YAOUNDÉ, Cameroon – Father Stan Chu Ilo is no stranger to the late Pope Francis.

The Coordinating Servant of the Pan African Theology and Pastoral Network (PACTPAN) also worked closely with the Vatican, serving as the North American coordinator for ‘Doing Theology from the Existential Peripheries of Life’—a synodal initiative launched by the Dicastery for Promoting Integral Human Development. This project aimed to listen to and learn from Catholics living on the margins of society and the Church.

Given his deep connection to Pope Francis, Ilo initially hesitated to speak about his passing. However, he ultimately felt that sharing his reflections would be the most meaningful tribute to the late pope.

“Pope Francis should be remembered as a post-colonial pope who acknowledged the intertwined histories of ecclesial, political, and socio-economic forces shaped by modernity,” Ilo told Crux.

He also discussed the reforms Francis introduced to the Church, the values he championed, and the qualities the next pope should embody.

The following are excerpts from that conversation….

Crux: Father, you worked closely with Pope Francis. What kind of person was he?

Ilo: Pope Francis was a deeply committed Christian who loved God, the Church, and its people. His faith was rooted in the love he felt he had received from God, as reflected in his coat of arms. He chose the words of Saint Bede’s commentary on Saint Matthew, which describe Jesus looking upon Peter with an eye of mercy. In loving him, Christ showed mercy—expressing love through compassion. Pope Francis saw himself as one upon whom the Lord had cast this gaze of mercy and love. From this sense of unmerited favor, he poured out his own love toward God and viewed the Church and the world through the lens of divine mercy.

A world that embodies God’s mercy should reflect that compassion toward those who feel abandoned, lonely, oppressed, or suffering injustice—as well as toward nature itself.

From an African perspective, what should be remembered about Pope Francis?

Pope Francis should be remembered as a post-colonial pope who acknowledged the intertwined histories of ecclesial, political, and socio-economic forces shaped by modernity. Colonialism was not just about territorial conquest; it erased histories and imposed foreign economic and political systems on African societies. This influence extended beyond governance to missionary efforts. While missionaries played a role in spreading Christianity, their work often overlooked Africa’s cultural identity and agency, marginalizing indigenous religious traditions.

He recognized these complexities, advocating for a more inclusive and respectful approach to faith and social justice. That’s why he describes the global economy as “an economy that kills,” emphasizing its role in perpetuating harm. Pope Francis understands that colonialism has not truly ended; it has merely evolved. New forms persist through the globalization of poverty, health inequity, violence, and war. Its impact is visible everywhere.

His concern was that the Church becomes a place of mercy, hope, and inclusion. This vision is at the heart of Fratelli Tutti, where he emphasizes that “we are all one family.” In Chapter Two, he draws on the parable of the Good Samaritan to illustrate that the essence of our humanity and faith is reflected in how we perceive and respond to others. The Samaritan did not see a mere object or an inconvenience—he saw a suffering person and was moved to act, unlike those who prioritized ritual purity, status, and honor over compassion.

For him, this is the core issue: human suffering does not come from God but is a consequence of societal structures, many of which are rooted in colonial legacies. Pope Francis rejected the idea of domination, advocating instead for a humble Church that draws people in—not through conquest or imposition, but through the example it sets in how it lives and serves.

Certain issues caused discomfort, particularly Pope Francis’s stance on Fiducia Supplicans, which created tensions with Africa…

As an African theologian, I view Fiducia Supplicans as the greatest mistake of Pope Francis’s papacy. The Church was already engaged in a synodal process — so why was the document not presented or discussed during the synod? Even with the formation of ten study groups, why was it not examined further? To me, it nearly derailed his papacy.

However, to his credit, when Cardinal Fridolin Ambongo (of the DRC and SECAM President) approached him, he listened. This challenge extends beyond the pope to pastoral agents, bishops, priests, and others in positions of authority within the Church. Historically, popes rarely acknowledge controversy surrounding official documents, making his willingness to engage all the more significant.

Pope Francis, in his wisdom and commitment to the synodal method, did not insist on making the document a universal template. Instead, he demonstrated how a leader should respond when a teaching—rather than healing, liberating, saving, and uniting the Church—becomes a source of division. As the center of unity, the pope serves as a space for depolarization and guidance in turbulent times.

