Mereja Forum

[Meleket]

I know they're Ethiopians. No debate, about that. You didn't answer my question about supporting deportations, & calling the innocent: enemies of Ethiopia.

What effort specifically has he put, in order to help stop the war? Can you give a documented example, like a speech or a letter he wrote?

The war, was not about the govts. It was about, Eritrean soveriegnty & national integrity.

ወዳጄ Zmeselo እላይ የተወያየነው እንደተጠበቀ ሆኖ፡ ካርዲናሉ ዲፖርቴሽንን እንደደገፉ እያስተጋባህ ያለሀው አንተ ነህ፡ ያቀረብከው ማስረጃ ደግሞ የለም፣ እስቲ ካርዲናሉ ዲፖርቴሽንን እንደደገፉ የሚገልጽ የጻፉትን ደብዳቤ ሆነ የድምጽ ማስረጃህን አንተ መጀመርያ አቅርብ ወዳጄ።

እሳቸው ደብዳቤ አልጻፉም ትላለህ ብጹዕነታቸው ከሌሎች የሃይማኖት አባቶች ጋር ሆነው ለማን ነው ደብዳቤ እንዲጽፉ የምትጠብቀው? ምን ብለው እንዲጽፉስ ነው የምትጠብቀው? የሳቸው ስራ ጸሎት ማድረግና ህዝብን በክርስትና ጎደና መምራት ነው። ሰላም እንዲሰፍን ደግሞ በየቀኑ በሚያሳርጉት መስዋእተ ቅዳሴ ፈጣሪያቸውን ይማጸናሉ። ከዚያ ባለፈ በዚያ ሰዓት ሁለቱ መንግስታቶቻችን ቅልጥ ያለ ጦርነት ላይ ስለነበሩ፡ የሃይማኖት አባቶችንንም ለመስማት የሚያስችል ጆሮ አልነበራቸው። ይህንን ደግሞ አለሙ በሙሉ ያውቀዋል። ስለሆነም ብጹዕ ካርዲናሉን ለማጠልሸት ለምን እንዲህ አላደረጉም ለምን እንዲህ አላሉም ማለት አይቻልም። “ደገ ክንወጽእ ከሎና ስለምንታይ ዘየሟሰጉና” ከንብል አይከአልን ኢዩ! ያለፈው አልፏል አሁን ዘመነ መደመር ላይ ስለደረስን ኢመደመራዊ ተግባር አያስፈልግም ነው ያልነው።

ወዳጄ ገና ብዙ ደም ሳይፈስ ብጹዕ ካርዲናሉ ያሉበት ካቶሊካዉያን ኣቡኖች በ JUN 10, 1998 እንዲህ ብለው ሰሚ ብናገኝ ብለው ተማጽነው ነበር።
http://www.katolsk.no/dokumenter/annet/n980610a

Bishops of Eritrea and Ethiopia Appeal for Dialogue

VATICAN CITY, JUN 10, 1998 (VIS) - Made public today was a message written and signed by the 13 prelates of the Catholic Bishops' Conference of Ethiopia and Eritrea, appealing for dialogue between the two countries in the face of renewed tensions.

The English-language message, dated June 7, Pentecost Sunday, according to the Ethiopian calendar, was entitled "Nothing is Lost with Peace - Everything Can be Lost with War." Following are excerpts:

"We, the Catholic bishops of Ethiopia and Eritrea ... have been deeply saddened by reports of tensions and the news of armed conflicts between our two countries."

"In our Pastoral Letter of 1991, we expressed our joy that the long war was over. ... We (also) wrote in 1991 that 'the newly gained peace and reconciliation should be the beginning of a new chapter of our history so that the principle of war may be definitively relegated to the sad history of our past'."

"After 30 years of devastating war and only seven years of peace, recent reports of an armed conflict between Ethiopia and Eritrea have come as a complete surprise to the world and, above all, to our peoples who were beginning to forget the scars of their past history and were fully engaged in building up the economic structures of their respective countries."

"In union with Pope John Paul II we reaffirm that the Church never ceases to implore each side in any conflict to dialogue. In the name of God and in the name of humanity, the Church begs everyone not to kill, not to foster the extermination of men, women and children, but rather to think of the brothers and sisters who are suffering hunger and misery, and to respect each person's dignity and freedom."
..../APPEAL DIALOGUE/ETHIOPIA:ERITREA VIS 980610 (290)
1998-06-10 15:44 +0200

ከዚያ ባለፈ ግን ከካርዲናሉ ጋር በመንፈስ አንድ አካል የሆኑት ቅዱስ ዮሃንስ ጳውሎስ ዳግማዊ በ 27 April 1999 እንዲህ ብለውም መክረው ነበር

http://www.vatican.va/content/john-paul ... itrea.html
... I pray for your countries and their leaders, that the hearts of all will turn towards the paths of dialogue and peace. I renew my appeal to the international community to be of assistance in ways that fully respect your countries' independence and your peoples' dignity. A practical way to achieve this goal is the immediate implementation of the Framework of Peace proposed by the Organization of African Unity and already agreed to by the two governments....

ዜኒትም በ FEBRUARY 04, 2002 እንዲህ ብላ ነበር
https://zenit.org/articles/new-hope-for ... -conflict/

Apostolic Nuncio Optimistic About Peace Process
FEBRUARY 04, 2002 00:00ZENIT STAFFUNCATEGORIZED
ROME, FEB. 4, 2002 (Zenit.org).- A ray of hope is springing from one of the most forgotten wars — the Ethiopian-Eritrean conflict, to which John Paul II has called public attention on several occasions.
The conflict erupted in May 1998 over a border dispute. Both eastern African countries claimed Badme, a 10-square-kilometer plot of arid land, as their territory. The war has caused the death of more than 100,000 youths.
The Catholic Church and other Christian denominations have initiated a dialogue in favor of pacification and reconciliation. To date there have been two peace meetings, one in Denmark and the other in Germany. The meetings have resulted in a joint statement of recommendations, which gives hope for a solution to the conflict.
Archbishop Silvano Tomasi, the apostolic nuncio in both countries, told Vatican Radio that the conclusions of the Commission for the Demarcation of Borders, accepted by both countries, will be published at the end of this month.
“It will be a key point that will reveal exactly the direction of the policies of these two sister countries,” the nuncio said. “The general expectation is that the two governments, the Ethiopian and Eritrean, will accept the conclusions of this commission.”
In fact, this acceptance of the conclusions, free of commentaries, was already given in Algiers in December 2000, the reason for Archbishop Tomasi´s optimism.
“At this time, the religious leaders, both Christians and Muslims, of Eritrea and Ethiopia, are working to be able to continue their meetings, which began three years ago,” the nuncio continued.
“One should be held in Ethiopia and the other in Eritrea, to give a very clear sign that what people need is peace and reconciliation, as the Holy Father said, specifically, in his message for the World Day of Peace of Jan. 1: ´Peace requires justice, but full justice requires forgiveness,´” the archbishop concluded.

ሌላ ብዙ ማስረጃ ከፈለግክ ደግሞ ባቅራቢያህ ወደሚገኙ ካቶሊካዊ ቤተክርስትያኖች በመሄድ የሃይማኖት አባቶችን በአካል በማግኘት የበለጠ መረጃና ማስረጃ ልታገኝ ትችላለህ። በሰለጠነ ሃገር እንደሚደረገውም ካርዲናሉን በአካል አግኝተህ ይህንና የመሰለህን ተመሳሳይ ጥያቄ መጠየቅም ይቻል ነበር፣ አሁንም እሳቸውን በአካል መጠየቅ እንደምትችል ልጠቁምህ እወዳለው።

እዙይ ጽሑፍ ንምልሰልካ ዛሎና ደቂ ገርሂ ልባ’ውን ንከይደናገሩ ኢዩ።

ሓቂ ምስ ገለጽና ንሓሶት ነሸቍርራ፣
ፍለጡና በሉ ንሕና ኢና ኤርትራ።

[Meleket]

ክቡር YAY

የኢትዮጵያ ዕርቀሰላም ኮሚሽን ሰብሳቢው ብጹዕ ካርዲናሉ ለምን ይህ አሳፋሪና አስነዋሪ ክስተት፡ በዚህ በሰላምና በመደመር ዘመን እንዳጋጠማቸው በደንቡ ከተጣራ በኋላ መልሱን በጋራ እናገኘዋለን። እኔ እዚህ ብጹዕ ካርዲናሉን ለማጠልሸት አፋቸውን ያሞጠሞጡትን ቦለቲከኞች ለመግራት ነው ሃሳቤን ያጋራሁት።

ስለ መንግሥት አዋጅ የመረመርከውና የገለጸከው ደግ ነው። በወቅቱ ግን ይህን ህግ ልክ እንደ የኤርትራ ህገ-መንግሥት ሁሉም የሃይማኖት አባቶችና ህዝብ ተወያይተውበት የተወሰነ ነውን? ወይስ እንዲሁ በደፈናው የታወጀ። ካቶሊካዉያን ኣባቶች በወቅቱ ስለአዋጁ ያላቸውን ተዓቕቦ በደብዳቤ ለሚመለከተው አካል እንደገለጹ ይታወቃል፣ መንግሥት በወጉ እኒህ ኤርትራዉያን የሃይማኖት አባቶችን በጠረጼዛ ዙሪያ አወያይቷቸዋልን? ህዝብ የተወያየበት የኤርትራ ሕገ-መንግሥት የት ደርሶ ይሆን ብለህስ ጠይቀሃልን? የኤርትራ አዲስ ሕገ-መንግሥት እየተረቀቀ ነው ከተባለ ስንት ግዜ እንደሆነስ ኅሊናህን ጠይቀሃልን ወንድማችን YAY? ስለነዚህም ያንተን አመለካከት ለመስማት ብችል ልማርበት ስለምችል ደስ ይለኛል።

