14/08/2015
The political attacks on Catholic priests and other clergymen and women who are speaking out in defence of the poor are neither unexpected nor new.
We have seen this many times before. Not very long ago, Lundazi Catholic Parish Priest Fr Viateur Banyangandora was deported for defending the interests of the poor of his parish.
And the one who deported Fr Banyangandora in 2012 was the then Minister of Home Affairs, and now President of the Republic, Edgar Lungu.
We also know what political attacks the late Bishop of Mongu, Paul Duffy, was subjected to for speaking out on behalf of the poor people of his diocese. How many times has Archbishop Telesphore Mpundu been politically attacked for speaking out on behalf of the poor of our country?
And these attacks are not confined to priests and leaders of the Catholic Church. Reverend Suzanne Matale, the secretary general of the Council of Churches in Zambia, has been a victim of unjust political attacks for simply speaking out against what is wrong. Fr Richard Luonde, a priest in the Anglican Church, has also been subjected to all sorts of political attacks for speaking out against wrongs in our society committed by those entrusted with the political leadership of our country. And so have Bishop John Mambo, Reverend Albert Bowa, among many others.
Clearly, defending the poor in a country where corruption, greed and vanity have taken root will always attract such persecution. It is an indisputable fact that those in the church leadership who put themselves at the defence of the poor have been subjects of political attacks. But it is important to note why they have been subjected to such political attacks. Not any and every priest, pastor or reverend has been subjected to political attacks, and not any and every church has been attacked.
That part of the Church has been politically attacked which put itself on the side of the people and went to the people’s defence.
Here again, we find the same key to understanding the political attacks on the Church and its leadership: the poor. Once again, it is the poor who bring us to understand what is really happening in this country. That’s why the Church has understood these political attacks from the perspective of the poor. These political attacks have been occasioned by the defence of the poor. It amounts to nothing other than the Church and its leadership taking upon itself the lot of the poor.
Real political attacks have been directed against the poor, the body of Christ in history today. They, like Jesus, are the crucified, the persecuted servants of Yahweh. They are the ones who make up in their own body that which is lacking in the Passion of Christ. And for that reason, when the Church has organised and united itself around the hopes and anxieties of the poor, it has incurred the same fate as that of Jesus and the poor: harassment, persecution and all sorts of political attacks.
The situation in our country today offers an exceptional opportunity for announcing and for bearing witness to God’s kingdom. If, through fear and mistrust, or through the insecurity of some in the face of any radical social change, or through the desire to defend personal interests, we neglect this crucial opportunity to commit ourselves to the poor, we would be in serious violation of the Gospel’s teachings.
This commitment implies the renunciation of old ways of thinking and behaving, and the dramatic conversion of our Church. Indeed, the day when the Church fails to present the appearance of poverty and to act as the natural ally of the poor will be the day it has betrayed its divine Creator and the coming of God’s kingdom. Never before has Zambia been faced with such an urgent need to persuasively confirm this commitment to the poor.
The poor of whom Jesus speaks and who surround him are the truly poor, the hungry, the afflicted, the oppressed, the marginalised, the exploited, the abused, and all those who for whom society has failed to provide a place. Through this solidarity with the poor, Jesus proclaimed His Father’s love for all human kind, was persecuted, and died.
The evangelical commitment of the Church and its leadership, like that of Christ, should be a commitment to those most in need (Luke 4:18-21). Hence the Church must look to Christ when it wants to find out what its evangelising activity should be like. The Son of God demonstrated the grandeur of this commitment when He became a human being. For He identified himself with human beings by becoming one of them. He established solidarity with them and took up the situation in which they find themselves - in His birth and in His life, and particularly in his Passion and death, where poverty found its maximum expression (Phil 2:5-8).