10 December 1976. In

1988 Pope John Paul II changed its title from Pontifical Commission to Pontifical Council.1

1 In Kenya we still use the term Catholic Justice and Peace Commission (CJPC), which will also be used in this document.


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Objectives and Mandate of the Pontifical

Council for Justice and Peace

Pastor Bonus, the Apostolic Constitution of 1988,

defined the objectives and mandate of the Pontifical Council for Justice and Peace in the following terms:

“The Council will promote justice and peace in the

world, in the light of the gospel and of the social teaching of the Church (art. 142).

§ 1. It will deepen the social doctrine of the Church and attempt to make it widely known

and applied, both by individuals and communities,

especially as regards relations between workers and employers. These relations should be increasingly

marked by the spirit of the gospel.

§ 2. It will assemble and evaluate research on issues related to justice and peace, the

development of peoples and violations of

human rights. When appropriate, it will inform Episcopal bodies of its conclusions. It will foster

relations with all organizations that are sincerely

committed to the promotion of the values of justice and peace in the world, whether they are Catholic or

not.

§ 3. It will heighten awareness of the need to

promote peace, above all on the occasion of the


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World Day of Peace2 (art. 143).

Activities of the Pontifical Council for Justice

and Peace Justice the Pontifical Council for Justice and Peace

is concerned with everything that touches upon

social justice including work conditions, international justice issues and problems associated with

development, especially its social dimension. The

Council also promotes ethical reflection on economic and financial systems, including their impact on the

environment, and ever-changing forms (terrorism,

exaggerated nationalism etc.). It also considers the question of political systems and the role of

Catholics in the political arena.

Human rights The Human Rights have assumed increasing importance in the mission of the Church

and consequently in the work of the Pontifical

Council. The Catholic Social Teaching has highlighted the dignity of the person and of peoples as the basis

for promotion and defence of their inalienable rights.

Integrity of Creation The first United Nations

Conference on ecology was held in Stockholm in

2 The world Day of Peace is celebrated on the 1st of January every year.


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1972 and raised a world-wide alarm. Yet the ecology

theme was not very evident in the pontificate of Paul

VI. It was in the time of John Paul II that the Church

developed a greater sensitivity to the issue. In fact, John Paul II dealt extensively with ecology in his

teaching. Pope Benedict’s Encyclical Caritas in

Veritate and Pope Francis Encyclical Laudato Si all affirm the need to be actively involved in the care of

creation for the good of the human person and of

the peoples.

This ecclesial concern accompanied the growing

concern shown by society. The first European Ecumenical Assembly in Brazil (1989)3; and the

World Ecumenical Assembly in Seoul (1990) entitled

“Justice, Peace and the Integrity of Creation.” linked

ecological problems with those of justice and peace. Those two assemblies helped to popularize the

expression “the integrity of creation,” which has

since been incorporated into the Justice and Peace organs of Religious Congregations.

Peace The Pontifical Council reflects on a broad range of questions related to war, disarmament and

3 Its theme was “Peace with Justice,” and it

issued an inspiring final statement entitled

“Peace with Justice for the Whole of Creation”


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the arms trade, international security, and violence

in its various and ever-changing forms (terrorism,

exaggerated nationalism etc.). It also considers the

question of political systems and the role of Catholics in the political arena.


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Part 2: The Catholic Justice and Peace Commission (CJPC) in the Catholic Diocese of Ngong Membership

1. There shall be two complementary categories of membership:

a) Justice and Peace Promoters who shall be

recruited and/or nominated from each Small Christian Community (SCC),

catholic lay movement, association and

religious institution at the local church. b) Justice and Peace Commissioners who

shall be trained and commissioned from

among the promoters.

2. Promoters and commissioners shall be adults of sound mind.

3. Promoters and commissioners shall be

Christians endowed with integral morals and proven virtues.

4. Promoters and commissioners shall belong

to at least a Small Christian Community, catholic lay movement, association or

religious institution at the local church.

Responsibilities of CJPC Promoters and

Commissioners

5. Formation: It shall be the duty of commissioners and promoters to form each


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other and other members of the faith

community in the values and dispositions of

Justice and Peace within the context of the

Social Teachings of the Church. 6. Coordination: Commissioners and

promoters shall coordinate the justice and

peace work taking place in their jurisdiction. This should be in acknowledgement that

justice and peace initiatives can be

generated by any section of the faithful. 7. Collaboration: Commissioners and

promoters shall execute their work

collaboratively with the Parish Priest, within the justice and peace structure but also with

other church structures and beyond the

church structure, provided the initiatives are

consistent with the Social Teachings of the Church.