ለዛሬ ይህችን እዚሁ መረጃ ውስጥ የዶልናትን የጳጳሳቱን ደብዳቤ አጋርቸሃለው፡ ምክንያቱም ሚዛናዊ ለመሆን ስለሚያግዝ ነው። “ምሉእ ትሕዝቶ መልእኽቲ ጳጳሳት ካቶሊካዊት ቤተክርስትያን ኤርትራ ንሚኒስተር ትምህርቲ ኣቶ ሰመረ ርእሶም (ምኒስተር ትምህርቲ ኤርትራ)” ትላለች ከታች ባማርኛም ቀርባለች።

viewtopic.php?f=2&t=194814&p=959753#p959753

ስልጡን በሆነ መንገድ ኤርትራዉያን የካቶሊክ ቤተክርስትያን ጳጳሶች ለሚመለከታቸው የመንግሥት አካላት ያሰራጩት ግልጽ መልእክትን፣ ኢትዮጵያዉያን ወንድሞቻችን በተለይም ወጣቱ ስልጡን ጠቅላዪ ሚኒስትራቸው ዶ/ር ኣብዪ ኣሕመድ ይማሩበት እንዲሁም የኤርትራዉያን ካቶሊክ ጳጳሳትን ስልጡን አካሄድ ይገነዘቡበት ዘንድ እናጋራቸዋለን። የኤርትራ ትምህርት ሚንስተር ለዚህ ስልጡንና አግባብነት ላለው ግልጽ ጥያቄና ስሞታ እስካሁኗ ደቂቃ ድረስ አንዳችም ምላሽ አለመስጠቱ ይታወቃል። የኤርትራ መንግሥት “ናትና ኣይንህብን ዘይናትና ኣይንደልን” ማለትም “የራሳችንን አንሰጥም የሰውንም አንሻም” በሚል መፈክሩ የታወቀ ቢሆንም ቅሉ፣ ያለ አንዳች ውይይት እየወረሳቸው ያሉትን እነዚህን ዓመታት ያስቆጠሩ የትምህርትና የጤና ተቋሞች ገንብታና አንጻ ለአገልግሎት ያበቃቻቸው የባለቤትነትም ህጋዊ መብትና ህጋዊ ማረጋገጫን የያዘችው የኤርትራ ካቶሊካዊት ቤተክርስትያን መሆኗ ይታወቃል። ፍትሐዊዉንና ስልጡኑን የኤርትራ ካቶሊካዉያን ጳጳሳት አካሄድ ለማጤን ይቻል ዘንድ የጳጳሳቱ መልእክት ሙሉ ይዘትን በአፍሪካ ቀንድ ቋንቋዎች በአንዱና በዋንኛዉ እንደሚከተለው ለኢትዮጵያዉያን ወንድሞቻችን ስናጋራቸው በዚህ ግሩም ድረ-ገጽ ታሪኩን ለመጪዉ ትውልድ እየከተብን እንዲሁም “የሰው ገንዘብ አትመኝ” የሚለውንም ትእዛዝ ማክበር እንደሚገባ ለመንግስታትም ጭምር በማሳሰብ ነው። መልካም ንባብ!

ሃገረ ኤርትራ - ለ አቶ ሰመረ ርእሶም - ትምህርት ሚንስተር - ኣሥመራ።
ኣሥመራ 04.09.2019 (፳፱ ነሐሴ ፳፻፲፩ ዓ. ም. )

ጕዳዩ፦ በመንግሥት ስለተወሰዱት (የተወረሱ) የቤተክርስትያን ትምህርት ቤቶች

1. እኛ የካቶሊካዊት ቤተክርስትያን ጳጳሶች፣ ሃገራችንን ሆነ የሃገራችን ካቶሊካዊት ቤተክርስትያንን በሚመለከት ጉዳይ፣ ከመንግሥት አካላት ጋር ተገናኝተን ለመነጋገርና ለመወያየት ሁሌም ፍላጎታችንና መሻታችን ነው። ይህ ፍላጎታችን ግን በመንግሥት በኩል ምንም ዓይነት ትኵረት አልተሰጠውም። ስለሆነም አሁንም፣ ተቃውሟችንን ለሚመለከተው የመንግሥት አካል አቅርበናል። ተቃውሟችንም ቤተክርስትያን ተልእኾዋን የምትፈጽምበት የህክምናና የትምህርት ተቋማት ክንፎቿን፣ ከቅርብ ግዜ ጀምሮ መንግሥት በማን አለብኝነት ለመውሰድ የሚያደርገውን እርምጃ በተመለከተ ነው።

2. በአሥመራ ከተማ ውስጥ የሚገኝ የመድኃኔ ዓለም 2ይ ደረጃ የዘርአክህነት ትምህርት ቤት በመንግሥት ትእዛዝ መሰረት ከተዘጋ ሁለት አመቱ ተቃርቧል፣ ይህ ትምህርት ቤት ከ1860 እ.ኤ.አ ጀምሮ በተለያዩ ቦታዎች እየተተከለ፣ ከ100 ዓመት በላይ ያስቆጠረ፣ ይህም ማለት በኤርትራ ውስጥ ዘመናዊ ትምህርትንና መንፈሳዊ ትምህርትን በጋራ ወይም በጥምረት በመመገብ፣ ቤተክርስትያንና ሃገርን የሚያገለግሉ ወጣቶችን የመለመለ ትምህርት ቤት ነው፣ ይህን የመሰለ ግልጽና ልዑል አበርክቶ ያለውን ተቋም መዝጋት፣ በዚች የትምህርት ጥማት ባለባት ሃገራችን ይህን ውሳኔ ማሳለፍ፣ ለታዛቢም ሆነ፣ ለጠያቂ ምንም ዓይነት ምላሽ የማይገኝለት እጅግ የሚገርም ይህ ነው ሊባል የማይችል ተግባር ነው።

3. በመቀጠልም ስምንት የሚሆኑ በካቶሊካዊት ቤተክርስትያን የሚተዳደሩ የጤና ተቋማትን፣ በምንም ዓይነት መለኪያ ተቀባይነት በሌለው አኳኋን፣ “ተደራቢዎች” በሚል አጉል ፈሊጥ የህክምና ተግባራቸውን እንዲያቋርጡ ተደርጓል። ባለፉት ወራትም፣ 21 የሚሆኑ ትንንሽና ትልልቅ ክሊኒኮችና የጤና ተቋማት በሃይል ተወርሰዋል፣ ንብረታቸውም ተወስዷል። አሁን ደግሞ ትላንት በ03.09.2019 እ.ኤ.አ. የከፍተኛ ደረጃ ትምህርት ቤቶች ማለትም ሦስት የሁለተኛ ደረጃ ትምህርት ቤቶችና ከነዚህም አንዷ አንደኛና መለስተኛ ሁለተኛ ደረጃ ትምህርት ቤት የሚገኝባት ትምህርት ቤቶች፦
1) የቅዱስ ዮሴፍ [ላ-ሳል] ከረን አንደኛና መለስተኛ ሁለተኛ ደረጃ እንዲሁም ከፍተኛ ሁለተኛ ደረጃ ትምህርት ቤት
2) የካፑቺኒ ወንድሞች ከፍተኛ ሁለተኛ ደረጃ ትምህርት ቤት በመንደፈራ
3) የቅዱስ ፍራንቸስኮስ መለስተኛ ሁለተኛ ደረጃና ከፍተኛ ሁለተኛ ደረጃ ትምህርት ቤት በምጽዋ
እንዲዘጉ ወይም በመንግሥት እንዲወሰዱ (እንዲወረሱ) ተደርጓል። ይህን በተመለከተም ተገቢውንና ቀጥተኛውን ተቃውሟችንን እናቀርባለን።

4. በተለያዩ አጋጣሚዎች እንደተገለጸው፣ ቤተክርስትያን የተለያየ ሓሳቦቿን ስታቀርብ የምትጀምረው፣ ማንነቷንና ተልዕኾዋን በመተንተን ነው። ይህም የምትሰብከውንና የምታስተምረውን ዓላማዋ ማንነቷንና ተልዕኮዋን ተከትሎ የሚመጣ ነው። ቤተክርስትያን እናትም መምህርም ነች። መስራቿ ኢየሱስ ክርስቶስ ይፈውስና ያስተምር እንደነበረው ሁሉ፡ ለቤተክርስትያንም እንድትፈውስና እንድታስተምር ሥልጣንን ሰጥቷታል። ዋንኛ ስራዋ አምላካዊዉንና ዘላለማዊዉን ሓቅ ማስተማርና መስበክ ቢሆንም እንኳ፡ የሰው ልጅን በነፍስና በሥጋ የመርዳት ሃላፊነትም አለባት። ይህን ሃላፊነቷንም በተግባር የምትፈጽመው፡ በቤተክርስትያን አጥር ግቢ ውስጥ ብቻ ታጥራ ሳይሆን፣ በትምህርት ቤቶቿና የሕክምና ተቋሞቿ እንዲሁም ባጠቃላይ ለሰው ልጅ ሁለንተናዊ እድገት በምትሰራባቸው ማእከላቶቿ አማካኝነት ነው።

