Louis BIRA SX
On 27 October 2022, the synod on synodality, "walking together", took a new step. It is the publication of the Document: "Enlarge the space of your tent (Is 54, 2): Working Document for the Continental Stage", 24 October 2022, (DCS)[1]. In this text, the General Secretariat of the Synod of Bishops brings together the syntheses of 112 of the 114 Bishops' Conferences and all 15 Eastern Churches, the reflections of 17 of the 23 dicasteries of the Roman Curia, as well as those of religious superiors (USG/UISG), institutes of consecrated life and societies of apostolic life, associations and movements of the lay faithful, individuals and groups, as well as information gathered on social networks thanks to the initiative of the "Digital Synod". (DCS5). This document will serve as a working tool for the continental stage from January to March 2023.
In order to understand the nature and function of the DCS and to make good use of it, the Secretariat clarifies that the DCS is not a document of the Magisterium of the Church (DCS 8). And it adds that even if it includes a voice from one part of the world or a particular church, this does not imply support for the positions of a particular region of the globe. Rather, the quotations selected were chosen because they express in a particularly powerful or precise way a sentiment that recurs in many of the summaries (DCS 6).
The DCS echoes the different and diverse voices and questions from many God's people. It does not hide their differences on some sensitive issues. The major themes that emerge are: a joyful synodal experience and love for the Church, abuses and scandals in the Church, the place and role of women in the Church, the problems of sexual minorities and the questions of family ministry, problems of society such as racism, tribalism, the drama of wars and violence, the defense of life... Some of these themes concern directly the churches of Africa and the others not. These lines are intended to list the voices from Africa.
1. About the experience of joy and love for the Church
Although there are voices expressing reticence and skepticism about the ongoing synodal process (DCS 18), three voices from Africa express a general experience of joy and love for the Church in the following terms: "what emerges from the examination of the fruits, seeds and weeds of synodality are voices of great love for the Church, voices that dream of a Church capable of to witness in a credible way, a Church that knows how to be an inclusive, open and welcoming Family of God " (Episcopal Conference (EC) Zimbabwe). For the diocese of Ebibeyín in Equatorial Guinea: "this synodal experience was one of the most enriching that many have had in their Christian life. From the first moment when the work of the Synod began to the point where we are now, there is great enthusiasm among the People of God": (DCS 17).
The synodal method was also appreciated because it met the expectations of individual people or local churches. "There is a strong mobilization of the People, the joy of coming together, of walking together and to speak freely. Some Christians who have felt hurt and who had drifted away from the Church came back during this consultation phase (Central African Republic EC) (DCS 17). In Rwanda after the tragedy of 1994, the theme of the synod was appreciated as responding to a real need of the church: "Because of the tragedy of the genocide perpetrated against the Tutsis which has so divided the Rwandan people the synod was able to address the question of the future of the Church. The theme of communion should be further explored in view of a true healing of the collective memory. This synod has enabled us to better understand that the pastoral care of unity and reconciliation must continue to be a priority" (EC Rwanda) (DCS 21).
2. About participation and listening to all
The synod is meant to be a journey where no one is left out because of the common baptismal dignity. All the faithful are participants, each according to his or her vocation and condition. The synod is thus seen as "a crucial and precious moment to realize how we all share, through baptism, the common dignity and vocation to participate in the life of the Church" (CE Ethiopia) (DCS 22). In this sense, the Church refuses to reproduce in its midst discriminations such as those experienced in society, where only "the rich and the educated are heard more" (EC Uganda) (DEC 44).
Personal experiences such as affective relationships, family and sexual orientations, remarried divorcees, single-parent families, people in polygamous marriages, LGBTQ people, etc. are also taken into account. While they have been held as cases that need the attention of the Church, the DCS mentions that the syntheses reveal uncertainties as to how to respond and express the need for the Church to be more responsive to them. Two countries in Africa make their voices heard in this regard: “There is a new phenomenon in the Church which is an absolute novelty in Lesotho: same-sex relationships. [...] This novelty is worrying for Catholics and for those who consider it as a sin. It is surprising that some Catholics in Lesotho have begun to practice this behaviour and expect the Church to accept them and their behaviour. [...] This is a challenge that is not without problems for the Church because these people feel excluded" (EC Lesotho) (DCS 39). "Southern Africa is also impacted by international trends of secularization, individualism and relativism. Issues such as the Church's teaching on abortion, contraception, ordination of women, married priests, celibacy, divorce and remarriage, the possibility of approaching communion, homosexuality, LGBTQIA people were raised in all dioceses, both rural and urban. Different points of view have emerged and it is not possible to formulate a definitive community position on any of these issues” (EC South Africa) (DCS 51)
3. About walking with other Christians, believers and non-believers
Catholic Christians live daily in contact with Christians of other denominations (Protestants), believers of other religions and even non-believers. This religious and socio-cultural diversity was retained in the shared experiences; especially by Christians from Muslim dominated countries: "This social climate of dialogue is also maintained with the followers of the Traditional Religion and with any other person or community, regardless of their origin” (EC Senegal, Mauritania, Cape Verde and Guinea Bissau). (DCS43). “In the real life of the Central African Republic, "living together" between Christians of different confessions is self-evident. Our neighbourhoods, our families, our mortuary places, our workplaces are real places of ecumenism" (EC Central African Republic) (DCS 48).
