God multiplies missionaries’ plan to restock shops hit by looting
Written by Andre Viljoen on August 4, 2021
“What can we do to help?” Kent and Lyndall Vanderyacht asked after they got over the initial shock of looting that had broken out in their area days before and their hearts went out to people in a nearby township left without food and hope.
The next morning — the Saturday after the Monday when the looting started — Lyndall prayed about their desire to help and then she asked Kent what he thought about the idea of restocking a looted spaza shop — just to help get their economy going again.
They just had one, or maybe two, shops in mind, said Kent. It was like their Hearts That Hope orphanage ministry in Ballito, KwaZulu-Natal, he explained, where they care for 11 children in addition to their own four kids. “We know that God can do great big things. But for us we are happy with getting relational, getting in people’s lives.”
He said they thought that with donations of about R100 or R200 and gifts of groceries from friends and family they could help a shopkeeper or two to get back on their feet again.
So they found out it would cost about R7 500 to restock a typical spaza shop and with the help of Lyndall’s marketing-savvy brother they had a “Stock-A-Shop” web page up and running by that Saturday evening and they launched the campaign on a Sunday morning.

“By Sunday night we had a hundred grand in our bank to stock shops. And it was like, okay, I guess we’re doing this and let’s just keep going until it stops,” he said.
When I spoke to Kent earlier this week he said donations to the campaign had reached R660 000. They had restocked 26 shops in the relatively small ILembe District township nearest to them. They had also fixed and secured many of the shops which had also been vandalised.
Kent said he and two local men who were assisting him were now in the next nearest township, speaking to shop owners and assessing their needs. He estimated they would be able to assist another 60 or 70 shops. He said it was amazing how people had come on board with the campaign to help shopkeepers start again. As long as donations kept coming in they would continue with the project, he said.
Kent estimated that in the 12km stretch between Ballito and Stanger, about 150 shops were looted. In the bigger townships closer to Durban he believes thousands of small shopkeepers lost their livelihoods through the looting.
Reflecting on their recent experience, Kent, who is a missionary from the United States, said he and Lyndall were shocked on the first Monday of the looting as they watched television footage of businesses being attacked with no police in sight. As they wondered whether looting which was happening just across the freeway would spread to their suburb they considered whether they should be thinking of moving to the US. He said he had been in Lebanon when war broke out but what he saw on TV that was happening in KZN was much more scary than that war.
Subsequently, local security companies protected Ballito and businesses there were not looted. On the Thursday of that week, without telling his wife, Kent prayed for God to protect him and rode his scooter into the township across the freeway and started speaking to people. Despite the racial tension that had been building over the past few days he said ordinary people in the township who were not involved in the looting welcomed him. He visited again on the Friday and that night he and Lyndall began asking the Lord how they could help.
Kent said one of the amazing things that has happened through the Stock-A-Shop campaign is that he has ended up working with a lot of Muslim shopkeepers. He said he had always wanted to go to the Middle East as a missionary. “And I said: ‘Wow God, it’s just like you. Now I’m in South Africa and you brought the Middle East to me and I’m getting to pray with these guys.’”
He said one of the Muslim people they were helping said: “God gave you Christians Jesus as a gift, so that you can give this gift to us.”
He said that shopkeepers they have helped have said their support has given them hope and a reason to start again. He said all of the shops in the first township they helped are up and running again and there was an improved atmosphere in the area.
When I spoke to him they had just been to the next township and found that no shops were open and there was great animosity between shopkeepers and the people who had looted their businesses. He said they have met with community leaders and various role players and want to help heal relations and remind people “you are all in this together”,
Police and pastors pray for nation at mall in Diepsloot
Diepsloot Police Station spokesperson Captain Tinyiko Mathebula. (PHOTO: File/Midrand Reporter)
Diepsloot Pastors Forum and South African Police Service hosted a prayer session at a mall in Diepsloot, Johannesburg on July 18 as part of a National Day of Prayer, according to a report published in Midrand Reporter today.
A senior pastor at Almighty Christian Church in Diepsloot, Eliot Chiworeka, said the prayer event was part of the National Day of Prayer announced, following a recent episode of unrest and looting of shops in some parts of Gauteng and in KwaZulu-Natal.
“The president of the country, Cyril Ramaphosa, has urged members of all faith-based organizations to pray for the country, following the recent unrest and looting of shops while the country was battling with Covid-19 third wave. We hosted this prayer as a response to the president’s plea for prayers.”

Chiworeka continued: “Because of Covid-19 Level 4 lockdown restrictions, we invited only pastors and church leaders in order to comply and adhere to safety protocols as required by the Disaster Management Act.
“We strongly believe that God will intervene in calming our people and heal our land.”
Diepsloot Police Station spokesperson Captain Tinyiko Mathebula added: “Our station has a good partnership with Diepsloot Pastors Forum and work closely with them.”
Mathebula concluded: “We were part of the prayer to pray for the country.”
South Africa Unrest: Counting the costs
July 2021 saw a spike in violent outbreaks of lootings and disruption of strategic supply lines for vital commodities.
337 people lost their lives. 161 Malls were destroyed, as were 11 warehouses, 8 factories, and 161 liquor outlets. 1400 ATMs were damaged and over 150 000 jobs were put at risk.
The estimated cost to GDP is 50 billion rands.
Evidence suggests a planned insurrection by those who demand the release of the former State President Jacob Zuma. He was recently arrested for contempt of court and refusing to give account for large-scale corruption under his presidency.
President Cyril Ramaphosa described these events as “an insurrection” and “economic sabotage”, and vowed that
those responsible will be brought to book.
TEASA, a SACLi partner recently held a State of Our nation webinar to explore the underlying issues.
Prayer Notes:
- Pray for those with dark motives to be exposed, tried, and held to account.
- Pray for the Judiciary to hold steady and not be intimidated.
- Pray for President Cyril Ramaphosa to act with courage and wisdom in very difficult times within a party where the balance of forces appears at a knife’s edge.
- Pray for a heightened citizen’s awareness and responsibility to resist lawlessness and defend jobs.
- For churches to find their voice and ministry as Peacemakers.
#UnrestSA: SA Council of Churches proposes amnesty for looters
The South African Council of Churches (SACC) has proposed the declaration of an amnesty for a week or two, during which anyone who looted during the recent unrest in Gauteng and KwaZulu-Natal can return stolen goods and avoid prosecution.
- The SACC has proposed that looters be given an amnesty of a week or two to return stolen goods.
- The council submitted their proposal on Tuesday during a meeting with the president.
- The religious group condemned the riots and pleaded with those who were encouraging the violence to stop.
Bishop Malusi Mpumlwana said the SACC submitted the proposal to President Cyril Ramaphosa on Tuesday during their religious group meeting as part of their plan to resolve the ongoing unrest and restore order.
He said it was part of a healing campaign for restoration with amnesty, to encourage a positive social conscience.
Briefing the media on Thursday, Mpumlwana said it was commendable that most of the country was not gripped by the mayhem.
“Churches wish to encourage people who have looted to attempt to return things they stole, by delivering them [to their] nearest police stations. We do not expect a large-scale uptake of this, but we know that it is already in consideration in certain communities,” Mpumlwana said.
Included in the proposal to Ramaphosa, the council said it was aware of cases in which “state capture looting” money had been recovered. It proposed that this money be used to compensate people for the unrest, which destroyed many businesses and property in KwaZulu-Natal and Gauteng.
The SACC said it urged an aggressive effort to restore stolen money and suggested that the National Treasury consider applying recovered state capture money to the development and sustenance of a proposed Economic Restoration Fund. The fund can then be used to provide financial relief to businesses affected by the unrest.
Mpumlwana added: “We believe that such a fund can be the beginning of a fund that others, whose conscience inspires them, can support for the long-overdue economic transformation.
