08/04/2018
CHRISTIAN INTERFERENCE ON POLITICAL EXCAPADES IN AFRICA - BY JOHN AGABA (THE C.A.P’S RESEARCHER)
At the end of the 1994 African Synod, at which occasion the woes of the African continent were reflected upon by the leaders of the African church, Pope John Paul ii said:
One of the greatest issues in Africa today and the world over on which there is so much confusion concerns the relationship which exists, or should exist, between religion and politics. Many leaders today are declaring that their state is secular. If this is accepted, it poses a major problem for religion. In this situation, how can religion assume the role of being the national conscience, championing the course of national moral issues, and even saying a particular state failed in its God-given function? Those who have been historically and spiritually formed under rigid and exaggerated separation and tension between the realms certainly find a serious problem with this topic. For them, the philosophical and theological dualism, which sharply separates body and soul, form and matter, spiritual and secular, hierarchical rule and democracy, becomes the guiding principlOne of the greatest issues in Africa today and the world over on which there is so much confusion concerns the relationship which exists, or should exist, between religion and politics. Many leaders today are declaring that their state is secular. If this is accepted, it poses a major problem for religion. In this situation, how can religion assume the role of being the national conscience, championing the course of national moral issues, and even saying a particular state failed in its God-given function? Those who have been historically and spiritually formed under rigid and exaggerated separation and tension between the realms certainly find a serious problem with this topic. For them, the philosophical and theological dualism, which sharply separates body and soul, form and matter, spiritual and secular, hierarchical rule and democracy, becomes the guiding principle.
In this research we have established the inevitable link between Christianity and politics. The paper also examined the relationship between religion and politics. This was contextualized in African continent with much of the references dwelling on Eastern Africa. The climax of the discussion proposes the way forward for the co-existence of Christianity and politics. It is important to know from the outset that there are no ready-made answers or solutions towards the relationship that should exist between religion and politics.
THE STATUS QUO
Churches have quite different histories in their responses to social issues. Some have been more sensitive to issues of justice in the larger society especially historical churches such as the Catholic Church and protestant churches, especially the Evangelicals have been preoccupied with the evangelization mission of the church and have not seen its task to be one of speaking out on society. Some people have questioned the church’s role in politics. National leaders are frequently loathed to permit what they call church “interference in politics”.
It is argued that church leadership always speaks to the church as well as for the church, helping to educate and sensitize the membership concerning the implications of Christian belief for a particular social issue. For the church to say and do nothing is tantamount to saying that the church is irrelevant in relation to the most important issues in human relationships. This would be a denial of all that faith stands for. Religion is not lived in the sky but in a particular milieu and context, which involves human beings – these human beings are social by nature and hence live in a community.
CHRISTIAN RELIGION AND POLITICS
In the Christian religion, the relationship between church and state can be traced to the Old Testament. The prophets often acted as the finger of God challenging the state leaders, these included Prophets Nathan, Elijah, Elisha, Amos, Jeremiah, and Isaiah among others. These prophets challenged the rulers whenever they departed from the will of God for the people of Israel. In the New Testament, we find Jesus always at cross-roads with some authorities and his death was judicial. Christ’s words remain fundamental; render therefore to Caesar the things that are Caesar’s and to God things that are God’s (the things that are Caesar’s include civic and legal obligations; the things that are God’s include your life or your breath; everything that are Caesar’s are God’s including Caesar himself, because the earth is the Lord’s and its fullness there-of). This saying opened up a new section in history of relationship between politics and religion. The following years saw violent deaths executed by the state in the name of religion. The eventual harmony between religion and politics was when Emperor Constantine claimed a victory in a critical battle given by Jesus in a vision. From then on, everything in the state was mixed with religion.
