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Episcopal Diocese of Iowa
 A Clergy Conversation with Bishop Meshack Mabuza
                    23rd July 2010




THE ROLE OF FAITH IN BRINGING
  ABOUT PEACEFUL CHANGE


                   Presentation by:

             Right Revd. Meshack Mabuza
             Anglican Bishop Of Swaziland
SITUATION ANALYSIS
SITUATION ANALYSIS OF SWAZILAND



Country about 17,000 M2 in size

Bordered in the North, West
 and South by South Africa and
 by Mozambique in the East

Population about 1 million
SITUATION ANALYSIS OF SWAZILAND



Serious health problems:
  – HIV/AIDS prevalence is 25%
    (highest in the world)

  – HIV/AIDS prevalence rate among
    pregnant women is 42.6%
SITUATION ANALYSIS OF SWAZILAND


Life expectancy is 31 years
According to Guinness World
 Book:
   Swaziland has highest mortality rate
   22.1 deaths per 1,000 over 2005-2010
   Life expectancy 39.6 years
SITUATION ANALYSIS OF SWAZILAND



70% of population lives below
 poverty line

More than 40% unemployment
 rate
SITUATION ANALYSIS OF SWAZILAND



Education
   Not free

   Costly

   R1,500 - 2,500 elementary

   R3,000 - 5,000 secondary/high
    school
SITUATION ANALYSIS OF SWAZILAND



Political Situation
   Absolute monarchy

   Independence from Britain in
    1968

   Independence Constitution
    repealed unconstitutionally in
    1973
SITUATION ANALYSIS OF SWAZILAND



Political Situation
   From 1973 to 2005, country
    ruled by decrees

   Constitutional process from
    1996-2005
SITUATION ANALYSIS OF SWAZILAND



Political Situation
   Process controlled:
     • No group presentations
     • No debate of presentations
     • No media coverage of the process
SITUATION ANALYSIS OF SWAZILAND



Political Situation
   Constitution seriously flawed:
     • No separation of powers
     • Contradictions
     • Claw back of rights
     • Flouting by authorities
     • Litigations
SITUATION ANALYSIS OF SWAZILAND



Political Situation
   Elections not according to party
    groups, but individuals

   Prime Minister and Ministers’
    are appointees of the King

   Corruption is the order of the
    day
SITUATION ANALYSIS OF SWAZILAND



The Church

   Country said to be 80% Christian

   Muslims and Baha'i a tiny
    minority
SITUATION ANALYSIS OF SWAZILAND



The Church

   Church divided; no one voice:
     • Conference of Churches
     • Council of Swaziland Churches
     • League of Churches

   Tendency to please status quo
    for political favours
Theological Reflection
          on


  THE ROLE OF
CHURCH IN SOCIAL
    CHANGE
OUTLINE
1. Basic Fundamental Questions
2. God’s Purpose for Humanity
3. Implications of God’s Purpose
4. The Role of Prophets
5. Jesus as Model of Champion for
   Justice
6. Church and State
7. Contemporary Witnesses for Justice
1.
   BASIC
FUNDAMENTAL
 QUESTIONS
1. BASIC FUNDAMENTAL QUESTIONS


 Does the church have a role in social
  change?
     In other words, is there a relationship
     between faith and life?


 What is God’s attitude toward
  injustice?
     What would Jesus have done in
     circumstances of injustice, oppression,
     violation of human rights etc?
2.
GOD’S PURPOSE
FOR HUMANITY
2. GOD’S PURPOSE FOR HUMANITY


 In God’s own image
 Endowed with dignity
 To rule and have dominion      (Gen 1:26; Ps. 8)

 To be creative and determine own
  destiny                        (Gen. 2:15)

 To work with God in transformation (Rev.
  21:5, 1 Cor 3:9)
3.
IMPLICATIONS OF
 GOD’S PURPOSE
3. IMPLICATIONS OF GOD’S PURPOSE