WATCH | Snaking queues for food and fuel as KZN grapples with the aftermath of mass looting
In parts of KwaZulu-Natal, motorists are scrambling to find fuel, while others stand in snaking queues for food. Many food stores were looted, trashed, and set on fire, many of those who were not affected chose to close their doors in fear.
“Economic transformation must deliberately and systematically enhance human dignity and the quality of life by preserving not only the environmental sustainability of our planet but also by enabling the participation in the productive economy of poor citizens and the disadvantaged majority with a process that progressively engenders wealth redistribution; to reverse poverty, inequality, and low growth through inclusivity.”
Mpumlwana added that the restoration campaign had already begun, with community leaders who fought against looting, and for the protection of their community infrastructure.
DEAR ETHIOPIAN CHRISTIANS, OUR FAITH DOES NOT CONDONE GENOCIDE
BY TEMESGEN KAHSAY
The news from Ethiopia’s Tigray region is bleak. Despite the communication blackout the Ethiopian government imposed, refugee testimonies and video evidence smuggled from the region describe atrocity and barbarism against civilians.
On Nov. 4, while much of the world was focused on the U.S. presidential election and the COVID-19 pandemic, Ethiopian Prime Minister Abiy Ahmed led a “law enforcement operation” against the Tigray People’s Liberation Front (TPLF), a regional party that governs Tigray and its leadership. Ethiopia’s law enforcement operation was prompted by TPLF’s attacking a regional military base that TPLF official, Sekoutoure Getachew, said were preemptive strikes in self-defence. For the past seven months, the Ethiopian National Defence Force, the Eritrean Forces, and the Amhara Forces have unified to eliminate both the TPLF and carry out a genocidal campaign against the Tigrayan people.
If you’re not familiar with recent Ethiopian politics, here’s a quick overview: The TPLF was one of the four ethnic-based parties within the Ethiopian People’s Revolutionary Democratic Front (EPRDF) coalition, which dominated Ethiopian politics for the last three decades. EPRDF’s record in government is a mixed bag. The EPRDF helped usher in a decade of GDP growth and increased access to education and health. But they also exerted tight control over politics, severely limited freedom of speech, and committed human rights violations. While representing just 6 percent of the population, TPLF’s outsized influence and control over key political and economic sectors were grievances that galvanized a popular movement that eventually led to the downfall of the EPRDF coalition.
With this background in mind, two truths come into view: It is fair for Ethiopians to want the bad actors in the TPLF to be held accountable for their political failures. But the Tigrayan people as a whole should not be held responsible for those failures; there is no justification for indiscriminate violence. Revenge is not the answer.
Enablers and bystanders
The war is made possible by both the armed actors who are actively engaging in ethnic cleansing, rape and destruction, the war is made possible by enablers who give the campaign ideological and religious justification and refuse to condemn these atrocities. Sadly, many of these enablers and bystanders are Christians.
Ethiopia is a religiously diverse country with close to 63 percent Christians (44 percent Orthodox and 19 percent Protestants) and 34 percent Suni Muslims. Roman Catholics, members of The Church of Jesus Christ of Latter-day Saints, Jehovah’s Witnesses, Jews, and practitioners of indigenous religions together make up less than 5 percent of the population.
In the course of the current war in Tigray, Ethiopian Christians — evangelicals and Orthodox alike — continue to play an active role in framing the war as God’s judgment, providing religious justification and garnering popular support for the army. Many actively engage in the denial of the Axum Massacre, despite the Ethiopian government labelling the massacre “credible” and independent, international media outlets such as the Associated Press verifying the tragedy.
For example, six weeks into the war, in a Facebook post, Paulos Fekadu, an evangelical theologian, author, and preacher with more than 20,000 followers, wrote that “what is happening in north Ethiopia (Tigray) is the judgment of God” (author’s translation from Amharic).
Daniel Kibret, who is not only an advisor to Prime Minister Abiy Ahmed according to local Ethiopian news outlets but also a deacon and scholar in the Ethiopian Orthodox church, legitimized the war saying, “It is wrong to claim that the war is against Tigray or Tigrayans. There are 5 to 6 million Tigrayans, it may be around 1 million of them that are involved in betrayal and treason” (author’s translation from Amharic).
As a Tigrayan and a Christian, I want to know why my fellow Christians who claim to worship the Prince of Peace have engaged in legitimizing violence and death. How do you start with the theology of the gospels — which teaches us to love our enemies, to be peacemakers and to suffer with those who suffer — and end up with a theology that endorses a war, rejoices in massacres and destruction, and brands critics as sub-human? Tigrayans are created in the image of God. So, how can Christians remain silent when God’s image-bearers are described as “daytime hyenas,” raped and maimed, and then silenced from speaking out?
Transformation of Jesus
Growing up, I learned tolerance, persistence, and faith in God from my Orthodox parents. And the evangelical churches I joined at a younger age taught me that Jesus was a compassionate shepherd who is Lord and saviour of all. Above everything, I was taught Christian unity transcends the ethnic, political, or cultural divisions that currently define Ethiopia.
But the Jesus I see many Christians in Ethiopia following looks different. The Jesus they follow apparently never said “blessed are the peacemakers,” or “love thy enemies.” The Jesus of many Ethiopian leaders looks more like a thief who came to “steal, kill, and destroy” rather than the good shepherd who came to give eternal life (Matthew 5; John 10:10-11).
It is hubris to claim to have the perfect image of Jesus — we all tend to create Jesus in our own image and our context shapes our image of Jesus. However, when Christians portray Jesus in a way that departs from the witness of scripture, we fail the God who sent Jesus as the saviour of the world.
Since the start of the war, thousands of Tigrayan believers both at home and far-off have seen death, displacement, and grief engulfing their loved ones. With the total communication blackout, the government imposed on the region, many thousands of us do not know about the fate of our families and relatives who remain in the region. This has imposed a heavy spiritual and emotional toll on Tigrayan believers. We are also reckoning with feelings of deep betrayal from our fellow Christians in Ethiopia who have been silent or complicit.
How does one resist a theology of genocide? How do we build a theology of resistance that neither mirrors the theology of genocide nor condemns Tigrayans to passively accept our fate?
Theology done in the face of genocide and humanitarian crisis is always incomplete. However, this theology of resistance always begins and ends with Jesus who came to serve and love, moving with compassion in the midst of those who had been marginalized and subjected to violence by ruling powers. It is impossible to imagine this Jesus as a bystander to the suffering of millions. He identifies with those who suffer, with those who are displaced, the orphans and the women whose dignity is violated, the families who lost their children. If Ethiopian Christians start following that Jesus, there will be no more war.
Temesgen Kahsay
Temesgen Kahsay is an assistant professor at the Norwegian School of Leadership and Theology. He is originally from Tigray, but is now based in Norway where he teaches and researches comparative religions, missiology, religion, and society.
Events
Government does not want to regulate religion, will ‘look carefully’ at the PEPUDA bill, says Deputy Minister of Justice
Originally published in FORSA.org.za
Freedom of Religion South Africa (FOR SA) requested (and was granted) an opportunity to meet with the Deputy Minister of Justice, John Jeffery, to discuss the religious community’s concerns regarding the PEPUDA Amendment Bill.
The virtual meeting, which took place yesterday, follows the unprecedented opposition from South Africa’s religious community to the highly contentious Bill which – if passed in its current form – will drastically infringe the religious freedom rights of people and organisations of all faiths.
It was a constructive and fruitful engagement during which FOR SA and various senior religious leaders, representing a cross-spectrum of denominations, churches and faidth groups, were able to relay to the deputy minister – with reference to faith-specific examples – their concerns regarding the bill, and how it will potentially impact their organisations and faith adherents.