8. Communication: Commissioners and

promoters have a duty to communicate within the commission, the local church and

the diocese on matters concerning justice

and peace.

Formation

9. It shall be the task of the commissioners to form promoters in the values and method of

justice and peace.


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10. It shall be the task of the commissioners to

continuously learn and share acquired

knowledge with the members of their SCC,

lay movement or religious institutes at the local church.

11. Training for commissioners shall follow a

curriculum approved by the diocese. 12. The diocesan Catholic Justice and Peace

Commission will determine the level of

training to qualify as a commissioner but in any case one should have received a training

of not less than 10 days.

13. It shall be the role of the diocesan justice and peace coordination office to ensure that

the capacity of all commissioners is built.

14. The commissioners are responsible to

conduct the Lenten Campaign in their respective parish and oversee the collection

and expenditure of Lenten funds together

with the Parish Priest according to the national policy on Lenten Campaign.

Coordination 15. There shall be a diocesan justice and peace

coordination office whose task will be to

foster the implementation of justice and peace programmes in the diocese.


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16. The task of coordination shall involve the

promotion of formation activities,

communication and collaboration within the

justice and peace sphere. 17. The number of personnel in the secretariat

shall be based on the programmes and

volume of work available from time to time and shall be recruited following the diocesan

human resource policy and procedure.

Collaboration

18. Collaboration is an essential tool in justice

and peace work. 19. The diocesan justice and peace commission

and the diocesan justice and peace

coordination office shall foster and affirm

collaboration within the Diocese and with other diocesan agencies and organizations

whose work is consistent with the pursuit of

justice and peace and the Social Teachings of the Church.

20. It is the task of the diocesan justice and

peace commission to caution promoters and other commissioners on collaborations that

may not be compatible with the Social

Teachings of the Church. 21. Collaboration may be fostered through the

celebration of selected days including but


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not limited to: 1st of January Catholic Day of

Peace, 5rd of June World Environment Day;

24th of August Father John Kaiser Memorial

Day; 21st of September World Peace Day. 22. The Diocesan Day for CJPC shall be the 24th

of August in Memory of Fr. John Kaiser and

everybody who stood up for justice and peace.

Communication 23. Communication is an important tool in

justice and peace work.

24. The structure of CJPC shall form legitimate channels of communication from the national

office to the Small Christian Communities.

25. It shall be the role of the diocesan justice

and peace coordination office to foster communication among all stakeholders in

the diocese.

26. The diocesan justice and peace coordination office shall maintain a database of all

contacts (phone numbers, email addresses,

Facebook, skype addresses and other necessary contact details) for promoters and

commissioners.

27. The promoters and commissioners are obliged to make their contacts available to


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the diocesan justice and peace coordination

office and inform about any changes.

28. There should be direct communication

between the diocesan justice and peace coordination office, the deanery teams and

the chairpersons of the Parish commissions.

29. Every commissioner and promoter has a duty to participate in the dissemination of

information relevant to the cause of justice

and peace within the diocese. The use of social media (twitter, WhatsApp, Facebook

and mass SMS) is to be encouraged.

30. It is duty of the diocesan justice and peace coordination office and the deanery teams to

foster participation and research in the

diocese so as to generate data for evidence

based advocacy. 31. The content of communication shall be

educative and promote the values of Justice

Peace and the integrity of creation. 32. The communication messages should serve

to call the Christians to faithful citizenship

within the diocese and challenging them to participate fully in the governance processes

of their counties and nation.

33. The diocesan justice and peace coordination office shall establish and maintain a web-

based, audio-visual, digital and print archive


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of all relevant justice and peace material in

the diocese.

34. The diocesan justice and peace coordination

office shall maintain a Facebook page linked with the diocesan homepage.

35. Both promoters and commissioners shall be

encouraged to write regularly about their justice and peace experiences for publication

on a Facebook page administrated by the

diocesan justice and peace coordination office.

36. The CJPC Commissioners at Parish level will

facilitate the diocesan justice and peace office with a typed annual report about their

activities prior to the diocesan AGM.

Structure 37. The structure of CJPC in the Diocese of

Ngong is designed to increase awareness

and participation of the faithful in applying their faith in doing justice and promoting

peace.

38. The structure is meant to affirm that the promotion of justice and peace is a

substantial element of evangelization.

39. The work of promoters and commissioners is meant to affirm and complement the

pastoral work in the diocese.


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40. The structure is meant to increase the

number of actors and stakeholders in Justice

and Peace at all levels within the church.

41. At the Small Christian Community (SCC) there shall be a team of justice and peace

promoters and commissioners drawn from

all catholic lay movements recognized in the diocese.

