This interview was originally published in the Newsletter of the Faculty of Theology, Katholic University of Leuven, Belgium and is republished here with permission
“The Church in Africa and PACTPAN exist as depolarising spaces in a deeply divided world and Church. In the spirit of the Synod, PACTPAN does not seek to minimise or simply affirm our differences but instead amplifies the voices of those whose contributions have been historically neglected, particularly women, offering them the megaphone they deserve.
Briefly tell us about yourself
I am a Catholic priest from Eastern Nigeria, specifically of Igbo heritage. I belong to the diocese of Awgu in Nigeria, though I currently serve as a research professor at the Center for World Catholicism and Intercultural Theology at DePaul University, Chicago. In this role, I also serve as the Coordinating Servant of the Pan-African Catholic Theology and Pastoral Network (PACTPAN). Until recently, I was the North American Coordinator for a working group established by the Dicastery for Promoting Integral Human Development, tasked with theology from the existential peripheries. Our group submitted a report to the Holy See as part of the Synodal process. Although the Synod has concluded, we continue to focus on implementing the insights we outlined in the report titled “What We Have Seen and Heard.”
Beyond my academic and theological work, I am actively involved in pastoral ministry. I serve as a chaplain for Nigerian immigrants in Chicago, meeting with them twice a month to celebrate Mass and provide pastoral support as they navigate various challenges. I also volunteer with Kolbe House, a Catholic ministry in Chicago dedicated to supporting prisoners and their reintegration into society. My work includes celebrating Mass in prisons, providing spiritual care for inmates, and assisting former prisoners as they reenter society, which often presents significant challenges.
To date, I have authored or edited 17 books, reflecting my deep commitment to writing and contributing to theological scholarship and pastoral ministry.
What inspired the creation of PACTPAN, and how does its motto, “Abundant Life for God’s People in Africa,” reflect the current needs of the African Church?
The Pan-African Catholic Theology and Pastoral Network (PACTON) draws its inspiration from the deep yearning for human flourishing and fulfilment, encapsulated in its motto: “Abundant Life for God’s People in Africa.” This vision resonates with the African worldview, as explored by scholars such as Laurenti Magesa in his seminal work, African Religion: The Moral Traditions of Abundant Life. Magesa underscores that the pursuit of abundant life is not only an African aspiration but a universal human longing – the desire to live fully, flourish, and fulfil the divine mission assigned to each person as a steward of God’s creation.
This concept of abundant life is particularly heart-rending in the African context, where numerous challenges hinder human flourishing. Public health metrics such as Disability-Adjusted Life Years (DALYs) and Quality-Adjusted Life Years (QALYs) highlight the debilitating impact of sickness, poverty, and lack of access to opportunities on the quality of life. For example, a child suffering from recurring malaria not only endures physical pain but also loses valuable days of active life, which cumulatively diminishes their potential. Similarly, the lack of adequate nutrition, education, and social mobility further compounds these losses, creating a cycle of deprivation.
In reflecting on abundant life, PACTPAN envisions addressing these systemic challenges by fostering environments where African individuals and communities can thrive spiritually, socially, and economically. The network seeks to affirm and nurture the unique gifts and talents of its members, helping them realize their potential. This involves providing opportunities for intellectual and pastoral collaboration, promoting social mobility, and supporting initiatives that enhance human dignity and well-being.
Jesus’ promise of life in abundance, as expressed in the Gospel, serves as the theological foundation for this mission. By offering His life, Jesus invites all to experience the fullness of life – a life that integrates body, mind, soul, and spirit. Similarly, PACTPAN’s mission is rooted in enabling God’s people to flourish holistically. As St. Irenaeus famously said, “The glory of God is a human being fully alive.” This idea aligns with the network’s commitment to fostering personal growth, social transformation, and spiritual vitality.
PACTPAN also recognizes that human flourishing extends beyond material well-being. It includes affirming the dreams and aspirations of individuals, encouraging them to pursue meaningful projects, and validating their potential. Whether it’s publishing a book, initiating a community project, or advancing one’s education, the network seeks to empower its members to fulfil their God-given missions. By creating a supportive and collaborative space, PACTPAN embodies the African communal spirit – working together to ensure that every individual can experience abundant life in its fullest sense.
Through this mission, PACTPAN stands as a testament to the power of collective action and faith in transforming lives and communities across Africa, moving closer to the vision of a continent marked by justice, peace, and prosperity.
You recently participated in a project of writing an African commentary on Vatican II, a significant milestone. Why has it taken so long for such a commentary to emerge? What motivated you to take on this task, and what unique African perspectives or insights can we expect from this edition?
The African Commentary on the 16 Documents of the Second Vatican Council is an ambitious and groundbreaking project, co-edited by myself and Joseph Galaha. This effort has been in the works for two years, and while the journey has been long, it is an important and necessary initiative.
One reason for the project’s duration is the historical marginalization of African voices, not only during the Second Vatican Council but also in subsequent reflections and interpretations of its documents. Contrary to the perception that Africa always comes last because of its inherent limitations, the truth lies in the structures and decisions that often exclude African participation. The problem is not capability but access and inclusion.