In response to our submissions, the deputy minister stated that “it is not the intention of government to regulate or to interfere with religious institutions, what they believe and how they put it forward”, but that this was nonetheless something that the department could “look at making clearer” in the Bill. (In this regard, he referred to FOR SA’s previous interaction with the department in relation to the so-called Hate Speech Bill, which resulted in the inclusion of a religious exemption clause in the bill).
The deputy minister’s verbal assurance that government does not intend to interfere with the religious sphere certainly does bring a level of comfort. However, the reality is that unless this is specifically written into the Bill, it leaves the door wide open for the state (or activists pushing an anti-religion agenda) to target and enforce the Bill (once adopted) against persons and organisations of faith. Ultimately, the courts have to enforce and/or interpret the law as it is written, and it is therefore critically important that government clarify whatever their intentions are within the legislation itself.
In so far as the process and anticipated timeframe are concerned, the department indicated that they will now have to consider all the comments received on the bill, as well as make possible amendments to ensure the Bill is constitutional. In all likelihood, the Bill will only be tabled before Parliament next year. As an example, the Deputy Minister referred to the three gender-based violence bills that were “priority bills”, yet took six months before being passed by the National Assembly and which are only now before the National Council of Provinces (NCOP).
What transpired during the meeting
In addition to the FOR SA team, the meeting was joined by a number of senior religious leaders from across the faith-spectrum, who were invited to represent the concerns of the religious community, namely Imboni Dr uZwi-Lezwe Radebe (Founder and Chairman of Inkululeko Yesizwe Association); Apostle Gerome Mintoor (Spokesperson: New Apostolic Churches of South Africa); Bishop Samuel Ndlovu (National Spokesperson: Alliance of Pentecostal and Charismatic Churches in South Africa); Bishop Nathi Zondi (Presiding Bishop: Truevine Family of Churches); Sheik Faizul Khamker (Senior Executive: Sunni Ulama Council Gauteng); and Sheik Yusuf Patel (Secretary-General: United Ulama Council of South Africa). On the Department’s side, the deputy minister was joined by various persons involved in the drafting of the bill and representatives of the minister of justice himself.
The meeting started out with a brief introduction by FOR SA’s executive director, Michael Swain, highlighting that the issues raised by the bill are societal and therefore political – hence the request to deal with this matter at this level and at this time. This was followed by a short presentation by FOR SA’s Adv Nadene Badenhorst on some of the legal aspects and the negative impact of the bill on other constitutional rights, including specifically the right to religious freedom (section 15) and freedom of expression (section 16). Thereafter, opportunity was given to each of the above leaders to raise their concerns regarding the bill and the impact thereof on their organisations and members.
In response, the deputy minister affirmed that government respects the rights in the Bill of Rights, including the section 15 right to religious freedom. Since this right is superior to any legislation, they will “look carefully” at the bill. Interestingly, he also stated that there is “complete freedom” for religious institutions to state their beliefs as long as it does not amount to violence. However, when it comes to how people live out their religious beliefs, they have to abide the law of the land. (FOR SA does not agree with this narrow interpretation of the right to religious freedom).
In conclusion, FOR SA appealed to the deputy minister to reconsider the bill in its entirety. We do not believe that in its current form it will pass constitutional muster and it is evidently not acceptable to a major sector of the faith community of South Africa. As an alternative to being scrapped in its entirety, we called for various clauses in the bill to be amended to bring it in line with the Constitution. In particular, we argued for the inclusion of a clause that specifically prohibits unfair discrimination on grounds of religion (similar to the existing prohibitions in PEPUDA on grounds of race and gender). This would serve to avoid the interpretation or application of the bill in a manner that destroys other constitutional rights, including religious freedom (s 15) and freedom of expression (s 16).
Joburg receptionist saddened by looting starts viral clean-up movement
When a young Johannesburg woman posted a message on Facebook offering to help clean up looted stores, she had no idea that her act of kindness would spark a movement that would gather tens of thousands of volunteers within a few days.
Emelda Masango, 25, of Crown Mines, said she was at home over the weekend after the retail company where she works as a receptionist elected to close for a while because of the looting. She said she felt sad about the violence and lawlessness taking place around her and wanted to reach out and “put a smile on the faces” of affected business owners.
So, on Monday morning she posted the following message on the “I Know a Guy” Facebook page: “Anyone who needs help to clean up after the looting in their business, I volunteer.”
To her surprise and delight, her message was shared nearly 1 000 times within 24 hours and by the time I spoke to her on Wednesday afternoon, more than 28 000 people has joined the “Rebuild SA — Volunteers Group” she started on Facebook together with several other volunteers. They also started a Whatsapp group that rapidly became full.



Emelda, who said her Christian faith played a part in her reaching out, said: “I am very happy about it [the flood of people wanting to help] . I am feeling so much hope inside of me. And I feel like this is the New South Africa that I need — and which it was like before this. We just need to recover, I think and get back to where we were. This is how we reunite again.”
She said that, inspired by her example, a foundation in Soweto has already mobilised people and started cleaning looted malls.
Asked how she and her partners plan to mobilise their tens of thousands of volunteers, she said: “We are just busy for this week with administration so we can get everything into order. And from next week we will start the work.”
In addition to the many offers of hands-on support on the volunteer Facebook group, are offers of donations from people further afield in South Africa or outside of the country.
Emelda said that with all the support streaming in she wants to expand the help they offer beyond cleaning up looted premises to include professional emotional support for victims of the mayhem “who are damaged inside” as a result of the trauma.
Asked what her company has to say about her off-duty outreach, she said: “My boss is a kind person and he encouraged me and he is very proud of me.”
Three months of revival prayer starting at crosses at Fountain Vineyard, PE on Sunday
A campaign of three months of revival prayer from August 1 until October 31 will be launched at the three crosses on the Fountain Vineyard Christian Fellowship fields at 22 Newcombe Road Walmer Heights, Port Elizabeth from 3pm to 4pm on Sunday.
The theme for the three months will be The Fervent Prayer of a United Church and local churches are asked to each come and pray at the crosses for an hour on one Saturday during the campaign, said the campaign visionary, Pastor Blessing Marunga.
He said the participation by South Africans and people from other parts of the world in a revival prayer campaign he initiated over the same period last year had exceeded his expectations.
“It was not my intention to have another three months but then I felt led in 2021 that we must pray as the united Church. When the Church prays together the people are united. So, I am saying, as the Church, let us arise, let us unite, so that the people of the nation can also be united,” he said.
“Why are we doing this? Because we know that the world revival is going to start from South Africa. And even though the devil may try with his different schemes to divert our attention, we know what God has spoken and we are taking hold of that Word and we are going to be on our knees for three months to pray for healing for South Africa, for unity, and for revival that has been spoken for many years that it will start in South Africa. And there are people who have been praying for more that 20 years expecting this revival,” said Blessing.
Churches are asked to book their congregational Saturday afternoon slot (3pm to 4pm) as soon as possible with Blessing at 078 944 1391 or with Pastor Joan Keeling at 084 766 2270. [Congregations are welcome to come on as many Saturdays as they choose but are encouraged to at least commit to one afternoon in the 3 month period.
Individuals can join the campaign by WhatsApping “REVIVAL” to 078 944 1391. They will be sent more information and weekly prayer points.
“So, let us pray for the rebirth of South Africa, for healing and restoration, and for God’s purposes to prevail in South Africa because we know that the schemes of the devil are defeated in prayer,” said Blessing.
Our choices affect our democracy — Nelson Mandela Bay church leaders
The Nelson Mandela Bay Church Leader Network condemns the blatant criminality, looting, financial sabotage, and incitement of violence in parts of KwaZulu-Natal and Gauteng, which threatens to spill over to other parts of our country.
