Italian
This is a poor church. More than the Tunisian one, only those in Algiers and Libya are poorer. The way is to follow the teaching of the Gospel: to practice a brotherhood lived in diversity.
In the week following our visit, Caritas groups from Sicily would arrive, with whom the diocese of Tunis collaborates. The collaboration is also ongoing with the Scouts groups and with IOM, the agency that deals with voluntary repatriation. Regarding this, the Bishop tells us that this is considered a shame in front of the family of origin, which has invested so much to enable this endeavor for one of their relatives. The reality is that there are no longer any facilities for migrants. Only one remains, managed by the Sisters of Mother Teresa of Calcutta.
Therefore, proselytism is prohibited, but witnessing is not. This also means welcoming into the intimacy of the other. In fact, there is more joy in giving than in receiving. It is therefore necessary to put oneself in the place of the other. And in this way, a curiosity towards the figure of Jesus is opened up.
In Tunis, people from 5 continents live together, with 80 different nationalities. The secret of this peaceful coexistence is fraternal love. But the Bishop emphasizes that we are collaborators of the one missionary who is Christ.
The Bishop then spoke to us about Tunisian society, where the value of family and particularly group logic is present. The elderly stay in their own homes until the end of their lives. The role of the mother holds great importance. The condition of women was framed by the father of Tunisian Independence Habib Bourguiba in 1956.
The Bishop then concluded his conversation with us by saying that the church in Tunisia is a permanent missionary presence, where the same methods cannot be applied, but the context must be evaluated. He then quotes Benedict XVI, who stated that the Church always lives in a state of minority, so much so that it is like a grain of incense that cannot be seen but can be felt.
Another powerful moment that the group of pilgrims experienced as Christians was the celebration of the mass at the church of Sousse. Ours was a private celebration in which at the end of the ceremony we were able to meet the parish priest Robert, a thirty-year-old who explained to us the joys and difficulties he faces in his parish.
To conclude, another highlight of the pilgrimage was the celebration of a mass at the convent of the sisters in Ain Draham, next to the Catholic kindergarten now attended by children from the village, but also by previous generations, precisely because of that trust we mentioned earlier in Catholic schools by Muslims.
The sisters were only three, two of African origin and one of Indian origin, and they were assisted by a French priest, Jacques-Bertrand, who celebrated Mass with them. So four Christians in a town of ten thousand inhabitants. How will they feel? Nevertheless, the sisters have set up a hospitality house for those in need of accommodation.
Perhaps this means being Christians with conviction.
First of all, it started from the statistics: in Tunisia there are 30,000 Christians and freedom of worship and conscience is guaranteed. In fact, if a person decides to change their religion, they will not be punished. But saying it legally is one thing, accepting it culturally is another. In Tunisia, society is indeed based on the group.
The bishop then addresses how to profess one’s faith. Contemplation is discussed as the first testimony: that is, being people who pray among people who pray. Just think of a book written by a Muslim about Charles de Foucauld, which states that prayer gives meaning and significance to his mission. Tunisia is indeed a place permeated with faith.
Here are nine Catholic schools attended by Muslim children. Only the staff is Catholic and consists of nuns and friars. Muslim parents choose this type of school because there is a capital of trust. In fact, there is no attempt to convert the children, but to open up to diversity.
There are also libraries and cultural centers for young people. In Tunisia, culture is a very sensitive issue. Just think of the attack on the Bardo Museum in 2015: for Tunisians, it was a shock because it touched upon the value of hospitality and culture.
This is a poor church. More than the Tunisian one, only those in Algiers and Libya are poorer. The way is to follow the teaching of the Gospel: to practice a brotherhood lived in diversity.
In the week following our visit, Caritas groups from Sicily would arrive, with whom the diocese of Tunis collaborates. The collaboration is also ongoing with the Scouts groups and with IOM, the agency that deals with voluntary repatriation. Regarding this, the Bishop tells us that this is considered a shame in front of the family of origin, which has invested so much to enable this endeavor for one of their relatives. The reality is that there are no longer any facilities for migrants. Only one remains, managed by the Sisters of Mother Teresa of Calcutta.