5. አጠቃላይ የሁለት ሺ ዓመት ታሪኳና ጉዞዋ በግልጽ እንደሚያሳየው፣ ይህ ተግባሯ ከባህሪዋና ከተልእኾዋ አኳያ የሚመነጭ መብትና ግዴታ እንዳላት ጠንቅቃ ትረዳለች። ክርስትያናዊ የእምነት ትምህርትን ስታስተምር፡ ሰብአዊ እውቀትንና እድገትን የምታስተምርበትና የምታካሂድበት ትምህርት ቤት፣ ከዚህ ጋር የሚያያዝ ተንቀሳቃሽና የማይንቀሳቀስ ንብረትን የማፍራትና የማካሄድ መብት አላት። ይህ መብትም በአምላክ የሚሰጥ ባህርያዊ መብት ስለሆነ፣ በማንኛውም አካል በጎ ፍቃድ ወይ ፍላጎት የሚቸር ወይ የሚሰጥ ወይም የሚከለከል አይደለም። ይህ የጸና እውነታም፣ በምንም መልኩ የማይደፈር መብት ስለመሆኑ አያጠያይቅም።

6. ከጥንት ከጥዋቱ በመላው ዓለም እያዘወተረችው ያለው፣ ማንኛውንም ሰብአዊና መንፈሳዊ ዕውቀትን የሚያሳድግና የሚያበለጽግ፣ ከሙዓለ-ሕፃናት እስከ የዩኒቨርስቲ ደረጃ ድረስ የሚያስተምሩ የተለያዩ ተቋማትን መመስረትና ማካሄድ መብቷና ግዴታዋ ነው። ለምን ቢባል መምህር ናትና ነው። እነኝህ በቤተክርስትያን የሚካሄዱ ተቋማት ዓላማቸው ምንድን ነው? ከተባለ፦

ሀ) የሰው ልጆችን ኅሊና በመኮትኮትና በመመልመል ፣ በኅብረተሰብና በሀገር ውስጥ በብቃትና በተገቢ ሁኔታ አስፈላጊውን ገንቢ ሚና የሚያበረክቱ ብቁ ዜጎች ይሆኑ ዘንድ፣ ስለ ፍትሕ ሰላም መብትና ነጻነት ሓቀኝነትና ወንድማማችነት . . . የሚማሩበት ነው፣

ለ) ወላጆች ለልጆቻቸው ብቁ የሆነ ትምህርትን የመምረጥ ያላቸውን ማንም ሊገፍፋቸውና ሊቀማቸው የማይችልን ባህርያዊና ተፈጥሯዊ መብት ይከበርላቸው ዘንድ፣ ትውልድን በማነጽና የበሰለ ዜጋን በማፍራት ረገድ የበኩሏን አስተዋጻኦ ለማድረግ፣

ሐ) ዜጎች በሥልጣኔና በዕውቀት እንዲያድጉ ለማገዝ፣ በበለጠውና የዘመናት ልምድ ማካበቱ በተመሰከረለት የቤተክርስትያን ሃብታም ልምድና ተሞክሮ እንዲጠቀሙ ለማድረግና ለማስቻል፣

መ) ቅኑና ብቁ የሆነ ለሰው ልጆች እድገት ከመትጋት ውጭ፣ እኒህ የቤተክርስትያን የትምህርት ተቋሞች፣ ሌላ ከዚህ ውጭ የሆነ ድብቅ አላማ ሆነ አካሄድ እንዳልነበራቸው እንደሌላቸውም፣ በትምህርት ተቋማቱ ውስጥ ተምረው፣ ብርቅና ድንቅ ይዞታዉን ያጣጣሙ፣ የተለያዩ የእምነትና የሃይማኖት እንዲሁም የህይወት ዘይቤዎችን የሚከተሉ፣ በሃገር ውስጥና በሃገር ውጭ በተለያዩ ሃገራት ተዘርግተው የሚገኙት ዜጎች ህያው ምስክሮች ናቸው።

የእምነት ማእከላትና የትምህርት እድገት በታሪኽ አዃያ

7. የትምህርት ታሪኽንና አመጣጡን እንዲሁም አስተዳደጉን በመላው ዓለም ስናጤንና ስናጠና፣ አንድ በፍጹም ልንክደው የማንችል ሓቅ ቁልጭ ብሎ ይታያል። ከጥንት ከጥዋቱ የትምህርትና የሥነጽሑፍ መኮትኮቻና ማሳደጊያ ቦታዎች የሃይማኖት ተቋሞች ሲሆኑ፣ በተለይም ቤተክርስትያንና መስጊዶች ለትምህርት እድገት የነበራቸው አስተዋጽኦና ገንቢ ሚና በቀላል የሚገመት ብቻ ሳይሆን እጅግ አስደናቂና አንጸባራቂ ምዕራፍን የያዘ ነው።

የሃገራችንን ታሪክ ወደኋላ ተመልሰን ስንመለከትም፣ የኦርቶዶክሳዊት ተዋህዶ ቤተክርስትያን ጥንታዊ ገዳሞችና ደብሮች፣ እንዲሁም ጥንታዊ መስጊዶች፡ ከጽሑፍና ከንባብ አኳያ፡ ጥንታዊ ታሪኽንና ትምህርትን በማቀብ ረገድ የነበራቸው ሚና ከፍተኛ ነው፣ ባጭር አገላለጽ የዚህ ህዝብንና ሃገርን ባህላዊ ሕንጸትንና ለማንነቱና ለምንነቱም መሰረትን ያስቀመጠ ገንቢ ሚና ተጫውተዋል።

8. የኤርትራ ዘመናዊ ትምህርት ውልደትና እድገት በሚገለጽበትና በሚተነተንበት ወቅትም፣ ካቶሊካዊ ትምህርት ቤቶቻችን እንዲሁም ቤተክርስትያናችን ባጠቃላይ በዚህ ረገድ፣ እጅግ ደማቅና አንጸባራቂ ቦታ እንዳላት ማንም ሰው የሚያዉቀው ፍንትዉ ብሎ የሚታይ ሓቅ ነው። በአፍሪካ ምድር ለመጀመርያ ግዜ የኅትመት ጥበብን በማስተዋወቅ፣ በሃገራችን የትምህርትና የጽሕፈትን በር የከፈተችና የትምህርትን ጉዞ ያፋጠነች ቤተክርስትያን ነች።

በዓዲወግሪ [ሳን ጆርጆ]፣ በሠገነይቲ [ስኮላ ኣርተ መስቲየሪ ሳን ሚኬለ]፣ በዓድቐይሕ፣ በከረን[ሳልቫጎ ራጊ]፣ በኣሥመራ [ስኮላ ቪቶሪዮ] በጣልያን ግዛት ዘመን ለሃገራችን ሰዎች መማርያ የተመሰረቱ ትምህርት ቤቶች ነበሩ፣ እነኝህም በቤተክርስትያን ወይም በቤተክርስትያን ሰዎች የሚተዳደሩና የሚካሄዱ የነበሩ ናቸው። ከሁለተኛ የዓለም ጦርነት በኋላም በዝች በዘመናዊቷ ኤርትራ የተመሰረቱት በተለይም በርእሰ ከተማችን በአሥመራ የተመሰረቱትና የተቋቋሙት የትምህርት ማእከላት ለአብነት ለመጥቀስ፦ ኮምቦኒ ኮሌጅ፣ አሥመራ ዩኒቨርስቲ፣ ኮለጆ ላሳል፣ ኮለጆ ቅድስት ሓናና፣ በቀትር ህጻናትን በምሽት ደግሞ ጎልማሶችን የሚያስተምረው የቅዱስ በርናርዶስ ትምህርት ቤትና . . . ሌሎችም ነበሩ። በተለይም በ 1965ዓ.ም (እ.ኤ.ኣ) ለትምህርት ልዩ ፍቅር በነበራቸው በተወዳጁ ብፁዕ አቡነ ኣብርሃ ፍራንስዋ አነሳሽነት እስከ 70 የሚሆኑ ትምህርት ቤቶች በተለያዩ ቀየዎች በመላዉ ኤርትራ ተመስርተውና ለረዢም ዓመታት ብዙ ኤርትራዉያን ሕፃናትን በትምህርት ገበታ እንዲሳተፉ አስችለው እንደነበር ማስታወስ ተገቢ።

ከጣሊያን የአገዛዝ ዘመን ጀምሮ፣ ዘመናዊ አስተዳደርንና የአማማር ዘዴንና ዘይቤን፣ ፖለቲካዊ ጉዞንና ስነጽሑፋዊ ፈጠራን እንዲሁም የቋንቋን ዕድገት በተመለከተ ረገድ የተካሄደን የህዝባችን የመጀመርያ ተግባራቶች በብዛት በስኬት የተካሄዱት፣ በቤተክርስትያን ተቋሞች በተማሩ ልጆቻችን ብርታት ነው። ይህም ለዘመናዊቷ ኤርትራ መሰረት ሆኗል። በዝች ሃገራችን የፖለቲካ ሂደት ጅማሬም ሆነ በፖለቲካዊና በነጻነት የትግል ጉዞ ሂደትም፣ በቤተክርስትያን ትምህርት ቤቶች ውስጥ የተማሩ ሰዎች ሚና የራሱን ትልቅ ምዕራፍ የያዘ ነው።

9. በታሪኽ ይህን የመሰለ ትልቅ ሚናና ምእራፍ ያበረከቱትን የእምነት ተቋሞችና ማእከሎች፣ በተግባር በትምህርቱ ዘርፍ ያስመዘገቡትን ድልና ስኬት መቀማትና መካድ፣ የትምህርቱ ዘርፍን “ኣይመለከታችሁም” ብሎ ማለት ታድያ ከምን ይቆጠራል? ይህን አካሄድ ከእምነትና ከሃይማኖት ጋር መጻረር ከማለት ውጭ ሌላ ምንም ዓይነት መግለጫ ሊገኝለት አይችልም። እምነትንና ፈሪሃ እግዚአብሄርን ከሚያስተምሩ ማእከላት ሕፃናትንና ወጣቶችን ነጥለንስ፣ ለዝች ሃገር ምን ዓይነት አዲስ ትውልድ እንድናፈራላት ነው የታሰበው ማለት ነው?