The South African democracy is at a crossroads. The way we choose to go forward will determine our future, be it one of destruction and suffering or flourishing. We need to be clear about who we are and what kind of society we want to build, and what we reject.
We have a biblical, prophetic witness and message to deliver. Firstly, we witness against:
- The thieves, looters, thugs, and arsonists. We say: stop your criminal activities. You are sabotaging the economy robbing people of jobs and livelihoods and will tear us down into the abyss of lawlessness. You are in fact stealing from the most vulnerable who will languish in the aftermath of your destruction. Please stop.
- The instigators and organisers of violence. We say: you use the very real issues of hunger, poverty, unemployment, and poor service delivery to flame chaos for your own gain. You try to light the wildfire which will uncontrollably destroy us all. Please stop.
- Those who flame lawlessness through race, ethnicity, or tribalism. We say: you sow division and set citizens against one another. You endeavour to consolidate your own power but destroy the ability of South Africans to work together and to build a better future for all. Please stop.
- Those who spread fake news and distort the truth. False narratives about the judicial system, court verdict, political leaders, issues concerning Covid-19 and vaccination are being spread. You construct a false rationale for thuggery and destruction. Please stop.
- Corrupt politicians who do not serve, but seek to enrich themselves and their families, often in cahoots with equally corrupt businesspeople, robbing the public of necessary services and opportunity. Please stop.
We call on every South African to refrain from what is corrupt, destructive, violent, false, and merely self-serving.
We call on the South African police and the military to stand firm against the destruction we are witnessing in our land. Please be loyal only to justice, fairness, the common good and the protection of the public. We support our security personnel.
We commend the justices and magistrates who measures justice out without fear or favour, but in fairness and in a principled way.
We thank health care workers who diligently care for our sick, especially in this dire pandemic. We are grateful for the programme of immunization.
The current events should not be allowed to harm this rollout.
We call on all South Africans to remain calm and collected. Be circumspect in the actions you take to protect your loved ones and your property.
Our prophetic voice also points to God’s preferred future for us.
God intends a better future for us all.
The Nelson Mandela Bay Church Leader Network advocates a caring, open society with opportunity, employment, and security for all. For this reason, we call on all leaders in all tiers of government to work together with civic society, business, and education to create a better life for all.
The current crisis is symptomatic of the deep inequality, poverty, and hopelessness in our society. We are sitting on a timebomb. Our problems will not go away without a concerted effort to address inequality, poverty, and growth in the economy to promote employment.
In addition to short-term actions to solve the current crisis, our problems.
As the collective church we are taking practical steps to improve our plight:
- Our Prayer Network — which reaches right around the Bay — prays diligently for the volatile situation in the country and for God to protect the Bay and flourish her people
- We are feeding literally thousands of economically marginalised families in our metro. Our Against Hunger programme prevents starvation
- We are committed to plant vegetable gardens and to teach people to grow their own nutritious food
- We are present in schools to support educators and learners
- We are developing training to enable voters to use their votes wisely in the upcoming local elections and to resist the nomination of corrupt candidates by political parties
- Our diverse leadership (denominations, networks, race, culture, gender, gifting) witness to the society we are building and set an example for others to follow.
We ask congregations to link communities together. Create networks which can communicate and advocate through digital platforms to protect themselves, disseminate information, mobilise against criminality, and keep government structures accountable.
Our people carry a heavy burden.
As spiritual shepherds our immediate concern is for the people who are shaken, numbed, shocked and feeling hopeless by what they are witnessing.
We are committed to a ministry of hope. We will prevail because God our Father cares for us, Jesus Christ our Lord reigns over us, and God the Holy Spirit empowers us to seek the Kingdom of God.
Bishop Jacob Freemantle: Methodist Church of SA (Grahamstown Synod)
Apostle Neville Goldman: Ebenezer International
Dominee Danie Mouton: Director Synod Eastern Cape DRC
The destiny of SA, and Africa, depends on our prayers — Mogoeng
Written by Andre Viljoen
“What time is it? And what season are we in?” Chief Justice Mogoeng Mogoeng asked South African Christians at the start of an online prayer meeting for the nation that he led on Sunday.
Unless we are like the Sons of Issachar and truly know the times and the seasons we risk praying against God’s purposes, he said during a Zoom prayer gathering on the final day of a seven-day period of repentance for the sins of the nation called by the Hope, Healing, Restoration Project of the Lord, which he leads.
The 7-days of repentance prayer followed 40 days of intense spiritual warfare for the nation convened by the campaign and Mogoeng’s Sunday message, which was also streamed on Facebook Live, marked his first public address since he announced in early May that he was going on long leave.
Answering his own question about the time and season, Mogoeng said that according to trustworthy prophetic voices we are currently in a time of judgment, a time of repentance and a time of birthing the destiny of South Africa — and Africa.
In order to pray as God wants us to pray to release “the biggest move of God in the history of the earth”, beginning in South Africa — “the revival we have been praying for” — we need to understand these three components of the current spiritual season, he said.
“We dare not allow this moment to slip through our fingers.”
“Let me begin with judgment,” he said, as he began to expand on each aspect of the current season.
He said that for too long the Church has been lukewarm, politically correct and sought the approval of politicians, celebrities and the media resulting in it perverting the Word of God and condoning immorality..
“And that is why judgment has been unleashed upon us as the children of God and the people of God,” he said.
Had the people of God, called by His name, stood in the gap, Coronavirus, poverty, corruption and other evils would have disappeared a long time ago because God is an almighty, covenant-keeping God, he said.
He said greed, corruption and serving mammon are widespread in areas of the Church itself. We don’t unite to fight criminality. We are lazy about prayer. We deliver motivational speeches and love positions, publicity and power. We pursue personal and sectional agendas “and even the agenda of the devil”,
“That’s where we have been and that is why there is judgment, and that is why the next point is critical — and that is repentance.”
He said that whenever we talk about repentance, we quite correctly refer to 2 Chronicles 7:13-14.
13 When I shut up heaven and there is no rain, or command the locusts to devour the land, or send pestilence among My people, 14 if My people who are called by My name will humble themselves, and pray and seek My face, and turn from their wicked ways, then I will hear from heaven, and will forgive their sin and heal their land.
But he said, the children of God mostly make the mistake of praying for the sins of other people.
“That is not what the Scripture says; I must begin with myself,” said Mogoeng.
He said: “It begins with my own heart. I must ask the Lord to search my heart, to purify my heart with fire so that I can then be in a position to pray for others.”
“We must acknowledge our wickedness and from the depth of our hearts repent — and then only will the Lord hear,” he said.
Mogoeng also said the Body of Christ needs to repent for its lack of unity. Unbelievers and witches are more united than the Church which allows “anybody and anything to divide us”, he said.
“People can shut our mouths any time. Restaurants can be open but not churches because they know there will not be any consequences. We have allowed ourselves to be impotent,” he said.
Moving to “the time of the birthing of SA” Mogoeng said he was struck by two recent prophetic words published in Gateway News — by Veronika West and by Naomi Sheneberger — which “reiterated what we know, that- the time for the Kingdom of God is here, the Government of God is here. The time that Kim Clement prophesied about in May 2008 has come.
“But the devil — the spirit of Leviathan — as warned in Revelation 12, has risen up, and the dragon wants to steal and kill and destroy the destiny of South Africa and of Africa by extension — and the nations of the earth. Because, as you well know, the greatest move ever in the history of the earth, is destined by the Almighty God to begin in South Africa.
“That revival we have been praying for, we have seen in part, needs to break out completely. It just needs you and I; it needs our hearts saints. We dare not allow this moment to slip through our fingers.”
He said that happily Jesus left believers a pattern for dealing with Satan. As recorded in Matthew 4 and Luke 4, when the devil tried to tempt Jesus, the Lord kept saying: “It is written..”
