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Towards an Indigenous African Church 
A Post -synodal Theological Review of the Africa Synod 
in the context of Nigeria 
Lectures and Resolutions 
at the 7th Enugu Diocesan Priests' Annual Seminar (EDPAS) 
held at Ugwu-Di-Nso, Eke, on 20, 21,22 February, 1995 
Editors: 
Obiora Ike 
Ugonna Igboaja 
Ikechukwu Ani 
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Evangelisation and the Means of 
Social Communication 

A Review of the Africa Synod contribution 
in the context of Enugu Diocese 

By 

Revd. Fr. Ikechukwu Ani 

1 	Introduction 

While today reviewing the relevance of the Special Assembly for Africa of the 
Synod of Bishops to Enugu Diocese, I want to make a reference to the 
controversy which arose as a result of the Angelus announcement of Pope John 
Paul II on 6th January 1989. The bone of contention was in connection with 
the expressed wish of some African Theologians and Bishops to convene an 
African Council. Critical minds wondered and questioned the idea behind the 
announcement of a Special Assembly for Africa of the Synod of Bishops by the 
Pope who was well informed about the preparations going on to effectively 
confront the challenging issues the African Council wanted to discuss. 
One of the reasons advanced for the sudden conversion of the African 
Council into a Special Synod of Bishops for Africa was that Africa had not yet 
produced competent Theologians to organise a "Church Council" . Furthermore, 
it was observed that the African Theologians and Bishops could not agree 
among themselves on the issue of who actually should or could convene an 
African Council. Consequently, some "special" Africans saw themselves 
obliged to approach the Pope, asking him, as it were, to come to our rescue, 
hence the announcement of the African Synod. Those who knew the history of 
the quest for an African Council could not but ask the question, who actually 

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wanted the African Synod and in whose interest was it being organised?' 
The named controversy leaves one with the impression that Africans 
have once again refused to take their destiny into their own hands. It was A. 
Kabou, a Cameroonian woman, who critically observed that the africans are 
the only human beings on earth who believe that every other person other than 
Africans themselves should work for their development'. 
We are aware of the fact that, following the specification of Vatican II, 
the Pope enjoys the privilege to convene a synod to discuss issues with his 
follow Bishops'. One would as well not doubt the fact that some inspiring 
reflections might have resulted from the meetings and discussions during the 
African Synod of 1994. Nevertheless, it will be interesting to know, whether 
the Synod has now succeeded in handling the issue of Social Communication 
in a way that will make the Catholic Church in Africa wake up to face the 
challenges facing her today through the recent developments in the Means of . 
Social Communication. 
I will first of all try to summarize the reflections and recommendations 
of the Synod Fathers. Secondly, I shall survey some of the issues raised in the 
context of Nigeria and Enugu Diocese. With regard to the need for the 
presence of the Church in the media, I shall thirdly expose some challenges 
facing us today as Ministers of Evangelisation of the Good News of Salvation 
in Enugu Diocese, before I then conclude. 
1 Cf. lWto wants the African Synod?, in: New People Magazine, No. 10, (Nairobi) Jan-Feb 1991, 
p. 10; N. B. Abeng: Schmerzlicb enttiiuscht. - Kirche in Afrika -, in: Publik-Forum 18 (1989) 8, 
p. 35; E. Mveng: Die Afrikanische Synode: Yorspiel fiir ein Afrikanisches Konzil?, in: Concilium 
28 (1992). pp. 81-92. 
2 The thought provoking book Weder arm noch ohnmiichtig. Eine Streitschrift gegen schwarze 
Eliten und weissc Helfer, written by A. Kabou, is worth reading. 
3 ["Bishops chosen from different parts of the world in a manner and according to a system 
determined or to be determined by the Roman Pontiff will render to the Supreme Pastor a more 
effective auxiliary service in a council which shall be known by the special name of Synod of 
Bishops. This council, as it will be representative of the whole Catholic episcopate will bear 
testimony to the participation of all the Bishops in hierarchical communion in the care of the 
universal Church. (Decree on the Pastoral Office of Bishops in the Church, no. 5)]. 

11.	

87 

	2 	The reflections and recommendations of the Synod Fathers 

The Synod Fathers took cognisance of the revolution in human communications 
today resulting especially from technological changes. The world has 
consequently become a "global village" in the modern age fondly referred to 
as the world of communications. 

. Communication itself is regarded as a primary issue 'in the History of 
Salvation. Many passages of the Bible bear witness to the fact that it belongs 
to the very nature of God to communicate. Therefore the Synod Fathers 
deemed it necessary to relate the question of Social Communication to this 
significant characteristicum of God the Father of Jesus Christ: "From the 
beginning it has been a characteristic of God to want to communicate. This he 
does by various means. He has bestowed being upon every created thing, 
animate and inanimate. He enters into relationships with human beings in a 
very special way. 'In many and various ways God spoke of old to our fathers 
by the prophets; but in these last days God spoke to us by a Son' (Heb 1: 1-2). 
Jesus Christ reflects divine perfection (cf. Coli: 15) and fulfills' the Father's 
, will to communicate (cf. Bar 3:38). He spoke as no man ever had spoken (cf. 
Jn 7:46) and preached the complete conversion of his contemporaries, so that 
they may be, in soul and body, the image and resemblance of God (cf. Gen 
1:27).,,4 
It is therefore not surprising that Jesus the Christ, after accomplishing his 
mission on earth, commissioned those whom he had chosen to carry on with 
this salvific communication, namely the mission to bring his message of 
universal salvation to all human beings and to all ages. (cf. Mt 28: 19). 
The above passages form, so to say, the biblical background of the 
synod reflections and recommendations in relating the Means of Social 
Communication to the evangelising mission of the Church. 
When the Synod Fathers talk of Means of Social Communication, they 
distinguish between, on the one hand, the fundamental means of social 
communication, namely: witness of life, catechesis, personal contacts, popu1ar 
piety, the liturgy; and on the other hand, the media, referring to the Radio, 
Television, Cinema and the Press. The interest of the Synod focuses however 