42. The justice and peace promoters shall elect

two people in each SCC to represent it in the CJPC of the local Church.

43. The team of promoters/ commissioners shall

have the task of promoting the values of justice peace and care of creation in their

movements and in the communities they

serve.

44. Wherever possible, other justice and peace promoters/ commissioners of any Institutes

of Consecrated Life and Societies of

Apostolic life resident within the jurisdiction of a given SCC shall form part of the team of

promoters at that level.

45. At the local church, the CJPC is formed by the two representatives of each SCC and lay

apostolate groups. The justice and peace

commissioners/ promoters shall elect the five executive members. Meetings should be

held on a monthly basis.


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46. At the parish, the CJPC is formed by the

five executive commissioners/ promoters

elected at the local church. CJPC at that

level shall either maintain diversity or a quota in the representation for lay

movements in the parish. At Parish level five

executive members shall be elected. Meetings should be held at least every three

month.

47. The commissioners at the parish may co-opt (a) person(s) who is (are) not elected from

within the structure but of value to the

justice and peace cause. Such members shall be non-voting members in meetings

but play an advisory role and may contribute

to implementation of decisions.

48. At the deanery level CJPC is formed by the elected executive members of the respective

Parishes. At this level five executive

members shall be elected from among the commissioners. Meetings should be held at

least twice a year and whenever need arises.

49. There shall be an inter-deanery forum to coordinate engagement with the specific

county government. The inter-deanery

forum shall consist of three elected members from each deanery executive committee for

the purpose of representation in this forum.


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Meetings should be held at least twice a year

and whenever need arises.

50. At the diocesan level, a team of

commissioners representing all the deaneries shall be elected. This shall be the diocesan

justice and peace commission. At least 3

executive members for each in deanery executive and three co-opted members shall

constitute the diocesan executive

committee. Meetings should be held at least twice a year and whenever need arises.

51. The diocesan justice and peace coordinator

may in consultation with the diocesan chairman and the Bishop propose other

members to be part of the diocesan

executive committee.

52. It will be the task of the diocesan justice and peace coordination office in cooperation with

the diocesan executive committee to

organise for the diocesan annual general meeting. The diocesan annual general

meeting of justice and peace shall consist of

chairpersons from all Parishes. 53. It shall be the task of the diocesan justice

and peace commission to plan and execute

in consultation with the relevant inter-deanery forum and to engage with the

county authorities for advancement of social


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justice, leadership and integrity within the

public sphere.

54. Elections for each level shall take place

every three years. Commissioners and promoters are eligible for two terms of three

years each in one office.

55. Each Deanery shall have a Deanery Chaplain who is proposed and elected by the priests

at the deanery meeting. The CJPC Deanery

Chaplain shall oversee and guide the action of CJPC in the respective deanery.

56. The Bishop shall appoint a priest as

chairman of the Diocesan CJPC Commission to oversee and guide the action of CJPC at

all levels within the Catholic Diocese of

Ngong.

57. To respect gender equality the provision of Art. 81 (b) of the Kenyan Constitution shall

be observed.

Finances and resource mobilization

58. Commissioners and promoters shall design

mechanisms for fund raising within the diocese. Such plans are to be debated and

approved by the relevant organ within the

diocese. CJPC commissioners and promoters are encouraged to seek funds for the work of

CJPC independently at their respective level.


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59. It shall be the duty of all justice and peace

promoters and commissioners to support the

approved mechanisms of fund raising.

60. The diocesan justice and peace annual general meeting may prescribe an annual

contribution by all promoters and

commissioners. 61. The justice and peace structure shall follow

the finance and accounting procedures

approved by the diocese and it shall be the duty of the diocesan justice and peace

coordination office to enforce these

procedures among justice and peace promoters and commissioners.

62. The diocesan justice and peace coordination

office shall prepare a financial report for the

annual general meeting. 63. The diocesan justice and peace coordination

office shall identify and maintain relations

with funding partners for justice and peace programmes.

64. The management of funds from any funding

partner shall be done in consonance with the memoranda of understanding between the

diocese and the funding partner.

65. As already mentioned in Nr.14, CJPC is responsible to conduct the Lenten Campaign

each year according to the National Lenten


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Campaign Policy. This National Lenten

Campaign Policy also commands that the

collected funds shall be divided into three

thirds, one third to remain in the Parish, one third to go to the Diocese and one third to

go to the national CJPC office.

