WALKING IN TWO MALLS: MISSIONARY REFLECTIONS ON THE WESTGATE TRAGEDY

On Saturday, September 21 I rose and began my morning ritual.  I quickly checked email, social media, and newspaper headlines from places that have and are my earthly home before a time of a prayerful run.    I didn’t get to my run that morning.  Something out of the ordinary was happening in Nairobi.   At first it looked like a robbery gone wrong, but with being 8 hours behind Nairobi in Chicago we knew in our early morning hours this was a terrorist attack.

                From then on I’ve been in a daze.    The last time I’ve felt this way was in September 2001.    

                I have walked in two malls that are part of this story.   I have walked in the Westgate Mall in Nairobi, Kenya.   I have walked in the Mall of America in Minneapolis, Minnesota, USA.   I have walked in both during times of sickness and recovery.    I have shared meals with dear friends and family at both.   I have felt my body heal in both.   I have laughed in both when my spirits were drowning in sorrow.     Both are in places of earth that I call, “home.”   One of the reasons the Westgate tragedy has been so consuming is that not only could this have been me there, this could have been my neighbors, family, and friends.

                My deepest fears that I have almost never whispered have come true.    I’ve thought for years both malls could be a terrorist target.   I’ve also thought for years that both may nurture the wounds that make terrorism seem like a reasonable alternative when the ideals of one’s youth are destroyed.

                The moment by moment news is now over.    Our Kenyan flag flew for

three days from our Chicago window.   We join our Kenyan community in mourning.     The funerals are beginning.    The one funeral I was able to watch was performed by pastoral friends, and I noticed old neighbors in attendance.    Though some of us escaped the grief of not losing a close family member or friend there is probably no one in East Africa who does not know some affected.   

Our community is trying to move forward.   Places of worship are seeking healing.    Commentators are beginning analysis.    Those entrusted with our community’s leadership, security, and justice are beginning a long journey of discovery.

                My call is a missionary.   My call is not defined by race or economics.   It is a call to go from one’s home to be a messenger and method of light, truth, and love.     I sense as our diverse community seeks healing it is now time to offer missionary reflections.

EMOTIONS OF THE DAYS

                To describe the emotions of the days requires one to return to the classics of humanity.    One quickly came to mind – Kefa Sempangi’s A Distant Grief that details the early years of Idi Amin’s reign in Uganda.   Sempangi tells of men who heinously kill with their hands.   The victims and their community found themselves beyond grief.  After witnessing the murder in the park Sempangi writes:

“In that moment I learned a new truth.  I learned that just as there is a boundary beyond which human beings cannot comprehend the glory of God, so there is a boundary beyond which they cannot comprehend the evil in the world.  There is boundary beyond which everything is a senseless chasm.  It is here in the nightmare of utter chaos that human feeling dies.  It is here, where death and terror seem to have full dominion, that even the deepest of human sorrows becomes but a distant grief.”

The Psalms of old repeat our cries:   

“Why do the nations conspire, and the peoples plot in vain? (Psalm 2:1. New Revised Standard Version.)”

“My deadly enemies who surround me.  They close their hearts to pity; with their mouths they speak arrogantly.   They track me down; now they surround me; they set their eyes to cast me to the ground.   They are like a lion eager to tear, like a young lion lurking in ambush.  Rise up, O Lord, confront them, overthrow them!   By your sword deliver my life from the wicked (Psalm 17:9-13. New Revised Standard Version.)

We watched for 4 days unable to peal our eyes away from Nairobi.   When would it end?   How would it end?    Were our friends and family ok?

Social news brought some for what we hoped.    In our most base moments we found that no one from our missionary, school, church, or close social network was held hostage or had died.    

Yet then it hit me that I was only consoled by my own forms of tribalism.  “My people” were safe.   Yet not all were safe.   Everyone with a Kenyan root knew someone who knew someone in Westgate.    

