Catholic Social Teaching Archives - Pan-African Catholic Theology and Pastoral Network

PACTPAN, University of Würzburg, and the Institute for World Church and Mission Convene International Conference on Synodality

Leave a Comment / Press Release / pactpan

PACTPAN, University of Würzburg, and the Institute for World Church and Mission Convene International Conference on Synodality Engaging Synodality: Intercultural Perspectives for Re-Imagining Pastoral Possibilities Würzburg, Germany | July 1–3, 2026 The Pan-African Catholic Theology and Pastoral Network (PACTPAN), in collaboration with the Institute for World Church and Mission (Institut für Weltkirche und Mission), Germany, and Julius-Maximilians University of Würzburg, is pleased to announce an international theological and pastoral conference on the theme: “Engaging Synodality: Intercultural Perspectives for Re-Imagining Pastoral Possibilities.” The conference will take place from July 1–3, 2026, in Würzburg, Germany, bringing together leading theologians, pastoral practitioners, canonists, religious leaders, and scholars from Africa, Europe, Asia, and Latin America to reflect on one of the most significant ecclesial developments of our time: the reception and implementation of synodality in the life and mission of the Church. At a time when Pope Leo XIV continues the Church’s commitment to becoming a more missionary, participatory, and listening Church, this gathering seeks to explore how synodality can move beyond theory and become a lived reality in diverse ecclesial, cultural, and social contexts. Participants will examine how local Churches across the world are responding to the call to walk together, discern together, and share responsibility for the mission of the People of God. The conference will open with a keynote lecture by Prof. Klara A. Csiszar (Romania–Austria) on: “Translating Doctrine into Practice: Mission as the Alpha and Omega of Synodality” Her presentation will highlight the relationship between synodality, missionary discipleship, and pastoral conversion. Over three days, participants will engage a wide range of themes shaping contemporary ecclesial life, including: A highlight of the conference will be the keynote address by Fr. Stan Chu Ilo (Nigeria–USA), Coordinating Servant of PACTPAN, entitled: “Nothing About Me Without Me: Co-Responsibility in a Synodal Church Family of God” His presentation will explore one of the central questions emerging from the Synod on Synodality: how the Church can foster authentic participation, shared discernment, and collaborative leadership among all the baptized while respecting the distinct vocations and responsibilities within the People of God. The conference will feature distinguished speakers from Germany, Argentina, Singapore, Cameroon, Nigeria, Italy, the Philippines, Kenya, Mexico, Ghana, Spain, and India, reflecting the truly global and intercultural nature of contemporary Catholicism. Through keynote lectures, panel discussions, workshops, and participatory conversations, participants will examine both the opportunities and challenges of implementing synodality across diverse ecclesial and cultural settings. Particular attention will be given to the contribution of the Global South to contemporary ecclesiology. Presentations such as “Synodality as Palaver: The African Church and New Pathways to Being Church in the Contemporary World,” “Synodality and Mission: Reimagining the Prophetic Life of African Women Religious,” and “‘Lived Synodality’ as a Pastoral Style for Safeguarding” will highlight emerging perspectives from Africa and their significance for the universal Church. The conference further seeks to deepen understanding of synodality as both a theological vision and a practical method for ecclesial life. Participants will explore critical questions such as: According to the organizing institutions, the gathering represents an important opportunity for mutual learning among Churches from different regions of the world. By bringing together diverse experiences and perspectives, the conference aims to contribute to the ongoing reception of the Synod on Synodality and to generate new pastoral pathways for the Church in the twenty-first century. PACTPAN is honored to partner with the Institute for World Church and Mission and Julius-Maximilians University of Würzburg in advancing this important conversation and strengthening global theological collaboration in service of a more synodal, missionary, and intercultural Church. Media Contact PACTPAN – Pan-African Catholic Theology and Pastoral Network Sr Helen KasakaDirector of Communication Email: communication@pactpan.org Conference Dates: July 1–3, 2026Venue: Julius-Maximilians University of Würzburg, Germany Conference Theme:Engaging Synodality: Intercultural Perspectives for Re-Imagining Pastoral Possibilities

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Africa Must Confront the Moral Crisis of Xenophobia

