Africa’s Church in focus

by Editor · Published September 23, 2009 · Updated January 30, 2022

Not long before his death in 2005, Pope John Paul II imparted on Africa, a continent he loved, a final gift by announcing a second Synod for Africa, just a decade and a half after the first. In doing so, Pope John Paul acknowledged that Africa is a dynamic continent caught up in profound change.

Much has changed in Africa and in the world since the first African synod in 1994. For example, increasing numbers of African countries have move towards democracy, whereas 15 years ago much of Africa was ruled by dictatorships. But within that context, civil wars are on-going in many African countries, while corruption and extreme poverty remain widespread. Globalisation has accelerated since the last synod, not always to the benefit of Africa. We now have a better understanding of how climate change is affecting the continent. The HIV/Aids pandemic has spread enormously throughout the continent since 1994.

There are also new dynamics that impact on the Church itself. For example, the relationship between Islam and Christianity in many parts of Africa has changed in nature, not invariably for the better. Communications technology has exploded, creating new opportunities as well as concerns for the Church in Africa.

The number of Catholics in Africa is growing at a rapid pace, as are vocations to the priesthood. Responding to that growth in the ability to provide pastoral care or the formation of priests, for example represents a major challenge to the Church, on the continent as well as in the Vatican.

One question which should benefit from open discussion at the synod and beyond is that of inculturation. This refers not only to the incorporation of African tradition in the liturgy, but also to addressing the sometimes contrary relationship between African culture (and the impact on it of modern Western influences) and the Catholic faith and disciplines, trying to find solutions to these as a way to animate a moral regeneration.

One may hope that the synod will make evident that the Vatican cannot address problems that are unique to Africa through a Eurocentric worldview. It does not suffice, for example, to appeal for sexual morality in generic terms when there are so many people, especially women, who have no autonomy over their own sexuality. The manner in which the Church frames its message on the continent must show an awareness of specific African circumstances.

The synod is an opportunity to present the Church in Africa as confident, with the will and capacity to work towards greater self-sufficiency. It should no longer be seen as a missionary backwater.

Africa has many very competent Church leaders who can and should be represented in greater numbers in the College of Cardinals and in the Roman curia. Why should there not be two, three or even four Africans leading curial dicasteries (since the retirement of Cardinal Francis Arinze last year, there is at present no African heading a Vatican dicastery)?

Apart from issues of social justice, the synod will doubtless spend much time on questions of formation and catechetics. Ideally, the synod will provide the basis for the development of a truly African catechism that finds ways of attuning the Church’s authentic teachings and values with local cultures and society a truly African catechism.

If the synod produces nothing more than that, it will be a success.