Another indicting form of tribalism hit me on Sunday evening, September 22 as Al Shabaab announced the names and earthly homes of the terrorists.   The list included 6 Americans.   Two were from Minnesota.   Had they walked the Mall of America with me?    One was from Illinois.   Had he been raised a few blocks from my current home?   One was from Kansas.   One was from Arizona.   Friends in Kansas and Arizona had provided financial support for my missionary journey.   Had my supporters once for a brief moment interacted with these Diaspora youth?

The acts of terror in Nairobi were likely done by a few Somali and Arab Diaspora who

carried Western nation passports.    When other Diaspora had found places of worship to nurture faith, hope, and love these youth had only found hate.    They had found no place to nurture the ideals of youth.   They had found no success in sports, arts, music, education, or business had called them to a better way.

Their path was one of hate and violence beyond human comprehension.   What was my missionary responsibility in this communal failure?

Yet, our community rose together in spirit and action.   Prayers were said around the world.   We waited and watched.    Our community in Kenya donated blood and supplies.    Our community in both Kenya and Diaspora rose above race, religion, and tribe.

On Tuesday, September 24 as President Uhuru Kenyatta told us it was over we felt the words of old, 

“When prosperity comes to those who do right, the whole city celebrates; but when the wicked get their just punishment, there is joyous cheering. A city thrives through the blessing of those living right (Proverbs 11:10-11. The Voice.)"

We agreed with President Kenyatta as he spoke, 

“We've been badly hurt and feel great pain and loss, but we have been brave, united and strong…My resolve is strengthened by the certainty that I lead a nation of fine folk who deserve our best work… We will ensure that Kenya always retains its honour among nations…Friends of Kenya, Terrorism is a global problem that requires global solutions."

ANOTHER DAY IS COMING

                Our Lord cried out, “My God, my God, why have you forsaken me (Matthew 27:46; Mark 15:34.)

                Those dark days surely felt as if God had turned His back upon us.

The only way most of us can make sense of the Westgate tragedy today is to hope for another tomorrow.   Again, we return to the words of old.   Our Lord, Jesus Christ rose from the dead.   His words ring true 2,000 years later, 

“Peace be with you! (John 20:19. NIV.)”

“My Father’s house has many rooms; if that were not so, would I have told you that I am going there to prepare a place for you?   And if I go and prepare a place for you, I will come back and take you to be with me that you also may be where I am (John 14:2, 3.  NIV.)”

Those early followers of our Lord proclaimed,

“According to the Lord’s word, we tell you that we who are still alive, who are left

until the coming of the Lord, will certainly not precede those who have fallen asleep. For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first.    After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever (1 Thessalonians 4:15-17. NIV.)”

 ‘He will wipe every tear from their eyes. There will be no more death’ or mourning or crying or pain, for the old order of things has passed away (Revelation 21:4.  NIV.)”

“Where, O death, is your victory?  Where, O death, is your sting? (1 Corinthians 15:55. NIV.)”

They will be his people, and God himself will be with them and be their God. (Revelation 21:3. NIV.)”

GOD WITH US

                During those four dreadful days it was this hope of God with us that sustained us through the darkness.    

                We all asked in the chaos, “Where is God?”

                We remembered one of the oldest names for our Lord, Emmanuel, God with us.  

                We remembered our Lord’s brutal suffering in death upon a cross.    We remembered that in our darkest hour He was suffering with us.     His early followers summarized His presence with us in suffering by writing, 

“Because he suffered death, so that by the grace of God he might taste death for everyone….So Jesus is not ashamed to call them brothers and sisters….Since the children have flesh and blood, he too shared in their humanity so that by his death he might break the power of him who holds the power of death… For this reason he had to be made like them (Hebrews 2:9-17.  NIV.)"

                Yet in those dark days our Lord’s presence was with us in another way.   He was with us as His Spirit brought out our God created dignity to overcome the darkest of human depravity (Genesis 1:26, 27; Romans 3:9-20.)