Historically, during the Second Vatican Council, African bishops were present and spoke with conviction. However, their contributions were often overshadowed or mediated by assigned advisors, who were predominantly European theologians. These missionaries and external advisors shaped the bishops’ input and interpretation of the Council’s proceedings, leaving African theological voices largely absent from drafting texts and participating in commissions. Consequently, when subsequent global commentaries on the Council’s documents emerged, they lacked African perspectives, further silencing the contributions of the continent.
Several major Second Vatican Council commentaries, such as the one edited by Fr. Herbert Vorgrimler, highlight this disparity. African theologians were noticeably absent from these discussions, as they were not part of the drafting or decision-making processes. A recent initiative by a German-led team invited some Africans to contribute to a global commentary project. However, the structure of the project relegated African participants to task execution rather than collaborative planning. This lack of agency led me and a few others to withdraw, as we believed African theologians deserved more than tokenistic inclusion.
In response, we resolved to create an authentically African commentary. This project is led, written, and reviewed entirely by Africans. It is designed to reflect the lived experiences, theological insights, and pastoral realities of the African Church. Importantly, it will be published in Africa, ensuring ownership and accessibility for African audiences.
This initiative challenges the narrative that Africa is merely a recipient of theological reflections rather than a contributor. It seeks to highlight the richness of African thought and the active participation of African bishops at the Council. It also affirms the importance of self-representation in shaping theological discourse, ensuring that Africa’s unique voice resonates in the ongoing global dialogue about the Second Vatican Council’s legacy. This commentary, once published, will counter such misconceptions, showing that African theological voices not only count but are essential for the universal Church. It is an exciting and transformative project that promises to bring fresh perspectives and deepen understanding of the Second Vatican Council in the African context and beyond.
What advice would you offer to emerging theologians and pastoral agents who wish to contribute to PACTPAN’s mission or meaningfully shape African Catholic theology?
PACTPAN exists to serve the mission of the Church in Africa and advance Catholicity globally by amplifying African perspectives while resisting homogenisation. It embraces the rich diversity of African experiences, celebrating their internal differentiation and unique theological contributions. This mission, far from opposing other traditions or the West, seeks constructive engagement, fostering mutual enrichment within the universal Church. A key focus is the adoption of a “liberative historiography,” a theological approach that rewrites history to discern the footprints of God in both triumphs and tribulations, emphasising redemption over contamination as a source of hope and direction.
Central to PACTPAN’s mission is the recovery of overlooked voices, particularly those of African women whose contributions to catechesis, parish life, and community building have been historically underrepresented. By excavating these narratives, theologians are challenged to honour the spiritual and physical foundations built by women in the Church’s life and history. This focus extends to identifying the “burning bush” in African contexts – a symbol of God’s sacred presence amidst marginalisation and displacement, offering a vision of hope for communities historically subjected to enslavement, exile, and systemic oppression.
PACTPAN envisions African Catholicity as a dynamic and participatory expression of faith that is locally rooted and globally relevant. It calls emerging theologians to articulate a theology of flourishing, justice, and community that celebrates African resilience while addressing historical and contemporary injustices. Collaboration and humility are emphasized, inviting theologians to engage diverse voices and narratives while promoting social, spiritual, and economic upliftment. This vision of Catholicity underscores the grandeur and inclusivity of God, whose glory is revealed through the collective contributions of all members of the Church.
The Faculty of Theology at KU Leuven has been invited to participate in the Pan-African Congress, which is set to take place next year in Abidjan. What can be anticipated from this collaboration, and what opportunities does it hold for mutual engagement?
The collaboration between KU Leuven and African theological institutions reflects a long-standing relationship rooted in historical and academic ties. As one of Europe’s leading universities, KU Leuven has influenced theological education in Africa, notably through institutions like the University of Kinshasa, which was modelled after it. This enduring connection has fostered a significant exchange of scholars, with many African theologians studying at KU Leuven, establishing a robust bridge for mutual enrichment in theological scholarship.
The upcoming congress in Abidjan exemplifies this collaboration by addressing shared concerns between the European and African Church, advancing discussions on global Catholic dynamics, and encouraging an exchange of theological ideas. By uniting the vibrant faith expressions of Africa with the rich academic traditions of Europe, this gathering promises to deepen mutual understanding and contribute to the enrichment of Catholic theology. Participants will engage with innovative African theological projects, gaining insight into practical applications of theology that reflect the lived realities of diverse communities.
This congress offers transformative opportunities for students and scholars alike, creating a platform for networking, knowledge-sharing, and exposure to African Catholicism’s dynamic expressions. Through cross-cultural engagement and the presentation of contemporary African theological works, participants will witness the vitality and creativity of the African Church. This initiative not only strengthens ties between KU Leuven and African institutions but also celebrates the global Church’s diversity, embodying a vision of collaboration and shared growth in faith and scholarship.
Interview taken by Solomon Oyepa