4 Cf. Instrumentum Laboris, no. 128. 

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mainly on the mass media. Attention is called to the fact that the mass media 
have developed their own culture and language, they are a means of 
Evangelisation as well as an area that needs to be evangelised. 
Direct participants of the Synod report that the issue of Means of Social 
Communication received the least attention. They regard however the much 
said as very important'. It seems the Synod Fathers found no reason for a 
detailed repetition of the position of the Church as already treated in earlier 
documents like Inter mirifica', Communicatio et Progressi', Aetatis novae", 
Evangelii nuntiandi', Redeptoris missio", to mention but these. 
The points most frequently mentioned during the African Synod could 
be summarized under the following three headings 11: 
	2.1 	The relevance of the Means of Social Communication 
The importance of the Means of Social Communication was stressed in bearing 
with the thoughts represented in Evangelii nuntiandi (n. 15) where it is stated: 
"the Church would feel itself guilty before the Lord if it did not employ these 
. powerful means that human intelligence continues to make more and more 
efficient". There was much insistence that pastoral agents (Priests, seminarians, 
religious men and women, lay people) be formators in the means of social 
communication. On the same line, meetings should be organized to foster 
awareness of, and initiation into, the basics of mass media. Thence, the 
opening of Catholic centres serving the media and.courses in seminaries were 
, J. Onaiyekan: What we saw and heard at the African Synod, in: Bulletin of Ecumenical Theology 
6/2 1994, p. 11. 
6 Second Vatican Ec.~ume~cal Council, Decree on the Means of Social Communication, Inter 
	mirifica, 1963. 	. 
7 Pastoral Instruction published by Pontifical Council for Social Communications (1971). 
	",t 	.' 
8 Pontifical Council for Social Communications, Pastoral Instruction, Aetatis novae, (22 February 
	1992). 	' 
9 Paul VI, Apostolic Exhortation, Evangelii nuntiandi: [AAS 68 (1976)]. 
10 John Paul II, Encyclical Letter, Redeptoris missio, [AAS 83. (1991)]. 

I 

11 Relatio Post Disceptationem, no. 36-44. 
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recommended. The need for the creation of higher Institutes or Faculties of 
social communication was likewise emphasized, so that Africa might contribute 
her original experience to mass media culture.' 
2.2 fi : The power of the' Mass Media 
The.Synod Fathers called for awareness to the fact that the Mass Media are 
very 'powerful means in disseminating information and shaping the minds of 
peoples: The media pose a real challenge for the family. Whether we like it or 
not, 'they observed, the expansion of the media exerts.an influence for the good 
or for the bad on society in general and on the family in particular. When there 
is aggression by the media on the family, the children and the young are the 
victims. Attention was called to the fact that pornography and violence seem 
to be invading Africa today through the cinema and video, or by satellite, 
thereby-perverting the young, making them lose the little that remains to them 
of spirituality and human values. The creation of video resource centres, it was 
suggested, would prevent the projection of pornographic and violent films and 
video-cassettes. 
Moreover, the African people cannot control the use of the means of social 
communication, as can be seen, for example, by the image of Africa that is 
sometimes given in Europe. A criminal act of one or more individuals from 
any part of Africa is easily generalised in a manner that marrs the image of the 
whole continent. 
For some Bishops the creation of local or regional radio stations seems 
to be a priority in the work of evangelisation. Some proposed that a powerful 
radio station be created for the whole of Africa. In addition, the programmes 
of evangelisation should be transmitted to Africa by Vatican Radio. Above all, 
it was suggested that the Church should have at its disposal satellite channels 
for the diffusion of the messages of the Holy Father, also for the programmes 
destined for Africa and for the whole world. 
One would think that if the Vatican has the means of extending its setup 
for the Mass Media to reach Africa, that could be of interest to the African 
Church. On the other hand, one wonders how urgent and' realistic it is for the 
Church in Africa today to fmance a satellite station for Africa, not minding the 
fact that, in Nigeria for instance, religious groups are not permitted to establish 