He said Satan cannot stand the written or spoken Word of God.
“We have got to believe it ourselves first because four times in the Bible we learn that ‘the just shall live by faith and faith comes by hearing and hearing by the Word of God.”
Unfortunately, as believers, we listen more to the devil than to the Word of God, by listening to fake news and evil narratives that provoke unbelief and fear.
He said that we need to appropriate the power in the Word of God (Revelation 12:11 — They overcame him [the devil] by the blood of the Lamb and by the Word of their testimony) and to start praying with the boldness that releases God to wage war on our behalf.
Mogoeng concluded his message by inviting his audience to pray through a list of prayer points in line with the current spiritual season and with the prophetic words he mentioned. He said they should keep on praying that way until there is a breakthrough.
“The Lord is waiting for us to pray this way so that the destiny of South Africa we have been fasting and praying for happens.”
The prayer points are:
- My own repentance and the repentance of the Church of God — 2 Corinthians 7:14, and “It is written” — Luke 4, Matthew 4
- Declare that Jesus came that we might have life and have it abundantly — John 10:10
- Declare there will be no more stench of death — not by Coronavirus and other diseases and disasters.
- Declare the light and the glory of the Lord is rising upon SA and Africa and that darkness shall flee — Isaiah 60:1-3
- Say that our God has not given us a Spirit of fear but of love, power and a sound mind — 2 Timothy 1:7 — so we command you to flee Satan in the name of Jesus — James 4:7
- Based on Rev 12:11, say: Satan, you spirit of Leviathan, we overcome you by the blood of the Lamb and the word of our testimony and in Jesus name we resist you and command you to flee
- Declare that South Africa fears God and His glory from the rising of the sun — Isaiah 59:19
- Declare that the waves of the death and destruction of the spirit of Leviathan will not flood the land and the Spirit of the Lord is raising up the standard against the demonic flood of the enemy, against witchcraft, occultism, against all forms of idolatry, deception, immorality, perversion, criminality, corruption, injustice, iniquity, and unrighteousness — Isaiah 59:19; 2 Samuel :22, 5, 17, 20
- Say the battle belongs to God — 1 Sam 17:27 — and ask the Lord to judge all forms of wickedness and all the wicked who are unrepentant
- Declare victory is assured — 1 Corinthians 15: 57
- Declare that the new nation of South Africa is being birthed in a day — Isaiah 66:8
- Say: It is finished in Jesus name — John 19:30
SA Olympic golden-girl Tatjana Schoenmaker gives glory to God
Written by Andre Viljoen
Adapted from the original story in Faithwire
South African swimmer Tatjana Schoenmaker today claimed SA’s first gold medal in the Tokyo Olympics as she won the women’s 200m breaststroke final on Friday, smashing the world record in the process.
Swimming in lane 4, the 24-year-old swimming star timed her race perfectly, sitting behind American Lilly King for the first 100m before surging over the last 100m. She touched the wall at 2:18.95 beating the previous record of 2:19.11 set by Denmark’s Rikke Moller Pedersen at the World Championships in 2013.
Schoenmaker who also set Olympic records in the 100m and 200m breaststroke during the heats and took silver in the 100m breaststroke earlier this week has been using her success to point others to God.
In all her competitions in Tokyo, Schoenmaker has worn — under her green South Africa swim cap — another cap proclaiming her faith.
The white Speedo cap the athlete is wearing features a blue Jesus fish under the phrase “Soli Deo Gloria,” which means “Glory to God alone,” printed on the side of it.
Schoenmaker today became the first South African woman swimmer to win an Olympic gold medal since Penny Heyns — another bold ambassador for Jesus — at the 1996 Atlanta Olympic Games.
Her win takes Team SA’s medal tally in Tokyo to three. In addition to her two medals, surfer Bianca Buitendag also won a silver medal on Tuesday. Buitendag, who was only ranked 17 out of 20 before the event also acknowledged God during an interview on the podium.
In an Instagram post last week, Schoenmaker posted a prayer as she traveled to Tokyo for the summer Olympic Games.
“Father God, may Your will be done, may Your peace fill us up, may we praise You no matter what the outcome, may we be empowered by Your strength to give our all and may we forever be in awe of Your goodness!” she wrote. “Thank You for bringing us to this very moment.
Mayor Mxolisi Kaunda to ask Ramaphosa to allow religious gatherings
Originally published in Independent Online
Ethekwini mayor Mxolisi Kaunda will plead with President Cyril Ramaphosa this weekend to relax Covid-19 restrictions on religious gatherings, to enable a spiritual injection for “a highly stressed” South African society.
Since the advent of the pandemic, which led to restrictions on economic activity, many people have died. Throngs of others are battling for their lives in hospitals, many jobs have been lost and last week KwaZulu-Natal and Gauteng saw scenes of unprecedented looting and destruction.
As the city’s executive committee heard during its special meeting this week, these challenges, which are insurmountable for many people, will cause untold trauma in society.
Council chief whip Sibongiseni Mkhize argued that churches could be a useful source of much-needed spiritual support and upliftment during these trying times, as they were during the dark days of apartheid.
“While as leaders we understand the importance of imposing restrictions on activities as a way of containing the spread of the virus, the reality is that already people are sick and tired of this lockdown, simply because it has resulted in job losses and killed a number of small businesses which were a source of food for many families,” Mkhize said.
“Please, Mr Mayor, kindly lobby for the end of the lockdowns, but with an emphasis that we will all ensure strict adherence to the safety and health protocols,” he said.
In response, Kaunda said that in his capacity as a member of the presidential coordinating council, which will be meeting to advise the president this Sunday, he would advance the plea for the easing of the restrictions.
“Of course, the decisions that are taken at that forum are based on the statistics and trends regarding the level of infections.
“But we will forward the appeals to say that even if the numbers (of congregants) are limited, let us allow churches to open up as a platform to provide that spiritual counselling as it has been suggested,” said Kaunda.
The South African Council of Churches (SACC) said the need for opening up churches has never been more pressing than it is at present.
“Church leaders express a desire to use their limited influence at a community level to foster a positive mindset away from the looting and destruction. However, the churches consider this unworkable without the capacity to bring even limited numbers of people to places of worship,” said SACC general secretary Bishop Malusi Mpumlwana.
“For example, leaders of local churches in Soweto and Zululand are desperately seeking to bring congregations together to pray and spread the spirit of persuasion against people joining looting rampages,” said Mpumlwana.
Professor Thumbi Ndung’u, a public health virology and immunology researcher, said the devastating violence of last week had only increased the pressure to ease restrictions especially due to the economic trauma inflicted.
“I fully understand the pressure to open up that religious and business leaders feel. The events of the past week only increase the pressure. From a public health point of view, I think restricting large gatherings is still the right approach, but I can understand some relaxation with strict adherence to Covid-19 (health and safety) protocols,” he said.
Racism
The bible teaches that God made all humanity in his image, and calls for Christians to oppose racism of any kind.
God calls Christians to oppose racism and prejudice of any kind. Over the centuries, Christians have led campaigns to establish rights for groups who have been oppressed because of their race or ethnicity. Christians were at the heart of the drive to abolish slavery, the civil rights movement in the United States, and the move to end apartheid in South Africa. More recently, Christians have been prominent in the Black Lives Matter movement. But, to its shame, some parts of the Church have also misused and misinterpreted parts of the Bible to defend the evils of slavery and racism. The teachings and lifestyle of Jesus Christ during his time on earth 2,000 years ago demonstrate these practices are wrong. Jesus showed kindness and acceptance to people of other minority groups. For example, many of the Jewish people of the time hated and shunned the Samaritans, a neighboring mixed-race ethnic group. But Jesus engaged with them as equals. He even made them the heroes of one of the stories he used to teach his followers: The Good Samaritan. It is true that Jesus refers to slaves in some of his teachings and does not explicitly say slavery is wrong, but in the Bible book, Mark, he says, ‘love your neighbor as yourself…’ Slavery and racism are a clear violations of this principle.