10. በተለይም የካቶሊክ ቤተክርስትያን ትምህርት ቤቶችን በተመለከተ፡ ይህን መሰሉን ውሳኔ ለመወሰን የሚያስገድድ አንዳችም ዓይነት የትምህርት ሥርዓትን የማዛባት፣ ወይም ሕግን የመጣስ፣ ማለትም የትምህርት ጥራትንና ብቃትን እንዲሁም አማማርን ማለትም የመማር ማስተማር ሂደትን በተመለከተ፣ በትምህርት ቤቶቻችን የተገኘ እክል ወይም ከተገቢው መሥመር የማፈንገጥ አዝማሚያ፣ በመንግሥት በኩል እንደ ማስረጃነት አልተጠቀሰብንም። ሊጠቀስ የሚችል እክል ወይ ጉድለትም በጭራሽ የለንም። ትምህርት ቤቶቻችን ዛሬ ብቻ ሳይሆን ከምስረታቸው ጀምሮ፣ በዕለታዊ አሰራራቸውና እንዲሁም ተማሪዎቻቸው በሃገራዊ ፈተናዎች የሚያስመዘግቡት ድንቅ ውጤት፣ በብቃታቸው ሆነ በዓይነታቸው የተመሰገኑና የተመሰከረላቸው በመሆናቸው፣ ይህን ለመሰለው አሉታዊ የመንግስት ውሳኔ ሳይሆን፣ ሽልማትና ማበረታታት ሊቸራቸው የሚገባ መሆኑን፣ የሚመለከተው የመንግሥት አካል ማለትም የትምህርት ሚኒስቴር በየግዜው የሚቀርቡለትን ሪፖርትና በአርካይቮቹ ይዟቸው የሚገኙት መዛግብቶቹ ምስክር ናቸው።

11. እንደ የቤተክርስትያናችን ግንዛቤ፡ ትምህርትን በተመለከተ፡ የመንግሥት ግዴታና ኃላፊነት፡ ዜጎች ሁሉ አስፈላጊዉንና ብቁ የሆነን የትምህርት ዕድል ማግኘታቸውን ማረጋገጥ፣ መብትና ግዴታቸውንም መግለጽ፣ ሕፃናት ተገቢዉን ትምህርት እንዲያገኙ ማድረግ፣ የትምህርት ተቋሞች በተገቢው ሁኔታ እያስተማሩ ናቸው ወይስ አይደሉም ብሎ መቆጣጠር፡ በሃገር ደረጃ የሚወጡ መመሪያዎችንና የትምህርት ሥርዓትን እየተከተሉ ናቸው ወይስ አይደሉም ብሎ መቆጣጠር ነው። የሚወጣው የትምህርት መመሪያም የመማርና ማስተማሩን ሂደት የሚያግዝ ይሆን ዘንድ፣ መበረታታት የሚገባዉን አካል ማበረታታት፣ ሊታረም የሚገባዉን አካልም በማረም፣ በግል ይሁን በቤተክርስትያን አማካኝነት የሚካሄድን የመማርና የማስተማር ሂደት ወደ ፊት ይበልጥ ይራመድ ዘንድ ማስቻል ነው።

የቤተክርስትያንና የወላጆች መብት

12. መንግሥት በዓለምአቀፍ ደረጃ ተቀባይነት ያለዉን የወላጆችንና የቤተክርስትያንን መብት ማወቅና ማክበር ግዴታው ነው። ወላጆች ለልጆቻቸው ያሻቸውን የትምህርት ዓይነትና የአማማር ዘዴን የመምረጥ፣ ቤተክርስትያንም በውስጧ ያሉ ልጆቿን ሆነ ትምህርት ቤቶቿን መርጠው የሚመጡ ማናቸውም ዜጎችን በነጻነት የማስተማር መብቷና ግዴታዋ በአግባቡ ሊታወቅና ሊከበር ይገባል።

13. ከዚህ ባሻገር የወላጆችንና የቤተክርስትያንን መብት በሚጻረር መልኩ እርምጃዎችን መውሰድ ተቀባይነት የሌለውና እጅጉኑ ጎጂ አካሄድ ነው። ሕፃናትንና ወጣቶችን ከወላጆቻቸው፣ በሞራልና በሥነምግባር ከምታንጻቸው ቤተክርስትያንና የእምነት ቤታቸው በመነጠል፣ ይህን መሠረታዊና ባህርያዊ መብትንና ግዴታን ችላ በማለት የሚኬደው፣ “ወጣቶችን ለመያዝ” የሚደረግ አካሄድ፤ ሲቪል ኅብረተሰብ ሆነ የእምነት ማእከላት ሕግና ሥርዓትን ተከትለው፣ ለሰው ልጆች ይጠቅማል ብለው ያሰቡበትን አሰራራቸውን እንዳይተገብሩ የሚገታበት አካሄድ ሁሉ ነጻነት የለበትም፤ በዚህ ሁኔታ ዓለም አቐፋዊ የሰው ልጆች መብትም አልተከበረም ማለት ነው። ማንኛውም ስራ በመንግስት አካል ብቻ የሚያዝበት አሰራርና አካሄድ፣ የግልንና የሰብአዊ ነጻነትንና አካሄድን የሚገታ አካሄድ ነው፣ ነጻነትና መብት ባልተከበረበት ደግሞ፣ ሰላም ሆነ መረጋጋት እንዲሁም እድገት ሊመጣና ሊገኝ አይችልም።

እንግዲያዉኑስ በዚህ መርህ መሠረት፣ በየጊዜው ከተቋሞቻችን አንጻር የሚደረገው መብትን የመጋፋት የመርገጥና የመጣስን ውሳኔና ተግባር እኛ እንደግለሰቦች፣ እንደ ኤርትራዉያን ዜጎችና እንደ ካቶሊካዉያን መጠን በጭራሽ አንቀበለዉም፤ ዜጎችና አማንያን እንደመሆናችን መጠን ያለንን መብትና ግዴታም ችላ አንለዉም፣ ይህ እላይ የጠቀስነውን መብታችንን ስንገፈፍ ወይም የጠቀስናቸውን ግዴታዎቻችንን ሳንወጣ ስንቀር፣ በዋነኛነት የሚጎዳው በዚች ሃገራችን ውስጥ ያለው ዜጋ ወይ ኅብረተሰብ ነው፣ ቀጥሎም ሃገር እንደ ሃገርነቷም ትጎዳለች። በተቋቋሙበት ዓላማና በተግባር በተፈተኑበት አሰራራቸው መሰረት፣ ተቋሞቻችንን በሙሉ ለህዝብና ለሃገር ጥቅም መሆኑን ስለምንተማመንባቸው፤ እነዚህ ተቋሞች ሲወረሱና የቤተክርስትያን መብት ሲደፈር በዋነኛነት የሚጎዳው ሕዝብና ሃገር መሆኑን መረዳትና መታወቅ አለበት።

መደምደሚያ

14. በዚህች አገራችን ውስጥ አሁን ያለንበትን ሁኔታና ያለፈውን ታሪኽ በጥልቀት ከመረመርን በኋላ፣ በተለይም በትምህርት ረገድ የቤተክርስትያን ታሪኽ አንጸባራቂ መሆኑን እንጂ አንዲትም ጥቁር ነጥብ ወይም ጉድፍ እንደማይገኝበት አፋችንን ሞልተን መናገር እንችላለን። ስለሆነም በአሁኑ ወቅት፦

ሀ) ከትምህርትና የሕክምና ተቋሞቻችን አንጻር የሚተላለፈው ውሳኔና፣ ውሳኔውን ተከትሎ የሚካሄደው ተግባር፣ በዋነኛነት የቤተክርስትያንን መብትና የእምነት ነጻነት የሚጻረር ተግባር፣ በእምነቷ በማንነቷና በአገልግሎቷ ውስጥ ጣልቃ ገብነትና ህልውናዋን የሚፈታተን መሆኑን እየገለጽን፡ ይህ ተግባር ዳግም ተመርምሮ በአፋጣኝ እንዲቆም እንጠይቃለን፣

ሁ) የቤተክርስትያን ተቋማት የኤርትራ ልጆች ተቋም እንደመሆኑ መጠን፣ መደበኛውንና ድንቁን የትምህርትና የሕክምና አገልግሎቱን በነጻነትና በታታሪነትን ይቀጥል ዘንድ ዕድል እንዲሰጠው እንጠይቃለን፣

ሂ) ሊታረም ወይ ሊወገድ የሚገባው ማንኛውም እንከን ካለም፣ በጋራ ውይይትና የመግባባት መንፈስ እንዲፈታ ማድረግ መልካም ብቻ ሳይሆን ብቸኛው መንገድ መሆኑን እናስገነዝባለን።

15. እንግዲያዉኑስ ቤተክርስትያን ለዘመናት ባካበተችው ልምድ፣ ረዢም ትዉፊትና ዓቅም ኣኳያ፣ ለሰው ልጆች እድገት ወሳኝ ሚና ባለው በትምህርቱ ዘርፍ፣ የመንግስትን መመሪያ በመከተል፡ የተለያዩ ትምህርት ቤቶችን መክፈትና ማካሄድ፣ ከተልእኾዋ አንዱ ክፍል መሆኑን መግለጽ ትወዳለች። ይህን ተልእኮዋን የሚቃወም ማንኛውም ዓይነት ውሳኔ ወይ ሂደት ነጻነቷንና መብቷን እንደገፈፋት ትረዳለች፣ ይህን መብቷን ዳግም እስክትጎናጸፍና ነጻነቷን እስክትጨብጥ ድረስ ከመእምናኖቿ ጋር ሆና ወደ አምላክ ያለማቋረጥ ጸሎቷንና ምህለላዋን ታሳርጋለች፣ በህጋዊ መንገድም ለሚመለከተው አካል መብቷ ይከበር ዘንድ ስሞታዋን እያቀረበች “ጥያቄዋ ይመለስ መብቷም ይከበር ዘንድ አቤቱታዋን ሳታሰልስ ከማቅረብ አትቦዝንም።