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a radio or Television, station. 
2.3 The presence of the Church in the Mass Media 
According to the Synod Fathers the presence of the, Church in the mass media 
is a priority in order to better contribute to the most urgent and fundamental 
needs of populations. Mention was made of the fact that the mass media belong 
to the people, and therefore no power or government has the right to 
monopolize them in order to advance its own interests. The Church should 
demand her place in the means 'of social communication. Small Christian 
Communities were regarded as privileged places for the use of traditional 
means of communication or the mass media. 
Books, brochures and pastoral letters should be written in a language 
that is clear comprehensible, in a style that is attractive and easy to read for the 
people. Encyclicals and papal, letters should be translated into the local 
languages. 
Traditional Means of Social Communication were also mentioned. 
Knowledge of the means of social communication and knowledge of the life of 
the people should be taken into account. The utilization of parables could, for 
example, make sermons more effective and creative. 
	3 	The Mass Media in the context of Enugu Diocese/Nigeria 
Here we shall limit our reflection to the. influence of Radio, Television, 
Cinemas and the Press in our context, since the traditional means of social 
communication are better treated under the headings Inculturation and/or 
Proclamation. 
3.1 Some general observations 
Within the territory of Enugu Diocese one can possibly receive the programmes 
of two. Television houses, namely the NT A and ETV. Whell~as, only a few 
receive the tone and picture of both stations, many receive the'ttlne, and .picture 
of only one station, what remains of the second station seems Jtp .be.a matter of 

91 
the location of one's residence withn the territories of Enugu. In addition, there 
is a class of citizens who have mounted giant satellite dishes close to their 
houses. These privileged ones' can receive the programmes of some oversea 
countries, for example the CNN; they as well make it easier for their lucky 
neighbours to enjoy the same privilege through the help of an external antena. 
The technics of modern printing make it fairly easy for many to express 
their opinion through the print media and influence the public. One can say that 
the press has succeeded in establishing itself as a successful means of social 
communication. 
The same applies to the radio braodcasting houses. They are able to 
reach a good number of citizens. In many homes the radio is on the whole day . 
. The same thing applies to the market places. Most of the taxi and bus drivers 
as well as private vehicles seem to regard the radio possibly with cassette 
player as a priority. How can you drive a car without Radio-Cassette! 
However, one easily gets the impression the main interest of many is focused 
on mUSIC. 
Religious songs are on the order of the day. Since the first rythmic and 
fascinating songs of the "Voice of the Cross" Singers, the production of 
religious songs has become one of the lucrative businesses in the music world. 
Sunny Okosun is today an Evangelist who sings spiritual songs about Jesus 
Christ and his message of salvation. The melody of these gospel singers seems 
to appeal more to the feelings of our people than the melodies of our church 
songs adapted from the Latin plain chant. No wonder then that the gospel 
songs are easily integrated into our church services today. 
Generally speaking, one can say that both the State and Federal 
Governments have not succeeded in setting up well functioning Television 
houses, which could be easily received in every part of the Diocese. The sight 
killing pictures that appear often on the screens of the Television, the fact that 
the populace depends on the inconsistent power supply by NEP A (National 
Electric Power Authority) or private generators for operating these machines, 
all these contribute to reduce the percentage of the citizens who make an 
efficient use of these means of communication. Above all, only a small 
percentage of the population can afford TV sets, possess a radio set, buy books 
or the daily newspapers. That means that a great majority of the citizens still 
depend on the information disseminated to them through a class of people who 

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can afford the named means' of social communication. 
The Media in Nigeria and in Enugu Diocese have nonetheless some 
perculiarities. We want to mention the following points: 
3.2 The misuse of the Mass Media . 
In his book "Religion, Politics and Power in Northern Nigeria", M. H. Kukah 
used a chapter to survey the influence of the Media. Among others he remarks: 
"All in all, the acquisition of western education" has-enhanced the interests of 
many people in the' use of the media. But at the same time, a realisation of the 
use of the media has increased the tension in religious adherents -seeking to use 
it to further their messages. "i2 M. H. Kukah 'analysed in particular the role of 
the New Nigerian Newspaper Ltdandthe FRCN (Kaduna) in the .struggle for 
religious and political power especially in Northern Nigeria". 
I. B. Yaro draws attention to the preaching by moslem scholars based 
in Kaduna and the activities of Radio Kaduna. Example is given of the role 
played by Sheik Abubakar Gumi, who preached moslem militancy. Gumi is 
said to have preached the doctrine of "an eye for an eye, a tooth for a tooth". 
To do so he used three channels, namelyKaduna Central Mosque, his four- 
hectare residential apartment in Kaduna and the Radio Kaduna, Above all, 
recorded cassette tapes with revolutionary messages from the Ayatollah 
Khomeini and other Iranian. Moslem scholars were sold by hawkers' everywhere 
in the streets and vehicles.' Loudspeakers were as well mounted for a 
continuous relay of the preaching and message of Islam, to emphasize "the 
wisdom of the Iranian revolution, and the need to die while preaching the 
word" .14 
The catastrophal result of the tension- created by such 'a .misuse of the 
media belong today to the tragedies of the Nigerian history.. The Church will 
not fail to draw some lessons from such incidents in its use of-the media. She 
should champion the course of inter-religious dialogue, Ecumenism and social 
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12 Cf. M; H. Kukah: Religion, Politics and Power in Northern Nigeria. Ibadan: 'Spectrum Books 
	Ltd, 2nd edition 1994, p. 100. 	'rl 

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13 Op. cit., pp. 67 •. 114. 
14 Cf. I. B. Yaro: Is this Islam? (1988), pp. 16 & 17. 