Leave a Comment / Sisters in Action / Helen Kasaka

The recent resurgence of xenophobic violence in South Africa is not only a social and political concern; it is a profound moral and spiritual wound to the continent’s conscience. This unfolding tragedy compels us to confront the urgent question that echoes from Scripture: “Am I my brother’s keeper?” (Genesis 4:9). In response, the Symposium of Episcopal Conferences of Africa and Madagascar (SECAM) has rightly expressed solidarity with the victims and condemned these acts as grave violations of human dignity, African unity, and the Gospel itself. At the heart of this crisis lies a foundational truth of Christian faith and human reason: every person is created in the image and likeness of God (Genesis 1:26–27). To violate the dignity of the stranger is, in a profound sense, to wound the image of God within humanity. This truth must remain the foundation of all social order, political action, and human relations. A Wound to Africa’s Moral Identity Africa’s identity has long been shaped by solidarity, shared struggle, and collective hope. The values of Ubuntu, “I am because we are”, and the vision of Pan-Africanism affirm that no African exists outside another’s destiny. Yet today, Africans are being attacked by fellow Africans simply for being perceived as foreigners. This is not the Africa envisioned by its founding leaders; it is a betrayal of both its moral heritage and continental aspirations. “To attack a fellow African because they are ‘foreign’ is to wound the moral soul of the continent.” — Helen Kasaka Across the continent, concern is mounting as governments, Church leaders, and voices from civil society respond to the recurring pattern of violence, calling for restraint, justice, and renewed solidarity among African peoples. Xenophobia does not arise in isolation. It grows where fear is politicised, economic frustration is misdirected, and institutions fail to protect the vulnerable. Yet no social or economic hardship justifies the dehumanisation of another person. Migrants are too often blamed for unemployment and poverty that stem from deeper structural failures. Violence is never a solution to structural challenges; it only deepens division and weakens society’s moral fabric. The Gospel offers a radically different vision of human relationships. In the parable of the Good Samaritan (Luke 10:30–35), Christ redefines neighbourliness not by nationality or identity, but by compassion. The true neighbour recognises another’s suffering and chooses mercy over indifference. In this sense, xenophobia is not only a social failure, but also a spiritual failure to recognise God’s presence in the other. “Xenophobia is not only a social crisis—it is a spiritual failure to recognize the image of God in another human being” — Helen Kasaka Justice, Responsibility, and Human Dignity SECAM also reminds us of an essential balance: while states have the sovereign right to regulate migration, that authority must always respect the inviolable dignity of the human person. The Catechism of the Catholic Church affirms that migrants are obliged to respect the laws and cultural heritage of their host countries (CCC 2241). At the same time, governments are morally and legally bound to protect all persons within their jurisdiction without discrimination. The African Union Charter on Human and Peoples’ Rights guarantees the rights to life, dignity, security, and equality before the law. Xenophobic violence is, therefore, not only a moral failure but also a violation of Africa’s own legal commitments. SECAM calls on governments to protect all persons within their territories, conduct impartial investigations into acts of xenophobic violence, and prosecute perpetrators in order to end vigilante justice. It also urges the African Union to strengthen early warning systems and ensure the effective implementation of human rights instruments throughout the continent. Africa’s credibility on the global stage depends on its moral consistency at home. “Africa’s future will not be defined by its borders, but by its capacity to defend human dignity.” — Helen Kasaka A Call to Conscience and Solidarity African societies must reject all forms of violence, hatred, and stigmatization. Leaders, media institutions, and citizens alike share responsibility for fostering a culture of encounter, dialogue, and fraternity. We are called to rediscover an ethic of closeness in which the stranger is not seen as a threat but recognized as a brother or sister entrusted to our care. To all victims of xenophobic violence, SECAM’s message remains clear and unwavering: You are not forgotten. You are not alone. The Church walks with you. Africa now stands at a moral crossroads, between fear and fraternity, division and unity, violence and peace. Its future will not be defined by its borders, but by its capacity to defend the dignity of every human person. Africa’s strength has never been in separation, but in the shared dignity of its people—a dignity that must now be defended and restored.

