PILLAR 1:
EVANGELIZATION
(OCTOBER)
Opening Vignette
Cipriano Parite, born into a Muslim family in Mozambique, discovered Christ through the witness of a small Christian community in the Diocese of Nacala. A father of seven and a catechist, he became an active missionary, even as his country faced civil war. On August 28, 1984, guerrilla fighters ambushed him, seeking the names of his companions. Refusing to betray them, he accepted to be killed in their place.
“There is no greater love than to lay down one’s life for one’s friends.” (John 15:13)
African Wisdom
“When you do not know where to go, look back and at least know where you come from.” (African Proverb)
Observation
The Church in Africa has inherited a vibrant faith, witnessed to the point of martyrdom. Africa remains a spiritual home where faith and hope are meant to grow and inspire the world. As Pope Benedict XVI said: “Africa represents an enormous spiritual ‘lung’ for a humanity that appears to be in a crisis of faith and hope.” (Africae Munus, 13) Yet, in some regions, the Christian faith is not deeply rooted in daily life or culture. This creates a gap between what is professed and how people live.
A Vision for the Church in Africa
“Go therefore and make disciples of all nations…” (Matthew 28:19)
We desire to become:
A Church-Family of God, where God dwells, synodality, fraternity, and co-responsibility are lived.
A Church open to diversity and the Spirit, strong in faith, hope, and service to the poor.
A Church where small communities radiate God’s love, offering all the joy of belonging to God’s family.
Pathways to Follow
a) Proclaim the Gospel explicitly and implicitly: “To evangelize is to bring the Good News into all areas of humanity… The Church evangelizes when, by the divine power of her message, she transforms consciences, activities, and environments.” (Evangelii Nuntiandi, 18)
b) Rethink faith formation and initiation: Evangelization requires breaking with life-denying practices and transforming believers into missionary disciples. “May the Gospel transform criteria of judgment, societal values, and models of life conflicting with God’s Word.” (Evangelii Nuntiandi, 19)
c) Deep evangelization that transforms cultures: Authentic transformation comes when cultures are shaped by Gospel values. (DFS, 32)
d) Promote witness of life and a sense of belonging: African wisdom says, “You show the way by walking ahead.” Pope Francis reminds us: “Missionary activity is paradigmatic for all the Church’s activity… The Church is by its nature, a community of missionary disciples.” (Evangelii Gaudium, 15; 40) Evangelization in Africa is now Africans to Africans and beyond:
“We must go beyond our comfort zones to reach all peripheries in need of the Gospel.” (Evangelii Gaudium, 20)
e) Promote belonging to the Family of God: Every Christian has duties and rights within the Church, contributing to God’s Kingdom.
f) Strengthen family and domestic church ministries: Families are the foundation for transmitting Gospel values and intergenerational relationships. (DFS, 35, 36, 38)
g) Foster meaningful, participatory liturgies: The meeting of faith and culture should produce distinctive, nourishing celebrations. (Ecclesia in Africa, 42)
Conclusion
Evangelization must be dynamic and renewed to remain focused on the human person, bringing liberation and salvation.
An Example
A family encountered Christ through the closeness of a women’s association working in family ministry. Their accompaniment built trust and introduced a life rooted in faith. As Mariza expressed: “It is not about praying for them, but praying with them, being close to those who feel abandoned, the elderly, the youth in distress. It is a ministry of spiritual presence.”
Pope Francis teaches: “Never forget God’s style: closeness, compassion, and tenderness.” Each diocese and episcopal conference is encouraged to realize this vision by adapting these paths to local realities, sharing experiences to strengthen evangelization across Africa.
PILLAR 2:
A SELF-RELIANT CHURCH
(MAY)
Opening Vignette
In the Diocese of Wa, northern Ghana, faced with dwindling external support and increasing pastoral needs, the local Church took bold steps toward self-reliance. Parishes were mobilized to take ownership of their pastoral and financial responsibilities. Instead of relying on foreign donors for chapels or schools, communities organized themselves around “faithful giving” and local entrepreneurship. A diocesan development office coordinated agricultural projects, micro-credit schemes, and vocational training. Catechists and volunteers received modest but regular stipends from locally sourced funds. Through effort and vision, the diocese transitioned from dependency to sustainability, anchored on dignity, local resources, and responsibility. Across Africa, more local churches are realizing that true maturity is not measured by foreign aid but by their ability to mobilize and manage the resources God has already entrusted to them.
2. African Wisdom (Proverb)
“The hand that receives is always beneath the hand that gives.” — Bemba Proverb (Zambia)
3. Observation
The African Church, though vibrant, remains economically dependent. International aid has helped build structures and formation houses but often created a culture of dependency, limiting local initiative and accountability. Financial insecurity is made worse by poor planning, weak structures, and insufficient training in Church administration. Yet, Africa is not poor in potential. Rich in faith, creativity, and resources, what is lacking is a shared vision of stewardship, sustainable resource management, and entrepreneurial responsibility. External economic constraints, like unfair trade systems or exploitation, further weaken local autonomy. But these challenges call the Church to become a prophetic voice for justice and self-determination, both spiritually and economically.
4. Vision Statement
To become a self-reliant Church in Africa, rooted in the Gospel, animated by responsible stewardship, capable of sustaining pastoral, educational, and social missions through local commitment, entrepreneurship, and transparent resource management.