አምላክ ሃገራችንን፣ የሰላምና የፍትህ ሃገር የርትዕና የፍቅር ሃገር ያድርግልን።
ካቶሊካውያን ጳጳሶች
1. ኣቡነ መንግሥተኣብ ተስፋማርያም ፣ ሊቀጳጳስ ዘመንበረ ኣሥመራ
2. ኣቡነ ቶማስ ዖስማን፣ ጳጳስ ዘመንበረ ባረንቱ
3. ኣቡነ ኪዳነ የዕብዮ፣ ጳጳስ ዘመንበረ ከረን
4. ኣቡነ ፍቅረማርያም ሓጎስ፣ ጳጳስ ዘመንበረ ሠገነይቲ
ኮፒ ለ፦
1. ዞባዎች አስተዳደ ሚንስትሪ
2. ሃይማኖታዊ ጕዳዮች ጽሕፈት ቤት
3. ህ.ግ.ደ.ፍ. ጽሕፈት ቤት
4. ደቡብ ዞባ አስተዳደር
5. ዓንሰባ ዞባ አስተዳደር
6. ሰሜናዊ ቀይ ባሕር ዞባ አስተዳደር

https://www.vaticannews.va/ti/church/ne ... zione.html

Dear Meleket: Do you know the truth why the Etiyopiyan Catholic Church Official was denied to enter Asmara?

I don't know (the exact reason) why he was not allowed to go to the city of Asmara. What I know, generally, is the fact that the Government could stop him for a legitimate reason. You seem to have some knowledge about the case. You divided people discussing the issue into
(1) those who are exposing the truth: ሓቅን ፈልፍለው በማስተጋባት፣ ዜጎች እውነታን በቅጡ ይረዱ ዘንድ፡ የእዉነት መንግሥት ይንሰራፋ ዘንድ ሳያሰልሱ የሚተጉትን ጋዜጠኞችና ፖለቲከኞች;
(2) those who attempted covering up the truth: ለርካሽ ፖለቲካዊ ጥቅም ሓቅን ለማድበስበስ የሚቅለሰለሱትን ‘ጋዜጠኞችና ፖለቲከኞች

I assume you are equipped to determine which one is which. We, Eritreans, are not afraid of the truth. Please tell us what you know. If you didn't know, how would you classify people the way you did?

I am also aware that you are opposed to the Government of Eritrea's action of transferring 30 clinics that were operated by the Eritrean Catholic Church to be run by the Ministry of Health based on the defense of the Church's rights of private property. I searched the law (Proclamation 73/1995) on which the Government's action was based. I share it with you to hear your opinion further.
.....

ሓቅን ፈልፍለው በማስተጋባት፣ ዜጎች እውነታን በቅጡ ይረዱ ዘንድ፡ የእዉነት መንግሥት ይንሰራፋ ዘንድ ሳያሰልሱ የሚተጉትን ጋዜጠኞችና ፖለቲከኞች ሁሉ ፈጣሪ ኣብዝቶ ይባርካቸው!!!

ለርካሽ ፖለቲካዊ ጥቅም ሓቅን ለማድበስበስ የሚቅለሰለሱትን ‘ጋዜጠኞችና ፖለቲከኞች እንዲሁም የፖለቲካ ተንታኝ ነን ባዮችን’ ፈጣሪ ልቦና ይስጣቸው!!!

ምርቃቱን ችለንበታል ኣይደል Ethio 360 እንዲሁም ኢሳቶች ወይም ወዘተዎች?

[C beyond]

[C beyond]

@ Meleket ሰይብል ባንከረባብት ላንተም ለጉድጉዋዴ

[Meleket]

እውነትን ለምትሹ ክቡራን ወዳጆቻችን

ንህንን ወዳጃችን YAY የጠቀሰውን ሕግ የሚመለከት፡ እ.አ.አ August 1995 ለሚመለከተው ክፍል የተጻፈውን የኤርትራ ካቶሊካዊት ቤተክርስትያናችንን ኣቋም ኣንብባችሁት የማታውቁ ካላችሁ እዚህ ኣካፍላችኋለሁ። እግረመንገዴንም ኢሳቶች በጠረጴዛ ዙርያ በቅርቡ ያስተላለፋችሁት የነ ኣአቶ ፋንታሁን ዋቄ ወዘተ ውይይትም ከዚህ ጽሑፍ ኣኳያ የሚያነበው ሰው ቢገኝ መልካም አስተማሪ ሃሳቦች አሉት። መልካም ንባብ።

እዙይ ኣቋም ካቶሊካዊት ቤተክርስትያን ኤርትራ ብ August 1995 ንዝምልከቶ ኣካል ዝተጻሕፈ ብመንጽር እቱይ ኣዋጅ ቤተክርስትያንና ዘለዋ መትከል ይገልጽ። ከምቶም ኢትዮጵያዉያን ኣሕዋትና ብመገዲ ኢሳት ቲቪ ኣብ ዙርያ ጠረጴዛ ምሁራት እቱይ ዓውዲ ዘላዝብዎ፣ ከምኡ ድማ ኣብ ሃገርና ከምኡ ተጌሩ እንተዝኸውን ከመይ ጽቡቕ ምነበረ፤ እቱ ምንታይ ኣብ ልዝብ ኢዩ እቱይ ናይ ሓባር ሰናይ ሕጊ ኪወጽእ ዚክእል። ሕጂውን ማይ ኣይኃለፎን ኩለን ቤተ ኣምነታት ዝኣምኑሉ ኣካይዳ ንምህንጻጽ ኣብ ዙርያ ጠረጴዛ ልዝብ ምግባር ኣይምሓሸንዶ ትብሉ ደቂ ኤርትራ ሽዀር!


Religions and Religious Institutions

A Response of the Catholic Church Message of the Catholic Bishop of Asmara On Proclamation n. 73/19951
August 1995

“The relationships of the Church with the world, without excluding other legitimate forms, may be better defined as a dialogue.” (Paul VI, Ecclesiam Suam, 195).

Introduction
Ever since the days of Eritrea’s liberation, the Catholic Church’s attitude towards the new State has been marked by a spirit of openness, dialogue and collaboration. In the pastoral letter we wrote on the wake of the events that lead to the country’s independence2, we manifested our joy for what had been achieved and addressed a grateful thought to those who, still alive or already departed, have paid such a heavy price for the just cause. We also expressed our hope and trust in the commitment and the steadfastness of the new political leadership.

Furthermore, availing ourselves of that opportunity, we offered a broad outline of the key principles underlying the Church’s role in society and her relationships with the state authorities. Having specified that the Church’s mission is to serve, we added: “The fields in which the Church is able and desires to offer its contribution are many and extensive. This is not the place to describe and analyze them all, and anyway the unfolding of circumstances and needs will stimulate us in our concrete options for service.”3

On July 1995 the Government issued a Proclamation that contained norms and directives concerning the presence and the activities of the Churches and Religious denominations in the country.4 That circumstance provided us with yet another opportunity to further elucidate the meaning of our presence and mission as a Catholic community in this country. A document was written, as a result, and submitted to the government authorities, with the view to enhancing dialogue and mutual understanding.

We believe that, due to a variety of circumstances, that dialogue has remained at its embryonic stage. Recent developments have convinced us of the need of resuming the discussion of the central issues raised by Proclamation n. 73/1995. This present document of ours takes up, and reelaborates, the main sections of the one we had submitted to the Government in 1995.

1. The Church: Identity, Mission and Goals.
This section of our document intends briefly to outline the understanding that the Church has about herself. We believe that respect for multiple identities and collaboration based on shared values and goals - which is the aim of our living together as a national community - can be achieved only through mutual knowledge. Our purpose here is not only to claim a lawful respect for our identity, as is due to legitimate Eritrean citizens as we are, but also and equally to show that our identity and our values go to qualify us as resourceful and reliable partners in the collective effort to build the nation. As bearers of an identity, our contribution has obviously its own specificity and, therefore, its limits; there are things we can offer and things we cannot offer. But this is a “positive” limit: in fact, one is at one’s best only when one is true to himself.

The Church, in our belief, is a divine institution founded by Jesus Christ for the salvation of human kind. By preaching the Gospel of Jesus Christ, she aims at helping men/women to live in peace, love and justice, and at showing them the path to eternal salvation.

The Church is the spiritual body of Jesus Christ. Among those who are baptized there exists in the Church a truthful equality5. Just as all parts have their own role in a living organism (1Cor 12:12), so each Christian faithful brings his own contribution to the edification of the Body of Christ.
After the example of Christ, who offered his life for all, the Church carries on her work for the benefit of all, without discrimination of race, religion or party. To fulfill her mission, she lives and is organized as a moral and juridical person according to institutional and canonical norms, under the leadership of the Supreme Pontiff and of the bishops his collaborators.

The Catholic Church in Eritrea is a community of Christian faithful who, under the leadership of the bishops, strive to follow in the footsteps of Jesus Christ in close communion of spirit with all the faithful throughout the world, under the spiritual authority of the Supreme Pontiff.