Therefore, proselytism is prohibited, but witnessing is not. This also means welcoming into the intimacy of the other. In fact, there is more joy in giving than in receiving. It is therefore necessary to put oneself in the place of the other. And in this way, a curiosity towards the figure of Jesus is opened up.
In Tunis, people from 5 continents live together, with 80 different nationalities. The secret of this peaceful coexistence is fraternal love. But the Bishop emphasizes that we are collaborators of the one missionary who is Christ.
The Bishop then spoke to us about Tunisian society, where the value of family and particularly group logic is present. The elderly stay in their own homes until the end of their lives. The role of the mother holds great importance. The condition of women was framed by the father of Tunisian Independence Habib Bourguiba in 1956.
The Bishop then concluded his conversation with us by saying that the church in Tunisia is a permanent missionary presence, where the same methods cannot be applied, but the context must be evaluated. He then quotes Benedict XVI, who stated that the Church always lives in a state of minority, so much so that it is like a grain of incense that cannot be seen but can be felt.
Another powerful moment that the group of pilgrims experienced as Christians was the celebration of the mass at the church of Sousse. Ours was a private celebration in which at the end of the ceremony we were able to meet the parish priest Robert, a thirty-year-old who explained to us the joys and difficulties he faces in his parish.
To conclude, another highlight of the pilgrimage was the celebration of a mass at the convent of the sisters in Ain Draham, next to the Catholic kindergarten now attended by children from the village, but also by previous generations, precisely because of that trust we mentioned earlier in Catholic schools by Muslims.
The sisters were only three, two of African origin and one of Indian origin, and they were assisted by a French priest, Jacques-Bertrand, who celebrated Mass with them. So four Christians in a town of ten thousand inhabitants. How will they feel? Nevertheless, the sisters have set up a hospitality house for those in need of accommodation.
Perhaps this means being Christians with conviction.
Appointed by Pope Francis on April 4, 2024, he succeeded Archbishop Ilario Antoniazzi (originally from the province of Treviso, from San Polo di Piave), who led the archdiocese until retirement. Lhernould, of French origins, was officially installed on June 8, 2024.
He arrived in Tunisia long before taking on this role. In fact, while studying at the Sainte-Marie high school in Neuilly-sur-Seine, he set off to explore Tunisia with a group of young teachers in 1994. In 1997, he left for this country as a volunteer and taught mathematics here for two years.
After his appointment as Bishop, since February 2025 he has been the president of the regional episcopal conference of North Africa. From February 15, 2022, to February 2025, he was the vice president of the same.
So he is a prelate who has a say in giving us a vision of what it means to be Christians in Tunis and in Tunisia.
In addition to French, he speaks Italian, English, German, and Tunisian Arabic. So he welcomed us speaking in our language.
First of all, it started from the statistics: in Tunisia there are 30,000 Christians and freedom of worship and conscience is guaranteed. In fact, if a person decides to change their religion, they will not be punished. But saying it legally is one thing, accepting it culturally is another. In Tunisia, society is indeed based on the group.
The bishop then addresses how to profess one’s faith. Contemplation is discussed as the first testimony: that is, being people who pray among people who pray. Just think of a book written by a Muslim about Charles de Foucauld, which states that prayer gives meaning and significance to his mission. Tunisia is indeed a place permeated with faith.
Here are nine Catholic schools attended by Muslim children. Only the staff is Catholic and consists of nuns and friars. Muslim parents choose this type of school because there is a capital of trust. In fact, there is no attempt to convert the children, but to open up to diversity.
There are also libraries and cultural centers for young people. In Tunisia, culture is a very sensitive issue. Just think of the attack on the Bardo Museum in 2015: for Tunisians, it was a shock because it touched upon the value of hospitality and culture.