5. Call to Action
• Theological Formation on Stewardship: Promote catechesis and education on the Christian meaning of wealth, giving, and responsible management, grounded in Scripture and African communal values.
• Promoting Local Giving: Integrate stewardship with spiritual seasons, encouraging voluntary, sacrificial, transparent giving. Campaigns such as a “Lenten Offering for the Local Church” can be adapted, using storytelling, fasting, music, and collective responsibility. Parishes in Zambia already practice similar initiatives.
• Creation of Diocesan Development Offices: Equip diocesan and parish-level structures to manage land, schools, and projects sustainably. Competent lay faithful should lead, applying best practices and an asset-based approach.
• Training in Financial and Project Management: Clergy and lay administrators need regular training in project planning, budgeting, and accountability. Pope Benedict XVI encouraged bishops: “Make your dioceses models in conduct, transparency, and financial management… Seek help from experts in auditing.” (Africae Munus, 104)
• Legal and Institutional Frameworks: Strengthen canonical and civil frameworks for asset management, ensuring transparency, intergenerational continuity, and protection from political interference.
• Investment in Education and Enterprise: Encourage Church-owned vocational schools, health clinics, micro-credit initiatives, and cooperative businesses to generate income and serve communities.
• Fostering a Culture of Accountability: Promote honesty, service, and mutual responsibility. The faithful deserve transparency on how Church resources are managed, ensuring funds serve the poor, as Pope Benedict XVI emphasized (Africae Munus, 140).
• Intra-African Solidarity: Encourage wealthier dioceses to support poorer ones, building continental solidarity. Diaspora Catholics can also contribute, not as charity, but as a shared mission.
• Integration of Youth and Digital Platforms: Use digital platforms for regular giving, involving youth and diaspora communities. A tech-savvy Church connects faith, innovation, and mission.
6. Best Practice
In Kenya’s Archdiocese of Kisumu, a ten-year pastoral sustainability plan transformed the diocese. An agricultural center employs youth and provides food for seminaries and orphanages. Transparent parish tithing and small agricultural projects support catechists. A treasury board of lay economists, clergy, and religious oversees finances. The results are visible: priests are paid on time, new parishes rise without foreign grants, and laity have renewed ownership of the Church’s mission. Neighboring dioceses are now studying this model.
Conclusion
A self-reliant Church does not reject global solidarity. From the early Church to today, communities share spiritual and material gifts. The Synod on Synodality reminds us: “This exchange of gifts involves every aspect of Church life… in a spirit of solidarity, without paternalism, with respect for diversity.” (Final Document, Synod on Synodality, 120)
The Church in Africa will continue sharing her missionary gifts globally, but her self-reliance must be prioritized. A self-reliant Church matures in responsibility, where local communities own their mission, and giving and receiving become joyful expressions of belonging.
Self-reliance is not just about money; it is about maturity, stewardship, and gratitude to God for the treasures He has blessed Africa with.
PILLAR 3:
FAMILY, MODEL OF LEADERSHIP
(DECEMBER)
Opening Vignette
In African society, the family is the foundation of life, values, and authority. The late Bishop Zephyren Toé of Dedougou, Burkina Faso, embodied this vision. He personally knew the families of his priests and supported them discreetly, providing resources so the priests could assist their parents with dignity. His leadership reflected the African family spirit, where the father knows the condition of his people and sacrifices for the common good. This is leadership not as domination, but as service, care, and fraternal collaboration, a model the Church in Africa is called to embrace.
2. African Wisdom
“Wisdom is like a baobab tree; no one can embrace it alone.”
3. Observation
The model of the Church as the Family of God, emphasized during the 1994 Synod for Africa, resonates with African values: unity, harmony, communal decision-making, and solidarity. Yet, in practice, leadership often remains hierarchical, centralized, and sometimes exclusive. Clericalism, tribalism, and patriarchal attitudes persist, limiting the active participation of lay persons, women, and youth. Even within African families, rigid authority structures can reinforce similar models in the Church. The African Church is invited to renew its leadership structures to reflect the true spirit of family, dynamism, dialogue, and mutual care.
4. Vision Statement
To build a synodal Church in Africa modeled on the family: promoting shared responsibility, dialogue, mutual respect, and servant leadership, where every member; clergy, religious, and laity, is a co-responsible agent of the Church’s life and mission, rooted in Gospel values and African communal wisdom.
5. Call to Action
a) Synodal Governance: Promote decision-making at all levels through listening, consultation, and consensus. “The way to promote a synodal Church is to foster as great a participation of all the People of God as possible in decision-making processes.” (Final Document of the Synod on Synodality, n°87)
b) Leadership Formation: Develop formation programs for clergy and laity, integrating African cultural values, servant leadership, and participatory governance.
c) Empowerment of Laity, Women, and Youth: Actively involve lay people, especially women and youth, in parish councils, diocesan commissions, and national Church bodies. “Equal attention needs to be given to the membership of the participatory bodies to encourage greater involvement by women, young people, and those living in poverty or on the margins.” (FDSS, n°106)
d) Dialogue-Oriented Leadership: Foster leadership that listens deeply, encourages feedback, and values discernment as a spiritual practice, beyond mere administration.
e) Family-Inspired Pastoral Strategies: Incorporate rhythms of family life, intergenerational interaction, storytelling, reconciliation, into Church formation and mission.
f) Accountability and Transparency: Establish leadership evaluation mechanisms, including peer review and community feedback. (Reference: FDSS, n°102)
g) Model Leadership on Christ’s Example: Highlight Christ washing the disciples’ feet (John 13:1–17) as the foundation for leadership, especially among clergy.