One of the contributions of the missionaries brought was education, which in turn armed many Africans with ideas that later on turned out to be very useful in the African quest for self-governance. Many of the young leaders like Kwame Nkrumah, Leopold Senghor, Sekou Toure, Jomo Kenyatta, Patrick Lumumba, Julius Nyerere, Milton Obote and many others were product of the missionary education. They later organized crusades against colonialism and won battles for political independence. At this time of the struggle for independence most Catholic and Protestant leaders did not fight to support the new leadership who were defending a noble cause of freedom, liberty and human dignity. This complicity of the church forced many Africans to form their own churches. In the present Democratic Republic of Congo, for example, two major churches emerged; The African and Protestant Baptist Church founded in 1956 by Bishop Kitobo Kabure-ka-Leza and Kimbanguist Church which fought against Belgium colonialism. The Mau Mau in Kenya and the Maji Maji rebellion had religious overtonOne of the contributions of the missionaries brought was education, which in turn armed many Africans with ideas that later on turned out to be very useful in the African quest for self-governance. Many of the young leaders like Kwame Nkrumah, Leopold Senghor, Sekou Toure, Jomo Kenyatta, Patrick Lumumba, Julius Nyerere, Milton Obote and many others were product of the missionary education. They later organized crusades against colonialism and won battles for political independence. At this time of the struggle for independence most Catholic and Protestant leaders did not fight to support the new leadership who were defending a noble cause of freedom, liberty and human dignity. This complicity of the church forced many Africans to form their own churches. In the present Democratic Republic of Congo, for example, two major churches emerged; The African and Protestant Baptist Church founded in 1956 by Bishop Kitobo Kabure-ka-Leza and Kimbanguist Church which fought against Belgium colonialism. The Mau Mau in Kenya and the Maji Maji rebellion had religious overtones.
RELIGION AND POLITICS TODAY IN AFRICA
In their quest for personal wealth and power some African leaders have impoverished their countries and perpetuated corruption. Independent Africa has witnessed more violence of human rights, corruption, injustice and oppression than it did in colonial times. Many political leaders own public lands and assets wrongly. They take social positions to ‘eat’ and to enrich themselves. A number of African heads of state have been trying to endure and get support, if not survive on power form some religious leaders.
During the last two decades, religion has come again to the fore-front of socio-economic and political life of many countries. Religious organizations have been actively involved in various efforts aimed at conflict resolution and peace. The people of Africa turned to the churches for direction and solutions. African churches suddenly became the centre of socio-political life. For example, the churches initiated the peace agreement in Liberia. They also conducted National conferences in Benin, Congo Brazzaville, Gabon, Togo, Liberia, Mali and Democratic Republic of Congo. These National Conferences, usually led by Christian leaders, brought all political, social and economic forces of the country together to analyze the political situation of the country, to draft a provisional constitution and to institute an interim government to lead the country’s transitiDuring the last two decades, religion has come again to the fore-front of socio-economic and political life of many countries. Religious organizations have been actively involved in various efforts aimed at conflict resolution and peace. The people of Africa turned to the churches for direction and solutions. African churches suddenly became the centre of socio-political life. For example, the churches initiated the peace agreement in Liberia. They also conducted National conferences in Benin, Congo Brazzaville, Gabon, Togo, Liberia, Mali and Democratic Republic of Congo. These National Conferences, usually led by Christian leaders, brought all political, social and economic forces of the country together to analyze the political situation of the country, to draft a provisional constitution and to institute an interim government to lead the country’s transition.
Religious leaders helped many countries to draft the new constitutions. In countries like Benin, Congo, Togo, and DRC, religious leaders were asked to be Speakers of Parliament. In Togo, for example, a Bishop acted as a speaker of parliament for two years and in Congo, a Bishop acted in the same capacity for almost four years. In Liberia, during the war, the head of the Lutheran church was asked to be the Vice President of the country while people were looking for means and ways to end the civil war. Former President Nelson Mandela appointed Archbishop Desmond Tutu to lead the Truth and Reconciliation commission to deal with crimes of apartheid and bring about reconciliation.