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justice, 'j , 
3~3 , .;::(4~'.tole of Video-Films 
For s;y:r!fl.~·leasons, some of which have been mentioned above, somebody 
whq .pu~R~ases a TV -set today will not be satisfied until he adds a. Video-set to 
it. Thi~~a.Jies it possible for people to watch films at their own convinience. 
In re~~p~,pmes, some Video-Films have been produced in the country which 
go a long.way to influence and shape our peoples' attitude to life. I want to 
	meniiQn, 'one, example. 	. 
. ;,Tbe Video-Pilmj'Living in Bondage"lS presents the fate of the young 
and ambitious , Andy. His burning urge to get rich very quickly makes him 
resign, his' post in foar different firms within a short period of time; One 
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afternoon, Andy meets his friend Paul and narrates to, him the odeals of his 
poor IAfe .: Paul promises to help his friend provided Andy is ready to "pursue" 
money 1A the way it is done. Without considering what this could imply, Andy 
quickly ;~gfees to do whatever Paul directs, the important thing is that money 
flows. J~vei~tually Andy finds himself in the secret chamber of a group of rich 
bandits. A~ a. condition for his official initiation into this group and into the 
"magical" means of money making, Andy has to bring his wife (lithe person 
he loves most ") for the bloody sacrifice to Lucifer, whom this group worships. 
Andy tries.to refuse getting involved in such an attrocity, considering the fact 
that he.is.a christian and that such an action would merit him eternal damnation 
	, 	~ , 	. 
in hell.: i\t this juncture, the high priest of the group asks his members whether 
they believed, that God, whom the christians say is all merciful, will ever 
	'. 	; 
condemn even the worst of his children to hell? For once even the worshippers 
of Lucifer believe that the God the christians worship is all merciful. Andy 
makes an attempt to bring another woman as substitute, but his plan fails. As 
they threaten to kill Andy himself, he makes a firm promise and later brings 
his wife Merit for the devilish sacrifice. Merit dies soon after in a hospital. 
After watching this film, one wonders whether this is not an explanation 
for the continuosly consistent increase of corruption and evil in our country. 
For, it seems that some people have been able to convince themselves that they 
IS Written by Kenneth Nnebue and produced by NEK Video Links Ltd. Lagos 1992. 

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could commit any type of evil and get away with it. It seems we have a good 
number of citizens or even influencialleaders who neither fear God nor respect 
man. The catastrophal outcome of such a frame of mind is being witnessed 
today in every part of the country. 
Although the film went on to present the tortures Andy experienced as 
punishment for his evil deed, he appears as an insignificant exaeption among 
many. It is no doubt the aim of the film to expose and criticise some evil 
dealings in the country, at the same time the triumph of evil is "celebrated" 
through the enticing way of life which the members of the secret gang live in 
the society. Their logic for survival seems to be, if you are hard enough, you 
can do it and succeed, if you are weak, then you can suffer the way Andy did 
and remain poor forever. That means, not withstanding the tortures of the 
pricking conscience is presented as a sign of weakness. Which Nigerian wants 
to be considered a weakling? 
We should not underrate the influence of such a film. Today the 
materially rich ones make it possible for people to gather in their big sitting 
rooms to watch such films during the celebrations like Christmas. During such 
presentations in the village, no one thinks of the fact the film in question, for 
instance, is classified for the ages of eighteen and above, supposing that 
viewers at he named age should be critical enough as not to be "consumed" by 
the matters presented on the screen. 
The strong influence of this means of communication lies also in the fact 
that it appeals to more senses of the human person. In addition to hearing, it 
presents the listener with enticing pictures and actions of living human beings. 
The impressions affect both the conscious and the unconscious mind of the 
individuall. If the Church is not able to influence the thinking of the people by 
human values, many would become victims of the attitude to' life as cleverly 
presented in such films. 
	4 	The Church of Enugu Diocese in the mass media 
The Church in Enugu Diocese has always been active in the print media. The 
publications of our junior and senior seminaries have continuosly addressed 
themselves to current issues of life in the country. The Institute of Ecumenical 