6. Best Practice
Southern Africa: The SACBC appointed a woman religious as Secretary General, promoting inclusivity and trust in leadership.
Ivory Coast: A woman religious leads safeguarding formation for clergy and laity, showing women’s vital role in pastoral governance.
Uganda: At Uganda Martyrs University, lay and religious faculty share leadership in theological education, modeling co-responsibility.
Benin: Youth councils in the Diocese of Cotonou actively plan pastoral initiatives, ensuring the voices of young people are heard.
Burkina Faso and Ghana: Traditional leaders are included in ecclesial forums, bringing community-rooted wisdom into Church structures.
These examples demonstrate that the family model of leadership is already bearing fruit in the African Church. It shows that inclusive, participatory, and family-centered leadership is both possible and effective.
PILLAR 4:
FORMATION ON MISSIONARY DISCIPLESHIP AND SYNODALITY
(APRIL)
Opening Vignette
James Duol Kai, a layman from Adok, South Sudan, embraced this call. After his baptism, he returned to his hometown, opened his house to new Catholics for prayer and catechesis, and helped build a church through communal effort in the spirit of Ubuntu. He was appointed catechist by Bishop Vincent Mojwok and authorized to baptize catechumens, becoming a pillar of faith in his community. His example reminds us that mission belongs to every baptized person, not only clergy or religious. All Christians share responsibility for the Church’s mission.
“Go and make disciples of all nations…” (Matt 28:19)
2. African Proverbs
“Unity is strength.”
3. Observation
The meaning of mission, discipleship, and synodality is evolving. Mission no longer means only traveling to foreign lands, but also bringing the light of the Gospel to social, cultural, and ecclesial contexts in need of renewal.
The Synod on Synodality has reawakened the Church to these truths:
Mission must be inclusive, respecting the equal dignity of all the baptized.
Missionary discipleship means being salt and light in one’s environment.
To be missionary is to listen to the Spirit in each context.
We must listen to one another, discerning together our shared mission in today’s world.
4. Vision Statement
To be a missionary Church that gives witness to human solidarity, where everyone counts, is listened to, and contributes to the life and mission of the Church.
5. Call to Action:
Listen to Creation: Promote lifestyles that respect our common home.
Ongoing Formation on Baptismal Dignity: Plan for continuous formation of all Christians on their dignity and missionary responsibility. “The holy People of God require proper formation to witness to the joy of the Gospel and grow in the practice of synodality.” (FDSS, n°141)
Renew Evangelization Methods: Revisit older methods, keeping what aligns with a dialogical, synodal Church, discarding outdated practices.
Revise Catechesis and Catholic Education: Ensure catechesis in parishes, schools, seminaries, and universities is effective and forms missionary disciples.
Formation for Priests and Religious: Adapt formation programs to include collaboration, discernment, and greater presence of women. “This requires courageous investment in the preparation of formators.” (FDSS, n°148)
Inclusive Teamwork: Build inclusive teams in parishes and institutions, reflecting diversity of vocations, generations, gender, and expertise.
Study Church Documents on Mission: Texts like Evangelii Nuntiandi, Redemptoris Missio, and others remain essential guides for mission today.
SECAM to Collate Best Practices: SECAM should gather examples of effective mission practices across Africa for mutual learning.
Liturgical Renewal
Integrate sharing of testimonies from families and small communities into liturgies.
Strengthen small Christian communities across the continent.
Africanize Christianity, Christianize African Culture: Mission in Africa must promote a renewed narrative of the Church’s presence, acknowledging past limitations but affirming the transformative role of the Gospel beyond colonial legacies.
Mission as Reciprocity: Mission today involves sharing gifts and resources among communities, parishes, dioceses, and globally. Pope Benedict XVI in Caritas in Veritate highlights mission as reciprocal gift-sharing.
Recognize African Theological Contributions: Acknowledge the reflections of African theologians who have shaped understandings of mission and synodality.
6. Best Practices (Demonstration)
Small Christian Communities: Existing in many African dioceses, they embody family life, mutual support, and faith-sharing.
Church Movements and Organizations: Women’s, youth, and other lay groups serve the Gospel through active participation in Church life across the continent.
PILLAR 5:
CARE OF CREATION
[A VISION OF HUMAN AND COSMIC FLOURISHING THROUGH CARE FOR THE ENVIRONMENT]
(SEPTEMBER)
1. Opening Vignette
In August 2024, tragedy struck at the Kiteezi rubbish dump in Kampala, Uganda, when a landslide buried 30 people, including 21-year-old Sanya Kezia, a rubbish collector earning a living among waste. His friend Okuku Prince, once a law student, now scavenges for survival, highlighting the harsh consequences of environmental neglect. The disaster reflects the broader crisis of human dignity and ecological degradation in Africa’s urban spaces.
