An African synod – In Rome?

As the Synod comes to a close, as many important insights get written into its final document, as many weary bishops and advisors prepare to return home, one question must surely remain: why have an African synod in Rome?

Marxists who follow the world systems theory of Immanuel Wallerstein might argue that this reflects the nature of global power, a world ruled from the centre.

The rest of us must defer to the centre and must come to the centre for any important decisions.

But the Church is not Marxist!

On the other side of the ideological spectrum, some corporate theorists might argue that it is only natural for regional executives of a multinational to come to the head office to discuss the state of the business. (Or at least use satellite links)

But the Church is not a multinational corporation!

Experts in logistics, in moving and managing resources and people so that they are most effective, might argue that Rome is ideal because of what it can offer. It is true that Rome can offer excellent venues to meet, beautiful sites to see when one is not in discussions, superb theological libraries to check up that irritating little reference left out of one’s presentation.

But there are downsides too. Have you recently tried to get a Schengen visa to Europe on an African passport?
Although Italy is still probably among the most understanding when it comes to explaining that you don’t have a high salary, it is still not that easy – and very expensive for people from poor countries. Though many African countries charge ridiculous rates for visas, the cost is not so bad if you get paid in Euros or Dollars! And visitors get to see the ‘spiritual lungs’ of the Church firsthand, breathing African air!

There are valuable and important historical precedents for holding an African Synod in Africa. In the ancient Church many synods – indeed many Councils of the Church – were held regionally rather than in Rome. Indeed, during the 3rd century the African church (at that stage mainly North Africa) held regular synods – at one point annual synods. Most of them were comprised solely of bishops but at one in 256 CE priests, deacons and laity attended too.

These synods, held without the attendance of the Bishop of Rome it should be noted, had full authority to deal with local matters, including penances those who broke faith during persecutions had to incur before being brought back fully into the Church.

At the Synod of Hippo in 393 CE, which included among its notables St Augustine (bishop of Hippo and thus ‘mine host’ to his brethren), the list of official biblical texts to be used in church was officially drawn up. It is identical with those we have in our Catholic bible today. Lest we think the Synod was in some way ‘breakaway’ note the following remark: “But let Church beyond sea [i.e. Rome] be consulted about confirming this [list of scriptures].”

We should never forget that – in line with tradition confirmed at Vatican II – the local Church is the universal church in a particular place. This is particularly important if we note the Church’s commitment to genuine inculturation and engagement with local realities. May African Synod III be held in Africa.