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.