(a) Dignity for the Human
  Person
 Applies to everyone unconditionally
  irrespective of achievements, success,
  failure, sin etc.
 Violation of the personal dignity of a
  human being is an affront to the
  creator.
 Involves the right to take part in public
  affairs and contribute to common good.
3. IMPLICATIONS OF GOD’S PURPOSE


(b) Common Good
 Refers to the good of all members of
  society, not the good of an elite ruling
  class.
 Involves the well-being of people; social,
  economic, political activity. Serves the
  interest of the people, not the people
  being used to serve interests of a few.
3. IMPLICATIONS OF GOD’S PURPOSE


(b) Common Good
 Implies access by all to food, shelter,
  employment, healthcare, education,
  recreation, cultural enrichments etc.

  Enabled by:
     a healthy economy and open political society.
     peaceful and secure environment.
     respect for human rights and freedoms.
3. IMPLICATIONS OF GOD’S PURPOSE


(b) Common Good
 Requires that those on the margins of
  society should receive special attention
  e.g., poor, vulnerable, physically
  challenged, sick, PLWA etc.
 Requires that certain natural resources
  should not be privatised, e.g. roads,
  water, rivers, national parks mineral
  wealth etc.
3. IMPLICATIONS OF GOD’S PURPOSE


(b) Common Good
 Land and minerals should produce for
  the common good.
 Ensures access to the land without
  fear of eviction.


These are the ideals closest to God’s heart
                                   (Ps. 24:1-2)
3. IMPLICATIONS OF GOD’S PURPOSE


(b) Common Good

        The common good
     embraces the sum total
of those conditions of social life
    which enable individuals,
  families and organizations to
 achieve complete fulfillment.
3. IMPLICATIONS OF GOD’S PURPOSE


(c) Human Rights
 Dignity can be protected and a healthy
  community achieved only if human
  rights are respected.
 Human rights emanate from God-given
  dignity, and are inalienable.
3. IMPLICATIONS OF GOD’S PURPOSE


(c) Human Rights
 The rights include:
    Basic Rights – Life, food, shelter,
     clothing, education, healthcare,
     employment.
    Individual Rights – personal liberty,
     assembly, association, expression,
     movement, conscience and religion.
3. IMPLICATIONS OF GOD’S PURPOSE


(c) Human Rights
 The rights include:
    Gender Rights – gender equality in
     economic and social life, right of girl child
     to education and employment, right to
     refuse in- human cultural practices (e.g.
     forced marriages, genital mutilation etc)
    Right to a Just Wage
3. IMPLICATIONS OF GOD’S PURPOSE


(d) Participation
 Right to participate in the economic ,
  political, and cultural life of ones nation
  e.g. (MLK JR’s) “Give us the Ballot”.)
 Unjust to exclude some people in what
  affects their life.
3. IMPLICATIONS OF GOD’S PURPOSE


(d) Participation
 Human dignity implies that far from
  being an object, a merely passive
  element in the social order, people must
  be its subject, its foundation and its
  end.
 Through mutual co-operation, all
  people should become principal
  architects of their own economic and
  social development.
3. IMPLICATIONS OF GOD’S PURPOSE


(e) Economic Justice
 The economy must serve people, not
  people to serve the economy.
 Right to productive work, decent and
  fair wages, safe working conditions etc.
 Fundamental right to organize and join
  unions.
 Right to take economic initiatives and
  to own private property.
4.
ROLE OF PROPHETS
4. ROLE OF PROPHETS


 The O.T. prophets protested against
  the outrages committed vs the poor by
  the rich and powerful.
 Isa. 3:15 – Crushing my people and
  grinding the faces of the poor.
 Am. 5:12 – Taking bribes, diverting the
  poor from justice.
 Ezek. 22:29 – Oppression of the weak,
  robbery, mistreating the poor and
  needy, the stranger.
4. ROLE OF PROPHETS


 Isa. 58:6-7 – Remove unjust burdens.
              – Let the oppressed go free.
              – Share your bread with the
                  hungry.
              – Shelter the homeless
                  poor.
              – Clothe the naked.
 Am. 5:24 – Let justice prevail.
5.
JESUS THE PERFECT
      MODEL
5. JESUS THE PERFECT MODEL


