From Conflict to Communion: A Synodal Journey of Empowering Parish Priests for Peacebuilding in Africa

Across Africa, priests often find themselves at the heart of communities marked by disputes, inequalities, and even violence. In July 2025, forty priests from Sierra Leone, Nigeria, Cameroon, the Democratic Republic of Congo, Burundi, Kenya, Tanzania, Ethiopia, and Madagascar came together for the Synodal Peace Building Empowerment Course for Parish Priests in Africa. Over an intensive three-week period, they reflected on the synodal heritage of the Catholic Church, learned practical tools for conflict resolution and reconciliation, and shared experiences across African borders. The program marked a decisive step toward nurturing an Ubuntu outlook, a culture of communion and peace that speaks not only to Africa but also to the universal Church.

Rediscovering Africa’s Synodal Tradition

The program began with a key highlight of the theological grounding of the course. While taking the priests through Synodal Tradition and the history of the Church in Africa from 220 A.D. to 2009, Prof. Martin Nkafu Nkemnkia, pointed out that far from being a "young church," Africa's Christian tradition stretches back centuries to ancient councils and theologians like Tertullian, St. Cyprian, St. Augustine of Hippo, and Athanasius of Alexandria. These figures shaped doctrine, defended the faith, and developed collegial processes long before synodality became a global conversation.

 

Additionally, while facilitating a session on African culture and peacebuilding, Prof. Keneth Anchang emphasised Africa's paradigm shift from a "church of reflection" to a "church of light", with the vitality, liturgy, vocations, and community life that now inspire the universal Church. Fr Joseph Mbzinu Ateh, Coordinator of the Centre for Inculturation, the plenary session said, "The world is waiting for Africa to present its genius, not merely repeat what others have already said and done."

Practical Tools for Peace: Conflict Resolution and ADR

The central pillar of the course was training in Alternative Dispute Resolution (ADR), including negotiation, mediation, conciliation, and arbitration, facilitated by Dr Rosaline Manka of AMAZI Chambers Bameenda, Cameroon, and Fr. Joseph Ateh of the Centre for Inculturation, Kenya. Through vivid case studies, including wage disputes and problematic contracts involving church institutions, the sessions demonstrated how parishes could resolve conflicts without escalation, litigation, or creating lasting divisions. “No parish or diocese can afford to ignore legal advice. A poorly drafted agreement today may become tomorrow’s crisis,” Dr Rosaline reminded the participants. 

Beyond technical instruction, she guided the priests to see themselves as mediators and bridge-builders, equipped to approach disputes with impartiality and pastoral sensitivity. Group discussions exposed internal tensions, rivalries between senior and junior clergy, between parishioners, disagreements over finances, and the pressures of community expectations. For many, the training was eye-opening. “I have lived with conflict in my parish house for years,” one participant admitted, “but now I have practical skills to address it instead of avoiding it.” Another reflected, “Mediation is not just a technique, it is a ministry of listening, patience, and healing.” By the end of the module, participants agreed that ADR was not simply a professional tool but an essential aspect for priestly formation and service for effective evangelisation in Africa's complex social landscape.

Inculturation and the Wisdom of Tradition

The course also placed strong emphasis on inculturation, the conviction that the African Church must draw deeply from its own cultural heritage to become an actual agent of peace. The facilitators reminded participants that reconciliation has always been part of Africa's DNA, evident in communal practices of dialogue, respect for elders, and traditional councils of wisdom. During a session on "Inculturation in Peacebuilding: Dire need to integrate local values and customs", Commissioner Francis Fultang, an International Peace Ambassador, expressed that "Peacebuilding in Africa is not foreign; it has always lived in our traditions. The Gospel only deepens what our ancestors already practised." 

This insight resonated powerfully with the participants, many of whom shared stories of local approaches to healing and forgiveness, such as the Rwandan Gacaca courts, which operate in the spirit of Ubuntu, affirming that "I am because we are." Participants stressed that priests must resist the temptation to repeat ready-made formulas from outside and instead rediscover the genius of their own contexts. As one participant boldly put it, “If we ignore our traditions, we risk losing the tools God has already placed in our hands.” Through these exchanges, inculturation emerged not only as a theological theme but as a practical pathway: enabling priests to build bridges of peace that are authentically African, deeply Christian, and pastorally effective.

Confronting Socio-Economic and Environmental Challenges

Another most urgent and practical conversation during the course focused on the socio-economic and environmental struggles shaping African societies, especially land disputes, food insecurity, and the climate crisis. Commissioner Francis Fultang pointed out that, according to the 2025 Global Peace Index, Africa currently accounts for 36 of the 59 active global conflicts, many of which have roots in competition over land, water, and other natural resources. In this regard, he challenged the priests to view peacebuilding not only as spiritual or interpersonal work but also as ecological and economic stewardship. A session on Eco-farming as an effective peacebuilding tool in the Parish by Dr Andrew Kwasari, a Farmer-Entrepreneur, sparked much interest, as participants learned how chemical-free farming can heal degraded soil, reduce health risks, and provide sustainable livelihoods. Dr Andrew Kwasari explained, “When we poison the land, we poison ourselves. Regeneration is not only about crops; it is about peace with creation.”

Participants were encouraged to start small parish demonstration farms as practical models for their communities, showing that peace begins with how food is grown and shared. The long-standing disputes over land between farmers and herders were also discussed, with one participant noting, “If we cannot resolve the land issue, we cannot resolve the bloodshed.” Creative solutions such as biogas production from cow manure and solar-powered community projects can help ease tensions and reduce dependence on costly imports. These reflections revealed a decisive shift: the priests are not just mediators of words but potential catalysts for integrated peace, in which spiritual leadership, ecological care, and social justice are woven together.