                We rose as a community around the world.    Through His grace we excelled in love, courage, grace, unity, and generosity.     We lived out the parable of the Good Samaritan (Luke 10), and proclaimed in word and deed, “All men are made in the image of God.   They all are my neighbors and worthy of infinite dignity.”

THE REPERCUSSIONS OF GRIEF

                Now as we heal and move forward, what is next?    

Authentic reflection follows grief.   From this reflection comes enduring change.   None of us can be the same after the Westgate tragedy.    

How will we be different?

                Our bzee (wise elders) have counseled us that our choices make choices for us.    

                What will we choose to be?

                What will we choose to do?

CHOOSE RESPONSIBILITY INSTEAD OF BLAME

                Grief has many stages.   One is anger.   From the grief of anger we seek to find someone or some group to blame.   The dictionary defines blame as “to find fault with (http://www.merriam-webster.com/dictionary/blame,) censure; condemnation; blast; and damn; (http://www.thefreedictionary.com/blame.)    It is true that our quest for community healing will lead to a guilty verdict for the perpetrators and the leaders of the murders at Westgate.

                Yet in our anger and assigning of blame we may miss our individual and community responsibility for the Westgate tragedy.    The dictionary defines responsibility as "a duty, obligation, or burden (http://www.thefreedictionary.com/responsibility,) a task that you are required or expected to do, and something that you should do because it is morally right, (http://www.merriam-webster.com/dictionary/responsibility.)"

                I have walked in two malls.   I have friends in many locations.    I was graced to be a missionary for 19 years in East Africa.   I live in Illinois.  My missionary support has come from Minnesota, Kansas, and Arizona.    Many in my community believe I have a gift from the Lord to make friends.    My pastoral and missionary mentors taught me that authentic ministry always starts with authentic friendship.

           

     I have had Somali people be kind to me.   In fact, I reserved my parking spot in Chicago a few days before the Westgate tragedy with a sign, “Parking Reserved for Kenyans Only” that was sold to me by a Somali woman in the Mall of America.

                I have a few friends with a mixed Somali background.    I have many diverse friends. 

                Yet, I cannot think of a single person I know who defines themselves as Somali that I call a friend.    

                My most basic missionary responsibility is to be a friend.   I have failed the Somali community.

                I am responsible for fueling the hatred that caused the Westgate tragedy.

                I am going to refrain from judging others.   I do ask that those who share my journey as ones who have provided measures of leadership in East Africa consider what measure of responsibility they carry in the Westgate tragedy.    

CHOOSE JUSTICE INSTEAD OF REVENGE

                Our regions’ government leaders are now on a path seeking justice.   They are in our prayers.    

                The dictionary defines justice as “conformity to moral rightness in action or attitude; righteousness, in accordance with honor, standards, or law (http://www.thefreedictionary.com/justice.)” 

     

           They will need some of us to disclose our failings.   Did we see something that we should have reported?    Did something out of the ordinary just fall into a category of “probably no big deal”?    

                Or have we been a participate in creating systems and social expectations that led others to rationalize terrorism?    

                The only ethnic jokes I can remember giggling about in the last few years are ones that were made at the expense of the Somali community.    I cannot continue turning blind eyes to my neighbors as our community chooses justice.    I must change.

                Some are already fearful that we may choose revenge.    The dictionary defines revenge as "To inflict punishment in return for (injury or insult), retaliation, and vindictiveness (http://www.thefreedictionary.com/revenge.)"

                Today as we choose justice over revenge we must choose to bless all humanity.   We must resist the temptations to blame.    We must bless.   In fact, we must go out of our way to bless those communities that are the easiest to blame for the Westgate tragedy.

HARAMBEE

                In this seeking to bless we remember the words of our bzee (wise elders.)   One of my missionary mentors, Meg  Guillebaud  was a child in Kenya during the Mau Mau crisis.   She has repeated the story of Kenya’s founding President Mzee Jomo Kenyatta bringing a sense of peace upon his release from an unjust prison sentence.