 Identified totally with humanity.
 Embraced all human concerns.
 Was infinitely compassionate.
 Desired the fullness of life for all.
 Was kingdom intoxicated.
5. JESUS THE PERFECT MODEL


 Had a clear mission (Lk. 4:18)
      Preach good news to the poor.
      Heal the broken hearted.
      Liberty to the captives.
 Recovery of sight to the blind.
 Set at liberty those oppressed.
5. JESUS THE PERFECT MODEL


 In his work he:
      Sided with the struggling majority rather
       than the economically and politically
       powerful minority.
      Had compassion for the suffering
       outcasts (i.e. the sick, mentally
       disturbed, those in despised work e.g.
       tax collectors, shepherds) and for this
       he was always at loggerheads with the
       religious authorities of the time.
5. JESUS THE PERFECT MODEL




                Judgment
    will be about our response
  to the poor and marginalized
               of society.
                             (Mat. 25: 33-45)
5. JESUS THE PERFECT MODEL


Who are the Poor?
To be poor is, among other circumstances…
      To be hungry.
      To be without decent shelter.
      To lack education and heath care.
      To be unemployed.
      To be on the margins of society.
      To be unable to deal with the challenges
       of daily existence.
5. JESUS THE PERFECT MODEL


Who are the Poor?
To be poor is, among other circumstances…
      To be excluded from decisions which
       affect you.
      To have no political choices.
      To be discriminated against.
      To be sexually manipulated or abused.
      To be a woman in a patriarchal culture
      To be subject to being evicted from your
       land.
6.
CHURCH AND STATE
6. CHURCH AND STATE


 If, as MLK Jr. defines politics, it has to
  do with the process of determining
  who gets how much of what, when,
  and where in five areas, namely,
  education, health care, income, justice
  and housing/shelter, it is mandatory
  for Christians to engage in struggle for
  justice where these basic needs are
  denied.
6. CHURCH AND STATE


 Called to ensure that those elected are
  servants of the people, and not their
  masters.
 To be the conscience of those in
  power and to remind them that all
  authority is from God for the good of
  the people (Rom 13:4)
 The church is not to take the side of
  any political party, but to seek justice
  for all, esp. the poor.
6. CHURCH AND STATE


 The institutional church has no
  political programme to offer, and is
  non-partisan.
 The fact of being non-partisan does
  not justify indifference in the face
  falsehood on earth.
 To remain silent is to behave contrary
  to the gospel.
6. CHURCH AND STATE



 God does not view injustice
  objectively but subjectively.
 God takes sides on behalf of the poor,
  the widow, the weak (Ps. 9:13; 19; 22:
  27; 35:10 )
 In doing so, Christians should avoid
  stooping to the level of the violence
  associated with the oppressors. No
  room for violence.
6. CHURCH AND STATE


 Jesus taught the power of love which
  was his strongest weapon; not
  violence (Mat.5:44)
 Individual Christians must get involved
  in party politics to be the salt there.
 There is intrinsic link between
  constitutional democracy and
  sustainable development. The
  influence of Christians must be felt in
  the process and implementation of a
  constitution.
6. CHURCH AND STATE


 Enlightened political, civil and church
  leadership should continually reclaim
  public space and commit themselves
  to development by ensuring that
    national institutions and systems
     are not turned into private
     possessions to serve private
     political interests.
6. CHURCH AND STATE


 Enlightened political, civil and church
  leadership should continually reclaim
  public space and commit themselves
  to development by ensuring that
    Institutions are used for the well-
     being of all citizens.
6. CHURCH AND STATE


 Enlightened political, civil and church
  leadership should continually reclaim
  public space and commit themselves
  to development by ensuring that
    The centrality of the constitution as
     the supreme law of the nation is
     promoted.
6. CHURCH AND STATE


 Enlightened political, civil and church
  leadership should continually reclaim
  public space and commit themselves
  to development by ensuring that
    the independence of the judiciary
     and the legal profession are
     promoted and defended.
7.
CONTEMPORARY
WITNESSES FOR
   JUSTICE
7. CONTEMPORARY WITNESSES FOR JUSTICE