95 
E~;ucaft9BrJjwnkers Corner Enugu, champions the publication and organisation 
of courses in religious dialogue in the country. The contextual implimentation 
of .the; ~iqjiak;reflching~ of the Church is being promoted, by .the Catholic 
Insti~t~hf~~J?~velop!1lent, Justice, and Peace through many publications and 
courses., ~~,j~~~stor" Magazine as well as the "Flame" Newspaper have 
become very important organs of evangelisation in Enugu Diocese in 
particular. The EDPAS Publications are also to recone with. These publications 
help to creat an atmosphere of respect, love and peaceful living together in a 
pluralistic country which Nigeria is. 
,1, think, however, ,that we still need to develop a method and language 
of writing that takes cognisance of the disposition of our people. As the Synod 
. Fathers. mentioned, a good knowledge of the people is indispensable for the 
efficient use of this means of communication. 'The majority of our .people still 
have muCb.,H0I)fi4ence:~n.the matters presented in the name of the Church. This 
is why w!! shouldinsist on qualitative and edifying talks and.publications. It is 
as well important that we endeavour to present the publications. to the, public 
at a price, the people can afford to pay. In this light, we should ask for 
subsidies .from the State Or Federal Government, since these publications 
contribute-to, the welfare of our people. 
The.participation of official representatives of the Church in the Radio 
and Television programmes seems to be minimal. This is an area the Church 
in Enugu Diocese still needs to look into. These transmitting houses, though 
established by the Government" are meant to serve the people. As the Synod 
Fathers mentioned, the media belongs to the people. Therefore, they shouldnot 
be monopolised to serve the private interest of some individuals. The Church 
has ,here a very important role to play and must ask for her right of 
participation. 
4.1. A wider concept of the Church 
The presepce of the Church in the media must however not be understood as 
a "clerical" presence, that means, it should not be limited to the appointment 
of an ordained priest or professed Brothers and Sisters to work in the media. 
We. should) rather, aim at the formation of conscienscious and responsible lay 
Catholics '~liq .specialise in these areas. Such lay men and women would bear 
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witness to the salvific message of Christ in their area of specialisation. They 
could as well be employed to teach in our seminaries. 
Furthermore, official respresentatives of the Church could also 
participate in programmes that are not regarded as religious in. the strict sence 
of the word. In this way, the Church can present the values it stands for to the 
general public. 
4.2 Positive evangelisation through the Media 
The Church often presents itself as a "moralizing" organ, which is specialised 
in condemning one thing or the other. I think it is morally more "economical" 
for the Church to get involved in shaping the mind of the people to promote 
a life-giving culture and creat the atmosphere of love and charity. Instead of 
specialising in telling people what they should not do, the Church should 
concentrate more on finding means of instilling in the minds. of people the 
sense for resposible decisions and actions in daily life. 
In a city like Enugu, one can hardly miss the preachings of the many 
"prophets" and "evangelisers" especially at the weekends. In this regard, the 
Catholic Church is being today represented by the members of charismatic 
groups who have even resorted to very loud preachings and religious songs in, 
and more outside the walls of a church building. Inspite of the positive 
contribution of such crusade ministries, as they are fondly described, I would 
like to sound a note of warning regarding such vulgar means of missionary 
strategy. We describe it as a vulgar means of communication when a group of 
people mount microphones on the streets, shouting their preaching and playing 
music at the highest volume their loudspeaker can produce tillvery late in the 
night, thereby making it impossible for people to have some rest especially at 
weekends. This manner of preaching is often contraproductive, for, it provokes 
some aversion against such preachers. There is every need for the Leaders of 
the Church to find an effective way of directing the programmes and the means 
our charismatic groups use for their preaching. Moreover,' the theological 
content of what they preach should be constantly reviewed'; i So that the zeal of 
these people could be channelled in the right direction for tlie~good· of all. Who 
would not ask himself why we notice little or no change of hearhri our country 
today, inspite of the many loud evangelisers in every part df'ltlie'country! 

, 
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97 
4.3 'The! use of the Mass Media in schools 
l ': " 
In line.with.training responsible and conscientious citizens, the use of the 
Means of.r;Social· Communication in educating our children is very necessary. 
Instead of~ ifor-instance, sitting back to draft very logical arguments against the 
use OF pornography in the media, it would be more productive for the Church 
to embark on and advocate for an integral sex education in the schools and' 
other formation houses. The Church in Enugu Diocese should not imagine that 
she could halt the spread of pornographic films, We think that it is very urgent 
for the Church in Nigeria today to work and demand for the better equipment 
of our schools, in order to foster a balanced education of our people. 
	5 	Conclusion 
The African Synod has certainly become an occasion for the examination of 
conscience for the Church in Enugu Diocese and Africa at large. The Synod 
Fathers have drawn our attention to the importance of the media as a means of 
evangelisation as well as an area that needs to be evangelised. We should get 
involved in shaping the minds of our people according to the liberating 
message of salvation. For this, it is necessary to make use of the many means 
of social communication available to us in our different areas of work. 
Considering the influence of the media today, priests should find time 
to listen to news in the radio, and watch the presentations on the screens of the 
Television as well as read daily and weekly newspapers. This makes it possible 
for us to discuss the existential issues affecting our people. We priests cannot 
afford to be ignorant of the goings-on in our society as they are manifested in . 
different productions of the media. We should not at the same time neglect the 
fact that the NT A Enugu rarely commands the attention of half the number of 
people a priest has opportunity to address on a Sunday and on other occasions 
in our ministry. Let us wake up and face the challenges facing us today. 
Finally, I want to refer to one of the deep statements used to summarize 
the activity of Jesus Christ, namely the words: "He went about doing good"! 
Jesus the Christ sacrificed his life for the sake of doing good. Therefore, the 
presence of the Church in the world today should regain this quality. Let us 

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take the risk of maturing from a missionary Church, (one interested in 
determining the number of those who would go to hell or heaven), into a 
Church that bears witness to the message of salvation summarized in the words 
"He went about doing good!". People in Africa and in the whole world, 
including many who follow up the activities of the Church through the media, 
long to experience this Church as a community of human beings, who go about 
doing good . 

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BIBLIOGRAPHY 
Instrumentum Laboris, Vatican City 1993. 
Lineamenta, Vatican City 1990. 
Relatio Post Disceptationem, Vatican City 1994. 
Vat II, Decree on the Pastoral Office of Bishops in the Church, Christus 
Dominus. 
Bulletin of Ecumenical Theologie, Vol 612: 1994. Theme of the Volume: The 
African Synod: Initial Results and Reflections. 
Who wants the African Synod?, in: New People Magazine, No. 10, (Nairobi) 
Jan-Feb 1991. 