This is a poor church. More than the Tunisian one, only those in Algiers and Libya are poorer. The way is to follow the teaching of the Gospel: to practice a brotherhood lived in diversity.
In the week following our visit, Caritas groups from Sicily would arrive, with whom the diocese of Tunis collaborates. The collaboration is also ongoing with the Scouts groups and with IOM, the agency that deals with voluntary repatriation. Regarding this, the Bishop tells us that this is considered a shame in front of the family of origin, which has invested so much to enable this endeavor for one of their relatives. The reality is that there are no longer any facilities for migrants. Only one remains, managed by the Sisters of Mother Teresa of Calcutta.
Therefore, proselytism is prohibited, but witnessing is not. This also means welcoming into the intimacy of the other. In fact, there is more joy in giving than in receiving. It is therefore necessary to put oneself in the place of the other. And in this way, a curiosity towards the figure of Jesus is opened up.
In Tunis, people from 5 continents live together, with 80 different nationalities. The secret of this peaceful coexistence is fraternal love. But the Bishop emphasizes that we are collaborators of the one missionary who is Christ.
The Bishop then spoke to us about Tunisian society, where the value of family and particularly group logic is present. The elderly stay in their own homes until the end of their lives. The role of the mother holds great importance. The condition of women was framed by the father of Tunisian Independence Habib Bourguiba in 1956.
The Bishop then concluded his conversation with us by saying that the church in Tunisia is a permanent missionary presence, where the same methods cannot be applied, but the context must be evaluated. He then quotes Benedict XVI, who stated that the Church always lives in a state of minority, so much so that it is like a grain of incense that cannot be seen but can be felt.
Another powerful moment that the group of pilgrims experienced as Christians was the celebration of the mass at the church of Sousse. Ours was a private celebration in which at the end of the ceremony we were able to meet the parish priest Robert, a thirty-year-old who explained to us the joys and difficulties he faces in his parish.
To conclude, another highlight of the pilgrimage was the celebration of a mass at the convent of the sisters in Ain Draham, next to the Catholic kindergarten now attended by children from the village, but also by previous generations, precisely because of that trust we mentioned earlier in Catholic schools by Muslims.
The sisters were only three, two of African origin and one of Indian origin, and they were assisted by a French priest, Jacques-Bertrand, who celebrated Mass with them. So four Christians in a town of ten thousand inhabitants. How will they feel? Nevertheless, the sisters have set up a hospitality house for those in need of accommodation.
Perhaps this means being Christians with conviction.
Knowing other realities to understand our identity
As part of the pilgrimage dedicated to the knowledge of the places of preaching of Saint Augustine and the early Christian martyrs, which took place from April 24 to May 1 in Tunisia, organized by the Higher Institute of Religious Sciences “John Paul I” and the Theological Training School of Treviso, the participants had the opportunity to experience three exciting meetings.
Professor Claude Lepelley argued that “Western Christianity did not originate in Europe, but in the southern Mediterranean.” The journey of these pilgrims has been a discovery in this sense, supported by visits to various sites and the readings that were addressed on-site. It was not overlooked to reveal the beauty of Tunisia: its sites, the Punic origins, the layering of Roman, Byzantine, and Arab civilizations, the wonderful mosaics where this entire story is told, not to mention the geographical features: the desert, the oases, the mountains, and the lakes.
After arriving in the morning in Tunis and visiting the stunning Bardo Museum in the early afternoon, around 5 PM we met the Bishop of Tunis, along with another group of pilgrims from Rome, Monsignor Nicolas Lhernould.
Appointed by Pope Francis on April 4, 2024, he succeeded Archbishop Ilario Antoniazzi (originally from the province of Treviso, from San Polo di Piave), who led the archdiocese until retirement. Lhernould, of French origins, was officially installed on June 8, 2024.
He arrived in Tunisia long before taking on this role. In fact, while studying at the Sainte-Marie high school in Neuilly-sur-Seine, he set off to explore Tunisia with a group of young teachers in 1994. In 1997, he left for this country as a volunteer and taught mathematics here for two years.
