Archbishop Andrew Nkea (pictured) of Bamenda, Cameroon, confirmed the African delegation's satisfaction with the synod's final report, which Pope Francis adopted.

African bishops sought to prevent any shift in doctrinal authority to local episcopal conferences, citing concerns over Church unity.

"We thought that if power to decide on doctrinal issues, or some of that power, shifted to national episcopal conferences, we'd have a chaotic Church" the archbishop explained.

African bishops and others emphasised that local conferences may handle pastoral matters but should not dictate doctrine. This stance reflects longstanding concerns among African Catholics regarding doctrinal consistency, especially considering past Western moves towards blessing same-sex unions.

"We agree that episcopal conferences should have a certain degree of leverage with regard to pastoral collaboration, local decisions and acculturation" Nkea said, "but in matters of faith and morals, the conferences cannot decide."

Women deacons

Archbishop Nkea underscored Pope Francis' clear opposition regarding women deacons but acknowledged that the subject remains open for discussion. He explained that while the synod may continue to discuss it, the Pope has not signalled any change.

"The Holy Father has said very clearly that, as for him, ‘this subject is closed'" Nkea noted.

Archbishop Nkea also expressed strong reservations regarding the Vatican's Fiducia Supplicans declaration, which endorsed same-sex blessings last year.

He described the declaration as a "not pleasant" experience for the African Church as it sparked intense backlash on the continent.

Nkea insisted that any significant decisions impacting the global Church should involve consultation with African leaders to avoid future surprises. He noted that African bishops pushed for guarantees in the synod's final recommendations to prevent similar situations arising again.

Archbishop Nkea then raised the growing vocation crisis in the West, linking it to declining interest in traditional Church teaching. He advocated for African-style small Christian communities as a potential model for the West, arguing that such communities foster faith and resist individualism.

"If the West listens to what Africa is saying, it could help" he added.

Sources

National Catholic Register

CathNews New Zealand

Some African communities, particularly in Cameroon, have accused the Church of disrespecting their cultures under the guise of inculturation (adapting Christianity to local customs). This has sparked a debate on balancing cultural respect with the integrity of the Catholic faith.

The Wimbum people from Cameroon's North West region recently petitioned the Vatican's Dicastery for the Doctrine of the Faith. They claim that the Catholic Church is desecrating their culture by incorporating elements from their secret societies into religious processions and using secret masquerades in church ceremonies.

The petition strongly condemned these actions, stating "Our traditions are not mere rituals; they are the lifeblood of our identity, connecting us to our ancestors and shaping our existence".

Similar concerns have been raised by the Nso people in the Kumbo Diocese and Cameroon's North West region. These communities argue that the Church's efforts at inculturation are eroding their cultural heritage.

Contrastingly, in Nigeria, Catholic bishops are concerned that some priests are misusing inculturation by incorporating local customs. Some suggest that they are inconsistent with Catholic doctrine.

Father Stan Chu Ilo, a research professor of Ecclesiology and African Studies, criticised certain priests for creating a "shocking liturgical hybridity" that confuses the faithful and undermines the Church's teachings.

Ilo argued that these practices are not rooted in African religious traditions. He suggested they are instead misguided attempts to blend Christianity with local customs.

Make Gospel more accessible

The concept of inculturation, which gained prominence during the Second Vatican Council (1962-1965), aims to integrate authentic cultural values into Christianity to make the Gospel more accessible.

However, the process requires a deep understanding of both the Gospel and local cultures.

Father Humphrey Tatah Mbuy, a Catholic observer in Cameroon, emphasised that inculturation is a "dynamic relationship between the local church and the culture of its people" requiring careful dialogue and study.

Archbishop Ignatius Kaigama of Abuja acknowledged the challenges of inculturation, noting that many African communities have spiritual underpinnings that can enrich the Christian faith. However, he cautioned that some conflicts arise from a "colonial mindset" that views African traditions as incompatible with Christianity.

Mbuy and Ilo called for better education and the formation of Catholic priests to ensure that inculturation is undertaken correctly. Mbuy stressed that true inculturation requires collaboration between theologians and cultural experts to ensure that adaptations are appropriate and respectful of both faith and tradition.

Sources

Crux Now