To champion the cause of justice in line
with the dictates of the Gospel makes
you an enemy of the dictatorial
authorities. It is indeed a challenge to
denial of self and the taking up of the
cross. We derive encouragement,
however, from the witnesses of our times
who have demonstrated that we can all
be the salt and the light that God has
called us to be.
7. CONTEMPORARY WITNESSES FOR JUSTICE


 “If you have nothing to die for you
  have nothing to live for.”
                              (MLK Jr. 1929-1968)


 “It is a dangerous thing to be a
  Christian in our world.”
                        (Rutilio Grande 1928-1977)


 “The cross is something that you bear,
  and ultimately that you die on.”
                              (MLK Jr. 1929-1968)
7. CONTEMPORARY WITNESSES FOR JUSTICE


 “I rejoice, brothers and sisters, that our
  church is persecuted precisely for its
  preferential option for the poor and for
  seeking to become incarnate in the
  interest of the poor. How sad it would
  be in a country where such horrible
  murders are being committed if there
  were no priests among the victims.”
                        (Oscar Romero 1917-1980)
7. CONTEMPORARY WITNESSES FOR JUSTICE


 “A church that does not unite itself to
  the poor in order to denounce from the
  place of the poor the injustice
  committed vs them is not truly the
  church of Jesus Christ.”
                       (Oscar Romero 1917 – 1890)

 “I am your message, Lord. Throw me
  like a blazing torch into the night, that
  all may see and understand what it
  means to be a disciple”
                (Mother Maria Skobtsova 1891-1945)
7. CONTEMPORARY WITNESSES FOR JUSTICE


 “The church’s task is not simply to
  bind the wounds of the victims beneath
  the wheel, but also to put a spoke in
  the wheel itself.”


 “The church stands, not at the
  boundaries where human powers give
  out, but in the midst of the village.”
7. CONTEMPORARY WITNESSES FOR JUSTICE


 “We have for once learnt to see great
  events of world history from below,
  from the perspective of the outcast, the
  suspects, powerless, the oppressed,
  the reviled – in short from the
  perspective of those who suffer”
                   (Dietrich Bonhoeffer 1906-1945)
7. CONTEMPORARY WITNESSES FOR JUSTICE


 “The future will be different if we make
  the present different.”
                         (Peter Maurin 1877-1949)




 “The road to freedom is via the cross”
                       (Albert Luthuli 1898 – 1967)
THANK YOU VERY MUCH.
Presentation by Bishop Meshack Mabuza

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Presentation by Bishop Meshack Mabuza

