By Billy Hall, Contributor
The Bishop of Pretoria, the Rt. Rev. Dr. Johannes Seoka. - Carlington Wilmot /Freelance Photographer
JAMAICA'S IDENTIFICATION with the struggles of the people of South Africa is well known and much appreciated" says the Rt. Rev. Dr Johannes Seoka, Bishop of Pretoria, the second largest city, and administrative capital (1.7 million) of Africa's most developed country. His diocese has approximately 80, 000 Anglicans.
He speaks in glowing terms of Jamaica's boycotting of South African goods, street demonstrations, speeches in international forums, as well as financial aid, and scholarships in support of South Africa under Apartheid.
Now that the back of Apartheid is broken, and the country is living in the 'New Dispensation', the fellowship link must be strengthened, is his conviction, and he adds that such is the very reason he is here, spending a couple of months of his one-year Sabbatical. His wife Timeya, also South African born, is to join him in another couple of weeks, but not their two children (boys): one, a student of International Politics, and the other, an Electrical Engineer.
From here he returns to South Africa briefly, then on to Kenya, to attend the Council of Anglican African Churches that brings together the largest aggregation of Anglican Bishops from any continent. Nigeria alone, with 17 million Anglicans and nearly 400 Bishops the country with the world's greatest number of Anglicans and Bishops.
Since arriving in Jamaica five weeks ago, he has been attending a number of local Anglican churches. He says the attendance and faithfulness of the Faith community here has impressed him, mentioning the way he has seen them sit through long services even in intense temperatures. "With the heat I have felt here, many of the congregations in my country would not endure so well" he said.
Also, he spoke in praise of the stand of the Jamaican Anglican Church on the homosexuality issue (which has been raging in the United Kingdom and the United States), which has been to stick with the decision of the 1988 Lambeth Conference, which found the practice "incompatible with Scripture".
BLACK CONSCIOUSNESS
The 54-year old Bishop entered seminary as an advanced teenager, and was ordained deacon in 1974, priest in 1975, Curate in 1977, Dean in 1996, and Bishop in 1998. His movement through the ecclesiastical ranks was somewhat meteoric, for he was never a Canon nor Archdeacon.
Interestingly, he says it was the excellent example of Christian Ministry that he observed in a white priest that influenced his decision to become a priest. He grew up in a Christian family and so had an early and solid introduction to the Church. However, the sincere efforts of the white priest, who worked on behalf of blacks, during the time of the Apartheid system, challenged him to serve people with such fairness and dedication, inspired by God.
At age 19 years old he began studying for the priesthood, and after seminary did more studies, in South Africa, Germany and the USA, returning to South Africa in 1992 with his Doctorate in Ministry. He was consecrated a Bishop at age 49, in a city of major importance. He is the 10th Bishop of Pretoria, and the first black. During the years of the Apartheid struggles he was an integral part of the Black Consciousness Movement, which drew its inspiration from the heroic Steve Biko, one of the martyrs of that struggle (Biko died in 1977). He was also Deputy President of the Azanian People's Organisation.
In South Africa, under Apartheid, the Church that would be truly Biblical had to take the side of the victimised. Now, the church has the challenge of understanding that the downtrodden are equally human beings, he said.
Asked about the challenges he sees before the church in South Africa today, he says the issues are complex. However, he explains that before the 'New Dispensation' the church were more united, for the clear target was the dismantling of Apartheid. But once the 'New Dispensation' arrived, the church landscape changed, dramatically, he explained.
One of the big changes that came, he says, is that the church became busy with defending denominational positions, a situation exacerbated, he explained, by an influx of American church groups preaching a Gospel of false hope, promising health and wealth, in the here and now.
Thousands left the Anglican Church to pursue that Gospel, many losing thousands of dollars in savings, pursuing phantom realities. Now, many are returning, but they have been psychologically damaged and so are in need of special pastoral counsel and care, he says.
A big challenge before the church in South Africa today, he says, is how to relate to the new society emerging. He says the government has dropped the name of God from the Constitution, and is seeking to have 'Rainbow Nation', as people of every colour integrate. In his own church he says, this is a work in progress for many of the churches are not truly integrated.
Quizzed about the work of the South Africa's Truth and Reconciliation Commission the Bishop said it did some good and experienced some successes. He explained that the Commission had three fundamental aspects: Investigation, Reparation, and Amnesty. Assessment, he said, therefore, would have to be made in relation to each of these aspects.
ATROCITIES
People were helped emotionally by simply learning how their loved ones died or where they were buried. However, the Commission was judged by many to be short on justice for certain atrocities.
Nevertheless, in certain cases, there were reparations, and this was perhaps the most successful aspect.
The prospect of Jamaican priests working in South Africa would have benefit for exposure as an exchange programme, but in general pointed out that the ability to speak several languages would be a distinct advantage. South Africa, he pointed out, has 11 official languages, and 23 other dialects. Bishop Seoka speaks five languages.
RADICAL AND CONSERVATIVE
In regard to Caribbean people on the whole working in Africa he mentioned that the South African government is just about closing the case of the Cuban experiment regarding medical personnel and teachers, because of linguistic and culture difficulties.
He describes his personal theology as being more inclined to 'radical' rather than 'conservative', arguing that Jesus had a radical theology, demonstrated as he championed the cause of the poor and oppressed, and through healing and inspiration that empowered people.
In response to a question as to whether his brand of liberal theology endorsed membership in say, the Masonic Order of Lodges, he said "No". He explained that lodge membership in South Africa was historically the practice of whites. Certainly, he says, after examination of lodges, the Church rejected them, particularly disturbed by some of their rituals.
"What do you think Jesus meant when he used the term 'born-again'"?
In response he says, "There are many interpretations, but those words speak of the need to be converted. That is the biggest challenge. It is about living a new life, through Christ, for it is through Christ that God re-creates us and makes us new creatures".
"And what does the Bishop of Pretoria thinks happens to the soul of the person who rejects God in this life? Is there any hope beyond the grave?" "No, none," he said.