                My wife, Jana’s family (Gaston and Jan Tarbet) had the grace to live in

those years of Harambee.    Mzee Jomo Kenyatta said, "There is no society of angels, black, brown or white. We are human beings and as such we are bound to make mistakes. If I have done a mistake to you, it is for you to forgive me. If you have done a mistake to me, it is for me to forgive you. (For more reading on Kenyatta’s Harambee check out http://www.time.com/time/magazine/article/0,9171,875094,00.html.)

                We will find a future of blessing by repeating the discipline and wisdom of Mzee Jomo Kenyatta’s Harambee.

GLOCAL

                While we seek healing through the oldest of words, Kenya’s current President Uhuru Kenyatta reminded us that our world is now a place where the global and local intersect.    Terrorism is the worst form of our human depravity.    Yet, our human dignity can also rise to this challenge. 

For me it is the experience of walking in two malls.    Some call this phenomena “glocal.”  It is “reflecting or characterized by both local and global considerations (http://oxforddictionaries.com/us/definition/american_english/glocal.)    

The Diaspora experience is creating a rapidly changing social climate.   Social media reports the news faster than the organized press.     Economies of nations far apart intersect.     We debate these developments as they happen simultaneously on different continents.

In the walking in two malls I will still pray.   I will make diverse friends.   I will listen.   From the listening we’ll repeat the wisdom of old as we create a new.     May our creations heal the wounds of past and present.    May these creations inspired by the grandeur of God bless coming generations.

May the grace of our Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with us now and forever more.   Amen.

PASTORAL REFLECTIONS ON CONGO: STOP ENABLING AND LOVE OUR NEIGHBORS

 This morning as I awoke and checked news from Africa's Great Lakes some matters are happening that I believe requires pastoral commentary.    Much of it is a historically old cycle.    Eastern Congo is a mess.   Kinshasha has never been able to well govern the East.   Rebel groups form and take some key territory.   Then the international community voices concern.   Tentative negotiations take place and there is some measure of retreat.    Yet, nothing really ever changes.    The Eastern Congolese suffer.    The nations that border Congo, Uganda and Rwanda are forced to deal with the problems of Eastern Congo in some way.   Refugees spill into Uganda and Rwanda.   In my experience both Uganda and Rwanda as nations have fulfilled a God given responsibility to shelter refugees.   Yet, there is a more complicated matter for Rwanda and Uganda.    Rebels in Eastern Congo have ungodly intents.    Rebels in Eastern Congo have perpetrated genocide in the past.   Rwanda and Uganda cannot ignore former genocidaires presence.   Thus the complicated cycles of violence without resolution continue.

 Much of this destructive cycle happens due to the enabling role of the international community.  According to the dictionary an enabler is "one who enables another to persist in self-destructive behavior... by providing excuses or by making it possible to avoid the consequences of such behavior (http://www.merriam-webster.com/dictionary/enabler.)    Psychologists lecture, write, and counsel repeatedly about ceasing enabler behavior (For instance http://psychcentral.com/lib/are-you-an-enabler/00015255.)   The gist of their counsel is to choose to stop behaviors that take away the responsibility of an addict while alleviating short-term pain.   This choice allows the addict to "hit bottom," and from the bottom discover means of personal responsibility.   For those from a faith tradition this is an "Amazing Grace" moment of realizing "Twas grace that taught my heart to fear, and grace fears relieved....  Tis Grace that brought me safe thus far and Grace will lead me home." 

Conversations in church receptions

  I humbly submit that the relationship the international community has with Congo is quite similar to one of addiction.   Thus the answer to the enabling lies much in the same counsel one would give a family to heal from addiction.   If this was just a situation in USA neighborhood we would suggest for the international community to visit a pastor or psychologist to learn the skills needed to cease being an enabler to neighborhood conflict.    However, the situation is too complicated for the international community to simply take a  "Stop Enabling" seminar.   

