November 18, 2003
By Manuel Quintero

CAPE TOWN - Kairos: a moment of transformation through faith, seems to be something of the past. South African Churches that once produced a document that helped channel the energy of many people around the world to struggle for this countrys liberation seem to have opted for silence and a critical solidarity that raises doubts about its prophetic vocation.

In the most difficult days in the battle against apartheid, when repression made the work of unions, student association and liberation movements almost impossible, the Churches were one of the few democratic organizations that managed to survive. This simple fact converted them into meeting places and an undeniable bastion of opposition to the regime.

A Church within the Church was created, constituted by those who were most radically opposed to apartheid. In September 1985 this group of bishops, pastors, theologians and lay people produced the famous Kairos Document, a landmark in the history of Christianity and the ecumenical movement in this country.

The liberation movements clearly recognized the significant role of the Churches, something that was demonstrated by the appointment of the Anglican Bishop of Johannesburg, Desmond Tutu to preside the Truth and Reconciliation Commission, a body that played a key role in the transition.

However, the triumph of the liberation movements meant that some of the most prominent figures of this prophetic Church are now incorporated in the State apparatus, in non government organizations and in political parties and therefore the Church has lost many of its prophets, said Dr. Charles Villa-Vicencio, director of the Justice and Reconciliation Institute based in this city.

Today the Church is divided into three groups: those who work closely with and in government, a small minority that criticizes some official policies and a huge mass that is still looking for a way to become involved in this process, said Villa-Vicencio.

In any case, the predominant attitude seems to be neutrality if not close complicity with those who govern the country as was evident in the case of Zimbabwe.

South African Churches are well aware that recent elections in Zimbabwe were fixed so that Mugabe could continue in power and they recognize that there is a dictator in that country. However, the South African Council of Churches recently published a document affirming that the elections were fair, said the Rev. Joe Modhela, director of communications for the council.

The reason for this flagrant distortion of the truth? To avoid a conflict with the official position of the South African government that has sought to throw a smoke screen over the reality in the neighboring country.

The relationship with the government has been defined as one of critical solidarity. This means participating in the transformation process yet ensuring that the criticism does not make the solidarity disappear. In this dynamic, some principles must be compromised to ensure that this solidarity exists, said the Rev. Modhela.

However, in his opinion there is in fact very little criticism, something that is also true for other political forces and individuals.

This is an attitude based on fear of losing the relationship with old comrades in the battle against apartheid, said Modhela.

The council groups together 26 of the biggest Christian Churches in the country, including the Roman Catholic Church and is the most representative voice of the South African Christian people.

Similar to other African countries, the South African population is mostly Christian. Around 26 of the 41 million residents, or 63 percent of the population, is affiliated to a Christian Church. Of the remainder, 2 percent are Muslim, 1.5 percent Hindu and 33.5 percent practice ancestral and animist religions.

The loss of the common enemy

Some analysts believe that the disappearance of apartheid also mean the loss of an easily identified enemy for Churches. In the following years Churches have not been capable of identifying their new role in the construction of the nation.

Added to this is the fact that the South African constitution recognized the rights and equality of all religions and establishes a secular state where Christianity does not enjoy any privileges, much less the hegemony it enjoyed in its reformed, Calvinist version during the apartheid regime.

There are examples, however, that demonstrate the renewed vitality of certain Churches in the South African context. Perhaps the most notable is the Roman Catholic Church, which was frequently repressed under the apartheid regime. There are many highly politicized priests in poor neighborhoods who play a key role in the battle against injustice, said the Rev. Modhela.

Bishop Kevin Dowling of Rustenburg, has obtained international notoriety for his statements on HIV/AIDS and his position in favor of raising the ban on the use of condoms in the country, which has placed him in open opposition to the official Vatican position.

According to estimates more than 10 percent of South Africas population of 4.7 million is HIV positive. The most pessimistic estimates state that within three years, 250,000 South Africans could die a year and that in 2008 the life expectancy in the country could drop to 40 years unless urgent measures are taken.

Among Pentecostal Churches, the majority the fruit of US missionary efforts, there is a significant effort to raise moral and ethical issues on the public agenda and the permanent mobilization of less favored sectors, an indispensable element in the consolidation of civil society and democracy in South Africa.

There are also signs that historic Churches and the ecumenical movement is beginning to reconsider its attitude and assume a more critical and pro-active role in the face of the poor, the proliferation of AIDs and the inadequate land distribution, without overlooking corruption in government circles.

Perhaps this attitude of genuine critical solidarity is what inspired the words of the outgoing Methodist bishop of Cape Town, the Rev. Peter Storey who, during the act to install his successor the Rev. Ivan Abrahams said You cannot dine with Cesar one day and prophesy to him the next.

The true prophets, as Scripture teachers, were rarely very popular. However, perhaps the day will arrive, for the good of South African society and many other countrys around the world, that governments will have the wisdom to listen to them.

ALC News (Agencia Latinoamericana y Caribeqa de Comunicacisn)