Additionally, during a session on Climate change, "Greening the Parish" by Mr Alain Bertrand Tengoua, ENG-MDIH- PhD (Researcher), climate change was highlighted as a major driver of conflict, with droughts, floods, and shifting weather patterns displacing communities and fueling land disputes. Mr Alain warned that "when the rains fail, peace fails with them." Priests were encouraged to promote practical responses such as solar energy and parish-based biogas projects, demonstrating how ecological care can reduce tensions and support lasting peace in African communities.

Diplomacy and Digital Tools for Evangelisation

Another vibrant dimension of the course was the exploration of diplomacy as a pastoral skill and the embrace of digital tools for evangelisation. H.E. Dr Vivian Nain K., Minister Plenipotentiary at the Consulate of Cameroon in Kenya, emphasised that diplomacy is no longer confined to states and ambassadors; every priest, by virtue of his ministry, is a diplomat of communion. She put it this way: “Diplomacy is relationality, it is how we speak, listen, and choose words that unite rather than divide.” Participants reflected on parish-level disputes, realising how careful, inclusive language can prevent escalation and open paths to reconciliation. A participant stated, “If I take sides, I am no longer a mediator. Diplomacy reminds me to be the bridge, not the wall.”

The course also encouraged priests to leverage digital platforms and artificial intelligence as part of their pastoral toolkit. Dr Nancy Macharia of Jomo Kenyatta University of Agriculture and Technology (JKUAT), Kenya, reminded them that social media is today's public square, capable of amplifying the Gospel message, mobilising peace efforts, and countering misinformation. She challenged the priests to experiment with AI tools such as ChatGPT and Gemini to generate engaging pastoral content, summarise complex texts, and even prepare homilies more effectively. As one participant concluded, "The pulpit is not only in the Church anymore; it is on WhatsApp, Facebook, and YouTube. If we ignore these spaces, we abandon the people we are called to serve."

The Bishop’s Role in Synodal Peacebuilding and the Future of African Youth

His Grace Gervas Nyaisonga, Archdiocese of Mbea, Tanzania, affirmed the role of the bishop in promoting synodal peacebuilding initiatives in the local Church in Africa, not as a distant administrator but as a shepherd who listens, accompanies, and empowers. He reminded participants, “The bishop is the principal promoter of communion and peace in the local Church, ensuring that every priest, religious and lay person has space to participate in the mission.” He emphasised that synodality is not a passing trend but a foundational identity for the African Church, declaring: “Synodality is not an option for us in Africa; it is the way of being Church in our context.”

Through his presentation, the bishop offered both vision and challenge: to embody synodal leadership that models reconciliation, prioritises dialogue, and nurtures the gifts of the young. In this way, bishops in Africa can anchor synodality not only as theology but as a lived reality that transforms communities torn by conflict into schools of communion.

Additionally, the youth, who represent the majority of Africa's population, are a vital force for peace. While facilitating a session on the peacebuilding process and focusing on the African youth today, Prof. Justus Mbae noted, “If our young people are not formed and involved in peacebuilding today, then the Church of tomorrow will be weaker and more divided.” Priests echoed this conviction, recognising that supporting youth-led initiatives from parish peace clubs to digital evangelisation is not optional but essential. As one participant put it, “If we fail to involve the youth in building peace, we fail to secure the Church’s future.”

A New Initiative: Synodal Dispute Resolution Centres

At the close of the Synodal Peacebuilding Course for Parish Priests in Africa, the participants discerned a concrete way forward: the creation of Synodal Dispute Resolution Centres within Ecclesiastical Circumscriptions.

This proposal was born out of a shared recognition that, while Justice and Peace Commissions exist in many parishes, they often lack the specific tools and structures to address conflicts effectively at the grassroots. Priests, trained in Alternative Dispute Resolution (ADR) and inspired by Gospel values and African traditions such as the Palaver Tree Methodology, saw the urgent need for an institutionalised approach.

The envisioned centres will serve as instruments of healing, dialogue, negotiation, arbitration, and reconciliation, equipping priests not only to manage disputes within their parishes but also to train others as peacebuilders. Rooted in synodality, these centres aim to transform parishes and dioceses into spaces of justice, communion, and restorative peace, strengthening the Church’s mission as a sacrament of unity across Africa.

Conclusion: From Learning to Living Peace

By the end of the Synodal Peace Building Empowerment Course for Parish Priests in Africa, participants recognised the program as a transformative journey. They left with practical tools for mediation and negotiation, a renewed commitment to inculturation rooted in African traditions such as Ubuntu and Gacaca, and a deeper understanding of socio-economic and environmental challenges, including land disputes and climate change. Priests were encouraged to implement parish-based initiatives, such as regenerative farming, solar energy, and biogas projects, while also embracing their role as “everyday diplomats” and utilising digital platforms and AI tools for evangelisation and peacebuilding.

Together, these outcomes marked a decisive step toward an Ubuntu, a culture of communion and solidarity that begins with the parish but speaks to the broader African society and the global Church. The priests departed not only as participants in a course but as ambassadors of reconciliation, mediation and arbitration, ready to embody the call of synodality in the concrete realities of their ministry.

By Irene Kirung'e

Communication and Multimedia Specialist

Centre for Inculturation

Mariapolis Piero,

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