African Wisdom (Proverb)
“Treat the earth well; it was not given to you by your parents; it was loaned to you by your children.” — Kenyan Proverb
Observation
The cry of the earth is intertwined with the cry of the poor in Africa. Pollution, deforestation, plastic litter, biodiversity loss, and land degradation worsen socio-economic inequalities. Climate change may expose over 100 million of Africa’s poorest to extreme droughts, floods, and heat by 2030. Environmental degradation, unemployment, and poverty drive many, especially youth, into hopelessness and migration. Africa faces an urgent call for ecological conversion, new mindsets, lifestyles, and spirituality that renew our relationship with God, others, and creation.
“The earth, our home, is beginning to look more and more like an immense pile of filth.” (Laudato Si’, 21)
Vision Statement
A renewed Africa where ecological care, social justice, and integral human development flourish together, rooted in Pope Francis’ call for ecological conversion and decisive action toward integral ecology (Laudato Si’, 161).
5. Call to Action: From Dream to Reality
a) Integrate care for creation into all Church pastoral and evangelizing efforts.
b) Establish diocesan and congregational offices for ecological care, working with development, justice, and peace commissions.
c) Promote Laudato Si’ and Laudate Deum through seminary formation and Church education programs.
d) Encourage priests and lay leaders to preach about care for creation.
e) Promote regenerative agriculture with minimal chemical inputs to restore soil health and sustainable food systems.
f) Foster ecological conversion through gratitude, generosity, and care for creation. (Laudato Si’, 220)
g) Celebrate September as the Season of Creation, with liturgies, catechesis, tree planting, environmental clean-ups, and community sensitization, drawing on both Church teaching and African eco-spiritual traditions.
6. Best Practices (Demonstration)
a) Hindou Oumarou Ibrahim (Chad): An indigenous leader working globally for climate action, she draws strength from her people and defends the rights of local communities facing climate change.
b) Songhai Farm (Benin Republic): Founded in 1985 by Fr. Godfrey Nzamujo, Songhai Farm champions regenerative agriculture, recycling, clean energy, and food security inspired by Africa’s cultural values. It transforms youth livelihoods through sustainable agriculture and bio-mimicry.
Their philosophy: “No chemicals; we dance with nature, aligning with its rhythms for sustainable agriculture that is profitable and respectful of creation.” (Songhai Farm)
PILLAR 6:
YOUTH AND THE RENEWAL OF THE CHURCH
(AUGUST)
Opening Vignette
In a small town in Tanzania, Zawadi, a 19-year-old girl, saw her church growing quiet as young people drifted away, overwhelmed by unemployment, social pressures, and digital distractions. Inspired by her grandfather’s words, “Faith is not just knowing, it is living and passing on,” she began listening to the youth’s struggles and doubts. By creating safe spaces for dialogue and inviting them to rediscover faith through music, poetry, and service, Zawadi helped revive her parish. Her journey shows that true renewal begins by listening, embracing, and passing the flame of faith to the next generation.
“Let no one despise your youth. Instead, set an example for the believers in speech, conduct, love, faith, and purity.” (1 Timothy 4:12)
2. African Wisdom (Proverb)
“The hand of the young is strong, but it learns from the hand of the elder.”
3. Observation
Africa’s youthful population presents a blessing and a challenge for the Church:
Many youth lack spiritual formation and support.
Social media, peer pressure, and global influences often pull them away from faith.
Rural youth face more limitations compared to urban peers.
The Church is sometimes perceived as distant from youth realities.
Lay leadership opportunities for young people remain limited.
A vocational crisis exists among young laypeople.
To remain relevant, the Church must engage youth as co-responsible agents in its life and mission.
Vision Statement
A vibrant Church where young people, from rural and urban areas, find space to grow, serve, and positively influence society, accompanied by committed mentors.
5. Call to Action: From Dream to Reality
a) Empower Youth for Church Renewal
Provide solid formation integrating Catholic faith, African culture, and contemporary challenges.
Actively include youth in parish councils, Church movements, and decision-making bodies.
b) Adult Support and Mentorship
Establish spiritual mentorship programs to guide young people.
Organize intergenerational forums for sharing experiences and building mutual respect.
c) Strengthen Youth Social Engagement
Encourage youth participation in social action, community development, and humanitarian work.
Educate on peace, justice, and reconciliation, preparing youth as peacebuilders.
d) Embrace Digital Tools for Evangelization
Develop strong Church digital platforms with accessible teachings and resources.
Encourage youth to witness their faith online and use technology positively.
e) Root the Church in African Culture
Integrate local languages, music, and traditions into liturgy.
Train youth to harmonize Gospel values with African cultural values like solidarity and hospitality.
f) Promote Vocations and Lay Leadership
Support vocational discernment through retreats and formation programs.
Value the role of lay youth as active witnesses of faith in everyday life.
g) Safeguarding Youth
Promote awareness of child and youth protection laws and Church policies.
Use sermons and fellowships to discuss mental health, equality, and safety.
Offer pastoral counseling and support groups for youth facing emotional struggles.
Best Practice
PACTPAN Example: In preparation for the Synod on Synodality, PACTPAN hosted inclusive online discussions where young people actively participated, shared ideas, and were entrusted with responsibilities. Their voices shaped debates, showing that when trusted, youth enrich the Church’s mission.
Conclusion:
“Let us build the youth we want for the renewal of the Catholic Church in Africa.”
By integrating African values, new technologies, and active youth engagement, the Church can remain a living, dynamic institution addressing Africa’s 21st-century challenges.
“A Church that does not hear the voices of its youth is a Church that silences its future.”