As far as their religious life and their social and moral obligations are concerned, the faithful, who through baptism become members of this Church, live according to the word of the Lord and the norms of the Church. They pray and worship both individually and in community. With regard to their rights and duties as citizen, they respect, abide by and submit themselves to the laws of the State, provided that such laws are not contrary to moral law and to the rights of men/women.

Insofar as mother and teacher, the Church has received from Jesus Christ the mandate to teach and take care of all people. To fulfill such a mission, the Church promotes religious associations and coordinates the works of charity carried out with the support of the faithful. In fact, the Catholics living all over the world contribute to the above activities and services through free donations. All such activities are organized, disciplined and, in case of infraction, judged according to the Church’s own laws.

Among the members of the Church, by a special vocation, priests and religious women and men consecrate their lives entirely to the spread of the Gospel and to the promotion of man and woman. Wherever two or three meet in his name, Christ is present, and where Christ is present, the Church is present (Mt 18:20). The Church utilizes places of worship, structures and institutions not for the sake of mere possession, but as instruments for the fulfillment of her mission.

There are some principles that are constitutive of the Church’s identity and which demand respect from anyone entering in relationship with her. They flow from Christ’s and the Apostles’ teaching and action, and have been developed and deepened by the Church’s sacred tradition. To negate or reject any of such principles would mean to endanger the very identity and life of the Church. Foremost among them are: (a) the entire patrimony of doctrine, legislation and worship; (b) the internal organization as well as the hierarchal and apostolic-pastoral order; (c) the evangelizing action and the works of charity through which the Church accomplishes her evangelical mandate.

2. Politics and Religion
In the countries with a longer Christian tradition, the Churches have for centuries lived in strict union with the state (theocracy and/or cesaropapism). To all intents and purposes, for the Catholic Church this arrangement has terminated during the last two hundred years, initially as a result of historical developments (the French revolution, the rise of modern liberal political systems, etc.), then as a function of the Church’s own theological reflection. “Mutual autonomy” emerged as the best form of relationship between Church and state. This principle is now universal in the Catholic Church.6 Mutual autonomy implies that neither the clergy becomes engaged in the organization of political parties, nor the government interferes in the religious affairs of the Church. In this regard, Canon Law’s prohibition for the clergy to take up political responsibilities is clear and explicit.7 Unquestionably, both the Church and the State are at the service of man and promote the betterment of his being, but each one in its respective domain, and using the means that are appropriate to its mission.8 If they work in a spirit of mutual understanding and support, their service can be only fruitful and beneficial to the society as a whole.

The Church is committed to fulfilling her mission without being tied up to particular political parties. Provided that man’s life, dignity and freedom are respected, the Church can live and work with any secular institution, whatever the political, social and economic systems pursued by the latter. The mission and the commitment of the Church being that of announcing and proclaiming God’s love for human kind, the State has nothing to fear from a political competition on the part of the clergy and the hierarchical authority of the Church: “The Church has no desire to be involved in the government of the temporal order. It claims no other competence than that of faithfully serving the people in charity, with the help of God.”9

The Catholic Church formally recognizes the public authority’s right and duty to require from the citizens services that are necessary for the defense of the nation. The citizens who shoulder such duties are appreciated as genuine servants of the freedom of peoples.10 The sheer number of the Catholic young men and women who, in this country, have sacrificed their lives for the people and the nation during the years of war, is an extant evidence of the Catholic citizens’ belief in, and commitment to, this principle.

However, within the Church and the society, there are individuals and communities who, on the strength of the freedom of choice intrinsic to natural and positive law, have chosen service to God as the absolute priority of their lives. It is in this connection that, at a par with the prohibition of active political involvement, the Canon Law of the Catholic Church forbids military service as non-compatible with the clerical state.11 This is by no means to be construed as an abdication of the service to the people. It rather means that the service to men/women, in both their spiritual and material needs, emanates from, and is strictly connected to, that priority. This same priority precisely accounts for the extremely demanding requirements of such a service: while military service is limited to a pre-determined span of time, service to God and man in religious life involves the sacrifice of one’s entire lifetime and, what is more, requires the free renunciation to such fundamental rights as marriage and parenthood (vow of chastity), private property (vow of poverty), and the disposal of one’s own will (vow of obedience). For one single purpose: to be totally and unconditionally at the service of God and man/woman!

Veneration for monastic life in all its expressions is one of the hallmarks of our people’s centuries-old Christian tradition. The very fact that monks/nuns are not allowed to witness the slaughtering of animals, let alone take up arms, is highly suggestive. If moral and cultural traditions are an essential component of the value-system that makes up the identity of a people, then a legislation that purports to defend and uphold the cultural identity of the people, is expected to respect such traditions.

3. Collaboration in Ethical Matters
“The political community and the church are autonomous and independent of each other in their own fields. They are both at the service of the personal and social vocation of the same individuals, though under different titles. Their service will be more efficient and beneficial to all if both institutions develop better cooperation according to the circumstances of place and time.”12

Art. 5,1 of the Proclamation, emphasizing that the Church and the State can collaborate in promoting morality, is very much in keeping with the above teaching of the Catholic Church. One would need only to keep in mind the wide extension and the multiple dimensions of the concept of morality: the political order and its actions, the equity of social relationships, laws and directives – considered under the point of view of justice – are all aspects and areas on which moral law has a direct bearing.

Having in mind the responsibilities of the State, in our aforementioned pastoral letter, we stated: “Man is the measure of every social, political and economic initiative; and all the structures, organizations and functions of society have but a single aim – the creation and the on-going adaptation of circumstances such that the greatest possible number of people may be able to develop their talents and satisfy their legitimate need for greater perfection and happiness.”13

In the pursuit of such goals, the State is bound to conform its policies and praxis to the norms of universal moral law and to all the principles that derive from it, the ultimate goal of which is to preserve and foster man’s dignity. Whenever politics is detached from the principles and the implications of moral law, it can only be against man, not in his favor.

Inasmuch as moral law has its ultimate source in God, and the Church’ s mandate is to proclaim and defend God’s commandments, it is her mission to raise her voice whenever moral law is transgressed, in any sphere of the individual and social life. Politics is no exception to the rule. Therefore, when the Church addresses political issues, she does so not as a political agent, but as an advocate of that human dignity postulated by moral law. This law forbids not only to offend God, but also to offend man, created in the image and likeness of God. The infringement of man’s fundamental rights being the greatest offense that can be borne to his dignity, the Church’s defense of such rights is not a political action. More properly it is the fulfillment of a genuinely moral-spiritual mission. Again Vatican Council II states: “At all times and in all places, the Church should be genuinely free… to pass moral judgments even in matters relating to politics, whenever the fundamental human rights or the salvation of souls requires it.”14 We pose to emphasize this: it is not about a political judgment, but about a moral judgment on politics.

Just as it would not be an interference in religious affairs, but a defense of man’s rights, for the State to intervene in religious contexts where the citizens’ freedom and dignity are manipulated or abused, so for the Church the defense of man/woman, whenever his/her dignity and freedom are threatened, will never amount to meddling into politics.15

The Church’s mandate, however, cannot be limited to a negative denunciation of social and political evil. If the Church, by nature and mission, cannot “do politics”, she must, through her moral or ethical teaching, enlighten the consciences of the faithful and all men of good will, and form them to justice, honesty, service and respect for others’ dignity and rights. To this purpose, she utilizes the mass media as instruments to spread the teaching of individual, social and political morality. We repeat, “it does not belong to the pastors of the Church to intervene in the construction of political systems and in the organization of social life”16; but, on the other hand, no one can expect the Church to live withdrawn in the sphere of a spiritually introverted community of worship.

The Church, in performing her duty of illuminating and forming the consciences, is obliged by her own principles to act in such a manner as to prevent tensions and turbulence.17 Rather, she encourages and promotes free and constructive dialogue, as attested by her innumerable official documents.

4. Religious Freedom and Proselytism
Freedom from psychological pressure and immunity from external coercion in one person’s, or in one community’s, choice and practice of a religion is one of the most genuine expressions of human dignity: “This right of the human person to religious freedom must be given such recognition in the
constitutional order of society as will make it a civil right.”18

Therefore, full rights must be granted to any person or group of whatsoever religious orientation, provided that they: (a) accept, as a matter of principle, the temporal order; (b) do not represent a threat to the psychological or physical integrity of the people involved; (c) do not use, promote or propagate violence in any way, in any of its forms, for whatsoever reason, (d) do not utilize dishonest means, unworthy persuasion, overt or covert forms of black-mail to attract people to their creed(=proselytism).

In connection with the latter point, we as Catholics fully concur with the condemnation of all forms of proselytism, as expressed in the Proclamation. In one of the major documents of the Catholic Church we read: “Religious communities have further the right not to be prevented from publicly teaching and bearing witness to their beliefs by spoken or written word. However, in spreading religious belief and in introducing religious practices everybody must, at all times, avoid any action which seems to suggest coercion or dishonest or unworthy persuasion, especially when dealing with the uneducated and the poor. Such a manner of acting must be considered an abuse of one’s own right and an infringement of the rights of others.”19


In the same vain, in our pastoral letter we have written: “We are ready to co-operate in any project what-so-ever that intends to promote the wellbeing of the whole person. We are motivated in this task not by earthly ambitions, nor by desire for prestige, nor by any concern to proselytize, but, we repeat, only by the desire to serve.”20


Availing herself of the universal principle of religious freedom, the Catholic Church in Eritrea wishes to publicly teach and bear witness to her beliefs by spoken and written word. In doing so, she has no intention whatsoever to act in competition with, or in antagonism to, other churches or religions. She wishes to announce the Gospel of Jesus Christ in a spirit of deep respect for the freedom that every person has to follow and practice a religion of his/her own choice, and to join the Catholic Church if this happens to be his/her free choice. In the conviction that only through mutual acquaintance and understanding can a better society be built, the Church sustains dialogue – based on equality, truth, trust and mutual respect – with other religions. In turn, she requests and expects the same respect and understanding for herself.

