YAOUNDÉ, Cameroon – The third Pan-African Catholic Jubilee on Theology, Society, and Pastoral Life opens August 5 in Abidjan, Côte d’Ivoire, under the theme “Journeying Together in Hope as a Church Family of God in Africa.”

This landmark gathering stands as the continent’s largest assembly of African Catholic theologians, Church leaders, pastoral agents, innovators, and their ecumenical partners.

Representative of the whole Church, it brings together scholars and everyday faithful, laity and pastors, Catholics and brothers and sisters from other Christian communities.

Delegates and participants will hear powerful stories and testimonies of life-changing mission projects led by Africa’s young people, women, and pastoral agents working across the continent.

In an interview with Crux, co-convener of the congress, Sister Agnes Sory, Professor of Canon Law, Urban University, Rome, and Coordinating Servant II, Pan-African Catholic Theology and Pastoral Network, PACTPAN, said that beyond sharing inspiration, the assembly will confront the pressing challenges facing Africa today and actively advance the practice of synodality within the African context.

Here are excerpts of that interview….

Crux: Beyond the Jubilee calendar, why is this particular moment so crucial for African Catholics to come together?

Sory: The Pan-African Catholic Jubilee Congress, to be held in Abidjan from August 5 to 10, is the third to be organized by the Pan-African Catholic Theology and Pastoral Network, to discern what God is saying to our Church Family, what He expects of us, and how we can implement His plan of salvation in the present-day life of our people and the world. As a reminder, the first edition was held in Nigeria in 2019, the second in Kenya in July 2022. We can therefore say that this is a practice that is consolidated over time.

The themes addressed vary from one edition to the next, but they are often linked to contemporary issues such as synodality, artificial intelligence, social justice, peace, the preservation of human values, etc. The particularity of this III° congress is that it takes place at the crossroads of three major ecclesial events: it takes place at a time when the Catholic Church is celebrating the jubilee of the 2025th anniversary of Christianity, the jubilee of the 1700th anniversary of the Council of Nicaea. It is also the moment when the universal Church has entered the third phase of the synodal process, which consists of implementing the Final Document.

In addition, this congress is taking place in a global context marked by numerous contemporary challenges and issues: National, regional and international conflicts, growing persecution of Christians, the development of artificial intelligence with the risk of human dignity being trampled underfoot by the globalization of society, and the emergence of new forms of communication. The African Church undoubtedly has something to put on the common table of reflection for the world Church. The theme of this jubilee congress takes all these aspects into account.

How will the Congress truly bridge the divisions within African Catholicism?

It will do so by being a place where all, men and women, young and old, laity, cardinals, bishops, priests and religious, members from some thirty different nationalities, cultures and ethnicities, all as children of the same father, brothers and sisters in the faith, with the same baptismal dignity and the same mission entrusted by Christ, gather around the same table to reflect together and discern the ways and means of our common journey to meet the many challenges of mission today.

Beyond our differences, our titles and the particular ministries of each of us, what will unite us during this congress is our common missionary duty, our common will to respond to the calls of our brothers in humanity and of our world which is seeking signs of hope in the midst of its torments. In his letter to the Corinthians, Saint Paul affirms that among those saved by the waters of baptism, there are no longer Jews or pagans, circumcised or uncircumcised… This is the model we are trying to promote within the Pan-African network (PACTPAN).

How can the traditional model of African dialogue – the African palaver – which is highlighted as one of the themes of the congress, change the way decisions are made in the African Church in the long term?

The model of the African palaver, in the sense that it is inclusive, holistic, integrates and listens to all voices, starting with those of the most vulnerable.

Allow me to share with you some ideas on the palaver method and conversation approach for our plenary and parallel sessions:

African palaver is a philosophical method deeply rooted in peace and beauty, always avoiding madness and the destruction of humanity. Peace and beauty create what is truly essential for human beings. Our ancestors gathered under the tree to discuss their differences, the problems that afflicted their societies, to share their collective wisdom and develop practical approaches to solving society’s problems. Everyone’s voice was heard, and people expressed themselves with reflection, respect, love and a deep attachment to the sanctity of truth, which held all things together.

The palaver tree is a designated place (originally a large tree such as the baobab) in many African communities where everyone gathers to discuss matters of common interest in an open and respectful manner.

Sometimes, the palaver tree can also become a stage for performances and storytelling.

In recent times, the palaver tree has become a symbol of peace and reconciliation, embodying the conviction that we can change and compromise, because that’s what makes us human. It’s a majestic tree of impressive stature that casts a refreshing shade, particularly during the dry season: For example, the shea tree, the cailcedrat (commonly known as African mahogany), the mango trees, etc. These are trees whose leaves don’t fall off every year, providing shade in all seasons.

Village life is governed by the palm tree: Marriages, land disputes, the good or bad behavior of a young man or woman, good or bad harvests, news from relatives in neighboring villages, how to protect the village from witchcraft, etc. Are the prohibitions that protect the village against various plagues (e.g. drought, epidemics) respected? How does the village collectively cope with a bad harvest? That’s why the village comes under scrutiny.

It’s truly the collective management of the village that takes place under the palaver tree. In this way, the cohesion of the village community is ensured. Likewise, peace and harmony between the inhabitants of the same village and neighboring villages are also guaranteed. It is within this framework that we will conduct our conversations on the Manual of African Catholicism in a semi-structured way.

 

What unique African perspective on “synodality” will this Congress bring to the global Church?

The African perspective on synodality is rooted in the teaching of the Second Vatican Council and in the context of African ecclesiology, the Church Family of God and our cultural traditions. The African Church, through this Pan-African Jubilee Congress, brings to the world Church its experience of synodal palaver, its experience of community life marked by the philosophy of Ubuntu, its efforts at communion in its cultural and ethnic diversity, and its willingness to listen to young people, women and the vulnerable in our societies. The program of this congress, as it is structured, aims to express this will and this effort to recognize and promote the particular role of all the components of the Family Church in the realization of its mission of salvation for all and for its edification. That’s why this congress brings together all Christ’s faithful and gives a voice to all. It includes time for listening, discussion, exchange and sharing. As one of our proverbs says, one hand cannot wash the back! We’ll experience this in a marvelous way during these 5 days of family gatherings.

Young people, women and local leaders are involved in this congress. How can we ensure that they influence the results, rather than simply attending them?

The structure of the 5-day program gives an important place to the voice of lay people, young people and women. At this assembly, delegates and participants will hear stories and testimonies of missionary projects that have changed́ the lives of African youth, women and pastoral workers.

Also, African bishops, and lay faithful from across Africa will share their hopes and dreams for the future of the Church in Africa and how it might fulfill its mission to embody hope and solidaritý for all God’s people and in particular for all those living on the existential peripheries. Delegates will talk about what hope looks like for God’s people in Africa. We will reflect on themes that touch on social, political and religious challenges. Also, in addition to interventions and speeches, we will have times for exchange (de palabre), times for listening to concrete testimonies that will help us better refine our common response to these challenges.