PILLAR 7:
JUSTICE, PEACE AND INTEGRAL DEVELOPMENT
(JUNE)
Opening Vignette
In a country plagued by poverty, corruption, and unemployment, frustrated young graduates, unable to find work, joined armed groups that spread terror in rural areas. Rosalie, a Christian widow and mother of three, lost her husband and brothers-in-law to this violence. She now lives in a religious community, overwhelmed by grief and incomprehension.
“You shall not take revenge, nor bear a grudge against the children of your people… You shall love your neighbor as yourself.” (Leviticus 19:18)
2. African Wisdom (Proverbs)
“Man is man’s remedy.”
3. Observation
Africa faces political instability, community conflicts, and social crises that fuel displacement, violence, and poverty. The failure of many political leaders, including Catholics, to uphold justice and human dignity deepens the crisis. Poverty, underdevelopment, and violence often stem from systemic injustice and the absence of peace. The Church, through its mission of human advancement, must work alongside states to restore peace, justice, and development.
4. Vision Statement
The Church in Africa commits to:
Being a Church-Family of God, messenger of peace (Ephesians 6:15), engaged in reconciliation (2 Corinthians 5:18), and mediator in social conflicts.
Proclaiming prophetic truth regarding political and social injustices.
Promoting justice, equitable sharing, and transparent management of resources to foster life in abundance (John 10:10).
Advancing authentic, integral human development:
“Development is not simply economic growth. To be authentic, it must promote every person and the whole person.” (Populorum Progressio, n.14)
5. Paths to Follow: From Dream to Reality
“Justice and peace embrace.” (Psalm 84:11)
“If you want peace, act for justice.” — Pope Saint Paul VI
True development requires stability, justice, and peace (Populorum Progressio, n.76).
Key actions:
a) Strengthen education for justice, peace, and social cohesion in Catholic schools, seminaries, universities, and through Justice and Peace Commissions.
b) Renew the prophetic role of bishops’ pastoral letters at national, regional, and continental levels to denounce injustices and awaken consciences.
c) Revitalize Catholic Action movements to promote peace and integrate Christian values into political, economic, and social decision-making structures.
d) Establish ministries of conciliation and forgiveness within dioceses, led by small Christian communities, to promote reconciliation through witness and example.
e) Enhance Church-based development projects focused on reconstruction, community reconciliation, and socio-economic recovery in conflict zones, with women prioritized as key actors of development.
f) Support reintegration programs for former combatants and victims of violence, promoting agriculture, local industries, and rural development. Prioritize projects based on South-South cooperation and shared development funds.
g) Address forced migration by implementing social policies that uplift marginalized communities, the breeding grounds of violence and injustice. Pope Francis’ invitation to reach the peripheries challenges the Church to bring hope to neglected regions.
h) Live effective solidarity by supporting suffering local churches.
i) Ensure the wide dissemination and local reception of bishops’ pastoral letters, especially during elections, through Church movements, universities, workshops, and community programs.
j) Make SECAM’s key documents on justice, peace, and development available to Catholic universities and formation centers.
6. Best Practices
IAJP in Cotonou: Training justice and peace workers across Africa.
Pastoral Letters: SECAM 2023 letter on governance and democratic transitions; Cote d’Ivoire Bishops (March 24, 2025); Bishops of Cameroon (2019) and Burkina Faso on national fraternity.
Saint Thomas Aquinas Institute, Yamoussoukro: A center linked to UCAO, specializing in theology of integral human development, producing research and publications.
Sankofa Development Center: An agro-ecological farm providing training for out-of-school youth.
Songhaï Farm, Benin: A model for integral development through sustainable agriculture, bio-mimicry, and training, empowering youth and promoting food security.
PILLAR 8:
ECUMENISM AND INTERRELIGIOUS DIALOGUE
(JANUARY)
1. Opening Vignette
In a small Senegalese town with a large Muslim majority, a Catholic priest celebrated his first Mass. To his surprise, more Muslims than Christians filled the church, reflecting the daily reality of dialogue through life and mutual respect.
2. African Wisdom (Proverb)
Ubuntu (South Africa): “I am because we are.”
3. Observation
Africa is rich in ethnic, cultural, and religious diversity. Families often reflect this, with interreligious marriages, conversions, and shared participation in social celebrations like weddings, baptisms, and religious holidays. Yet, new religious movements with radical tendencies are growing, especially in digital spaces, fostering exclusivism and mistrust. Online platforms, though accessible to all, have become avenues for hate speech and religious hostility.
The imported nature of Africa’s education systems also contributes to weakened cultural values, limiting authentic dialogue. In addition, insufficient collaboration between theologians and bishops weakens a comprehensive Christian approach to unity.
4. Vision Statement
“That they all may be one, as you, Father, are in me and I in you.” (Jn17:21)
In the spirit of synodality, the Church in Africa is called to:
Reduce religious bureaucracy and foster human-centered relationships.
Be open to other religions, with humility and confidence.
Harness shared values to promote solidarity, tolerance, and peaceful coexistence.
5. Call to Action: From Dream to Reality
Strengthen collaboration between Protestant and Catholic theological institutions, inspired by the Dombes Group experience.
Create inclusive ecumenical and interreligious structures at all levels, recognizing the Church’s respect for all that is true and holy in other religions (Nostra Aetate).