This distinct role allows the Church to address internal differences by turning to the pope as a reference point. Fiducia Supplicans exemplifies this process, demonstrating how the papacy fosters reconciliation.

It nearly divided the Church. Pope Francis recognized the challenges and initiated conversations, listening to the Church in Africa. To the credit of African bishops, their engagement helped the universal Church recognize that Fiducia Supplicans, in attempting to establish a pastoral path, could not be imposed without consultation and interpretation. Even in Western nations where similar practices have legal acceptance, the issue remains troubling for many Catholics.

A solution is not as simple as issuing a document. This concerns the mysteries of what it means to be human. To that extent, Pope Francis respected Africa’s unique response to God’s call. That is why he gave an audience to Cardinal Fridolin Ambongo, and what followed was openness to Africa’s own interpretation of the practice.

With Francis gone, the Church will need a new pope. What kind of profile should the next pope have?

The beauty of the Catholic Church lies in the fact that our faith is not built on a pope but on the Risen Lord, who is the master and says, “I am the way, the truth, and the life.” He has given us the Gospel, which has been received by the Church across the ages and articulated in canon law, catechism, the lives of saints, and the practices of faithful people worldwide. The pope does not make the Church; the Church makes the pope. The pope is not above the Church, the Gospel, tradition, or the magisterium.

There is always continuity between one pope and another, but each brings unique charisms and gifts to serve the people of God. Pope Francis left a significant impact, particularly through the experience of synodality, which has been transformative. Whether one supports or opposes synodality, the openness to dialogue within the Church is universally acknowledged.

The next pope should build on these conversations and move them toward implementation. The world and the Church are divided, so the next pope must be a unifier — not through uniformity but through unity in diversity. Balancing unity with respect for cultural, spiritual, and theological diversity is crucial. Africans, for example, cannot worship God in the same way as Western traditions dictate. The next pope must embody the leadership and values of Jesus Christ, serving as a figure who represents something far greater than the ordinary.

The pope cannot be driven by personal agendas. It is not his Church, nor the bishops’ or priests’ Church — it is Christ’s Church. The pope’s life must point beyond himself to Jesus Christ, the Kingdom of God, and the values of love and mercy. Only then can he truly lead God’s people toward God.

Those close to the pope must also recognize their calling is to God, not the pope. Labeling bishops as “Benedict’s kind” or “Francis’ kind” is misguided because the Church transcends individuals. The next pope must avoid creating factions or rewarding loyalty while punishing dissent. Instead, he should be a pastoral Pope who listens to critical voices and unites the Church.

The next pope will face the challenge of addressing a divided world and the rise of autocrats globally. The Church must establish its stance in political matters, avoiding alignment with despots, dictators, or illiberal democracies. The Pope must remain a centrist figure, steering clear of extremes in right-wing movements or exaggerated liberalism.

In a post-COVID-19 world marked by suffering, anxiety, and anger, the Church must offer hope. The Pope’s leadership will be crucial in addressing these challenges and guiding the faithful toward unity and compassion.

We are seeing exponential growth in the African church, but we’re also seeing shrinking figures in other regions. Is it time for an African pope?

The question of whether it is time for an African pope arises during every papal transition. However, I don’t believe it is about timing — every African cardinal is as qualified as any other cardinal to assume the role.

Africa is where the Catholic Church is growing the fastest. Just as Pope Francis, chosen from Latin America, brought a fresh perspective shaped by his background, a pope from a non-Western society could offer a unique lens that the Church needs. Expanding its self-understanding beyond Western traditions would be beneficial.

However, the pope does not represent a particular region or continent. This is not a rotational system like the United Nations. The process is guided by the Holy Spirit, and my prayer as a theologian is that both the people of God and the cardinal electors intensify their prayers at this critical moment. The Church, while a human institution, calls its leaders to something greater than themselves. Entering into this moment with God allows them to discern what He wants them to see in the candidates.

As an African, I would be delighted if an African pope were chosen. But as a Catholic, I would be equally joyful if the next pope comes from elsewhere—because we are all one family.