Ways for the African Church to grow up

A  saying of the Bemba of Zambia goes “Mukolwe pakukula, afuna ipindo” (meaning “the cock fractures its wing in the course of maturing”). This hints at the consequences of the risks taken or encountered in the process of somebody becoming an adult.

It is not a rule, nor must it be so, but rather it is a general observation of the process of growing up. This growth will lead some to explore new things that are risky, not necessarily out of rebellion or defiance. Inexperience also may account for possible accidents, which become occasions for correction, learning and gaining confidence. This may happen to anyone, even to a person who remains open to advice and correction of those who are more knowledgeable and experienced. The morale is that growing up can be a dangerous endeavour. Isn’t this true for the African Church?

These days we are speaking with enthusiasm about the growing Church in Africa, still with high numbers of youth practising the faith, and the growing numbers of local clergy and religious. Yes, on this level it’s a picture of hope, at times spoken of with a lot of fuss. Yes, we have a growing Church.

But to become adult means also taking responsibility to do things for oneself and not expect others to do them. So, how much is the African church taking the risk of growing up, of taking responsibility? How much is it promoting this aspect both among the faithful and in the clergy?

How much is the African Church taking seriously this growth in terms of overcoming conformity or timidity by re-reading Scripture, the tradition and the laws of the Church in order to come up with the explanation of faith, pastoral orientation and the evangelisation with a tone that is really African? Sure, this opens the door to mistakes—but then, with readiness to accept correction when errors are made, it becomes an occasion for growth because that calls for further reflections and evaluations.

I  have a great admiration for Latin America in regard to their liberation theology, despite the different reactions, even suspicion, it has excited. Well, what’s wrong is wrong and what’s right is right; there could be little room for discussion when that is established. In fact, my admiration is not conditioned by, nor is it concerned about, wrong or right. But I do appreciate this creativity to read the signs of time and go back to the sources to see if there is inspiration to help in addressing the problems at hand in a way well suited to particular situations.

I value this prophetic boldness that gathers the necessary energy, and I know it costs a lot, to step beyond the already beaten path, the classical or traditional approach to evangelisation. The idea is not to send Africans to go and learn liberation theology (even if that could be helpful). The point, the question really is: what is the African Church’s way to stand up to her challenges?

Africa is hit by HIV/Aids and the situation is a disaster. Disasters that have befallen other countries, such as earthquakes or cyclones, pass quickly, followed by a (hopefully quick) rebuilding. In Africa, the disaster takes place anew every day, for decades to come.

This has raised questions especially on preventatives as a topical issue. This issue, however, is not discussed as it might be in other parts of the world. In Africa, we often have a hushed discussion, and even among bishops, priests and the laity we find divergent views. Why not table such issues? Why not be open to those hot debates that are truly part of our situation? Is the maturity of the African Church to be sought in the quick silencing discussion with official moral statement or reference to canon law? That is a refusal to reflect, a refusal to do theology; a refusal to allow Africa to come up with something in response to her particular problem, to be shared with others too.

The echoes of the 2009 Synod for Africa should open our eyes, and we must make an effort to begin to see and to act not only differently but also a bit further than usual.

The observation is that there is a need to apply the Gospel to the concrete life of the people. This will succeed not only through statements of what people must know and follow, but also by allowing people to participate in thinking out, and phrasing their faith—it could be a manner of evangelising and teaching that is going to lead people to own their faith and even its expression. It is a sign of maturity when people debate and finally come to formulate the faith of the Church in their own way, with a language sensitive and relevant to their situation.

One of the participants of the Synod, in his personal observation, remarked that the African Church needs to look at herself in an honest way, in truth. Secondly, it should be ready to take the risk of speaking up, for it is the same timidity that lets a lot of abuse go effectively unchallenged.

And this is why I feel that the African Church should rise, take up her pallet and walk, especially by the teaching authority of the African Church, helped by theologians, to state the faith of the Church. And this must not be done by referring to manuals, but by statements of faith and morality that grow from the African Church’s own continuous reflection and formulation.

This might also include revisiting those open-ended answers in canon law; are these not areas where the African Church can prove its creativity and maturity?