Establish joint commissions with Catholics, Protestants, Evangelicals, Muslims, traditional religions, and new religious movements to reflect on common concerns.
Promote dialogical evangelization through mutual exchange and reject superiority complexes.
Support Centers for the Study of African Religions (CERA) to deepen understanding and dialogue.
Encourage joint programs with leaders of new religious communities to foster unity, especially among the youth, through initiatives led by Catholic youth organizations and movements.
Involve the faithful in ecumenical efforts to promote encounter, tolerance, and collaboration.
6. Best Practices
Hekima College, Nairobi & Methodist University, Ivory Coast: Reciprocal teaching by Catholic and Protestant professors.
Dombes Group, Switzerland: A longstanding model of Catholic-Protestant theological collaboration.
Small Christian Communities: Establish dialogue cells promoting encounter and peace at the grassroots level.
Union Fraternelle des Croyants (UFC), Burkina Faso: Interfaith collaboration for development and peace.
Alliance Biblique du Burkina Faso (ABBF): Ecumenical translation of the Bible into local languages.
Thiès, Senegal: A functional interfaith dialogue center with structured educational programs.
Congo Health Center: Jointly constructed by Christians and Muslims.
CERA, Congo & ITCG, Abidjan: Academic centers promoting African religious studies and intercultural dialogue.
In West Africa, especially the Sahel, bishops actively engage in interreligious dialogue, attending Muslim prayers, welcoming other faiths, and fostering openness through their leadership. Episcopal initiatives in Burkina Faso and Ivory Coast also promote dialogue with traditional religions.
Conclusion
Africa’s plural religious landscape, shaped by social transformations and new movements, requires renewed commitment to unity and dialogue. Existing ecumenical collaborations and interreligious initiatives serve as models for contextual, collective actions across the continent. The Church is called to embrace the message of Jesus Christ; one of unity, dialogue, and shared humanity.
PILLAR 9:
MISSION IN THE DIGITAL ENVIRONMENT
(MARCH)
Opening Vignette
In a diocese located in the northeast of Ivory Coast, a school complex was devastated by a tornado. It was one afternoon, a heavy rain after the long dry season, fell on the Catholic school where children from kindergarten, primary school and their teachers saw the roof of their classroom fly off, trees in the schoolyard uprooted, parts of the walls collapse, leaving the entire school in desolation and dismay. Informed of the tragedy, the communications department of the Catholic school immediately published the images on the structure’s Facebook page. In the minutes and hours that followed, we recorded the arrival and support of several state and ecclesiastical structures for the care of the victims. All the parishes spread across the 40,000 square kilometers (40,000 km2) of the diocese spontaneously expressed their compassion and support in a spirit of synodality (1 Corinthians 12:26-27). This experience has helped to understand the valuable help that digital communication can bring to the mission of the Church today.
African Wisdom
“One speaks differently to the blacksmith’s son than to his father.”. (Proverb Shi).
Observation
In the dynamics of in-depth evangelization, the Catholic Church in Africa has also committed itself to using information technology (ICT) beyond traditional means of social communication. Everywhere, “dioceses, parishes, movements, associations, institutions, new communities, Catholic works, evangelization structures and religious congregations are designing, opening sites and developing social network pages,” according to a study carried out in the Archdiocese of Abidjan (Doffou N’cho Francois; Nanga Adjaffi Angeline, The Catholic Church and Digital Technology in CI. Case of the Ecclesiastical Province of Abidjan).
However, it is clear that many religious and faithful Christians lack mastery of computer tools. They are poorly trained or informed, and are not always able to make the necessary discernment for efficient use of digital technology and respect for human dignity. Although beneficial for instant communication, solidarity, and fraternal communion, digital technology can present drawbacks such as cybercrime, moral depravity, and violence. The indiscriminate use of social media creates addiction and an invasion of daily life and the private sphere. Moreover, it is important to emphasize the domination of those who own these media. Because whoever controls them, also controls the world.
Furthermore, the rapidly emerging artificial intelligence forces us to train young people to be witnesses of the faith in this new areopagus, a new place of evangelization.
Vision / Dream
We want to be a Family of God Church that promotes the gospel of Jesus Christ in Africa for an abundant life, assuming the values of our cultures and integrating the contributions of digital technology.
Action Plan:
To ensure that in Catholic universities across the continent, in formation houses, and in parish centers, young people become familiar with computers and new means of communication.
Define evangelical criteria for ethical use of digital technology.
Encourage all church structures to create a virtual presence by creating websites where Christians can participate in the life of the Church.
Concrete example of practice
A concrete and successful experience of using digital technology is the organization by PACTPAN and COSMAM of online courses on transformational leadership for consecrated life in Africa. This is an example to be followed by particular churches and Church organizations in Africa.
PILLAR 10:
THE HEALTH OF THE PEOPLE OF GOD
(FEBRUARY)
Opening Vignette
In Eastern DRC, decades of conflict have devastated communities. In Butembo-Beni, amidst war and displacement, Catholic sisters established a health center providing medical care, trauma counseling, and spiritual support. One such case is Mado, a teenage girl orphaned by violence and suffering from PTSD. Through integrated care, prayer groups, and psychological support, she began her healing journey, a testimony to the Church’s commitment to holistic health: caring for body, mind, and spirit.
The DRC, with 2,185 Catholic health facilities, leads Africa in Church-run healthcare, followed by Kenya (1,092) and Nigeria (524). As government systems collapse in conflict zones, the Church often remains the only source of hope.