"For example [there is] what we could call the "porosity" of our churches, where the dividing line with civil society is paradoxically less marked than elsewhere [...]. There is no problem of doing things 'inside' the Church or 'outside'. It is a Church "on the move" by definition because it is always "in the other's house" and this has taught us to listen, to be flexible and creativity in forms, language, practices" (EC North Africa Region CERNA) (DCS 23). "We should also pay attention to the thoughts and ideas of the extended family and fellow travellers (non-Catholics, politicians, non-believers). There are voices around us that we cannot afford to ignore if we do not want to miss what God is whispering to us through them" (EC Zimbabwe). (DCS 54)
4. About priests and other ministries in the Church
The role of ordained ministers, their formation and style of leadership, and the existence of other pastoral agents were critically examined. From the Central African Republic we learn that: "Moreover, some parish priests behave as 'order-givers', imposing their will without listening to anyone. Lay Christians do not feel that they are members of the People of God. Initiatives that are too "clerical" are to be deplored. Some pastoral agents, clerics and lay people, sometimes prefer to surround themselves with those who share their opinions and to distance themselves from those whose convictions are hostile and contradictory" (DCS 58).
"In some matters, authority is exercised in a collegial manner by consulting the bodies set up in the various structures of administration, management and pastoral animation [...] But it is sometimes sad to note that in our Holy Catholic Church there are bishops, priests, catechists, community leaders... very authoritarian. [...]Some serve themselves instead of serving. This hinders our synodal journey" (EC Chad) (DCS 79).
About the issue of lay ministries, it is noticed: "The promotion of lay ministries and the assumption of responsibility is done through the election or appointment of the faithful considered tohave the necessary qualities" (EC Mozambique) (DCS 68). "The assumption of responsibility is guaranteed by the mandate received and the principle of subsidiarity. Catechists are instituted and have a special status in the Church Family of God. [...] Some of them are "instituted" as leaders of communities, especially in rural areas where the presence of priests is scarce" (EC Democratic Republic of Congo) (DCS 68).
"Walking in synodal way, listening to each other, participating in mission and engaging in dialogue, probably has a dimension of 'already there and not yet' very present, but much remains to be done. Lay people are capable, talented and willing to contribute more and more, given the opportunity. Further surveys and studies at parish level can open up other ways in which the contribution of the laity could be immense and lead to a more vibrant and flourishing Church, which is the goal of synodality" (EC Namibia) (DCS 100).
5. About the Eucharist as "source and summit" of the synodal dynamism
"Liturgical celebration and prayer are experienced as a force for union and mobilization of human and spiritual energies. There is a prevailing view that prayer fosters the joy of living and a sense of community, because it is seen as a focus, a place of strength and peace. [...] the contributions emphasize two modalities to be developed for a synodal walk: Christian unity and joy of living. This common walk would be carried out through large liturgical gatherings (pilgrimages, etc.), to nourish popular piety, to renew faith, to nourish the feeling of belonging, and thus better accompany Christians so that they can bear witness to the Gospel of charity in the face of increasingly visible and aggressive communitarianism and identity-based withdrawal" (EC Burkina Faso and Niger) (DCS 89)
"While remaining faithful to the tradition, to its originality, its antiquity and its uniformity, we try to make the liturgical celebration more lively and to involve the whole community of believers: priests, laity, young people and children, who read the signs of the times with a solid discernment. Young people try to find a place in the liturgy with the hymns and this is positive" (EC Ethiopia) (DCS 91).