This policy guides therefore that at the

diocesan level the budgetary allocation of the

1/3 is as follows: 30% will be allocated for administrative

costs that relate to Lenten campaign which

may include and are not limited to contribution to the salary of the Executive

Secretary of Justice and Peace, telephone,

postage, office stationery, contribution to

office rent and travel expenses. 30% will be allocated for social justice

initiatives at the diocesan level. It is

recommended that since the diocesan justice and peace coordination office serves

the parishes where action is, it is good

practice to work with parish structures to identify social justice initiatives to be

supported with the diocesan kitty which

should be approved by the diocesan justice and peace commission.


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30% will be allocated to Lenten campaign

programme activities. These will include but

not limited to induction workshops for the

clergy and the laity who will spearhead the campaign at the parish level and

institutions, Lenten campaign evaluation

meetings, diocesan reporting and planning meetings on Lenten campaign.

10% will be retained as reserve fund. The

reserve fund can only be used for emergencies within the mandate of the

commission as defined by its objectives. In

principle, the fund will be geared towards sustainability strategy of the campaign at

the diocesan level.

At the Parish level the budgetary allocation of the 1/3 is as follows:

Not more than 50% shall be used for

administrative and organizational expenditure. This may include the costs for

office rent, stationary, meetings,

coordination of CJPC activities in the parishes, local Churches and SCC.

The other 50% or more shall be used for

social justice activities in the Parishes, local Churches and SCC. The funds may be used

for charity projects, assistance of the poor


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and needy, care for our common home and

other activities according to the mandate of

CJPC.

The structure at the parish level entrusted with the Lenten campaign kitty will be the

parish justice and peace committee that

spearheads the Lenten Campaign together with the parish priest.

Code of conduct 66. A promoter or commissioner must be a

baptized Catholic.

67. A promoter or commissioner shall work collaboratively and with respect to the parish

priest and other church organs (church

pastoral council, finance council etc.).

68. A promoter or commissioner should not publicly promote any politician or political

party. A commissioner has to be politically

impartial as he/ she will otherwise lose credibility as a CJPC commissioner.

69. A promoter or commissioner should not use

the Church for personal benefits and desist from greed and selfishness.

70. A promoter or commissioner shall respect

and promote the principles of the Social Teachings of the Church.


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71. A promoter or commissioner shall be

exemplary in the exercise of solidarity with

the marginalised, poor and vulnerable.

72. A promoter or commissioner shall be a living example of the respect of human life and

dignity.

73. A promoter or commissioner shall affirm and promote family life and values as taught by

the church.

74. A promoters or commissioners shall be non-partisan except in circumstances that require

partiality e.g. when defending the poor and

vulnerable. 75. A promoter or commissioner shall be

committed to the exercise of his/her duties

as prescribed by the level in the structure.

76. Enforcement of the Code shall be done in a manner that is consistent with the principles

of natural justice and equity including but

not limited to: listening to all parties involved, giving all an opportunity to be

heard, and the principle that no one shall be

a judge in their own cause. 77. The arbiter of reference in accusations and

disputes over the code shall be the Parish

Priest, the dean, the deanery CJPC Chaplain or the Diocesan CJPC Chairman. The

ultimate arbiter shall be the Bishop of the


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Diocese or such other person as he may

appoint.

78. An elected member of any elected position

within CJPC shall cease to hold that position after not fulfilling his/ her duties for three

consecutive months and/or failing to attend

three consecutive meetings. Other means of cessation of office include: resignation,

death, transfer, termination by competent

authority.

Privileges of promoters and commissioners

79. The commissioners shall be issued with identity cards which identify the holder as

CJPC-commissioners.

80. The commissioners are to be given priority

for election observation and civic education. Promoters and Commissioners are to be

given priority to participate in further civic

education. 81. The CJPC uniform for the Diocese of Ngong

shall be a white polo shirt with a green collar

showing the Diocesan logo and the logo of CJPC. Variations therefrom may be allowed

based on need.


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Policy Review

82. This policy shall be the subject of revision at

any annual general meeting. Such revision in a recorded minute shall constitute the

establishment of a new status quo with the

regard to the specific issue in question. Any proposed change must be approved by a

majority 2/3 of the forum.

A loving community of God living fulfilled lives.

Transforming lives through evangelization, pastoral

care and social-economic development.

We believe in the sanctity of life and care for planet (mother earth). We are driven by a conviction that

service to mankind is service to God.

Bischop's House Ngong, Upper Matasia Road, P.O. Box

24801, 00502 Karen-Nairobi

OUR VISION:

MISSION:

PHILOSOPHY:

www.ngongcatholic.org

[email protected]

CATHOLIC JUSTICE & PEACE COMMISSIONCatholic Diocese of Ngong

Published in 2016

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