After fragile democracies have been installed in many countries, several issues are emerging. These issues require the church to reposition herself and redefine her ministry because the church’s call for change generated conflict with those who wanted to preserve the status quo. Where elections have been held there is need for unity and cooperation that are pre-requisites for peace and reconstruction. In Uganda, for example, the churches have formed an organ called “Uganda Joint Christian Council (UJCC)” which consists of the Catholics, Anglican and Orthodox churches. They engage themselves in civic education of the whole population and are at the fore-front of the political and social issues of the country, especially election monitoring. They insist that they have the God-given moral duty to enlighten Christians to see that in advancing the values of democracy, they are advancing the values of God’s Kingdom.
Note that at present, Professor John Mary Waliggo, who is a Catholic priest, was appointed by the Government of Uganda Human Rights Commission. This is a major breakthrough of the recognition that the church has a stake in the socio-economic and political advancementof the country. In Kenya, the church has played significant role in the politics of the country. The first Joint Pastoral letter of the Arch-Bishops, Bishops and Perfect Apostolic of Kenya was in July, 1960. This letter was written at the time when Kenya was still finding its political bearing. Kenyatta and other leaders were still in prison. The letter was encouraging Kenya to independence. The concern for peace and pastoral admonitions against tribalism and revenge must be understood in the context of the Mau Mau struggle, which was still fresh in people’s memories. The next significant letter was written on Independence and Peace on the occasion of the Tenth anniversary of Independence, 12th December 1973. In it, the Bishops spoke about peace which was threatened by greed for power and wealth. Other letters followed some written directly to the PresideNote that at present, Professor John Mary Waliggo, who is a Catholic priest, was appointed by the Government of Uganda Human Rights Commission. This is a major breakthrough of the recognition that the church has a stake in the socio-economic and political advancementof the country. In Kenya, the church has played significant role in the politics of the country. The first Joint Pastoral letter of the Arch-Bishops, Bishops and Perfect Apostolic of Kenya was in July, 1960. This letter was written at the time when Kenya was still finding its political bearing. Kenyatta and other leaders were still in prison. The letter was encouraging Kenya to independence. The concern for peace and pastoral admonitions against tribalism and revenge must be understood in the context of the Mau Mau struggle, which was still fresh in people’s memories. The next significant letter was written on Independence and Peace on the occasion of the Tenth anniversary of Independence, 12th December 1973. In it, the Bishops spoke about peace which was threatened by greed for power and wealth. Other letters followed some written directly to the President.
In 1988, the Kenya Episcopal Conference established a “Justice and Peace Commission” which provided inspiration and support to promote peace and justice. Through this commission they have spoken for the people during times of elections. They have assisted through “National Ecumenical Civic Education Program” to monitor elections. To this day this program is actively involved in the Constitutional Review process. There are also individual religious leaders who speak out whenever people’s right and freedoms are at stake. Notable among the vocal religious leaders are retired Archbishop Raphael Ndingi of the Catholic Church, the Anglican retired Bishop David Gitari and Sheik Balala of Mombasa, a Muslim who was very political-minded but later became silent for reasons which are not clear to the public. Other religious leaders have occasional political outbursts whenever there is a crisis although not out of principlIn 1988, the Kenya Episcopal Conference established a “Justice and Peace Commission” which provided inspiration and support to promote peace and justice. Through this commission they have spoken for the people during times of elections. They have assisted through “National Ecumenical Civic Education Program” to monitor elections. To this day this program is actively involved in the Constitutional Review process. There are also individual religious leaders who speak out whenever people’s right and freedoms are at stake. Notable among the vocal religious leaders are retired Archbishop Raphael Ndingi of the Catholic Church, the Anglican retired Bishop David Gitari and Sheik Balala of Mombasa, a Muslim who was very political-minded but later became silent for reasons which are not clear to the public. Other religious leaders have occasional political outbursts whenever there is a crisis although not out of principle.