ABENG, Nazaire Bitoto: Schmerzlicli enitauscht. - Kirche in Afrika -, in: 
Publik-Forum 18 (1989) 8, 35. 
KABou, Axelle: Weder arm noch ohnmachtig. Eine Streitschrift gegen schwarze 
Eliten und weisse Helfer. (Lenos), Basel 1993. 
KUKAH, Matthew Hassan: Religion, Politics and Power in Northern Nigeria. 
Ibadan: Spectrum Books Ltd, 2nd edition 1994. 
MVENG, Engelbert: Die Afrikanische Synode: Vorspiel fur ein Afrikanisches 
Konzil?, in: Conc 28(1992), pp. 81-92. 
NDI-OKALLA, Joseph-Marie: Eine Bischofssynode fur Afrika. Chancen und 
Probleme, in: KM (Die katholischen Missionen) 5/1993, pp. 162-166. 
ONAIYEKAN, John: What we saw and heard at the African Synod, in: Bulletin 
of Ecumenical Theology, 6/2 1994. 
Y ARO, Ibrahim T.: Is this Islam? (Politics in Religion). Justice & Liberty 
Publications, 1988. 

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Communique 
1.	Gratitude 
We must give thanks and glory to God, who has made a gift of the 
"African Synod" to the Universal Church and particularly to the African 
Church. This Synod, titled Synod of Hope, Synod of Resurrection was 
much awaited. 
(It took 5 years to prepare. The Synod started on 10th April and ended on 11th May 94. 
It was attended by 242 members, 46 observers, 20 experts and 7 fraternal Delegates 
added to another 30 assistants of the Vatican Synod Secretariat. 40 % of the 497 Bishops 
in Africa where present at the Synod). 
We pray that the message of the Synod reaches everybody and increases 
the faith and the life of our people 

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2. 

Mandate 
In line with our vocation to preach the good news of salvation to our 
people and our desire to be part of this universal happening, we, the 
priests of Enugu Diocese, united with our Bishop gathered at our 
Diocesan Pastoral Centre at Eke for 3 days (February 20 - 22) to reflect 
on the background, scope, problems and reception of the event in our 
Diocese and to give our own experience and suggestions for, the future 
of evangelisation. We shared our faith, our life and our thoughts on the 
Synod deliberations and guidelines, specially on: 
(a) Proclamation of the good news of salvation 
(b) Inculturation 
(c) Dialogue 
(d) Justice and Peace 
(e) The Means of Social Communication 
'\1. " 

3. 
4. 
5. 

101 
Proclamaiion of the Good News 
We note with joy that the main theme of the Synod was evangelisation. 
It tied together the various items on the agenda. "The Church in Africa 
and her evangelisation mission towards the year 2000: 'You shall be my 
witnesses' ". We emphasize that the proclamation of the good news 
ought to be centred on Jesus Christ, "the same yesterday and today, the 
enduring and ever new manifestation of God's goodness towards us. In 
him, the spirit is given to us to transform the world" (Nuntius no. 8). 
This Jesus Christ, Son of God, crucified and risen in glory is the reason 
for our faith and we see in the Church a millieu for the expression of 
this faith. Jesus the Christ, our Saviour and Lord must remain the centre 
and model of all aspects of our own entire life, be it traditional, social, 
political, economical, cultural and otherwise. Our entire life and culture 
needs to be tranformed by Gospel values in the light of the mystery of 
Easter. 
We agree that Evangelisation must express itself via proclamation - 
spoken and lived. There is need therefore to put more effort into our 
homily, its preparation, its delivery and its relevance to biblical, 
ecclesial and contemporary sources. Groups of priests could work 
together to study homilies. Gifted person are invited to write on 
homiletics. Homiletics should be a compulsory subject in the seminaries. 
Besides preaching, our entire life must be imbued with Gospel values, 
in thought and in deed, so that in us and through us all things would be 
reconciled to God. Action speaks louder than words; like the Synod 
Fathers said: "Africa needs holy prophets" . 

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	6. 	There is need to have a house of formation and continuous education for 
. our pro .sts and seminarians. 
14.	There is an urgent need for the Education and formation of Catechists 
and other pastoral agents, the creation and activation of zones in 
parishes, intensification of the training of lay persons in the social 

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Teachings of the church and in Theology generally, empowerment of 
existing centres of training such as: 
The Institute of Ecumenical Education 
The Leadership Training Centre 
The School of Evangelisation 
The Catholic Institute for Development, Justice and Peace 
(CIDJAP) 
Theology for Lay people of the CIDJAP and Catholic Social 
Teachings Programme. 
Priests should promote and encourage these centres. There is need to 
intensify activities such as seminar and workshops in the Deaneries, and 
we advice in the parishes, zones, stations and basic christian 
communities . 
8.	lnculturation 
The issue of inculturation is a project of the present and the future for 
our diocese. Christianity in Africa has come to stay. We welcome the 
message. This message of love and peace needs now to become 
incarnated in the hearts, huts and' hovels of our people. John Paul II 
calls for "inculturation" as the incarnation of the gospel of Jesus Christ 
in native cultures and also the introduction of these cultures into life of 
the Church". This is a guideline. 

". 

9. 

The priests of Enugu Diocese give inculturation of the Gospel a priority 
in their apostolate. Quite alright it is not easy to define inculturation. 
There is need, urgent need now for every pastoral agent and parish to 
evolve a strategy of "a marriage of professed faith and concrete life 
harmony between Faith and culture" (M. U. Eneje). One must be a 
christian and an African. The basis of the inculturation is the 
incarnation. If well carried out, our diocese would be much, more 
mature and effective. 