[1] Find the text here : https://www.synod.va/en/synodal-process/the-continental-stage.html
On 27 October 2022, the synod on synodality, "walking together", took a new step. It is the publication of the Document: "Enlarge the space of your tent (Is 54, 2): Working Document for the Continental Stage", 24 October 2022, (DCS)[1]. In this text, the General Secretariat of the Synod of Bishops brings together the syntheses of 112 of the 114 Bishops' Conferences and all 15 Eastern Churches, the reflections of 17 of the 23 dicasteries of the Roman Curia, as well as those of religious superiors (USG/UISG), institutes of consecrated life and societies of apostolic life, associations and movements of the lay faithful, individuals and groups, as well as information gathered on social networks thanks to the initiative of the "Digital Synod". (DCS5). This document will serve as a working tool for the continental stage from January to March 2023.
In order to understand the nature and function of the DCS and to make good use of it, the Secretariat clarifies that the DCS is not a document of the Magisterium of the Church (DCS 8). And it adds that even if it includes a voice from one part of the world or a particular church, this does not imply support for the positions of a particular region of the globe. Rather, the quotations selected were chosen because they express in a particularly powerful or precise way a sentiment that recurs in many of the summaries (DCS 6).
The DCS echoes the different and diverse voices and questions from many God's people. It does not hide their differences on some sensitive issues. The major themes that emerge are: a joyful synodal experience and love for the Church, abuses and scandals in the Church, the place and role of women in the Church, the problems of sexual minorities and the questions of family ministry, problems of society such as racism, tribalism, the drama of wars and violence, the defense of life... Some of these themes concern directly the churches of Africa and the others not. These lines are intended to list the voices from Africa.
1. About the experience of joy and love for the Church
Although there are voices expressing reticence and skepticism about the ongoing synodal process (DCS 18), three voices from Africa express a general experience of joy and love for the Church in the following terms: "what emerges from the examination of the fruits, seeds and weeds of synodality are voices of great love for the Church, voices that dream of a Church capable of to witness in a credible way, a Church that knows how to be an inclusive, open and welcoming Family of God " (Episcopal Conference (EC) Zimbabwe). For the diocese of Ebibeyín in Equatorial Guinea: "this synodal experience was one of the most enriching that many have had in their Christian life. From the first moment when the work of the Synod began to the point where we are now, there is great enthusiasm among the People of God": (DCS 17).
The synodal method was also appreciated because it met the expectations of individual people or local churches. "There is a strong mobilization of the People, the joy of coming together, of walking together and to speak freely. Some Christians who have felt hurt and who had drifted away from the Church came back during this consultation phase (Central African Republic EC) (DCS 17). In Rwanda after the tragedy of 1994, the theme of the synod was appreciated as responding to a real need of the church: "Because of the tragedy of the genocide perpetrated against the Tutsis which has so divided the Rwandan people the synod was able to address the question of the future of the Church. The theme of communion should be further explored in view of a true healing of the collective memory. This synod has enabled us to better understand that the pastoral care of unity and reconciliation must continue to be a priority" (EC Rwanda) (DCS 21).
2. About participation and listening to all
The synod is meant to be a journey where no one is left out because of the common baptismal dignity. All the faithful are participants, each according to his or her vocation and condition. The synod is thus seen as "a crucial and precious moment to realize how we all share, through baptism, the common dignity and vocation to participate in the life of the Church" (CE Ethiopia) (DCS 22). In this sense, the Church refuses to reproduce in its midst discriminations such as those experienced in society, where only "the rich and the educated are heard more" (EC Uganda) (DEC 44).
Personal experiences such as affective relationships, family and sexual orientations, remarried divorcees, single-parent families, people in polygamous marriages, LGBTQ people, etc. are also taken into account. While they have been held as cases that need the attention of the Church, the DCS mentions that the syntheses reveal uncertainties as to how to respond and express the need for the Church to be more responsive to them. Two countries in Africa make their voices heard in this regard: “There is a new phenomenon in the Church which is an absolute novelty in Lesotho: same-sex relationships. [...] This novelty is worrying for Catholics and for those who consider it as a sin. It is surprising that some Catholics in Lesotho have begun to practice this behaviour and expect the Church to accept them and their behaviour. [...] This is a challenge that is not without problems for the Church because these people feel excluded" (EC Lesotho) (DCS 39). "Southern Africa is also impacted by international trends of secularization, individualism and relativism. Issues such as the Church's teaching on abortion, contraception, ordination of women, married priests, celibacy, divorce and remarriage, the possibility of approaching communion, homosexuality, LGBTQIA people were raised in all dioceses, both rural and urban. Different points of view have emerged and it is not possible to formulate a definitive community position on any of these issues” (EC South Africa) (DCS 51)
3. About walking with other Christians, believers and non-believers
Catholic Christians live daily in contact with Christians of other denominations (Protestants), believers of other religions and even non-believers. This religious and socio-cultural diversity was retained in the shared experiences; especially by Christians from Muslim dominated countries: "This social climate of dialogue is also maintained with the followers of the Traditional Religion and with any other person or community, regardless of their origin” (EC Senegal, Mauritania, Cape Verde and Guinea Bissau). (DCS43). “In the real life of the Central African Republic, "living together" between Christians of different confessions is self-evident. Our neighbourhoods, our families, our mortuary places, our workplaces are real places of ecumenism" (EC Central African Republic) (DCS 48).
