“I am thrilled to see that we have made progress… that we are at the beginning of something that has not yet reached its peak, but that already feels unstoppable,” Patricia Gualinga, leader of the Kichwa Sarayaku people of Ecuador and vice president of CEAMA, expresses with hope and firmness as she reflects on the significance of these five years of the Ecclesial Conference of the Amazon.
Five years have passed since the creation of this unprecedented body, and although the time has been marked by the pandemic and global challenges, for Gualinga, CEAMA represents a profound transformation in the relationship between the Church and the region. “It’s something new, something unprecedented,” he says. “A seed that is germinating, and that has the potential to overflow.”
An unprecedented structure, with a participatory face
Among the most significant achievements, Patricia highlights the recognition of CEAMA legal status granted by Pope Francis. This step is not only formal but deeply symbolic: it represents support for an ecclesial structure that breaks traditional molds and integrates previously absent voices, such as those of Indigenous women, defenders of life and land.
“CEAMA is different from the usual hierarchical structures. Here, there is real participation. Here, we are women like me, Amazonian leaders fighting on different fronts, coordinating our struggles with the Church,” she explains.
A Church that is inculturated and transformed
Gualinga sees CEAMA as an example for the universal Church: “Here we are trying to inculturate the Gospel into the Amazonian reality. It’s not just about talking about the territory, but embracing it as part of the spiritual and pastoral journey.”
This way of being a Church—dynamic, itinerant, trusting in the Spirit—proposes new paths without losing the essence of the Gospel. A Church that doesn’t remain static, but listens, learns, and allows itself to be transformed by the realities it inhabits.
Learning to walk together
This journey has also been a school of institutional and pastoral learning. For Patricia, coming from Indigenous structures and coming into contact with ecclesial logic has been a process of discovery: “I have understood how pastoral spaces function, how some bishops have taken on this challenge and applied it in their territories. We seek to reach consensus and strengthen processes through a shared journey.”
Synodality, he adds, is not an empty word. It’s a real practice that has been building: listening to one another, understanding those who are different, coordinating actions, and transforming what is left unsaid into concrete pastoral realities.
Training, defense and territory: fruits of a collective process
As fruits of this journey, Patricia highlights specific initiatives: the construction of a Church with an Amazonian face, the promotion of university programs for Indigenous youth and adults, and growing collaboration with the Pan-Amazonian Ecclesial Network (REPAM) for the defense of human rights and nature.
“There are clear achievements, but also enormous challenges. The important thing is that we haven’t stopped moving forward; we continue dreaming, weaving, and transforming,” he concludes.
A living seed, in the hands of the Spirit and the people
Five years after its creation, CEAMA is more than a structure: it is a sign of hope for the Church and for the peoples of the Amazon. Its existence embodies a new way of being Church, one that listens to life, recognizes diversity, and commits to justice and care for our Common Home.
CEAMA is still young, but it’s moving forward with a firm pace. And in the words of Patricia Gualinga, its greatest potential is yet to blossom: “We’re just in the beginning… and what’s coming next has to be overwhelming.”