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1 O. 	Our method for emphasis in inculturation is: 
	(a) 	When the practice is substantially good and accidentally good, we 

(1)) 
(c) 

103 
must as Church accept the culture. 
When the practice is substantially evil, one should reject it (eg. 
idol worshipping; twin killing, charms; ogbanje). 
When the practice is substantially good, but includes 'some evil 
methods or practices, then it is to be purified, ego Ozo; Ogbuefi: 
Lolo title etc. 

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11.	We suggest that parishes. identify priority areas of culture ~ch need 
evangelisation, item by item, such as title taking, the liturgy, 
masquerades, rituals, rites, family life, sacraments and sacramentals, 
infact entire life. The time is no more in our favour to keep on 
postponing inculturation. Society and life is changing. If we do not catch 
on this "Kairos" we may miss our chance to great regret. The Diocese 
approves that experiments be encouraged and conducted in certain areas 
of inculturation which fruit, when positive, could be placed to enrich the 
life of the entire Diocese. 

15.	
12.	We support the recommendations and proposals of the Synod Fathers, 
'some of which include: 
a) 
b) 
c) 
d) 
e) 
t) 
g) 

the family as the original space for the meeting of culture and 
gospel 
training of all agents of inculturation and involving the 
competence of Theologians, experts and specialists. 
establishment of programmes, structures and centres for scientific 
study of correct interaction between culture and faith. This will 
give room for inculturated fundamental Catholic Theology, 
spirituality, Canon Law, Ecclesiology, Homiletics etc. 
translate the Bible into the vernacular 
Rehabilitaion, serious study of and meaningful dialogue with 
African Traditional Religion (A TR). Hence adults of ATR should 
be respected in their dignity and worth. 
Serious concerns in the area of marriage, and to include special 
African Centres for marriage in view of inculturation. 
Encourage sacramentals, various rites and local African rituals, 
composition of prayers, blessings of the land and the fruit of the 

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	I:!, 		Earth at various seasons, music, traditional feasts; evaluation of 
	;'1 	. 	local beliefs like ogbanje and witchcraft. 
i 	13. 	Dialogue 
We agree as priests on the fundamental need of Dialogue in the Church 
and in the world. With reference to the position of the African Synod: 
"The Church-Family has its origin in the Blessed Trinity at the depths 
of which the Holy Spirit is the Bond of Communion. It knows that the 
intrinsic value of a community is the quality of relation which it makes 
possible. This Synod launches a strong appeal" for dialogue within the 
church and among religious" (Nuntius no. 20). We accept this challenge 
for Dialogue in Enugu Diocese. 
14.	Dialogue in our understanding has various levels and contexts. Dialogue 
does not make us give up the truth of our faith in Jesus Christ. But J 
dialogue helps us open up to the knowledge of the position of the other 
in dialogue. 
Our Principle is: 	Unity in essential matters, difference in unessential 
matters. But in all things charity. (St. Anselm). 
15.	We call therefore for intensified dialogue in good will and mutual 
respect, 
with African traditional religion and our local customs; 
with our seperated brethren via promoting ecumenism; 
with Muslims; especially in our country Nigeria bounded by 
fanatics and fundamentalists; 
with the local church, among ourselves, emphasizing the belief 
that in the church "we are the family of God"; 
between and among the priests and the bishops, the clergy among 
themselves; the local church and religious institutes; the local 
clergy and the laity; the laity among themselves; the local 
churches among one another; dialogue with Rome. 
" 
16.	

17.	
105 
16.	Justice and Peace 
Integral evangelisation happens in a concrete situation. We believe that 
Justice and Peace is not an option for the local church but a fundamental 
dimension of our pastoral ministry" (cf. Justice and Peace in the World, 
Bishops Synod 1971). 
17.	The priority of the church is to promote human dignity and champion 
the cause of Human Rights of persons created in the image of God 
(Gen. 1 :22). The priests of Enugu Diocese accept the call of the Synod 
Fathers to act in "preferential option for the poor", working for and 
with the victims of war, famine, ill-health, unemployed, the abandoned, 
victims of political and social injustices, victims of violence, abuse, 
(children, women) and irresponsible dictatorship. 
- 
18.	In Africa, evangelisation stands for values of peace and love and the 
transformation of human society. If we want peace, we must work for 
justice. When peace prevails, there is an usher in of reign of God 
(Eneja). Our commitment shall lead us to spiritual compassion, social 
solidarity and cultural action. 
19.	We emphasise the necessity for the knowledge and spread of the Social 
Teachings of the church to be taught in Seminaries, Institutes, 
Universities; we should know these Teachings ourselves and encourage 
our laity to Justice and Peace education. 
20.	We can on the priests to encourage the laity to their responsibility in the 
world of the economy, politics and society and to bring the leaven of the 
gospel to bear on this. 
21.	Institutes like the CIDJAP and the Catholic Secretariat have to be 
encouraged and strengthened to grow up to their specific roles to inspire 
the diocese in matters of ideal and practical roles of integral 
understanding of the Justice and Peace and its practice in daily life .. 
	22. 	The priests call for co-operation and collaboration on Justice and Peace 