“The Church is resolutely engaged in the fight against diseases and suffering through her health care institutions.” (Africae Munus, 140)
2. African Wisdom (Proverbs)
“Udashinga ntabyina” (Rwanda): “One who is not upright cannot dance.”
3. Observation
While the Church plays a vital role in African healthcare, especially in rural and underserved areas, challenges remain:
Unequal access to healthcare.
Mental health and disability services underdeveloped.
Rising spiritual exploitation through fake healing claims.
Persistent harmful practices like female genital mutilation.
Africa faces a double burden of disease, where both infectious and non-infectious diseases claim lives. Poverty, fragile health systems, and socio-economic factors, often rooted in colonial legacies, exacerbate health inequalities. The World Health Organization recognizes that health is shaped by social determinants, poverty, environment, governance, and cultural conditions. True health promotion addresses these root causes, preventing people from “falling into the river” of illness in the first place.
Despite obstacles, the Church’s healthcare presence continues to expand. From 978 hospitals and 3,115 health centers in 1980 to 1,367 hospitals and 5,907 centers by 2017—a growth of nearly 90%. In some countries, the Church serves over 30% of the population, especially the poorest, often providing free or low-cost care.
4. Vision Statement
To proclaim the Gospel of healing through accessible, affordable, and quality healthcare that integrates physical, mental, spiritual, and environmental well-being. Inspired by Christ, who healed every infirmity (Matt 10:1), the Church commits to promoting holistic health and fighting health inequity across Africa.
5. Call to Action: From Dream to Reality
Primary Healthcare Priority: Expand accessible, safe, and affordable primary care in every diocese, especially for the poor and vulnerable.
Health Promotion: Educate on holistic well-being—nutrition, lifestyle, hygiene, and dispelling harmful beliefs attributing sickness to witchcraft.
Advocacy: Urge African governments and international partners to invest in equitable, resilient health systems, especially in rural areas.
Inclusion: Uphold the dignity of the sick, disabled, and mentally ill. Combat discrimination and ensure pastoral care includes all.
Defending Life: Ensure Church-run health centers follow Catholic ethics, defending life from conception to natural death (Africae Munus, 141).
Pastoral Training: Equip pastoral agents to address trauma and avoid spiritual exploitation.
Environmental Health: Engage parishes in practical ecological projects inspired by Laudato Si’.
Collaboration: Partner with governments and NGOs to enhance healthcare delivery.
Traditional Medicine: Support ethical research on African traditional medicine with theological oversight.
Church-based Insurance: Develop diocesan or parish-level health insurance schemes.
Cultural Reform: Combat harmful practices that endanger health (e.g., FGM).
Infrastructure: Establish parish-based health committees and centers for mental health, addiction support, and trauma care.
6. Best Practices
The Finger of Thomas Ministry, Zambia:
Founded by Fr. Udelhoven and his team, this ministry accompanies marginalized individuals stigmatized due to illness, disability, or fear of witchcraft. Combining medical, spiritual, and psychological care, they touch the wounds of the suffering, following Christ’s example. Healing begins through relationships, community support, and restoring dignity.
Other examples:
Nigeria: Caritas-supported health insurance programs for the poor.
Rwanda: Church-run rural clinics in conflict zones.
Ghana: St. John’s Catholic Health Center offers integrated care for the vulnerable.
Tanzania: Nutrition programs combat child malnutrition through parish collaboration.
Senegal: Interfaith health campaigns reduce HIV/AIDS stigmatization.
Conclusion
Faith-based health providers, including the Catholic Church, play an irreplaceable role in African healthcare, especially in underserved areas. The WHO and global partners recognize this role, urging collaboration to bridge health gaps. The Church in Africa, through holistic healthcare, social justice, and partnerships, is called to be the healing hands of Christ, bringing abundant life to all, especially the poor and vulnerable.
PILLAR 11:
LITURGICAL LIFE OF THE CHURCH IN AFRICA
(JULY)
Opening vignette
A powerful image of liturgical life in Africa is that of a Sunday celebration in a village community where the entire Christian community; women, children, and men, adults, and many young people, participate in Sunday prayer led by a catechist. In this community, no one remains indifferent, from the preparation of the celebration, during, and until its conclusion. The various services are provided voluntarily in the joy of celebrating the faith. At the time of the offering, everyone brings the fruits of their harvests to constitute a food fund to be redistributed to the very elderly and widows of the community. Thus, a charitable action is carried out every Sunday in the same community spirit among the most needy in the village, regardless of religion or gender. The catechist, the leader of the community, ensures that the professed faith becomes a promotion of life in the village.
African Wisdom
“One tree does not make a forest.” Malagasy and Ivorian proverb
Observation
In Africa, since the Synod on Evangelization, the Church has committed itself to “true and balanced inculturation in order to avoid cultural confusion and alienation in our rapidly evolving society” (EA 48). There are many initiatives to make this inculturation effective in the liturgical life of our local churches. Lively and festive celebrations should be observed in all dioceses and parish or base communities. Rituals to celebrate life (baptisms, marriages, etc.) and death (funerals, widowhoods, etc.) have been established in some dioceses in Africa.
However, in many places there is still a dichotomy between the professed faith and the lived faith, between the festive character of our Eucharists and the application of the social dimension of the Eucharist. “Go and bring the Gospel of the Lord” or “glorify the Lord with your life” (the concluding rite of the Mass).
