The setting of the Second Assembly: Africa’s woes or challenges?
The Socio-Religious Sector
Fear and insecurity characterise the life of faith among many of the peoples of Africa (doubt, suspicion, self-defence, aggression, fear of evil spirits, divination, occultism, syncretism). ... The Catholic faithful find the sects appealing, because of problems in society that they may have, and because of their desire for quick solutions to their physical and psychological problems. ... The Synod Fathers were invited by some speakers to return to teaching basic elements of the Christian faith in order to help the faithful to live their daily lives in coherence with their faith. A balanced spirituality can help Christians to resist the pressures of the sects.
As for injustices suffered (armed conflicts, violence), the Synod Father heard moving testimonies by persons who have experienced pardon - which show that Justice-Forgiveness-Truth are inseparable. What has been an injury inflicted cannot be repaired, unless the evil is recognised and confessed. Upon confession, forgiveness, requested and granted, frees both victim and perpetrator to establish a new and stronger relationship.
It is crucial to convince the Christian faithful that the fraternal bonds established by Christ through the waters of Baptism and through His Blood are stronger than blood ties. ... Consequently, the sacred character and dignity of each person are recognised and respected no matter who a person is and whatever the situation in which he finds himself. ... The Eucharist as source and summit of Christian life should be where reconciliation and peace are best expressed. The same Body of Christ feeds us and the same Blood of Christ flows in our veins.
The celebration of the Sacrament of Penance should vividly manifest its double aspects: personal and communitarian. In certain cases everything points to the communitarian celebration of reconciliation in order to dress and heal the wounds of families and societies ripped apart by situations of violence, conflict and war. As sin has a social dimension, so reconciliation should also engage the whole community.The Prophetic Mission of the Church Family of God in Africa
The Church-Family of God, by her nature, her coherent social doctrine, her geographical extension and her solicitude for the good of the human person is in a better position than other organisations to assume the work of reconciliation, justice and peace in Africa. ... To speak of reconciliation, justice and peace and to guarantee a more sensible and better co-ordinated engagement between conflicting parties, bishops must speak with one voice within their episcopal conferences (national, regional or continental). It is necessary to create a synergy between all ecclesiastical institutions. ... in order to engage the Church’s many aspects of life and activities in the service to reconciliation, justice and peace.
The tragedy of the pandemic of HIV-AIDS was not overlooked by the Synod Fathers. ... The mission of the Church-Family of God in Africa, in living fidelity to the Gospel of Christ, is committed to the fight for the reduction of the social stigmatisation of the persons affected by HIV/AIDS, as it is in the effort to replace violence through building bridges of reconciliation, justice and peace and as it is committed to engaging public authorities in order to speak in the name of and on behalf of those who have no voice. An appeal was made for synergy and solidarity among all, so that diseases in Africa receive the same attention (treatment) as those of Europe.The Laity
The conflicts in Africa force us to look at their recent history (the danger of exaggerated nationalism and the concept of race which are anti-Christian). Many Christians are in public offices, in political life and in places where decisions are taken (the parliament). Despite this, however, some laws contrary to Christian morals have been passed, especially concerning the family. ... The Synod Fathers recognised that it is not enough to train the lay faithful in political leadership in various countries on the continent, but it is also necessary to support them in their work in order to make them agents of change in society (good management of families, social responsibility and political organisations).The Media
The coverage of African conflicts and their manipulation by the media constitute a challenge to the Church-Family of God in Africa. ... The power of the media can also be useful in spreading the Good News in a continent that is still largely characterised by the oral tradition and culture.
A good technical and religious formation of Catholic agents of communication (especially in the social teachings of the Church) is a priority. ... Particular attention is to be given to youth. They are the first to be victimised by the devastating effects of globalisation on their moral standards and value system.The Clergy
It is necessary to create a “ratio nationalis institutionis sacerdotalis”, to help favour discernment and spiritual and affective formation, adapted to circumstances and persons. This rigorous discernment and a spiritual, affective formation adapted to situations will make of priests persons firmly rooted in their cultures and faithful to the teaching of the Church.The Consecrated Life
The Synodal Fathers are called upon to help religious life remain faithful to its prophetic mission by supporting it to carry out its mission.One Church-Family of God with Many Faces
The Church-Family of God in the north of the Sahara has the same mission of service as the Church south of the Sahara. However, it is still not entirely integrated in the Church-Family of God in Africa. It is a “crossroad” Church (with many paths coming together), which, however, is called to be the “Church of the Pentecost”, because it becomes a multi-cultural Church on account of the increasing number of sub-Saharian students. ... Despite its situation of being a Christian minority in the midst of Muslims, the Church has good dialogue rapport with Islam and is involved in different services to society: social, cultural and educational. The Synod Fathers from these Churches invited their brother-bishops to engage and to dialogue with other religions without “complexes”: to overcome their fears and past burdens (relationships between the Arab world and black Africa), and to establish partnerships with Muslims of good will, so as to reduce tensions.Conclusion
The task of the faithful lay person is to be “salt of the earth and light of the world”, especially in those places where only the lay person is able to render the Church present.
In this Synod, the sense has been variously expressed that the Church-Family of God in Africa must be transformed from within; and that she must transform the continent, its islands and the world like “salt” and “light”. She envisages an apostolic mission, which her pastors and other pastoral workers have variously articulated in this assembly as: (1) Liberating the continent’s people from fear of all sorts. (2) Ensuring a conversion that is deep and permanent, and a solid formation of all kinds. ... (3) Dialogue on all levels, including the environment. (4) Advocacy roles for various social concerns and needs, especially the place of women in society, the education of children and youth. (5) Migration and various forms of population movement which require our pastoral care. (6) The challenging ministry of changing attitudes and mentalities, freeing them from effects of a past of colonialism, exploitation, etc. (7) Positioning the continent and its people to resist the onslaught of globalisation and the attendant challenges of a global ethic, unjust trade conditions, ethnocentrism, fundamentalisms, etc.
The polyvalent symbol, salt, expresses the very many forms of Paschal existence, under which the Church-Family of God in Africa must serve reconciliation, justice and peace (and now also truth, which this assembly has closely associated with them). The light of the Gospel leads us on.Vatican Information Service