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106 
Apostolate to be co-ordinated. There is added need now for an annual 
Justice and Peace pastoral programme to enable agents achieve 
subsidiarity and solidarity. Above all, we call on all parishes to have a 
commission for Caritas, Justice and Peace at all levels of the parish life 
and to establish this before the end of the year 1996. 
23.	Africa's poverty in general and the poverty of our people in Enugu 
Diocese in particular is an evil "crying to heaven for vengeance". 
Poverty is not destined, it is a structural evil conditioned by fellowmen. 
We therefore reject this "evil" and promise to work hard to champion 
the cause of the poor and injustice in whatever manner it manifests 
itself. We call on our priests to continue like the Lord himself: "He 
became poor although he was rich, so that by his poverty you might 
become rich" (2 Cor. 8:9). We are called to do what Jesus did, giving 
an authentic gospel of witnessing to 'poverty in the spirit' in the way we 
live, in our church structures and in our committnent to fight imposed 
poverty. 
24.	The Means of Social Communication 
During our seminar, we have paid great attention to the mass media 
which is Ita new and emerging cultural universe and a series of means 
serving communication. 11 (Nuntius 45). 
25.	We call for the evangelisation of the "mass media" and propose 
concretely the appointment of 2 priests to be full time journalists anc 
media agents. We also support the various religious pamphlets 
newspapers, TV, Radio, Cinema etc. 
26.	We greatly encourage the approval of a "Radio Enugu Diocese" to b 
transmitted at certain times of the day from any suitable centre such a 
Ugwu di Nso to the faithful. We hereby appoint a committee of priest 
(Ohaerl, Amadi and 2 others) who could co-opt some lay people t 
advise on the viability .and realisability of this venture and to give 1 
their findings within 6 months. The purpose of this Radio Enug 
Diocese is to present the truth of Christ to the world and to serve 01 

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107 
people in their need for the word of God. 
27.	Our desire, following the Synod, is to intensify our task of expanding 
the scope and concept of the "Means of Social communication" to 
include entire life and like St. Paul to reconcile all things in Christ". 
28.	This seminar and the priests gathered appreciate with gratitude to God, 
our local ordinary, the lecturers, the organisers, to one another the large 
body of teachings and initiatives promoted by the universal church 
through the recently concluded deliberations of the special Assembly for 
Africa of the Synod of Bishops. The tasks ahead are indeed enormous 
and we place these under the continued light of the Holy spirit who is 
the spirit of Truth and of Life. 
Signed: 
Obiora Ike 
U gonna Igboaja 
Ikechukwu Ani 
Anthony Aso 
Ferdinand Okpalaibekwe 
For, and on behalf of the entire Clergy and Religious, Enugu Diocese. 
I 
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18.	
19.	
.,., 	II 		Attendance in Alphabetical Order 	
		------------------------------------------------------------------------------------------- 	
	-··111 	1) 	Adike, Luke 	35) 	Eze, Matthew 	
		2) 	Aduaka, Dominic 	36) 	Igboamalu, Matthew 	
		3) 	Agu, Ambrose 	37) 	Ike,Obiora 	
		4) 	Agu, P. 	38) 	Iloanusi, Obiakoizu 	
		5) 	Aka, G. 	39) 	Kanife, Edward 	
		6) 	Aluma, ]VL 	40) 	Ndulue, Louis 	
		7) 	Aneke, Ifunanyachukwu 	41) 	Ngwoke, Jude 	
		8) 	Ani, Ikechukwu 	42) 	Nnaji, T. 	
	ii, 	9) 	Ani, James 	43) 	Nnajiofor, Emmanuel 	
		10) 	Anih, Stan 	44) 	N watarali, Christian 	
		11) 	Anichebe, Tobias 	45) 	Nweloke, Damian 	
		12) 	Anigbo, Osmund 	46) 	Nze, B. 	
		13) 	Anijielo, Chukwuma 	47) 	Offor, Evans 	
		14) 	Anike, A. 	48) 	Ogbozor, P. 	
		15) 	Anugwo, E. 	49) 	Okafor, E. 	
		16) 	Anyanwu, 1. 	50) 	Okeke, Anthony 	
		17) 	Anyanwu, Theophilus 	51) 	Oko, Michael 	
		18) 	Amadi, John 	52) 	Okongwu, P. 	
		19) 	Aso, Anthony 	53) 	Okoye, G. 	
		20) 	Asogwa, Bartholomew 	54) 	Okpalaibekwe, Perdinand 	
		21) 	Buckley, T. 	55) 	Okwulehie, Anthony 	
		22) 	Chibuko, Chukwudezie , 	56) 	Oleri, Geoffrey 	
		23) 	Chinawa, Paul 	57) 	Ona, B. 	
		24) 	Chime, Mike 	58) 	Onoh, A. 	
		25) 	Chukwu, A. 	59) 	Orji, Cyprian 	
		26) 	Diala, 1. 	60) 	Onuigbo, Donatus 	
		27) 	Eke, Joseph 	61) 	Onunwa, Pascal 	
		28) 	Ekowa, Paul 	62) 	Ozo, Christopher 	
		29) 	Elegalam, George 	63) 	Ude, P. 	
		30) 	Erne, Augustine 	64) 	Ukpabi, C. 	
		31) 	Emefo, Ignatius 	65) 	Ugwu, B. 	
		32)' 	Eneh, Barry 	66) 	Ugwu, P. 	
	f 	33) 	+ Eneja, Michael 			
	i' 1 			'S- 		
		34) 	Eze, B.