It is a pity that in Africa, some African Christian leaders avoid political issues affecting their countries and support the established order. The leaders argue that their role is to pray and not be involved in politics (this mind-set will be dealt with in subsequent papers or post). This category of leaders holds that politics is a “dirty game” that any religious person worth his/her vocation must dissociate and distance oneself from. They are quick to quote the Biblical episode concerning payment of taxes to the Romans in Mark 12:13-17; Matthew 22:15-22; Luke 20:20-21. In these texts, Jesus gave the answer: “Give to Caesar what belongs to Caesar”. They read into this answer a general principle of the legality and autonomy of states in regard to religious associations. Such churches that take the view that involvement in politics is not within their institutional interest and violates their understanding of Christian missionIt is a pity that in Africa, some African Christian leaders avoid political issues affecting their countries and support the established order. The leaders argue that their role is to pray and not be involved in politics (this mind-set will be dealt with in subsequent papers or post). This category of leaders holds that politics is a “dirty game” that any religious person worth his/her vocation must dissociate and distance oneself from. They are quick to quote the Biblical episode concerning payment of taxes to the Romans in Mark 12:13-17; Matthew 22:15-22; Luke 20:20-21. In these texts, Jesus gave the answer: “Give to Caesar what belongs to Caesar”. They read into this answer a general principle of the legality and autonomy of states in regard to religious associations. Such churches that take the view that involvement in politics is not within their institutional interest and violates their understanding of Christian mission.
Religious leaders who despise politics give the impression that God is not interested or concerned with people’s socio-political, economic issues but only the salvation of their souls. To them, Religion has nothing to do with the social life of the people and politics is the sin of the highest order. This kind of religion is built on the foundation stone of the Hellenistic idea of the disembodied soul in which matter is sin. This is the kind of Christianity that some missionaries preached and may still be preaching (we pray for deeper understanding). God is interested in every aspect of our life and we must therefore pray and ask God to permeate in every aspect of our lives. Jesus made this statement to the tricky political question he was asked, whether it is lawful to pay tax to Caesar or not. The fact that, Jesus answered the question quickly shows that he had interest in political matters. The Head of the Christians; Jesus; was involved and committed to politics, therefore religious leaders should be committed to politics. It should be noted that, since religious leaders should be committed to politics. It should be noted that, since religious leaders are God’s servants for ensuring promotion of justice and righteousness, they must criticize the state if it does not promote justice and human Religious leaders who despise politics give the impression that God is not interested or concerned with people’s socio-political, economic issues but only the salvation of their souls. To them, Religion has nothing to do with the social life of the people and politics is the sin of the highest order. This kind of religion is built on the foundation stone of the Hellenistic idea of the disembodied soul in which matter is sin. This is the kind of Christianity that some missionaries preached and may still be preaching (we pray for deeper understanding). God is interested in every aspect of our life and we must therefore pray and ask God to permeate in every aspect of our lives. Jesus made this statement to the tricky political question he was asked, whether it is lawful to pay tax to Caesar or not. The fact that, Jesus answered the question quickly shows that he had interest in political matters. The Head of the Christians; Jesus; was involved and committed to politics, therefore religious leaders should be committed to politics. It should be noted that, since religious leaders should be committed to politics. It should be noted that, since religious leaders are God’s servants for ensuring promotion of justice and righteousness, they must criticize the state if it does not promote justice and human dignity.
REFERENCES
Burner H.S, 2002. A Manifesto for Earth Spirituality: One Spirit many Peoples. USA: Roberts Rinehart Publishers.
Greg. H et al., 1997. Revolution of Conscience: Martin Luther King Jr. and the Philosophy of Non-violence. New York Guilford.
Hansen H, and Michael T., 2002. Religion and Politics in East Africa. London: James Currey.
Haring, B., 1986. The Healing Power of Peace and Non-violence. England: St. Paul Publications.
