In the Sahel region of Africa, the sound of church bells has fallen silent in towns like Sebba and Gorgadji in Burkina Faso.
Forced to abandon their buildings under the threat of violence,
Catholic communities are learning what it means to be a “Church on the
move.”
In an interview with Crux, Father Patrickmary Afamefuna
Dike, a priest on the ground in the Diocese of Dori in Burkina Faso,
offers a stark and insightful perspective on a crisis that is far more
complex than simple religious persecution.
He describes a landscape where armed groups control vast territories,
where state authority has collapsed, and where the Church’s very
mission is challenged by an environment of fear and control.
Yet, amid the generalized insecurity and displacement, Dike paints a
picture not of defeat, but of profound resilience. The Church, he
insists, is adapting its strategies—from radio broadcasts to lay
leadership, all in order to sustain faith and hope, emphasizing
solidarity with suffering Muslims and Christians alike, and holding onto
the belief that one day, the bells will ring again.
Following are excerpts of that interview…
Crux: To what extent do you view
the attacks on Churches such as Sebba and Gorgadji as a direct
consequence of an anti-Christian extremist ideology?
Father Dike: From my experience on the ground, the
closure of parishes like Sebba and Gorgadji is both a consequence of
generalized insecurity and, in some contexts, the influence of violent
extremist ideologies that are hostile to organized religious and social
structures, including the Church.
Not every attack explicitly targets Christianity alone. However,
churches, presbyteries, schools, and catechetical centers are highly
visible symbols of community life, moral authority, and education, and
these are precisely what extremist groups seek to dismantle. In Sebba
and Gorgadji, repeated threats and attacks made it impossible to
maintain a stable pastoral presence. The forced abandonment of the
church buildings was not accidental; it reflected an environment where
the Church’s peaceful mission became incompatible with the militants’
logic of fear and control.
That said, the Church is careful not to interpret the crisis purely
as religious persecution. The suffering affects Muslims and Christians
alike. What we witness is a rejection of coexistence and human dignity,
which inevitably impacts Christian communities.
Could you elaborate on the primary security threats currently
facing the Sahel region, and how these have evolved over the past
decade?
Over the past decade, the Sahel has seen a gradual but dramatic
transformation of insecurity. What began as isolated incidents of armed
violence has evolved into widespread territorial instability, especially
in rural areas.
In the Diocese of Dori, this evolution is very clear. Ten years ago,
priests could travel freely between parishes and outstations. Today,
entire zones are inaccessible. Armed groups now control or terrorize
large stretches of land, making civilian life and pastoral ministry
extremely dangerous.
The primary threats include armed extremist groups, banditry and
kidnappings, attacks on civilians and community leaders, and the
collapse of state authority in rural areas,
This has turned insecurity into a prolonged humanitarian, social, and pastoral crisis, rather than a temporary emergency.
What factors have contributed to this deterioration?
Several interconnected factors have contributed to the worsening
situation in the Sahel: weak or absent state presence in remote areas,
extreme poverty and lack of opportunities, especially for young people,
porous borders, allowing armed groups to move easily ,environmental
pressures, such as desertification and competition over land; as well as
the breakdown of traditional social and conflict-resolution structures.
From a pastoral perspective, this crisis is not only political or
military. It is also moral and social. The erosion of trust, dialogue,
and shared values has made communities more vulnerable to violence and
manipulation.
What role do religious tensions play in the broader security
dynamics of the Sahel, and how does the Church navigate these interfaith
relationships?
Religion is often instrumentalized by violent groups, but it is not
the root cause of the crisis. In Burkina Faso, including in the Diocese
of Dori, Christians and Muslims have historically lived together in
peace, often within the same families and villages. The Church is very
conscious of this history and works deliberately to avoid religious
polarization. Even in displacement camps, Catholics and Muslims share
the same suffering and often support one another.
Our pastoral response emphasizes: Interreligious dialogue, respect
and solidarity across faith lines, prayer for peace, including for those
who cause suffering. There is no bitterness in our prayer—only trust.
The Church seeks to remain a bridge, not a dividing line, in an already
fragile context.
What are the most effective strategies the Church has employed to protect its members and continue its work?
Faced with insecurity, the Church has had to adapt without abandoning
its mission. Some of the most effective strategies include relocating
pastoral activity to safer towns like Dori, strengthening Caritas and
humanitarian outreach to displaced persons, encouraging lay leadership,
especially catechists, to sustain prayer life, organizing Rosary prayers
and Sunday gatherings when Mass is impossible, using radio broadcasts
and small-scale pastoral contact.
The crisis has reminded us that the Church is not limited to
buildings. Even when churches are closed, faith continues to live in
families, camps, and simple gatherings under trees.
How do international security initiatives and local government responses impact the Church’s ability to operate?
Security initiatives and government responses directly affect the
Church’s freedom of movement and access to communities. When security
improves, even slightly, priests can attempt brief pastoral visits. When
it deteriorates, all activity becomes concentrated in displacement
zones.
The Church does not engage politically, but it consistently advocates
for peace, protection of civilians, and humanitarian access.
International partners and Church-based organizations have been crucial
in supporting displaced populations with food, medical care, and
pastoral presence.
However, the ongoing instability continues to limit long-term planning and the possibility of returning to abandoned parishes.
Looking ahead, what do you see as the most critical security
challenges for the Sahel in the next 5–10 years, and how should the
Church prepare?
Looking ahead, some of the most serious challenges include prolonged
displacement becoming permanent, trauma and loss affecting entire
generations, radicalization fueled by despair and exclusion, and fatigue
among humanitarian and pastoral workers.
The Church must prepare by investing in trauma healing and
reconciliation, strengthening the formation of lay leaders and
catechists, deepening interfaith collaboration, remaining a visible sign
of hope, compassion, and moral conscience.
We have become a “Church on the move,” much like the Holy Family in
exile. We believe that one day, peace will return, the bells will ring
again, and our communities will be rebuilt. Until then, we continue to
walk with our people, trusting in God’s mercy.