  • 1. Episcopal Diocese of Iowa A Clergy Conversation with Bishop Meshack Mabuza 23rd July 2010 THE ROLE OF FAITH IN BRINGING ABOUT PEACEFUL CHANGE Presentation by: Right Revd. Meshack Mabuza Anglican Bishop Of Swaziland
  • 3. SITUATION ANALYSIS OF SWAZILAND Country about 17,000 M2 in size Bordered in the North, West and South by South Africa and by Mozambique in the East Population about 1 million
  • 4. SITUATION ANALYSIS OF SWAZILAND Serious health problems: – HIV/AIDS prevalence is 25% (highest in the world) – HIV/AIDS prevalence rate among pregnant women is 42.6%
  • 5. SITUATION ANALYSIS OF SWAZILAND Life expectancy is 31 years According to Guinness World Book:  Swaziland has highest mortality rate  22.1 deaths per 1,000 over 2005-2010  Life expectancy 39.6 years
  • 6. SITUATION ANALYSIS OF SWAZILAND 70% of population lives below poverty line More than 40% unemployment rate
  • 7. SITUATION ANALYSIS OF SWAZILAND Education  Not free  Costly  R1,500 - 2,500 elementary  R3,000 - 5,000 secondary/high school
  • 8. SITUATION ANALYSIS OF SWAZILAND Political Situation  Absolute monarchy  Independence from Britain in 1968  Independence Constitution repealed unconstitutionally in 1973
  • 9. SITUATION ANALYSIS OF SWAZILAND Political Situation  From 1973 to 2005, country ruled by decrees  Constitutional process from 1996-2005
  • 10. SITUATION ANALYSIS OF SWAZILAND Political Situation  Process controlled: • No group presentations • No debate of presentations • No media coverage of the process
  • 11. SITUATION ANALYSIS OF SWAZILAND Political Situation  Constitution seriously flawed: • No separation of powers • Contradictions • Claw back of rights • Flouting by authorities • Litigations
  • 12. SITUATION ANALYSIS OF SWAZILAND Political Situation  Elections not according to party groups, but individuals  Prime Minister and Ministers’ are appointees of the King  Corruption is the order of the day
  • 13. SITUATION ANALYSIS OF SWAZILAND The Church  Country said to be 80% Christian  Muslims and Baha'i a tiny minority
  • 14. SITUATION ANALYSIS OF SWAZILAND The Church  Church divided; no one voice: • Conference of Churches • Council of Swaziland Churches • League of Churches  Tendency to please status quo for political favours
  • 15. Theological Reflection on THE ROLE OF CHURCH IN SOCIAL CHANGE
  • 16. OUTLINE 1. Basic Fundamental Questions 2. God’s Purpose for Humanity 3. Implications of God’s Purpose 4. The Role of Prophets 5. Jesus as Model of Champion for Justice 6. Church and State 7. Contemporary Witnesses for Justice
  • 17. 1. BASIC FUNDAMENTAL QUESTIONS
  • 18. 1. BASIC FUNDAMENTAL QUESTIONS  Does the church have a role in social change? In other words, is there a relationship between faith and life?  What is God’s attitude toward injustice? What would Jesus have done in circumstances of injustice, oppression, violation of human rights etc?
  • 20. 2. GOD’S PURPOSE FOR HUMANITY  In God’s own image  Endowed with dignity  To rule and have dominion (Gen 1:26; Ps. 8)  To be creative and determine own destiny (Gen. 2:15)  To work with God in transformation (Rev. 21:5, 1 Cor 3:9)
  • 22. 3. IMPLICATIONS OF GOD’S PURPOSE (a) Dignity for the Human Person  Applies to everyone unconditionally irrespective of achievements, success, failure, sin etc.  Violation of the personal dignity of a human being is an affront to the creator.  Involves the right to take part in public affairs and contribute to common good.
  • 23. 3. IMPLICATIONS OF GOD’S PURPOSE (b) Common Good  Refers to the good of all members of society, not the good of an elite ruling class.  Involves the well-being of people; social, economic, political activity. Serves the interest of the people, not the people being used to serve interests of a few.
  • 24. 3. IMPLICATIONS OF GOD’S PURPOSE (b) Common Good  Implies access by all to food, shelter, employment, healthcare, education, recreation, cultural enrichments etc. Enabled by:  a healthy economy and open political society.  peaceful and secure environment.  respect for human rights and freedoms.
  • 25. 3. IMPLICATIONS OF GOD’S PURPOSE (b) Common Good  Requires that those on the margins of society should receive special attention e.g., poor, vulnerable, physically challenged, sick, PLWA etc.  Requires that certain natural resources should not be privatised, e.g. roads, water, rivers, national parks mineral wealth etc.
  • 26. 3. IMPLICATIONS OF GOD’S PURPOSE (b) Common Good  Land and minerals should produce for the common good.  Ensures access to the land without fear of eviction. These are the ideals closest to God’s heart (Ps. 24:1-2)
