The putting in place of the Episcopal conference and its commissions has allowed liturgy to be done in Malagasy, the renewal of the catechism (and the foundation of the Centre de Formation Catéchétique – Centre for Catechism Formation), the deepening of ecumenism, and efforts for development. The specialized movements for Catholic actions (TAK, FTMTK, ACI…) expand rapidly while traditional movements (ZMM) are given reorientation.

La Révolution culturelle de 1972 conduit les Evêques (dont 8 sur 17 sont alors malgaches) à convoquer pour 1975, un Synode national précédé de réunions dans chaque diocèse. Préparé dans l'ambiance créée par le renouveau du Fokonolona où s'engagent de nombreux croyants, il se tiendra au moment où le pays choisit la voie socialiste. Si le Synode insista sur la place des laïcs dans les diverses instances de l'Eglise et sur le nécessaire inculturation de la foi, l'engagement des chrétiens s'en trouva gauchi. L'effort considérable lancé dans le domaine scolaire public se fit au détriment des écoles confessionnelles et la diffusion d'une idéologie athée à travers les programmes d'enseignement inquiéta.

The 1972 cultural revolution led the Bishops (8 of whom – they are 17 are Malagasy) to call for a national Synod which would be preceded by meetings in each diocese. Prepared in the atmosphere created by the renewal of the Fokonolona in which many believers get involved, the Synod took place at the moment the country chose to follow socialism. If the Synod insisted on the role of laymen within the various church authorities and on the necessary for religion to adapt to local culture, it resulted in the making Christians commitment awkward. The great effort put into developing Public schools was done to the detriments of confessional schools and the spreading of an atheist ideology into school programmes carried much worry. This has hasten ecumenical connection within the Conseil des Eglises Chrétiennes (FFKM), proclaimed on 20th January 1980. It rapidly got implanted in the whole Island. When faced with the failure of the State policy shown by increasing poverty, insecurity, even by dehumanization, the FFKM took a stand but only few vigorous letters from the Bishops could pass in a regime protected by censorship.

In the years 1975 – 1990, seminarists and religious number increased. The Bishops decided to decentralize formation. First it concerned the first three years of formation and after 1990 the rest followed (2nd cycle). In the same time male congregations were filled with scholastics. It is only by 1995 that native priests’ number got over the number of missionaries. But then Malagasy religious went abroad to work in other countries ...

In fact, the increase of the church’s staff corresponds with demographic growth. It also goes with religion overture the ascent of Islam, Pentecost groups and sects claiming for renewal in the field of catechism and pastoral work. They gain field inside secular communities.

After Jean Paul II‘s visit in 1989, the FFKM called for a national conference in order to allow all opponents to express themselves against a blocked system (1990). The 1991 popular movements have led to the third Republic. It contributed in giving the FFKM a certain sociopolitical image which seems to have curbed the dynamics of spiritual and doctrinal effort toward unity. 

The foundation of the Institut Catholique de Madagascar (Madagascar Catholic Institute) in 1997 gave hope for a deeper reflection for a Christianity capable to face the 20th ‘s challenges. The modernization of the Episcopate can encourage this. The Institute has also offered studies for theology, philosophy and social sciences.  But within “this work of God left to the care of men” i. e. the Church it is the presence of Holy Spirit in all God’s people that remains the guarantee for Hope.         

Fr Bruno Hübch