God calls Christians to oppose racism and prejudice of any kind.
Respect for ethnic groups in the Bible
The laws which governed the lives of the Jewish people in the centuries before Jesus are set out in the Old Testament part of the Bible. Three groups of people are singled out for special protection because they were vulnerable: orphans, widows, and people of other races who lived in the land. The Bible book, Exodus, says, ‘do not oppress or mistreat a foreigner, for you were foreigners in Egypt…’ Laws were established to let other ethnic groups thrive in situations where they might otherwise suffer. And in the early years of the Christian church in the first century after Jesus’ life, there is teaching about the equality of all people, whatever race, gender, or status. The Bible book, Galatians, says, ‘There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus….’ People of colour were appointed to positions of leadership in those first churches. For instance, among the leaders of the church in Antioch, was Simeon. The Bible book Acts, notes that he had black skin.

The efforts of Christian figures such as Archbishop Desmond Tutu to end apartheid in South Africa and the Revd Dr. Martin Luther King, a Baptist minister, in opposing segregation in the USA, are well documented. Christians such as William Wilberforce led the campaign to abolish slavery in the 19th century. But it cannot be overlooked that there are dark chapters in Christian history where there has been hatred and cruelty by one race against another. In the 12th century, England a rumor that King Richard had ordered a massacre of Jewish people led to bloodshed by Christians. The Crusades, which began in the 11th century, is part of a shameful legacy of violence against Muslims. The hatred demonstrated by the white supremacist Ku Klux Klan against people of colour in the United States began as a movement apparently endorsing Protestant Christian values. It has since been denounced by every Christian denomination.
Christians now would say the racism exhibited by churches in previous generations was based on ignorance and misunderstanding of the Bible. This was even expressed in art: for hundreds of years, Jesus Christ was depicted as a blue-eyed, blond man despite the fact that he was Jewish and had been born in the Middle East. Some Christians would point to more subtle forms of racism which continue, deliberately or unintentionally. Many are frustrated by what some call institutional racism in public bodies such as the Church which has, at times, held back the careers of people of colour. But progress is being made towards a Church that reflects the Christian teaching that God made all humanity in his image.
Addressing corruption in South Africa
The COVID-19 pandemic has exposed a multitude of governance failures around the world and led to increased calls for fundamental changes to our global political, economic and social systems. Against the backdrop of a looming global recession, addressing corruption and the misappropriation of state resources remains as important as ever.
To download the full publication click on the link below
AddressingCorruptionAddressing Corruption Openly: From Against Corruption: A Collection of Essays
International Monetary Fund
Author: Ms Christine Lagarde
Traditionally, public officials have been somewhat nervous about discussing corruption openly. Over the past several years, however, I have been struck by the extent to which world leaders are now willing to talk candidly about this problem. It is not just that the economic costs have become self-evident. It is also because there is an increasing demand for change. In a recent global survey, corruption was regarded as the “topic most frequently discussed by the public,” ahead of poverty and unemployment (survey cited by Klitgaard 2015, p. 15). Given that both poverty and unemployment can be symptoms of chronic corruption, my view is that the priority given to this problem by the public is entirely justified.
In this essay, I would like to share the IMF’s perspective on the economic impact of corruption and our experience in helping countries design and implement strategies to address it.
I recognize that there are many possible definitions of corruption, both broad and narrow. For the purposes of this essay, which is focused on the public sector, corruption includes any abuse of public office—whether it arises from financial incentives or political interference.
I would like to make three main points.
First, while the direct economic costs of corruption are well known, the indirect costs may be even more substantial and debilitating, leading to low growth and greater income inequality. Corruption also has a broader corrosive impact on society. It undermines trust in government and erodes the ethical standards of private citizens.
Second, although corruption is an extraordinarily complex phenomenon, I do not accept the proposition—or the myth—that it is primarily a “cultural” problem that will always take generations to address. There are examples of countries that have managed to make significant progress in addressing it in a relatively short time.
Third, experience demonstrates that a holistic, multi-faceted approach is needed—one that establishes appropriate incentives and the rule of law, promotes transparency, and introduces economic reforms that reduce opportunities for illicit behavior. Perhaps the most important ingredient for a successful anti-corruption approach is the development of strong institutions, centered on a professional civil service that is sufficiently independent from both private influence and political interference.
The Economic and Social Costs
Corruption afflicts countries at all stages of development. Indeed, some developing countries score better on corruption indices than many advanced countries. While there are no recent studies that quantify the overall global scale of corruption, a sense of how big a problem it is can be gauged from an estimate of the amount paid in bribes every year. A recently updated estimate points to $1.5 trillion to $2 trillion (or around 2% of global gross domestic product) in bribes paid annually in both developing and developed countries. Given that bribes are just a subset of all of the possible forms of corruption, the overall cost of corruption—in terms both of tangible losses and of lost opportunities—is a very high amount.
The direct economic costs of corruption are easily recognized by the general public. Two very clear examples are bribes given in order to evade taxes or to bypass public tender procurement. The first example results in a direct loss of public revenues; the second may result in both higher public expenditure and lower-quality public investment.
Corruption has a pernicious effect on the economy. Pervasive corruption makes it harder to conduct sound fiscal policy. For example, in data covering a range of countries, we find that low tax compliance is positively associated with corruption. By delegitimizing the tax system and its administration, corruption increases tax evasion: if the granting of a tax exemption is perceived to be the product of a bribe, it is not surprising that the public are far less willing to comply with the tax laws.
Corruption also undermines certain types of public expenditure to the detriment of economic performance. For example, it is associated with lower outlays on education and skewed public investment, driven by the capacity to generate “commissions” rather than by economic justification (Mauro 1998). The distortion in public investment spending is particularly harmful given the importance of promoting efficient public investment as a means of reducing infrastructure gaps and promoting growth.
The indirect economic costs of corruption may be even more consequential. Clearly, causation is difficult to establish and, in quantitative analysis, a significant effect of corruption on growth has not been found (Svensson 2005). Nevertheless, in comparative studies of national data, corruption is associated with a number of key indicators. Countries with
“Pervasive corruption makes it harder to conduct sound fiscal policy.”
“The higher costs associated with corruption are a form of tax on investment that, in turn, translates into less investment in business research and development and product innovation.”
low per capita income tend to have higher corruption, and countries with higher corruption tend to have lower growth. Studies have identified different ways in which corruption could affect growth.
First, corruption tends to impede both foreign and domestic investment. The higher costs associated with corruption are a form of tax on investment that, in turn, translates into less investment in business research and development and product innovation. Moreover, by creating uncertainty as to how the regulatory framework will be applied, it increases the “country risk” associated with a particular investment project. More generally, corruption generates an unfavorable business climate in which the creation of new enterprises is stifled, reducing the economy’s dynamism.
Second, corruption undercuts savings. The illegal use of public funds to acquire assets abroad shrinks the economy’s pool of savings that could otherwise be used for investment.
Finally, corruption can perpetuate inefficiency. Because an over-regulated economy provides opportunities for regulators to demand bribes, corruption creates a strong incentive to delay economic liberalization and innovation.
The impact of corruption on social outcomes is also consequential. Social spending on education and health is typically lower in corrupt systems. This, in turn, leads to higher child and infant mortality rates, lower birth-weights, less access to education, and higher school dropout rates (Gupta, Davoodi, and Tiongson 2002).