  • 27. 3. IMPLICATIONS OF GOD’S PURPOSE (b) Common Good The common good embraces the sum total of those conditions of social life which enable individuals, families and organizations to achieve complete fulfillment.
  • 28. 3. IMPLICATIONS OF GOD’S PURPOSE (c) Human Rights  Dignity can be protected and a healthy community achieved only if human rights are respected.  Human rights emanate from God-given dignity, and are inalienable.
  • 29. 3. IMPLICATIONS OF GOD’S PURPOSE (c) Human Rights  The rights include:  Basic Rights – Life, food, shelter, clothing, education, healthcare, employment.  Individual Rights – personal liberty, assembly, association, expression, movement, conscience and religion.
  • 30. 3. IMPLICATIONS OF GOD’S PURPOSE (c) Human Rights  The rights include:  Gender Rights – gender equality in economic and social life, right of girl child to education and employment, right to refuse in- human cultural practices (e.g. forced marriages, genital mutilation etc)  Right to a Just Wage
  • 31. 3. IMPLICATIONS OF GOD’S PURPOSE (d) Participation  Right to participate in the economic , political, and cultural life of ones nation e.g. (MLK JR’s) “Give us the Ballot”.)  Unjust to exclude some people in what affects their life.
  • 32. 3. IMPLICATIONS OF GOD’S PURPOSE (d) Participation  Human dignity implies that far from being an object, a merely passive element in the social order, people must be its subject, its foundation and its end.  Through mutual co-operation, all people should become principal architects of their own economic and social development.
  • 33. 3. IMPLICATIONS OF GOD’S PURPOSE (e) Economic Justice  The economy must serve people, not people to serve the economy.  Right to productive work, decent and fair wages, safe working conditions etc.  Fundamental right to organize and join unions.  Right to take economic initiatives and to own private property.
  • 35. 4. ROLE OF PROPHETS  The O.T. prophets protested against the outrages committed vs the poor by the rich and powerful.  Isa. 3:15 – Crushing my people and grinding the faces of the poor.  Am. 5:12 – Taking bribes, diverting the poor from justice.  Ezek. 22:29 – Oppression of the weak, robbery, mistreating the poor and needy, the stranger.
  • 36. 4. ROLE OF PROPHETS  Isa. 58:6-7 – Remove unjust burdens. – Let the oppressed go free. – Share your bread with the hungry. – Shelter the homeless poor. – Clothe the naked.  Am. 5:24 – Let justice prevail.
  • 38. 5. JESUS THE PERFECT MODEL  Identified totally with humanity.  Embraced all human concerns.  Was infinitely compassionate.  Desired the fullness of life for all.  Was kingdom intoxicated.
  • 39. 5. JESUS THE PERFECT MODEL  Had a clear mission (Lk. 4:18)  Preach good news to the poor.  Heal the broken hearted.  Liberty to the captives.  Recovery of sight to the blind.  Set at liberty those oppressed.
  • 40. 5. JESUS THE PERFECT MODEL  In his work he:  Sided with the struggling majority rather than the economically and politically powerful minority.  Had compassion for the suffering outcasts (i.e. the sick, mentally disturbed, those in despised work e.g. tax collectors, shepherds) and for this he was always at loggerheads with the religious authorities of the time.
  • 41. 5. JESUS THE PERFECT MODEL Judgment will be about our response to the poor and marginalized of society. (Mat. 25: 33-45)
  • 42. 5. JESUS THE PERFECT MODEL Who are the Poor? To be poor is, among other circumstances…  To be hungry.  To be without decent shelter.  To lack education and heath care.  To be unemployed.  To be on the margins of society.  To be unable to deal with the challenges of daily existence.
  • 43. 5. JESUS THE PERFECT MODEL Who are the Poor? To be poor is, among other circumstances…  To be excluded from decisions which affect you.  To have no political choices.  To be discriminated against.  To be sexually manipulated or abused.  To be a woman in a patriarchal culture  To be subject to being evicted from your land.
  • 45. 6. CHURCH AND STATE  If, as MLK Jr. defines politics, it has to do with the process of determining who gets how much of what, when, and where in five areas, namely, education, health care, income, justice and housing/shelter, it is mandatory for Christians to engage in struggle for justice where these basic needs are denied.
