The Vatican concluded its World Synod in late October with outcomes that exceeded many expectations, particularly highlighting Africa's burgeoning influence within the Catholic Church.

This biennial ecclesiastical assembly, for the first time, included not only bishops but a broader representation from the global Church community.

One-fourth of the participants were priests, religious men and women, and laypersons, including 54 women who held voting rights.

The representation from African Catholic churches made a significant impact, decisively moving away from any residual hesitance rooted in their past as so-called 'religious colonies.' The Catholic South, comprising countries in Africa, Asia, and Latin America, clearly signaled the waning dominance of Global North perspectives in Church affairs.

Cardinal Christoph Schönborn of Vienna, who participated in his first synod in 1985, pointed this change out explicitly: "Forty years ago, synods were very much guided by Europe.

Today, it is a different scenario."

This synod showcased a new era where the majority of participants came from the Global South, bringing their themes and concerns to the table decisively.

Schönborn noted, "We from the 'rich North' have become a minority." This demographic shift is reflective of broader global trends and societal changes influencing the Church's operation.

Two key concepts, discussed intensely during the Synod, epitomize this shift in perspective.

Northern hemisphere bishops observed a sentiment from African participants: 'Two hundred years ago, you Europeans taught us your ways.

Now, it is not your place to dictate changes to us.' This sentiment regards both sexual morality and the hierarchical structure of the Church.

The second point made was equally direct: 'You are facing demographic crises and your churches are emptying, whereas we are thriving.

How, then, can you instruct us?' African voices, especially those of women at the Synod, displayed commitment and vigor in daily religious activities.

The Synod unfolded against the backdrop of a broader historical transition within the Catholic Church from a European-centric 'Christendom' to a post-secular era where many in the Northern Hemisphere might not comprehend religious traditions.

Past hopes for a "springtime" in the Church after the Second Vatican Council, as envisioned by Pope Paul VI, fell short.

The subsequent papacies of John Paul II, Benedict XVI, and Francis, each with distinct theological and pastoral emphases, also failed to revitalize widespread religious practice.

In this context, the Catholic community, encompassing over 1.3 billion believers within diverse cultural and social settings, can no longer be stewarded through the absolutist centralism inherited from the Council of Trent.

Yet there is a strong desire to maintain unity around a single authoritative voice represented by the papacy.

A noteworthy aspect of the Synod was the unexpected approach to discussions; concerns about potential doctrinal chaos, voiced mainly by ultra-conservatives, did not come to fruition.

Nor did the Synod evolve into a mini-council filled with debates as hoped by reformists.

Instead, organized discussions at 36 tables led to a consensus-building exercise focused on shared reform trajectories: advisory structures incorporating laypeople at all ecclesiastical levels, expanded participation of women in decision-making processes, and demands for accountability from all Church authorities.

Two elements stand out.

The question of female diaconate remains "open," challenging previous assertions under Pope John Paul II. Additionally, the final document's reference to a "Communion of Churches" over a universal Church implies a degree of autonomy and distinct identity among Catholic communities globally, contrasting with theological ideologies of previous pontiffs.

Ultimately, each Church community is expected to navigate this roadmap at its own pace as per the final synodal document approved by the Pope.

As remarked by Georg Bätzing, President of the German Bishops' Conference, "The synodal document is a roadmap for the future," leaving it to Francis's successors to steer this newfound direction.