Another matter has also arisen.   The UN Peacekeeping force in Eastern Congo now includes those from Tanzania.   The Tanzanians are our neighbors.   Some violence has occurred, and one Tanzanian peace keeper has been killed.    (Though according to the words of Jesus all men are created in God's image (Genesis 1:27), and as such truly are our neighbors (Luke 10:29-37.)

THIS IS OUR FAMILY

  One of my missionary mzee (wise elder statesman) once told me to watch the cars in parking lots

of urban churches.    He pointed out cars tell us many things.    One is the origin and social reach of those attending church functions.     I’ve repeatedly noticed Congolese license plates at weddings and funerals that take place in Rwanda and Western Uganda.    Many of the extended families in Eastern Congo, Western Uganda, and Rwanda have intermarried for generations.    The borders between these nations have economic and political significance.    However; historically, culturally, socially, and spiritually the nation-state borders are largely irrelevant.  

 The Tanzanians are also our neighbors that are found in church parking lots.    Our families have intermarried.    We celebrate together.   With those celebrations we also grief together.   The loss of any life is painful.   It is particularly painful when it is a family member. 

  

  Historians write of the kingdoms of the interlacustrine area—i.e., the region bounded by Lakes Victoria, Kyoga, Albert, Edward, and Tanganyika.    As European explorers reached Africa’s Great Lakes they found well organized and powerful kingdoms.    These kingdoms’ history was told orally so there is some debate about the kingdoms origins.    However, it is obvious that these kingdoms had some ebb and flow of influence.   At times the kingdoms were at war.   At times the kingdoms were at peace.    During seasons of peace the leading families of different kingdoms intermarried.    During times of war families found refuge in neighboring kingdoms.    Thus many conclude historical leadership in Africa’s Great Lakes is in many ways the stories of broad extended families.
 

                One of the leading historical kingdoms in Uganda was Bunyoro-Kitara.    The histories of Bunyoro’s neighboring kingdoms frequently mention in their origins Bunyoro.    Many Banyoro will interpret their kingdom’s ebbs and flows to have reached deeply into Eastern Congo.    I’ve been surprised to listen to Runyoro speaking missionaries who return after a visit to Eastern Congo with stories of their surprise at how many Runyoro speakers they find in Congo.    Social patterns from marriages and linguistic proficiency make church conversations about Congo conclude, “This is our family.”

                Rwanda was another of the historical influential kingdoms in the interlacustrine region.    Rwanda historians will tell of the Rwanda kingdom reaching at times deeply into Eastern Congo.    There is some debate about whether the reach was completely under the Rwanda kingdom’s control.    However, it is obvious that Kinyarwanda speakers migrated into Eastern Congo and took on new descriptions of themselves with names such as the Bafumbira and Banyamulenge.     The Kinyarwanda speakers of Eastern Congo can be described as both Tutsi and Hutu.    Kinyarwanda speaking missionaries remark that when they visit Eastern Congo they are struck by how much Kinyarwanda they find being spoken in heart conversations in homes and churches.   Again, social patterns from marriage and linguistic proficiency make many church conversations about Congo conclude, “This is our family.”

 Tanzania is also part interlacustrine region.    Their kingdoms of Karagwe and Kyamutwara are part of the historical traditions of our region.    Our families are interrelated.       Tanzanian kingdoms provided refuge when there was turmoil in some kingdoms.    Our languages our similar.   From our greetings to our names for God in the basic language and rhythm of life Eastern Congo, Rwanda, Tanzania, and Uganda are family.   

                Our Balokole (Saved / Evangelical) history in Africa’s Great Lakes tells of beginning in the East African Revival of the 1930’s and 40’s.    From a relatively isolated outpost of Gahini, Rwanda the Revival spread.    Our grandfathers were missionaries who started churches and schools in Eastern Congo.   Some of our historic churches (Episcopal / Anglican) hierarchies once governed Eastern Congo in the same Diocese that governed Western Uganda, Rwanda, and Burundi.    Thus it is quite easy in our church conversations about Congo to conclude, “This is our family.”