  • 46. 6. CHURCH AND STATE  Called to ensure that those elected are servants of the people, and not their masters.  To be the conscience of those in power and to remind them that all authority is from God for the good of the people (Rom 13:4)  The church is not to take the side of any political party, but to seek justice for all, esp. the poor.
  • 47. 6. CHURCH AND STATE  The institutional church has no political programme to offer, and is non-partisan.  The fact of being non-partisan does not justify indifference in the face falsehood on earth.  To remain silent is to behave contrary to the gospel.
  • 48. 6. CHURCH AND STATE  God does not view injustice objectively but subjectively.  God takes sides on behalf of the poor, the widow, the weak (Ps. 9:13; 19; 22: 27; 35:10 )  In doing so, Christians should avoid stooping to the level of the violence associated with the oppressors. No room for violence.
  • 49. 6. CHURCH AND STATE  Jesus taught the power of love which was his strongest weapon; not violence (Mat.5:44)  Individual Christians must get involved in party politics to be the salt there.  There is intrinsic link between constitutional democracy and sustainable development. The influence of Christians must be felt in the process and implementation of a constitution.
  • 50. 6. CHURCH AND STATE  Enlightened political, civil and church leadership should continually reclaim public space and commit themselves to development by ensuring that  national institutions and systems are not turned into private possessions to serve private political interests.
  • 51. 6. CHURCH AND STATE  Enlightened political, civil and church leadership should continually reclaim public space and commit themselves to development by ensuring that  Institutions are used for the well- being of all citizens.
  • 52. 6. CHURCH AND STATE  Enlightened political, civil and church leadership should continually reclaim public space and commit themselves to development by ensuring that  The centrality of the constitution as the supreme law of the nation is promoted.
  • 53. 6. CHURCH AND STATE  Enlightened political, civil and church leadership should continually reclaim public space and commit themselves to development by ensuring that  the independence of the judiciary and the legal profession are promoted and defended.
  • 55. 7. CONTEMPORARY WITNESSES FOR JUSTICE To champion the cause of justice in line with the dictates of the Gospel makes you an enemy of the dictatorial authorities. It is indeed a challenge to denial of self and the taking up of the cross. We derive encouragement, however, from the witnesses of our times who have demonstrated that we can all be the salt and the light that God has called us to be.
  • 56. 7. CONTEMPORARY WITNESSES FOR JUSTICE  “If you have nothing to die for you have nothing to live for.” (MLK Jr. 1929-1968)  “It is a dangerous thing to be a Christian in our world.” (Rutilio Grande 1928-1977)  “The cross is something that you bear, and ultimately that you die on.” (MLK Jr. 1929-1968)
  • 57. 7. CONTEMPORARY WITNESSES FOR JUSTICE  “I rejoice, brothers and sisters, that our church is persecuted precisely for its preferential option for the poor and for seeking to become incarnate in the interest of the poor. How sad it would be in a country where such horrible murders are being committed if there were no priests among the victims.” (Oscar Romero 1917-1980)
  • 58. 7. CONTEMPORARY WITNESSES FOR JUSTICE  “A church that does not unite itself to the poor in order to denounce from the place of the poor the injustice committed vs them is not truly the church of Jesus Christ.” (Oscar Romero 1917 – 1890)  “I am your message, Lord. Throw me like a blazing torch into the night, that all may see and understand what it means to be a disciple” (Mother Maria Skobtsova 1891-1945)
  • 59. 7. CONTEMPORARY WITNESSES FOR JUSTICE  “The church’s task is not simply to bind the wounds of the victims beneath the wheel, but also to put a spoke in the wheel itself.”  “The church stands, not at the boundaries where human powers give out, but in the midst of the village.”
  • 60. 7. CONTEMPORARY WITNESSES FOR JUSTICE  “We have for once learnt to see great events of world history from below, from the perspective of the outcast, the suspects, powerless, the oppressed, the reviled – in short from the perspective of those who suffer” (Dietrich Bonhoeffer 1906-1945)
  • 61. 7. CONTEMPORARY WITNESSES FOR JUSTICE  “The future will be different if we make the present different.” (Peter Maurin 1877-1949)  “The road to freedom is via the cross” (Albert Luthuli 1898 – 1967)
  • 62. THANK YOU VERY MUCH.