The Catholic church faces a fundamental question as it prepares to elect a new pope. That is, whether to go back to a monarchical papacy with its pomp and pageantry, or to build on the momentum begun by Pope Francis. He focused on the poor and proffered a humble lifestyle and message of hope.
I am a theologian who has studied the development of Catholicism in Africa, especially under the leadership of Pope Francis. In my view, the church after him will be defined by two forces, which will be at play during the process of choosing a new pope.
First, those who embrace Pope Francis’ wide-ranging, modernising changes in the Catholic church. The reform-minded pope made it possible to advance a new church culture that respected the voice and agency of the non-ordained. He pushed for a servant leadership, and a more pastoral, missionary, and accountable exercise of authority.
In the second camp are those Catholics who oppose the reforms introduced by Pope Francis. They see cultural evolution and social change as destroying the traditions and teachings of the church. They would like to restore the Latin Mass with its ancient church rituals and male clerical culture.
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These camps are entrenched in their positions. The 138 cardinals (18 of whom are Africans) who will elect the new pope will voice their views at meetings held ahead of the conclave. These processes will determine who will be elected.
The 18 African cardinal-electors will be fully aware that the divisive issues in contemporary Catholicism often neglect the concerns and needs of Africa. These concerns include a continued colonial structure, and racialised thinking and mentality that sees Africa as one country rather than a continent of diversity and pluralism.
My hope is that the cardinals will find among their ranks someone in the mould of Pope Francis who has a far-reaching vision. Someone with the courage to continue reforming the ecclesial systems and structures to meet this moment with the gospel of love.
Pope Francis often pointed to Africa, which is seeing the highest growth in population in the Catholic church, as the continent of joy and hope. A continent where the world can see how religious faith can bring about a different attitude to human relationship, communal resilience, solidarity, and global fraternity.
But African Catholicism has been severely affected by the polarisation in the broader church. This is particularly true on issues of marriage and family life. Other polarising issues include same-sex marriages, climate change, the place of women in leadership in a patriarchal church, and the autonomy of local African Catholic dioceses from the central authority of the Roman Catholic Church.
The Catholic bishops of Africa need to be united in addressing these issues. In particular, there is a growing consensus that the most pressing challenge facing African Catholicism is how to wean itself from being dependent on resources from the west.
The Catholic church in Africa – despite its exponential growth – is still treated as a “mission territory”, in need of institutional, theological, pastoral and material support from Rome. As a result, it receives financial support for its activities, and the running of schools and social agencies, from the Roman Church and other western Catholic charities.
This dependency has affected the growth and autonomy of African Catholics and churches in setting forth and implementing priorities and projects that address the unique situation of Africa. As mission churches, African Catholic churches are “under the protection” of the Roman agency in charge of evangelisation. As a result, there are limits to what African churches can do on their own without the permission and supervision of the Roman office.
A self-reliant Catholic church in Africa that’s free from the control of Rome would be able to stand strong in world Catholicism. A less dependent African Catholic church could be an alternative staging ground for new forms of faith that meet the spiritual hunger of today’s world. This would mean providing vibrancy of worship and a sense of community through the social and spiritual bonds that exist in African churches.
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Given the changing demographics in the world church – where a majority of the 1.4 billion Catholics live outside Europe – it’s clear that Africa and the rest of the global south can no longer accept being dominated by Eurocentric Catholicism. Catholicism cannot be reduced to a single cultural or ecclesial form. It is not a western prototype that has to be replicated in Africa and the rest of the global south without regard to the social, spiritual and cultural contexts of churches in these regions.
Viewed in this light, the future of Catholicism in Africa must be built on the agency of African cultures, religious values and traditions. Not on a rigid centralisation of power that reduces African dioceses, institutions and congregations to outposts of Rome.
The Catholic church in Africa must take the lead in promoting human rights, good governance and the empowerment of women. It needs to reflect the values of inclusion through its leadership, structures and priorities.
Pope Francis’ attention to the poor and the victims of history, and his commitment to global solidarity and fraternity, captured the imaginations of many. In my view, the power that the Catholic church or the next pope will wield won’t arise from the power of position or a rigid doctrinal formula. It will come from the power of non-transactional and self-effacing love through gospel non-violence. This promotes reconciliation, justice and compassion.
Catholicism suffers when it narrows what it means to be Catholic to rituals and repetitive communal practices and devotions, without attention to people’s personal experience and encounters with God, nature and others. Or when it interprets as normative and divine revelation those traditions, laws or structures that are the product of history, culture and human attempts to meet the challenges of a bygone age.
This article is republished from The Conversation, a nonprofit, independent news organization bringing you facts and trustworthy analysis to help you make sense of our complex world. It was written by: Stan Chu Ilo, DePaul University
Read more: Pope Francis’s death reveals a hidden truth about public grief How Pope Francis became a climate change influencer Pope Francis began the process for Antoni Gaudí’s sainthood – an architect explains why
Stan Chu Ilo does not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.