The Tanzanians also have been deeply touched by our religious heritage in Africa's Great Lakes.    When we come together to worship across ethnic boundaries we sing from common Kiswahili hymn books and read from a common Kiswahili Bible.    When we close our weddings, funerals, and worship we eat similar food.    There is something about this shared song and celebration that assures us we are family.   

THESE ARE OUR SONS

                Many of us in Africa’s Great Lakes have a deep fear of soldiers.    Our fear was developed by suffering at the hands of the soldiers employed by those such as Idi Amin and Milton Obote in Uganda.    Yet, another season of soldiering burned deeply into our emotional bank accounts.    Those seasons were of the safety and discipline that came when the Museveni’s National Resistance Army (NRA) captured ground in Uganda.   Another season was when the Rwanda Patriot Front (RPF) stopped the Genocide in Rwanda.     We know those soldiers as our sons, brothers, uncles, fathers, and friends.    Those soldiers are our family so we know they have failings.    Yet, while our memories are of Amin and Obote’s soldiers terrorizing us at road blocks many of us can’t remember NRA or RPF soldiers ever treating us like prey.    They are our sons.   We are at peace when they are near.   

 (Yet, I recognize that some in my community have had different experiences with NRA and RPF soldiers.   In no way, do I seek to deny or minimize their experiences.    My intent is to display that the soldiers of our region our part of our broader community.)

                Some of us have memories of growing up in Congo in relative peace.   Then after the Genocide of 1994 our lives became chaotic and our safety was threatened.    Our sons rescued some of us.    

                We continued to watch Congo with fear.   The Interhamwe and their military weapons had found safe harbor in Congo.   At times our borders were crossed and our family terrorized by the Interhamwe.

Soldiers were once children and have children

                I remember in March 1997 being on furlough in the USA.   CNN was broadcasting live of Mobutu’s Zaire (now Congo) capital, Kinshasa falling to rebels.   A CNN reporter with entering rebels in the background said, “There are rumors of Uganda and Rwanda soldiers being part of the rebels toppling Mobutu.”    I heard the rebels in the background speaking Kiswahili mixed with Kiganda accents.    I knew the rebel soldiers were our sons.    I giggled at CNN naivety, but thanked God that our sons had taken Kinshasa.   I hoped they would bring peace like they had done in Kampala in 1986 and Kigali in 1994.

                For years we’ve been dumbfounded.   We’ve prayed.   We’ve learned a few things.   We’ve at times been disappointed in our sons.    Yet, we’ve believed the best in our son’s intents.   At times someone asked us to pray for a nephew or grandson serving in Congo.    We know that our leaders tell stories a little different from our auntie’s interpretation, and we’re o.k. with the differences.    We pray for our sons.   We trust God to make things right in time.

 The Tanzanian military is also made up of our sons.    They liberated Uganda from Idi Amin.   When we meet together at weddings, funerals, and church we share common stories of those dark days.    We remember that during the dark days of Amin, some made fun of Mwalimu Julius Nyerere.   Yet time showed that Nyerere's substance of character was true and enduring  (For further reflection on Mwalimu's legacy see http://hekimagreatlakesmessenger.blogspot.com/2013/04/i-want-to-be-like-mwalimu-julisus.html.)

                Congo has not settled down despite both our regions and our world’s leaders’ best attempts.   Blaming our son's seems both unjust and unmerciful.   For instance,

American Bomber Pilots in World War 2

My first pastorate in the USA had several bzee (wise elder statesmen) who were bomber pilots in World War 2.    Some whispered that they were war heroes, but the bzee always dodged the compliment.     Over time I learned a few things.   To be an Allied bomber pilot flying over Nazi Germany required great courage and skill.    Many did not return from the missions.    Recently, I’ve learned that there was great debate about the bzee’s missions.    Their leaders concluded that to most quickly end the war they must bomb German cities to break German morale and also destroy the German war industry.   The bombings killed thousands of German civilians.    The History Channel documentaries show photos of German children’s corpses after the bombings of German cities.   Many historians with great ethical wrestling concluded the bombing of German cities saved Allied lives and with the Holocaust in progress prevented the world from falling into a new Dark Age.    Yet, if history had gone a little different my heroic bzee could be labeled war criminals.