These outcomes disproportionately affect the poor, since they rely more heavily on government services, which become costlier due to corruption. Moreover, corruption reduces the income-earning potential of the poor as they are less well-positioned to take advantage of it. For all these reasons, corruption exacerbates income inequality and poverty (Gupta, Davoodi, and Alonso-Terme 2002).
“Where powerful business elites collude to control public institutions, corruption results in state capture and ‘the privatization of public policy.’”
Corruption also breeds public distrust in government. It undermines the state’s capacity to raise revenue and to perform its functions as a supplier of public goods and services, a regulator of markets, and an agent for society’s redistributive goals. Where powerful business elites collude to control public institutions, corruption results in state capture and “the privatization of public policy.”
The fallouts are all too clear: higher inequality in political influence, deterioration of public values, and ultimately a diminution in the overall quality of life. These non-economic costs create a vicious cycle of underperformance in the public sector that is harmful to the economy in the long term. The moral fabric of society is also put at risk. It is not just that bribery becomes part of one’s everyday life. In a society where success is more likely to depend on who you know rather than on personal merit, the incentives for young people to pursue higher education are undermined.
Strategies for Addressing Corruption
Given the potential impact of corruption on macroeconomic stability and sustainable economic growth, the IMF has been actively engaged in helping our members design and implement anti-corruption strategies. In 1997, the Fund adopted a policy on governance that provides guidance on the nature of its involvement in circumstances where issues of governance, including corruption, are judged to have a significant macroeconomic impact.
Since that time, we have gained considerable experience in helping members design and implement anti-corruption strategies. This is particularly important in the context of economic crises, where effective anti-corruption measures are critical to restore confidence. In some cases, the problem has been so severe that the Fund had no choice but to withhold support until a credible reform strategy was in place.
Clearly, any anti-corruption strategy must be tailored to the circumstances of the particular country. Yet we have found that success requires the existence of a number of mutually supporting features, which are briefly summarized here.
Creating the Right Incentives
As has been noted by one expert in this area, “Corruption is an economic crime, not a crime of passion. Givers and takers of bribes respond to incentives and punishments” (Klitgaard 2015, p. 37). A number of instruments— broadly characterized as disciplinary in nature (sticks)—can enhance individual accountability. Other instruments provide positive reinforcement (carrots). The Fund’s experience is that an effective anti-corruption approach needs both positive and deterrent measures.
Strengthening the rule of law is critical to increasing individual accountability. The Fund has taken an active role—including through its conditionality—to strengthen legal frameworks that are designed to increase such accountability. For example, Ukraine’s current Fund-supported programme provides for the enhancement of legislation in a number of areas, including, in particular, the law on corruption.
However, unless legislation is effectively enforced, it will not be credible in deterring corruption. Without effective law enforcement institutions—the police and other investigatory services, the public prosecutor’s office, and, ultimately, the courts—even the most robust legal framework will be ineffective. So, the greatest challenge arises when corruption has permeated society to the point that these institutions themselves have become compromised. In these cases, it may be necessary to create specialized “bridging” institutions in the hope that they can more effectively fight corruption, including in the traditional law enforcement institutions, while broader institutional reform is implemented. These “bridging” institutions include independent anti-corruption commissions and specialized anti-corruption courts, such as those currently being established in Ukraine and the earlier ones in Indonesia (IMF 2015b; IMF 2004).
“… the greatest challenge arises when corruption has permeated society to the point that these institutions themselves have become compromised.”
In this context, the Fund has found that the establishment of Anti-Money Laundering Frameworks is central to the fight against corruption. Requiring banks to report on suspicious transactions provides a very effective means of deterring criminal activities. The fact that these laws generally require even closer scrutiny of transactions conducted by “politically exposed persons” makes them particularly relevant to an anti-corruption strategy.
Beyond the enforcement measures discussed above, an effective anti-corruption policy must also rely on transparency. Transparency shines a spotlight on government decisions and transactions, enabling citizens to monitor the actions of their governments which, in turn, deters corrupt behavior. Publicizing instances of corruption and the efforts taken to address them also serves as a disincentive to engage in corrupt activities and shores up public trust in government. For these reasons, the Fund has been actively engaged in promoting greater transparency in the overall economic and regulatory environment.
We have developed standards and codes of best practices in areas such as data dissemination, fiscal transparency, and monetary and financial policies (IMF 1997). Promoting transparency in the extractive industries is another area that the Fund has actively pursued in its technical assistance work. Under the aegis of the Extractive Industry Transparency Initiative (EITI), a template is now available for reporting and monitoring government revenues from natural resources.
Transparency can only go so far. It needs accountability for it to become a powerful deterrent against corruption. It is critical that public officials and institutions be assigned with specific mandates and tasks upon which they are expected to deliver. Moreover, oversight mechanisms are needed to ensure that officials and institutions are delivering as expected. This is why the Fund has actively supported its members in strengthening those institutions that exercise oversight powers in the management of public funds and in enhancing the financial accountability of state-owned enterprises. It has also provided technical assistance to help members monitor the use of public resources and consolidate extra-budgetary funds into the budget.
Even well-meaning public officials will be tempted by corruption if they cannot earn a living wage. Research shows a correlation between increases in wages and improvements in a country’s ranking on the Corruption Perceptions Index (CPI) (Van Rijckeghem and Weder 2002). This is why Fund-supported programmes have sometimes included increases in public salaries as part of an anti-corruption approach (IMF 2006). That said, there are two critical considerations. First, the remuneration of the public sector needs to be transparent and meritocratic; otherwise, it will be perceived as merely an instrument of political patronage. Second, studies show that an increase in remuneration will have little effect unless accompanied by clear signals that public officials will lose their jobs if they are caught engaging in corrupt acts.
“Even well-meaning public officials will be tempted by corruption if they cannot earn a living wage.”
“The challenge…is to design regulatory frameworks that balance the benefits of regulation while minimizing opportunities for abuse of discretion.”
Economic Liberalization and Effective Regulation
As I have indicated, one of the costs of corruption is that regulators seeking bribes through approval processes have an incentive to delay the type of economic liberalization that fosters sustainable growth. Wherever discretion is granted to an official regarding the approval of an economic activity, there is a risk that this discretion will be abused. Appropriately designed liberalization can therefore be a powerful anti-corruption instrument.
As part of its core mandate, the Fund has been actively engaged in encouraging liberalization of trade, price, and financial systems. We have also advocated free and fair market-entry regulations, as well as good statistics and transparency. Importantly, where liberalization involves privatization, it is critical that safeguards—such as adequate and transparent procedures—are in place so that the sale of assets is not compromised by corruption.
Of course, experience demonstrates that regulation in a market economy is essential for both sustained growth and financial stability. The challenge, however, is to design regulatory frameworks that balance the benefits of regulation while minimizing opportunities for abuse of discretion. For this reason, in its core areas of expertise, the Fund has promoted the adoption of rules, procedures, and criteria that are as targeted, clear, simple, and transparent as possible. These areas include public expenditure management, tax policy and administration, banking and foreign exchange systems, and data management (IMF 1997).
“… experience shows that the private sector can become effective partners in combating corruption.”
The Role of the Private Sector
When people complain about corruption, they sometimes forget—perhaps conveniently— that for every bribe taken by a public official, one is given by a member of the private sector. Clearly, then, addressing the behavior of the private sector needs to be a key component of any effective anti-corruption strategy. How can this be done?
In some cases, this means using enforcement measures. For example, in those countries where bribery is a common way of facilitating foreign investment, it is critical that the country of the foreign investor enforces laws that prohibit foreign corrupt practices. The Organisation for Economic Co-operation and Development’s Convention on Combating Bribery of Foreign Public Officials in International Business Transactions can be invoked in this effort (OECD 1997).