A permanent effort of theological creativity and consideration of the aspirations of the people, values and cultural riches is therefore required for the development of liturgical life in Africa. This is the responsibility of national episcopal conferences and dioceses for an inculturated liturgical life.
Vision
-We want to have an authentic liturgical life in Africa which assumes the double rituality of our faithful and communities by taking into account our aspirations and cultural values;
-A liturgical life capable, in the dynamic of synodality, of listening deeply to African traditions, of purifying them in the light of the Gospel – for greater authentic participation.
Call to action
Deepen knowledge of traditional cultural practices long neglected or even uprooted by early missionary evangelism.
May liturgical specialists come together in a synodal spirit to establish rituals that integrate our values into the celebration of the stages of human life (funerals, widowhoods, etc.).
Rethinking the architecture of our churches that promotes communion and participation of all God’s people.
Diversify the liturgical actors by opening the lectorate and acolyte to women where their integration is not yet effective.
Best Practice
In Africa the most eloquent example is the Congolese rite of the Mass.
Baptisms of young people and adults, the preparation of which takes into account the appearance and elements of initiation rites into the life of African culture.
Liturgical colors and ornaments with African symbols.
The inculturated liturgy of the Poor Clare sisters of Aboboté (Ivory Coast) and the monks of Keur Moussa (Senegal)
Inculturated Funerals in West Africa. (CERAO).
Alone we get lost in the forest, but together we find our way better.
PILLAR 12:
CHURCH AND POLITICS
(NOVEMBER)
Opening Vignette
The late Archbishop Michael Kpakala Francis of Liberia became the moral conscience of his nation during Liberia’s darkest days under dictatorship and civil war. Through the Catholic Justice and Peace Commission and Radio Veritas, he gave voice to the people, condemned corruption, and advocated for peace, democracy, and justice. He openly challenged warlords and spoke against the exploitation of child soldiers, often risking his life. His legacy lives on, showing how the Church can promote good governance, peace, and human dignity.
“The Church builds society in cooperation with public authorities and private institutions.” (Africae Munus, 81)
2. African Wisdom (Proverb)
“When there is no elder in the village, the children burn the homestead to roast a rat.” —Ghanaian Proverb
3. Observation
Despite Africa’s journey toward democracy, many nations remain trapped in cycles of poor governance, corruption, inequality, and repression.
Only 8 African countries are considered truly democratic (Freedom House, 2021).
Many states are characterized by elite capture, weak institutions, and dependence on foreign aid.
Corruption undermines healthcare, social services, and progress, with over 130 million Africans paying bribes for essential services (Transparency International, 2019).
Citizens, especially youth, yearn for justice, peace, security, and opportunity, as seen in recent protests in Kenya (2024) and Nigeria’s #EndSARS movement (2020).
While the Church has often stood with the people, advocating for democracy and justice, there have also been moments of silence or complicity. The Church must balance its prophetic mission with careful engagement in political matters, promoting values of service, justice, and human dignity while avoiding partisan entanglements.
4. Vision Statement
A Church that collaborates with governments to promote the common good, constitutional democracy, human rights, religious freedom, and accountable governance. The Church must inspire Catholics to participate actively in politics; voting, running for office, advocating for justice, infusing public life with Gospel values.
“The Church cannot and must not take upon herself the political battle to bring about the most just society possible. Yet she cannot and must not remain on the sidelines in the fight for justice.” (Deus Caritas Est, n. 28)
5. Call to Action: From Dream to Reality
Provide ongoing civic education rooted in Catholic Social Teaching.
Promote policies that bridge social divides and advance human dignity.
Strengthen Justice, Peace, and Development offices to work with governments while holding them accountable.
Develop clear Church policies for constructive political engagement.
Prioritize reconciliation and healing in conflict-affected regions.
Promote Gospel non-violence, national reconciliation, and bridge-building across divides through dialogue and restorative justice.
Translate synodality and Family of God ecclesiology into governance models, promoting servant leadership.
Restructure catechesis to include civic education and responsible citizenship.
Foster political consciousness among youth through education programs.
Enhance the Church’s prophetic witness through small Christian communities, media, and ecclesial groups.
6. Best Practices
a) Evangelizing Politics Initiative, Kenya
Founded in 2012, CAMPSSI brought Catholic MPs together for prayer, reflection, and formation grounded in Catholic Social Teaching. The initiative evolved into a “School of Politics,” promoting ethical leadership. Recognized by Pope Francis, CAMPSSI serves as a model for faith-driven political engagement in Africa.
b) CENCO, Democratic Republic of Congo
The Catholic Bishops Conference (CENCO) has been instrumental in peacebuilding and political mediation. During the 2016-2017 crisis, CENCO brokered the Saint Sylvester Agreement, averting violence and fostering democratic progress. Beyond high-level mediation, CENCO mobilizes thousands of election observers and educates citizens about their rights, promoting ethical governance and social justice.
Conclusion
The Church must reflect the society Africans aspire to, just, inclusive, peaceful, and rooted in dignity. Through prophetic witness, civic education, and collaboration, the Church can nurture ethical leaders and vibrant communities. The Church must become an alternate space for reimagining society, where solidarity, love, service, and justice prevail, signs of God’s reign in Africa.