                Thus in church receptions we conclude many of these soldiers in Congo are our sons.    Whether they are the Congolese military,Congolese rebels, or Tanzanian UN Peacekeepers these soldiers are our sons.  

 In the American Civil War, General William Sherman remarked, “War is hell.”    We agree.   War is about death and destruction.    We know our sons have seen and done terrible things.    Yet, we hope our sons will be shown in history to have been agents of justice and peace.   We continue to pray for our sons in church reception conversations about Congo.

SLAVE TRADERS, COLONIALISTS, THUGS, SPIES, AND GENOCIDAIRES

(OR WHO HAS THE MORAL AUTHORITY TO SPEAK?)

Gossip magazines or Congo history books?

                Congo’s history reads like the magazines in a USA supermarket checkout line – drama, drama, and more drama.   No good guys exist.    Moral authority is a possession of almost none.     It is little wonder that our region’s leaders are angry when outsiders lecture them.   It is also little wonder why our independent media leaders portray the UN and their allies in the Congo discussion as lacking pragmatic common sense.

                In church receptions we heal from the wounds of history.   We talk.   We pray.   We trust another day is coming.   Yet, we’ve got to live in the here and now and day by day.

                Our Congolese history bank remembers that the some of the first foreigners to enter our region were slave traders.   We’re ashamed that some of our kingdoms participated in the slave trade.    Yet in Ankole, Rwanda, and Burundi slave trading was difficult.   In Rwanda slave trading became impossible.   The slave traders circled some of our kingdoms and set up shop in Eastern Congo.

                Then came the Belgian colonialists.    The British were far from perfect colonialists, but in the oldest parts of their cities we find schools, churches, and administrative centers.   In old Belgium colonial cities we find churches, administrative centers, and prisons.     The Belgium colonialists exploited Congo’s mineral and people resources without building enduring institutions and infrastructure.

One of the last photos of Congo Prime Minister, Patrice Lumumba

                Congo independence came with great turmoil, but also hope.   Then Congo’s first Prime Minister, Patrice Lumumba was assassinated by the CIA.    Some of our parents were friends with Lumumba.   We can’t forget the betrayal of our hope.

                Mobutu followed Lumumba and ruled with a corrupt clique of thugs.   In the end Mobutu sheltered the thugs of all thugs – Genocidaires.   Now Kabila continues the sins of Congo’s fathers.

                The voices that banter with our regions leaders lack a basic message we hear preached in our churches – repentance.    In churches we read of brave men and women who had the courage to acknowledge both their sins and the sins of their fathers.    They deeply grieved over their past and present failures.   Then these both humble and courageous people of the past repented.    The not only apologized they changed their behavior.   They ceased to do the same old bad behaviors over and over again.   They did good things.   They brought enduring change.   

STOP THE ENABLING

           

     Quite frankly in church receptions we remark that those who banter with our region’s leaders over Congo have absolutely no moral authority.    Until they repent we in church receptions will simply not listen to their banter.    

Thus while I counsel my Africa Great Lakes brothers to excel in love expressed through justice, humility, and mercy I counsel my Western brothers to stop enabling the Congo conflict.     History since Independence can quite easily document the role of the international community in playing an enabling role.    The help from the international community  many times has made Congo worse.   Many resent the consequences of the enabling.    There are some matters for which the international community may feel guilty.   Both us and God offer our gracious forgiveness.   There is no need for the international community's continued shame.     Congo's future is as mysterious as our God.    Yet, we know Congo's bright future will be found though old virtues such as faith, courage, humility, and service.    The international community is most welcome to join in our old virtues of community.