However, experience also shows that the private sector can become effective partners in combating corruption. It is sometimes said that business might benefit from corruption by virtue of the fact that it can “grease the wheels” of a rigid and inefficient bureaucracy. I disagree with that proposition. Based on my own experience, investors actually seek out countries that can give them the assurance that, once an investment is made, they will not be blackmailed into providing bribes. Because corruption creates an enormous amount of unpredictability for businesses, anti-corruption strategies can be designed to solicit their support.
I find Indonesia’s experience of implementing that partnership particularly illuminating. At a recent seminar hosted by the IMF on the topic, Sri Mulyani Indrawati, Indonesia’s former Minister of Finance (and currently Chief of Operations at the World Bank), described how she successfully partnered with businesses to provide a streamlined customs approval process in exchange for their commitment not to offer any bribes to officials—“new rules of the game.”
The “new rules of the game” concept has underpinned several technical assistance activities by the Fund and the World Bank. In reforming tax agencies in Bolivia, Bulgaria, Indonesia, Myanmar, Peru, Poland, and Senegal, Large or Medium Taxpayers’ Offices were established to deal with a select group of taxpayers under streamlined conditions.
Beyond the business community, civil society also has a role to play. Through the use of social media, civil society can become a powerful force in combating corruption. In addition to being a very effective means of monitoring government activities, social media can also greatly enhance the credibility of an anti-corruption campaign by linking new institutions that have a specific mandate in this area.
Building Values and Institutions
When dealing with corruption, a robust framework of incentives and a well-calibrated economic liberalization cannot be substitutes for strong values and effective institutions. Of course, developing values at a personal and institutional level may seem beyond the control of any government. It is clearly not something that can be legislated. Yet unless public officials take pride in their work—and their independence from both political and private influence—all other efforts will fail.
Building values among public officials requires sustained public education. Formal training can help but, ultimately, values are most effectively instilled through the education framework, societal pressure, and—as I will discuss further below—the example of leaders. The key objective is to develop a cadre of public officials who are—and are perceived to be—independent from both private influence and political interference. This is the single most important feature of a strong institution. Indeed, it has been noted that one way to assess the strength of an institution is to assess the extent to which key employees are replaced at the time of elections.
There are other factors that lend support to effective operation, some of which—such as rules that establish transparency and clear accountability—have already been mentioned. An area in which the Fund has been particularly active is the establishment of legislative and institutional frameworks that strengthen the independence, integrity, and governance of central banks, including through the Fund’s “safeguards assessments.” A recent example has been work in Tunisia in support of the Central Bank, which strengthened its independence, internal control mechanisms, and powers. Of course, enhancing the overall technical competence of officials who work in these institutions is also critical. For this reason, the Fund has invested considerable resources in capacity-building in a broad range of areas, from public finance management to the strengthening of the financial intelligence units, that are responsible for applying anti-money laundering laws.
“Building values among public officials requires sustained public education.”
Political Will
Developing professional institutions that do not become excessively politicized is critical. Yet the irony is that in circumstances where institutions have been completely compromised by corruption, active and sustained political will is essential. Powerful vested interests can only be effectively challenged when a country’s top leadership sends a clear signal that they are committed to do so.
In some cases, this may require wholesale dismissals within an agency that has a reputation for corrupt practices. Prosecuting the powerful “big fish,” which is necessary in order to send a clear signal of commitment and change, can only be achieved if a country’s leaders visibly support the process. Moreover, political leaders play a unique role in setting an example of professional integrity. Lee Kuan Yew is a leader who was very effective in both signaling a zero-tolerance policy towards corruption and building competent institutions at a time when corruption was pervasive in Singapore.
Avoiding Pitfalls
Although active and sustained political leadership is critical to the success of any anti-corruption campaign, it is important that reforms in this area are not hijacked to implement a political agenda. One way of assessing whether anti-corruption efforts are credible is to note whether enforcement is limited to the prosecution of political rivals, or instead also extends to the government’s political supporters.
In addition, care should be taken to ensure that an anti-corruption campaign does not create such fear that public officials are reluctant to perform their duties. For example, in circumstances where state-owned banks have extended a loan to a company that has become insolvent, it is often in the interest of the bank, the debtor, and the economy more generally to restructure the loan (which might include principal write-downs) in a manner that enables the company to return to viability. Yet the Fund’s experience has been that, in some countries, the managers of state-owned banks are simply afraid to engage in such negotiations. They fear that, if they agree to any debt write-down, they will be prosecuted under the country’s corruption law for having wasted state assets—even though a restructuring might actually enhance the value of the bank’s claim relative to the alternative, the liquidation of the company.
Finally, although regulatory reform can promote simplicity and automaticity, there are certain functions, such as bank supervision, where discretion will always be essential. For these reasons, regulatory reform cannot be a substitute for the development of effective institutions.
Concluding Observations
As the head of an intergovernmental organization, I recognize that there may be considerable sensitivity about the IMF shining a spotlight on corruption. At the same time, the alternative—turning a blind eye to the problem—is not a viable option. As is recognized under its existing policies, it is not tenable for the IMF to assess a member’s economic prospects exclusively through the lens of monetary, fiscal, or financial sector policies, when the problem of corruption is endemic and has a major impact on economic performance. In such cases, the Fund will continue to engage constructively with its members in designing and implementing anti-corruption strategies, drawing upon its cross-country experience, while partnering with other international organizations that have proven expertise in this area.
Racism
We all are covered by the same Christ, we are all one in Christ. It’s in the Bible, Galatians 3:26-28, “For you are all sons of God through faith in Christ Jesus. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus.”
Racism is a sin. It’s in the Bible, James 2:8-9, NIV. “If you really keep the royal law found in Scripture, ‘Love your neighbour as yourself,’ you are doing right. But if you show favouritism, you sin and are convicted by the law as lawbreakers.”
All men have the same blood. It’s in the Bible, Acts 17:26, KJV. “And has made of one blood all nations of men for to dwell on all the face of the earth.”
We are not to think of ourselves more highly than others. It’s in the Bible, Romans 12:3, NKJV. “For I say, through the grace given to me, to everyone who is among you, not to think of himself more highly than he ought to think, but to think soberly, as God has dealt with each one a measure of faith.”
We will be judged on how we treat others, for how we treat others is how we would treat Jesus. It’s in the Bible, Matthew 25:40, NKJV. “And the King will answer and say to them, ‘Assuredly, I say to you, inasmuch as you did it to one of the least of these My brethren, you did it to Me.’”
God accepts people from every race, culture and nation. It’s in the Bible, Acts 10:34,35, NIV. “Then Peter began to speak: ‘I now realize how true it is that God does not show favouritism but accepts men from every nation who fear Him and do what is right.'”
God’s place of worship is to be a gathering for all nations. It’s in the Bible, Mark 11:17, NKJV. “Then He taught, saying to them, “Is it not written, ‘My house shall be called a house of prayer for all nations? But you have made it a ‘den of thieves.’
The gospel is for every person in the world. It’s in the Bible, Revelation 14:6, NIV. “Then I saw another angel flying in midair, and he had the eternal gospel to proclaim to those who live on the earth—to every nation, tribe, language and people.”
In Heaven, we all will worship the Lord together. It’s in the Bible, Isaiah 66:22, NIV. “As the new heavens and the new earth that I make will endure before me,” declares the LORD, “so will your name and descendants endure. From one New Moon to another and from one Sabbath to another, all mankind will come and bow down before me,” says the LORD.”
54 Days of Prayer for Africa
A Prayer initiative by the South Africa Christian Leadership Initiative (SACLI), toward the healing of Africa from the wounds caused by slavery, colonialism, exploitation and racism. We invite Africa and Nations of the world to pray with us from 26 September to 18 November 2022.
Prayer Booklet
https://www.moravianchurch.co.za/wp-content/uploads/2022/09/54-days-of-Prayer-for-africa-26-september-2022.pdf