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Pope Leo on Nation Building and the African Migration Emergency

Leave a Comment / Analysis / Augustine Anwuchie

During his address to students at the Catholic University of Central Africa in Yaoundé, the capital of Cameroon, Pope Leo XIV delivered a sweeping message, challenging young Africans to stay and build their country rather than abandon it for Europe and other developed countries. The Pope’s message comes at a crossroads of the growing mindsets among young Africans who see migration to these countries as a solution to their economic, social and security plights, which, to them, means a transition from hell to paradise. Thinking of this nature contributes to the form of unconscious ‘internalised oppression’ whereby many young Africans absorb negative stereotypes about their country, identity, race, culture, politics, and economy – believing everything Western is better than theirs. A mindset that is further reinforced by the ugly experiences of dirty politics, oppression and injustice, economic depression, corruption, insecurity and instability fraying the continent. In his landmark speech, the Pope said that migration is not an option and called young Africans not to run away from their land but to see themselves as agents of change capable of transforming the continent and as solutions, not as victims. True dignity, according to the Pope, comes from contributing to nation-building and the development of their societies, insisting that the future of the continent depends on educated young people staying engaged: creating businesses, improving governance, and strengthening communities, rather than fleeing abroad. A Prophetic and Timely Voice at the Crossroad with African Second Exodus The Pope didn’t just make a statement; he proclaimed a prophecy. The timing was accurate. The rendering came at a time when Africa is facing what, in one of my poems, I called ‘The Second Exodus’. The first exodus is the trans-Atlantic slavery, when millions of our forebears were forcefully sold and carted away across the Atlantic Ocean to the Americas. This second Exodus is the desperation of our young people to flee to the West and Asia in search of better opportunities. The first Exodus was forced and imposed. The second Exodus oscillates between choice and uncanny socio-political and economic conditions that compel young people to seek greener pastures abroad. Words like ‘relocation’, ‘Jappa’, ‘soft-life-abroad’, and ‘burger’ are not just flowery words that describe migration; they picture the perceived status symbol attached to them. Behind this paradisiac image of abroad lies a price and some dark sides. Young Africans become victims of a cycle of abuse and exploitation, while some die in the hot Sahara Desert or are drowned in the Atlantic Ocean trying to cross to Europe. Many countries are tightening immigration policy, making life complicated for African migrants. The recent growth of xenophobia and anti-migrant groups from fringes to mainstream politics, where it is being woven into popular culture, identity politics, and social fabrics, often targeting African migrants, is a pattern that should worry everyone, calling on young Africans to reflect on whether they are not fleeing the wind into the storm. A Tension Between Departure and Development The African migrant nightmare often reflects a mentality of ‘stay vs leave syndrome’ – creating a tension between the urgency for development and reform, and the streaming youth departing the continent in droves. In 2024, after suffering an acute shortage of health workers, the Nigerian government weighed in by curbing health worker migration, claiming it wanted to stem the brain drain. Such an unrealistic solution creates more problems; young Africans don’t choose to leave; the conditions compel them to do so. This is why the call to stay must be matched by realistic conditions that restrain them from departing. Government, institutions and stakeholders must create an environment where young people can thrive – where they are valued, their merit is rewarded, innovation is supported, and justice prevails. A Dream Hunted by Shadows Africa has everything it needs to become one of the greatest continents. It\’s sitting on minerals worth trillions of dollars. Added to this is a teeming young population with a vast reservoir of energy, creativity and possibility. A new Africa is possible with governance founded on accountability, responsibility, justice and equity. Again, immigration will remain a contested global issue as long as there are economic inequality and political instability. The UN reports that thousands of Africans are trafficked across the globe annually. Developed nations should be more transparent and more committed to strengthening democracy in their foreign policy toward Africa. African solid and rare earth minerals cannot power the great industries of Asia and the West while her soul lies in ruins. If developing countries continue to take from Africa while it lies in desolation and ruin, the urge to flock towards the end product in developed countries will continue to persist. Again, Pope Leo\’s speech is a call for collective responsibility, for both internal and external matters, in line with the church\’s social teaching to build a society of justice, peace and human flourishing, and African youths should see this as a challenge to take on head-on.

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