"For example [there is] what we could call the "porosity" of our churches, where the dividing line with civil society is paradoxically less marked than elsewhere [...]. There is no problem of doing things 'inside' the Church or 'outside'. It is a Church "on the move" by definition because it is always "in the other's house" and this has taught us to listen, to be flexible and creativity in forms, language, practices" (EC North Africa Region CERNA) (DCS 23). "We should also pay attention to the thoughts and ideas of the extended family and fellow travellers (non-Catholics, politicians, non-believers). There are voices around us that we cannot afford to ignore if we do not want to miss what God is whispering to us through them" (EC Zimbabwe). (DCS 54)
4. About priests and other ministries in the Church
The role of ordained ministers, their formation and style of leadership, and the existence of other pastoral agents were critically examined. From the Central African Republic we learn that: "Moreover, some parish priests behave as 'order-givers', imposing their will without listening to anyone. Lay Christians do not feel that they are members of the People of God. Initiatives that are too "clerical" are to be deplored. Some pastoral agents, clerics and lay people, sometimes prefer to surround themselves with those who share their opinions and to distance themselves from those whose convictions are hostile and contradictory" (DCS 58).
"In some matters, authority is exercised in a collegial manner by consulting the bodies set up in the various structures of administration, management and pastoral animation [...] But it is sometimes sad to note that in our Holy Catholic Church there are bishops, priests, catechists, community leaders... very authoritarian. [...]Some serve themselves instead of serving. This hinders our synodal journey" (EC Chad) (DCS 79).
About the issue of lay ministries, it is noticed: "The promotion of lay ministries and the assumption of responsibility is done through the election or appointment of the faithful considered tohave the necessary qualities" (EC Mozambique) (DCS 68). "The assumption of responsibility is guaranteed by the mandate received and the principle of subsidiarity. Catechists are instituted and have a special status in the Church Family of God. [...] Some of them are "instituted" as leaders of communities, especially in rural areas where the presence of priests is scarce" (EC Democratic Republic of Congo) (DCS 68).
"Walking in synodal way, listening to each other, participating in mission and engaging in dialogue, probably has a dimension of 'already there and not yet' very present, but much remains to be done. Lay people are capable, talented and willing to contribute more and more, given the opportunity. Further surveys and studies at parish level can open up other ways in which the contribution of the laity could be immense and lead to a more vibrant and flourishing Church, which is the goal of synodality" (EC Namibia) (DCS 100).
5. About the Eucharist as "source and summit" of the synodal dynamism
"Liturgical celebration and prayer are experienced as a force for union and mobilization of human and spiritual energies. There is a prevailing view that prayer fosters the joy of living and a sense of community, because it is seen as a focus, a place of strength and peace. [...] the contributions emphasize two modalities to be developed for a synodal walk: Christian unity and joy of living. This common walk would be carried out through large liturgical gatherings (pilgrimages, etc.), to nourish popular piety, to renew faith, to nourish the feeling of belonging, and thus better accompany Christians so that they can bear witness to the Gospel of charity in the face of increasingly visible and aggressive communitarianism and identity-based withdrawal" (EC Burkina Faso and Niger) (DCS 89)
"While remaining faithful to the tradition, to its originality, its antiquity and its uniformity, we try to make the liturgical celebration more lively and to involve the whole community of believers: priests, laity, young people and children, who read the signs of the times with a solid discernment. Young people try to find a place in the liturgy with the hymns and this is positive" (EC Ethiopia) (DCS 91).
[1] Find the text here : https://www.synod.va/en/synodal-process/the-continental-stage.html