Theologians from Democratic Republic of Congo, Kenya, Rwanda, Tanzania, and Uganda gathered as the Evangelical Fellowship in the Anglican Communion Theological Resource Network.
They met in Kampala, Uganda from 10-13 June to consider developing moral leadership in church and society. They also studied Paul’s emphasis on nurturing character in young leaders based on the biblical gospel of Jesus.
Abuse of power
Power is the ability to execute tasks. Power in the African context goes with economics, wisdom, correction and punishment. Bribery, poverty, corruption, nepotism, syncretism, and love of money and sex weaken church leaders’ power and promote the decline of the church’s mission.
Corruption is when people receive money for favours, or prefer a member of the same ethnic group out of loyalty before a more competent person at the expense of merit. When incompetent people are appointed, people suffer from unskilled engineers, poorly-trained medical staff or sub-standard teachers.
Christians are to be good stewards of God’s resources. When pastors use church money for their own ends they betray the trust of their congregations and donors. The church needs to encourage people to work to gain properly-earned money and shun donations from unverifiable sources.
Potential converts are promised jobs, gifts, healing, wealth, and visas to fix their felt needs, omitting the need to resolve the main human predicament – sin and judgment through forgiveness and new life in Christ.
Power structures of traditional tribal cultures where authority and influence are exercised for communal expectations need biblical refining.
Those who exercise authority are appointed by God, to whom they will give account. Power and authority are grounded in a leader’s position as a servant (Luke 22:24-27; Mark 10:35-45). The gospel requires this (1 Tim. 3:2-7 and Titus 1:7-9), because of its source (1 Cor. 12:7; Rom. 12:6-8), enablement (Col. 3:16; Eph. 5:18), ambition and motivation (2 Cor. 4:5; 13:10).
Traditional communal bonds
Kindred connections are tied to provisions and communal success. As long as the pioneer beneficiary shares the spoil with the clan, communal solidarity undermines integrity. The gospel calls for transformation so that the common factor is the gospel of Jesus beyond natural bonds.
Shame and guilt bring people back in line with their communities. They prompt the cry for forgiveness and restoration, and fear of the consequences keeps people away from conduct that would overwhelm them with such pain. A shame- and guilt-free society heightens corruption.
Corrupt leaders may ‘silence’ the church with donations, muting her prophetic voice. Beneficiaries from corrupt gains are expected to make favourable returns.
Church and State relations
Church and State tap influence from each other in compromising ways. Politicians see the church as a source of votes. The church seeks government approval and resources. The church’s prophetic voice is ‘bribed’ into silence while the state’s civic responsibility is abdicated.
A biblical grasp of the Kingdom of God should reveal the source of divine power and the use of human authority for a gospel-centred transformation in society. Western democracy as practiced in Africa ought to be revisited with a biblical understanding of how societies ought to manage themselves.
Confusion between fear and respect
If by challenging highly-placed officials one is seen to be disrespectful and rebellious, society will not challenge the powers that be, to maintain harmony. Fear is expected among all who would not disrupt communal harmony. Confusion of fear and respect stifles principled stands against corruption.
Theological redefinition is needed of self-identity, personal status and security in giving and receiving honour, loyalty, respect, reward, status, service, prestige, security, and patriotism.
Addressing the heart
Archbishop Eliud Wabukhala, former Primate of Kenya, the chairman of the Ethics and Anti-Corruption Commission of Kenya, suggested that corruption is a matter of the heart. Sin in Africa is seen as the undermining of community and family relationships. If I steal from you and you do not know it, I can still be your friend. There is no concept of sin against God.
As Jesus is our blood brother or sister by His incarnation, we should do what He says. So our disobedience is to God. He has exchanged our sin (against God and others) and shame for His righteousness. Our understanding of salvation and the atonement need developing in relation to African ideas of taboo, shame and guilt.