After his appointment as Bishop, since February 2025 he has been the president of the regional episcopal conference of North Africa. From February 15, 2022, to February 2025, he was the vice president of the same.
So he is a prelate who has a say in giving us a vision of what it means to be Christians in Tunis and in Tunisia.
In addition to French, he speaks Italian, English, German, and Tunisian Arabic. So he welcomed us speaking in our language.
First of all, it started from the statistics: in Tunisia there are 30,000 Christians and freedom of worship and conscience is guaranteed. In fact, if a person decides to change their religion, they will not be punished. But saying it legally is one thing, accepting it culturally is another. In Tunisia, society is indeed based on the group.
The bishop then addresses how to profess one’s faith. Contemplation is discussed as the first testimony: that is, being people who pray among people who pray. Just think of a book written by a Muslim about Charles de Foucauld, which states that prayer gives meaning and significance to his mission. Tunisia is indeed a place permeated with faith.
Here are nine Catholic schools attended by Muslim children. Only the staff is Catholic and consists of nuns and friars. Muslim parents choose this type of school because there is a capital of trust. In fact, there is no attempt to convert the children, but to open up to diversity.
There are also libraries and cultural centers for young people. In Tunisia, culture is a very sensitive issue. Just think of the attack on the Bardo Museum in 2015: for Tunisians, it was a shock because it touched upon the value of hospitality and culture.
This is a poor church. More than the Tunisian one, only those in Algiers and Libya are poorer. The way is to follow the teaching of the Gospel: to practice a brotherhood lived in diversity.
In the week following our visit, Caritas groups from Sicily would arrive, with whom the diocese of Tunis collaborates. The collaboration is also ongoing with the Scouts groups and with IOM, the agency that deals with voluntary repatriation. Regarding this, the Bishop tells us that this is considered a shame in front of the family of origin, which has invested so much to enable this endeavor for one of their relatives. The reality is that there are no longer any facilities for migrants. Only one remains, managed by the Sisters of Mother Teresa of Calcutta.
Therefore, proselytism is prohibited, but witnessing is not. This also means welcoming into the intimacy of the other. In fact, there is more joy in giving than in receiving. It is therefore necessary to put oneself in the place of the other. And in this way, a curiosity towards the figure of Jesus is opened up.
In Tunis, people from 5 continents live together, with 80 different nationalities. The secret of this peaceful coexistence is fraternal love. But the Bishop emphasizes that we are collaborators of the one missionary who is Christ.
The Bishop then spoke to us about Tunisian society, where the value of family and particularly group logic is present. The elderly stay in their own homes until the end of their lives. The role of the mother holds great importance. The condition of women was framed by the father of Tunisian Independence Habib Bourguiba in 1956.
The Bishop then concluded his conversation with us by saying that the church in Tunisia is a permanent missionary presence, where the same methods cannot be applied, but the context must be evaluated. He then quotes Benedict XVI, who stated that the Church always lives in a state of minority, so much so that it is like a grain of incense that cannot be seen but can be felt.
Another powerful moment that the group of pilgrims experienced as Christians was the celebration of the mass at the church of Sousse. Ours was a private celebration in which at the end of the ceremony we were able to meet the parish priest Robert, a thirty-year-old who explained to us the joys and difficulties he faces in his parish.
To conclude, another highlight of the pilgrimage was the celebration of a mass at the convent of the sisters in Ain Draham, next to the Catholic kindergarten now attended by children from the village, but also by previous generations, precisely because of that trust we mentioned earlier in Catholic schools by Muslims.
The sisters were only three, two of African origin and one of Indian origin, and they were assisted by a French priest, Jacques-Bertrand, who celebrated Mass with them. So four Christians in a town of ten thousand inhabitants. How will they feel? Nevertheless, the sisters have set up a hospitality house for those in need of accommodation.
Perhaps this means being Christians with conviction.