5. Human Promotion
Art. 6 and 8 of the Proclamation speak about development programs, social services, care for the poor, the handicapped and the orphans, and so forth. For us, the Catholic Church, these are dimensions of what we term as integral human promotion.

Foundation to our commitment to the integral promotion of man/woman is our faith in the one God who loves the human being in his wholeness, soul and body. Jesus Christ announced the Gospel by healing the sick, driving the devils out, lifting up those in need; and commanded the Church to do likewise. He then summed up all that he did in the commandment: “Love one another” (Jn 15:12-17). To the Church he has entrusted the mission to manifest this love. For us Christians to meet the needs of the poor is no less than a divine commandment. Aware of such a mandate, the Church continues to feed the hungry, take care of the sick, reach out to the illiterate. Catering for the poor and the needy is, therefore, not something simply additional to our pastoral mission. It belongs to the same core of our evangelical mandate. Even though the Church’s primary duty is to announce the eternal truth, inseparably from it she promotes the betterment of man/woman in all his/her dimensions. Should the Church forsake the poor, or simply confine herself to meeting only their spiritual well-being, while ignoring their intellectual and material necessities21, hardly would she escape God’s judgment for failing the very purpose of her mission. There is a variety of forms and manners through which the Church contributes to human promotion: emergency and long term development projects, health centers, educational institutions, and the like. Here in Eritrea, she has contributed particularly, if not solely, through schools and clinics, which by now have a long and consolidated history and tradition. This mission the Church intends to continue at present and in the future, without excluding other old, new or different forms of human promotion.

As we renew this commitment of our Church, we wish to specify the following points: (a) the Church promotes activities of human promotion without discrimination of race, religion and the like; (b) her human promotion programs have no purpose of attracting people to her creed; (c) is not an NGO and by no means can she accept to be enlisted as such. Inasmuch as a divine institution, she cannot allow for her nature and constitution to be distorted by norms that regulate institutions of the NGO type. We are not arguing that our social activities should be exempt from government control and supervision. Insofar as they are intended for the people, they are subject to public/government law and to the highest standards of transparency and accountability. We are only requesting that there should be laws and regulations geared to the specific and peculiar type of the social activities run by the Church as distinct from the NGOs, and proper to the identity and the nature of the Church. For a definition of all such aspects we had started, at one time, a constructive dialogue with the ERRA. We kindly request for this dialogue to be resumed so as to reach a harmonic collaboration for the benefit of our people.

6. Relationships with Foreign Entities
The Proclamation states that in none of their activities are the Churches and the Religions allowed to represent foreign governments or political forces in the country. We understand the government’s concern in this regard and do see the dangerous implications that, at least in some cases, this may entail.

As far as the Catholic Church is concerned, we formally declare that we do not represent any political movement or government, nor are we linked to any political group or organization, be that foreign or local.

On the other hand, we Catholics in Eritrea are not only connected, but are strictly and constitutively united with the whole Catholic Church in the world, inasmuch as this is one and universal. This bond, which is not political but spiritual, is expressed also through a certain solidarity and communion of resources.

Given the Catholic Church’s respect for the national identities, their political autonomies, and the right of the peoples to self determination, the bonds of the Catholic community in Eritrea with the rest of the universal Church are by no means to be seen as detrimental to the national identity of its members.

7. Economic Self-sufficiency
The Catholic Church has always encouraged its local communities to make all possible efforts towards economic self-reliance. This remains the wish of the Catholic Church in Eritrea as well. In actual fact, for quite some time now, we have been and are striving for ways and means of selfsufficiency. However, it would be unrealistic to expect for this to materialize in a foreseeable near future. The Catholics in this country are not numerous and, just like their fellow citizens, do not have a wealth of resources such that would allow them to meet the needs of their Church. Nonetheless, with the view of raising their awareness and sense of shared responsibility, we have always demanded an at least symbolic contribution, i.e. the gebre tabot and the meba’e

For as long as the conditions for self-sufficiency remain beyond her reach, the Church justly claims the right to accept the offerings from the faithful in various parts of the world. On the strength of that certain solidarity and communion of resources we have already mentioned, such subsidies are not in the nature of alms-giving. They are a genuine form of participation in a common resource, shared among the same brothers and sisters in the faith, according to the biblical principle: “Your surplus at present may fill their deficit. So there may be a fair balance, as scripture says: no one who had collected more had too much, no one who collected less had too little” (2 Cor 8:14-15).

As far as Government subsidies are concerned, of which the Proclamation makes a mention, we respectfully declare that the Church can accept them only for her activities of human promotion. For her other needs, she could receive government subsidies only in exceptional circumstances, and in a totally occasional manner, in any case never in the form of a salary or the like. Our ideal norm remains, in fact: “He who serves the altar, shall live off the altar.”

Conclusion
We are sincerely trustful that the Government will accept the message of this document with the same openness with which we have written it, as a mark of our good will. We remain open to any possible further dialogue so as to achieve a better and more fruitful mutual understanding.

With sincere heart we pray to God so that the search for peace and stability may not only be accompanied by the pursuit of material well-being, but may reach its fullness through the promotion of the most authentic values of the spirit. Thus the sacrifice of the so many people, who have died for the nation’s freedom, for justice and peace, will not be vain and their memory will remain alive, and we will all be able to see a prosperous society, free at last from ignorance and poverty.
August 1995

References
1 First submitted 1995, revised 2007
2 Peace an Progress
3 Ibid., p. 37.
4 Government of Eritrea, Proclamation n. 73/1993. Issued to Clarify and Legally Regulate the Activities of the Religions and Religious Institution, Asmara, 15 July 1995 (original text in Tigrigna).
5 Code of Canon Law, can. 108.
6“By reason of her mission and competence, in no way is the Church to be confused with the political community or is she tied up to a political system” (Gaudium et Spes, 76).
7“Even though it is appropriate that clerics have civil and political rights no different than other citizens, nevertheless they are forbidden to assume public offices that entail the exercise of civil power”, Code of Canons of the Eastern Churches, can. 38,1.
8 In two letters we submitted to the Government on previous occasions, we have had the opportunity to explain the Catholic Church’s stand with regard to military service. Cf. Letter to the Office for Religious Affairs, 1 November 2005 and 24 November 2006
9 Ad Gentes, 12.
10 Catechism of the Catholic Church, 2310.
11 Code of Canons, can.. 383, 2, 3.
12 Gaudium and Spes, 76.
13 Peace and Progress, p. 32.
14 Gaudium et Spes, 37.
15 Cf. John Paul II, Redemptor Hominum, 13.
16 Cf. Congregation for the Doctrine of Faith, Instruction on Christian Freedom and Liberation, 80.
17 Cf. Populorum Progressio, 30.
18 Dignitatis Humanae, 2.
19 Dignitatis Humanae, 4.
20 Peace and Progress, p. 37.
21 Centesimus Annus, 53.

Dear Meleket: Do you know the truth why the Etiyopiyan Catholic Church Official was denied to enter Asmara?

I don't know (the exact reason) why he was not allowed to go to the city of Asmara. What I know, generally, is the fact that the Government could stop him for a legitimate reason. You seem to have some knowledge about the case. You divided people discussing the issue into
(1) those who are exposing the truth: ሓቅን ፈልፍለው በማስተጋባት፣ ዜጎች እውነታን በቅጡ ይረዱ ዘንድ፡ የእዉነት መንግሥት ይንሰራፋ ዘንድ ሳያሰልሱ የሚተጉትን ጋዜጠኞችና ፖለቲከኞች;
(2) those who attempted covering up the truth: ለርካሽ ፖለቲካዊ ጥቅም ሓቅን ለማድበስበስ የሚቅለሰለሱትን ‘ጋዜጠኞችና ፖለቲከኞች

I assume you are equipped to determine which one is which. We, Eritreans, are not afraid of the truth. Please tell us what you know. If you didn't know, how would you classify people the way you did?

I am also aware that you are opposed to the Government of Eritrea's action of transferring 30 clinics that were operated by the Eritrean Catholic Church to be run by the Ministry of Health based on the defense of the Church's rights of private property. I searched the law (Proclamation 73/1995) on which the Government's action was based. I share it with you to hear your opinion further.

Eritrea: Proclamation No. 73/1995 of 1995, Proclamation to legally standardize and articulate religious institutions and activities
Publisher National Legislative Bodies / National Authorities
Publication Date 15 July 1995
Cite as Eritrea: Proclamation No. 73/1995 of 1995, Proclamation to legally standardize and articulate religious institutions and activities [], 15 July 1995, available at: https://www.refworld.org/docid/48aec42b2.html [accessed 28 February 2020]
Comments This is an unofficial translation. Published in the Gazette of Eritrean Laws.
Disclaimer This is not a UNHCR publication. UNHCR is not responsible for, nor does it necessarily endorse, its content. Any views expressed are solely those of the author or publisher and do not necessarily reflect those of UNHCR, the United Nations or its Member States.


