YAOUNDÉ, Cameroon – Africa is a continent in turmoil. From Burkina Faso in West Africa to Ethiopia to the east, from Libya in the North to Mozambique to the South, the continent is reeling from non-international armed conflicts.
The Africa Center for Strategic Studies estimated that in 2022, at least 40 million Africans were forced from their homes as a result of conflict. Millions more have been killed.
These conflicts have also led to the incapacity of governments to invest in their people, leading to excruciating poverty.
A leading African prelate taking part at the ongoing session of the Synod on Synodality says the synodal process can be “a powerful tool for addressing poverty, conflict, and development in African communities.”
Speaking to Crux, Archbishop Ignatius Kaigama of the Nigerian archdiocese of Abuja spoke about the themes being addressed at the synod, the specificities of the current discussions, the place of African culture in the synodal process, as well as African expectations about the outcomes.
Following are excerpts of that interview…
Crux: What are the key themes and priorities that African delegates bring to the Synod on Synodality?
Kaigama: The remarkable feature of the Synod is that it is a process about a process. In the Catholic Church, synods have normally been assemblies of bishops, but this one includes 100 non-bishops – of whom 54 are women. Recall that everything taking place at the Synod of Synodality is advisory, meant basically to give the pope a set of recommendations for how the Church might better incorporate the notion of synodality — prayerful ecclesial discernment for the common good — into its ordinary life.
African delegates need to emphasize the importance of Catholic practices in line with African cultural traditions, addressing family and marriage issues, promoting youth engagement, addressing social justice, promoting interreligious dialogue, addressing environmental concerns, and advocating for greater representation of African clergy in global leadership. They also should emphasize the Church’s role in healthcare, education, politics and nation building.
How do cultural and social contexts in Africa shape the Church’s approach to synodality?
The Church’s approach to synodality in Africa is influenced by various cultural and social contexts, including communal decision-making traditions, oral traditions, respect for hierarchical social structures, the importance of extended family and community bonds, religious pluralism, youth demographics, economic and social challenges, cultural diversity, traditional gender roles, inculturation efforts, post-colonial context, rural-urban divide, technological limitations, and environmental concerns.
These factors often create tension among the populace. The Church has also been promoting interfaith dialogue and addressing issues relevant to younger generations while maintaining unity with the universal Church.
Can you share specific challenges and opportunities faced by the African Church that the synod is addressing?
The African Church faces challenges such as rapid growth, limited resources, inculturation, interfaith tensions, polygamy, poverty, social injustice, political instability, clergy migration, HIV/AIDS, and lack of capacity to manage pandemics and natural disasters.
However, there also opportunities which include youth engagement, vibrant faith communities, vocations, environmental stewardship, small Christian communities, lay leadership, indigenous theology, digital evangelization, ecumenical cooperation, and increasing African representation in global Church leadership. The synod could address these issues while promoting dialogue, peacebuilding, and global church leadership.
In what ways can the synodal process help address issues such as poverty, conflict, and development in African communities?
The synodal process can be a powerful tool for addressing poverty, conflict, and development in African communities. It can encourage grassroots engagement, mobilizes Church resources, and influence policies.
It can also aid in conflict resolution, partnerships, and empowering marginalized groups. The process also can promote capacity building, education, and a Christian ethical framework for development, as well as transparency, accountability, and a holistic approach to development.
The African Church can significantly contribute to poverty eradication and economic development by embracing these dimensions of the reality in the African Continent.
How does the concept of synodality resonate with traditional African values and community structures?
Synodality is closely linked to traditional African values and community structures, such as Ubuntu Philosophy, consensus-based decision-making, respect for elders, communal ownership, oral traditions, holistic worldview, participatory governance, ritualized dialogue, extended family structures, celebration of diversity, communal conflict resolution, spiritual interconnectedness, age-grade systems, and communal celebrations.
These relationships promote shared responsibility, mutual care, and respect for elders, while also acknowledging the importance of oral traditions and oral storytelling. However, tensions may arise due to traditional hierarchical structures, gender roles, and the diversity of African societies in general.
What are your expectations for the outcomes of this synod, especially in relation to the African Church?
The Synod on Synodality may see an improved recognition of African voices at the global stage, inculturation initiatives, family ministry adaptations, youth engagement strategies, social justice commitments, environmental stewardship, interfaith dialogue, leadership formation, small Christian communities, women’s roles, synodal structures, health and education initiatives, peacebuilding roles, technological integration, vocations and formation, migration and displacement, and African theology.
Additionally, the Synod’s outcomes will likely balance addressing specific African needs with maintaining unity with the universal Church.
How can the global Church learn from the experiences and insights of the African Church during this synodal journey?
The African Church can offer valuable lessons for the global Church, particularly in synodality. Key areas include vibrant faith communities, cultural integration, community-centered approach to mission, youth engagement, holistic mission approach, interfaith dialogue, ecological awareness, synodal practices, family and marriage ministry, oral traditions, lay leadership, reconciliation processes, creative resource management, vibrant or lively liturgy, and theological perspectives that are down to earth.
By prioritizing dialogue, promoting exchanges between regions, including African perspectives in training, and ensuring African representation in global Church bodies, the Church can promote a more inclusive, dynamic, and unified Church, enriched by diverse cultural contributions while maintaining its core mission.
What roles do laypeople, particularly women and youth, play in the synodal process in Africa?
Laypeople, particularly women and youth, play a crucial role in the synodal process in Africa by, promoting inclusivity, listening, and participation. They also contribute to discussions on social justice, healthcare, education, and family life, addressing the generational gap in the Church. They also play leadership roles within the Church, bringing issues like poverty, migration, and conflict resolution to the forefront.
They promote communion and dialogue, championing synodal themes in the African context, and encourage a vibrant church community. Their active participation contributes to the Church’s importance and relevance in African societies.
I understand that the issue women have been pushing for, that is, the ordination of women as deacons has been taken off the table. How can the Church move together if women’s requests are ignored?
The Catholic Church’s decision may be disappointing for many who see the ordination of women as deacons as a step towards greater inclusivity and recognition of women’s contributions in the Church. To promote unity and inclusion, the Church could engage with the concerns and voices of its members, including women who have felt marginalized.
Key considerations include genuine dialogue and active listening, acknowledging the significant roles women already play in leadership, ministry, and service, exploring alternative roles and ministries, engaging in theological reflection and study, and practicing empathy and patience.
Building a more inclusive Church requires that all voices feel heard and valued. This may require a combination of pastoral sensitivity, structural changes, and continued reflection on the role of women within the Church. However, while the formal ordination of women as deacons may not be on the table for now, the broader question of incorporating women’s gifts and perspectives into the life of the Church remains urgent and open to creative solutions.
How do you envision the synodal process influencing the future direction of the African Church?
The synodal process can shape the African Church’s future by fostering greater participation, cultural integration, and social engagement. It emphasizes listening to all members, including marginalized groups, thereby amplifying diverse voices in decision-making. The process supports inculturation by integrating local traditions, languages, and cultural expressions into Church life.
It also enables the Church to address social challenges like poverty, inequality, and political instability while advocating for justice and peace. Engaging youth is central, with opportunities for leadership and initiatives.
The synodal approach can strengthen unity among African bishops, facilitate reconciliation and healing, and elevate the African Church’s role in global Catholicism by articulating a distinctive voice and promoting alliances with the Global South. Overall, it offers a path for a more inclusive, vibrant, and contextually relevant Church.