A Proclamation to legally standardize and articulate religious institutions and activities

- Understanding that every Eritrean national's right of freedom of thought, conscience and belief is guaranteed and respected by the law;
- Understanding that Government as a political entity, and religion as spiritual entity are separate entities;
- Believing that religious activities are carried out in accordance with and respects the law of the nation and particularly preserves the peace, stability, and unity of the people and the country;
- Believing that religious activities are not spread with seduction but with understanding and belief;
- Understanding the Government's will in regulating the relation among government and religion and religious institutions, and policies that deals with religious institutions should be formulated in accordance with the law;

Thus this Proclamation is issued to legally standardize and articulate religious institutions and activities:
Art. 1. Short title
This proclamation can be quoted as "Proclamation No 73/1995 to legally standardize and articulate religious institutions and activities"

Art. 2. Government and religion are two different entities
1. In Eritrea, government as a political party and religions and religious institutions as spiritual entities, are separate entities and government should not interfere with religious activities and religion, and religious institutions should not intervene in politics.
2. Religions and religious institutions must not undertake any political activities with or against the government by launching political campaign, preaches against government politics, or issue publications and broadcast on any political issue.
3. Religions and religious institutions shall not represent or advocate for any foreign government or political party.

Art. 3. Freedom of religion and religious entities
1. Religions and religious entities have the right to undertake spiritual teachings, preaching and launch campaigns without interfering in politics.
2. Publications issued by religious entities and religious broadcasting campaign are not regulated by the law of press.
3. Religions and religious institutions, which do not comply with the law, and interferes directly or indirectly with government politic through campaigns and mobilizations and creates public unrest or cause hostility or offence among different religions or nationals, are legally liable.

Art. 4. Foreign relations made by religion and religious institutions
1. Any relations that religions and religious institutions make with the outside world shall only be spiritual and should be free from political and narrow material gain and should not affect directly or indirectly the peace, stability, security and unity of the nation and its citizens.
2. Religions and religious activities shall only hire foreign employees, in dealing with non-spiritual activities, upon a prior notice and consent of the government.

Art. 5. Cooperation and collaboration among Government, and religion and religious activities
1. Government and religions and religious institutions can collaborate on launching campaigns on moral and ethics.
2. Government can provide supports to religions and religious activities provided that their request is justified.

Art. 6. Developmental Programs, Social Services and Aid Activities
1. Except few, all social and developmental plans and social services are the tasks of the government and the people, and if religions and religious institutions are willing and able to support developmental plans and social services, they can do so with out involving in the planning and implementation of the programs.
2. Religions and religious institutions shall not act as agents of foreign governments and government institutions in providing aids and social services.

Art. 7. Sources of religions and religious institutions income and its administration
1. All religions and religious institutions shall only have the following sources income:
a) Contribution made by the believers/followers
b) Governmental support
2. Foreign sources of income of religions and religious institutions shall be subject to scrutiny before approval by the government.
3. If the foreign income is in terms of currency, a bank account shall be opened supported by all necessary documentation and will be subjected to government audit and shall be reported to the government at the end of every fiscal year. If the foreign source is in kind there shall be a similar documentation and bank account and its use shall properly be audited and reported to the government.

Art. 8. Religion and Religious Institutions Activities
1) With out the prejudice to the provision of this Proclamation, religions and religious institutions shall only undertake legal action corresponding to their spiritual nature.
2) Religions and religious institutions shall only undertake their spiritual activities on existing local sources, offering from their congregation or followers, and shall not be dependent on external aid.
3) Religions and religious institutions shall only support and assist the poor, hand caped, orphans, needy and the vulnerable and other disadvantaged from the congregation or members of the church's offering. Other wise their assistance and support should be known to the government and if allowed shall be done/administered in accordance with the government's directives and procedures.
4) All activities of religions and religious institutions shall have transparency and accountability.

Art. 9. Establishment of a Department that regulates the activities of religions and religious institutions
1. Pursuant to this Proclamation a Department of Religious Affairs, within the Ministry of Internal Affairs, shall be established to regulate religious activities and institutions.
2. Any interaction of religions and religious institutions, with regards to the rules and regulations of this proclamation, request for support and documentation, with the government shall be made through the department cited in article 9.1 hereof.
3. The department under article 9.1, pursuant to this proclamation, regulates the implementation of this proclamation by the religions and religious institutions and report to Ministry of Internal Affairs and has the responsibility of implementing directives issued by the Ministry of Internal Affairs.
4. The department under article 9.1. has the power to issue directives and regulations for the implementation of the Proclamation.

Art. 10. Registration
In accordance with the Department of Religious Affairs directives, religions and religious institution's movable and immovable property, bank account and other documentation certifying their deposit, shall register with in two month starting from the entry in to force of this proclamation. Registration shall also be made at the beginning of the first month of each year.

Art. 11. Penalty
1. A religious institution which violates the rules and regulations of this proclamation shall be penalized by Provisional Penal Code up on confirmation of the violation.
2. If the violation committed is not other than, by means of publications and broadcasting through the media, the author of the publication or the director of the broadcast, shall pay fine of not exceeding ten thousand Nakfa (10,000.00) or will be imprisoned for two year or will be penalized by both.
3. In case of theft or breach of trust or misuse of property etc., the offender will be penalized by the provisional penal code of the government of Eritrea.

Art 12. Entry into Force
This Proclamation shall enter into force on the date of its publication in the Gazette of Eritrean Laws.
Asmara, 15 July 1995

ሓቅን ፈልፍለው በማስተጋባት፣ ዜጎች እውነታን በቅጡ ይረዱ ዘንድ፡ የእዉነት መንግሥት ይንሰራፋ ዘንድ ሳያሰልሱ የሚተጉትን ጋዜጠኞችና ፖለቲከኞች ሁሉ ፈጣሪ ኣብዝቶ ይባርካቸው!!!

ለርካሽ ፖለቲካዊ ጥቅም ሓቅን ለማድበስበስ የሚቅለሰለሱትን ‘ጋዜጠኞችና ፖለቲከኞች እንዲሁም የፖለቲካ ተንታኝ ነን ባዮችን’ ፈጣሪ ልቦና ይስጣቸው!!!

ምርቃቱን ችለንበታል ኣይደል Ethio 360 እንዲሁም ኢሳቶች ወይም ወዘተዎች?

[Degnet]

DIA supporters are starting to make excuses for him

WTF is this niftam idiot habtamu ayalew saying, what delegation is he talking about, the guy, so called papas, representing vatican is not welcome in Eritrea, so what is the problem? He should go to Rome instead with his delegation

C.beyond be Amlak tehetet ika ezom seb fascistic eyom,they are inhuman,Betekeritiann mengistn feleley alewo serekti,they are very hated mostly by the old Asmeran.Anyway seq ile dea ember tsehifkayo aleka,I don't want to see anyone dieying because of these monkeys

[Tog Wajale]

Stern Warning To ☆ 360 You Tubers ☆ Rubbish Garbage News Providers Against Eritrean & Ogaden Somali People. You Will Be Smacked Or Assassinated By Loyalists Ogadenia Somali Or Mighty Shaebia Eritrean In Washington D.C. Areas Or Virginia Areas. Becareful Don't Push Your Luck. It Is The Final Warning From Mighty Shaebia Eritrean Loyalists.

[Meleket]

ድንቁ ኤርምያስ ለገሠ ምንም እንኳ እንደ ጠቅላይ ኣብዪ በወያኖቹ ዘመን ኢሕአዴግ ውስጥ የነበረ ቢሆንም፣ “ማን ይመስክር የነበረ፣ ማን ያርዳ የቀበረ” እንዲሉ የወያኔን ግፈኛ አድልዋዊ አሰራርና የኤፍርትን ጉድ ዘክዝኮ፣ በብዕሩ የትግራዮቹን የወያኔ ግፈኛ አገዛዝ በመገርሰስ ጉልሕ ሚና ያበረከተ ጀግናና “የሚዲያው ፊልድ ማርሻል” የአዱ ገነት ልጅ መሆኑን ብዙ ኢትዮጵያዉያን ይመሰክራሉ፣ ሐቅን የምንወድ እኛ ኤርትራዉንም ጀግንነቱን እንመሰክርለታለን።

ድንቆቹና ኣንደበተ ርቱዖዎቹ ጋዜጠኞች ሃብታሙ ኣያሌውና ርእዮት አለሙም የወያኔን የአፈና ዘመን ፈልቅቀው በመውጣት ልክ እንደ የብዕሩ ትንታግ ጀግናዎችና የኛው ዘመን የኢትዮጵያውያን ደፋር ጋዜጠኞች እንደ እስክንድር ነጋና ተመስገን ደሳለኝ፣ የሃሳብ ልዕልናን ያራመዱ፡ ሃቅን አንግበው ወያኔን ፊትለፊት በመጋፈጥ እርቃኗን ያስቀሯት ጀግኖች ጋዜጠኞች ናቸው። ያመኑበትን ሃሳብ በመግለጽ በሃሳብ ሊሞግታቸው ለሚችል ሰው ሁሌም በጠረጴዛ ዙርያ በመረጃ የተደገፈ ትንተናቸው ብዙ ግፈኞችን እርቃናቸውን ያስቀሩ “የብሪንሲቢል ሰዎች” ናቸውና፡ ስህተት ሲያጋጥማቸው እያረሙ፡ ሓቅን እያስተጋቡ ህዝብን እንዲያነቁ፡ ልክ እንደ የመረጃው አባትና ሃሳብን በነጻነት የመግለጽ ተምሳሌት እንደሆነው እንደ የጋሽ ከበደ ሚካኤል ዘመድ እንደሆነው ጋዜጠኛና ዲሞክራቱ ኤልያስ ክፍሌ፡ ሁሉንም የዘለላለሙ አባታችን አብዝቶ ይባርካቸው ብለን መርቀናቸዋል።

ንሓቂ ምስ ገለጽና ንሓሶት ነሸቝርራ፣
ፍለጡና በሉ ንሕና ኢና ኤርትራ።