Abstract
The article seeks to address how religion under the auspices of interfaith networks and collaborations continues to be pivotal in the development of countries across the globe. These networks and collaborations come in different forms such as interfaith education, dialogue, and cooperation. Inter- and intra-faith umbrella bodies/organizations continue to provide forums for religious committees to gather, dialogue, and cooperate on issues of mutual and national interests, thus contributing to the development of the country. These umbrella bodies and organizations are charged with fostering unity among different churches. In this article, Pentecostalism, under the umbrella body of Evangelical Fellowship of Botswana (EFB), is used as an example of interfaith collaboration with other churches to foster development in Botswana. These networks are being done in the spirit of the Lambeth Conference of 1998 that pointed out that: “Dialogue with people of other faith begins when people meet each other . . . in mutual understanding, respect, and trust . . . to share in service to the community . . . as an authentic witness.” These liaisons herein referred to as interfaith networks have immensely contributed to development in Botswana.
Introduction
This article examines interfaith networks, collaborations, dialogue, cooperation, and development in Botswana, and the factors and projects that have contributed to uniting the religious institutions in Botswana. The Evangelical Fellowship of Botswana (EFB) will be our focus because it was pivotal in promoting cooperation and partnerships not only among the different churches, but also other religions found in Botswana. In addition, issues on which religious interfaith organizations stand together in transforming and serving the society will be addressed, while showcasing how ecumenical organizations have facilitated participation towards good relations between the different interfaith organizations, leading to increased collaborations, and development. The article also discusses specific activities of inter- and intra-religious dialogues and relations between the Christian denominations and other religions.
Furthermore, the article examines areas of conflict resulting from denominational attitudes towards measures taken to solving the HIV/AIDS pandemic. The article argues that challenges faced by Pentecostalism are outweighed by the successes as it is evident in the role played by faith organizations in the implementation of the Botswana National Vision 2016 and combating of the spread of HIV and AIDS. There has been collaboration in addressing critical problems such as drought through the National Prayer for Rain; the introduction of the Multi-Faith RE syllabus; the Evangelistic Ministry Work of Para-Church Organizations such as the Hospital Christian Fellowship, Prison Fellowship, Christian Union in institutions of higher learning and Scripture Union Botswana in schools where members of these committees are from different churches, thus interdenominational in their strategy, operation and purpose.
The inter- and intra-relations in Botswana have dominated much of the history of Christianity in the past forty years or more. Those years experienced a radical change in relations between churches and other religions. Independence gave birth to a paradigm shift from a relationship characterized by religious conflicts to cooperation among the different denominations. The period saw the formation of important umbrella organizations formed to promote these inter- and intra-relations between churches. There are four categories of churches that operate within Botswana, namely, the mainline, the Pentecostal, the Evangelical, and the African Independent Churches. These new developments have drastically challenged the old religious order of mistrust, suspicion, competition, and conflict among the churches, which had been a dominant power of the religious organizations prior to the 1960s. For the first time, a new religious order based on mutual inter- and intra-relations, that is, cooperation, respect, understanding, and a sense of collective identity, is realized.
Theoretical framework
Before giving specific examples, through which religious institutions have collaborated, dialogued, and created relations with each other, we will reiterate the importance of the theoretical framework of dialogue cooperation and relations. Pentecostal churches have been involved in dialogue and cooperation within themselves, with other churches and less with other religions, where they created avenues to explain their own faith to others and to learn from them on the one hand and to make efforts to know more about other religions on the other hand. 1
To understand the dynamics of relations between the different Christian churches we need to go back to the days before independence and the developments immediately leading to and after independence in 1966. Before independence (1966), the first churches to be introduced in Botswana were the mainline churches. These were introduced by the missionaries from Europe and America. They include churches such as the Roman Catholic Church, the Anglican Church, the Methodist Church, the United Congregational Church of Southern Africa, the Lutheran Church and the Dutch Reformed Church, and the Seventh Day Adventist Church. 2 These churches are extensions of the mother churches overseas, who provided financial support, spiritual guidance, and sent the missionaries. Botswana communities were concentrated in large villages with highly centralized traditional forms of government. This gave rise to churches being associated and established along ethnic lines. 3 These churches developed along tribal lines, as the missionaries identified themselves with certain ethnic groups and chiefs. There was a tendency toward the acceptance of a particular branch of Christianity as an official state religion. The concentration of high population in large towns and their highly centralized forms of government related to a high degree of tribal solidarity. 4 These factors caused reluctance among the chiefs to readily accept and permit missionaries, who represented different denominations, to operate and function within a single tribe, since it would weaken tribal solidarity and thus effectively endanger the chief’s influence over the tribe. Joining and supporting a particular denomination by the chief was therefore seen as a way of strengthening tribal solidarity. This worked against freedom of worship and did not promote inter- and intra-religious relations. 5
Although the proliferation of Pentecostal churches in the country has today gathered momentum, their pioneers were persecuted, rejected, and denied freedom of worship, expression, and association by the tribal colonial and mainline church authorities for many years. 6 The introduction of Pentecostalism during the colonial period was marked by rejection and isolation, a factor that contributed towards mistrust, misunderstanding, and retaliation. Traditional religion and the missionary churches, particularly the United Congregational Church in Southern Africa (the denomination formed by the London Missionary Society (LMS) missionaries), enjoyed the political support of the Dikgosi (tribal authorities) and the colonial administrators. The Dikgosi who were the symbols of traditional power connived with the colonial and church authorities against the Pentecostal churches. By the turn of the twentieth century the missionary churches had successfully established territorial empires for themselves. These territorial empires were no-go areas for other missionary organizations. 7
The LMS, for instance, had firmly established itself among the Bangwaketse, Bangwato and Batawana; the Lutheran Church and the Roman Catholic Church occupied the Balete territories; the Dutch Reformed Church entrenched itself in the Kgatleng district; the Methodists dominated the Barolong territories. Each of these churches regarded the territories they had occupied as their area of operation; hence they did not only monopolize them, but also denied other churches and religious organizations the opportunities to establish themselves in these areas. When the Pentecostals arrived in Botswana around the 1930s, for instance, they found that these churches were already firmly established and had the support of the authorities. This created a negative environment for religious dialogue and relations between the early Pentecostals and other religious bodies of the time. As part of a survival strategy Pentecostalism went underground and operated secretly for several years. The radical evangelistic approach of the pioneers of the Pentecostal movement did not help to ease the situation. Their radical and uncompromising style of preaching further hardened the hearts of the authorities, who with determination now resolved to eliminate the movement from the territories, which were in the control of the different missionary churches. 8
As a result of the sour relationship that already existed between the authorities and the followers of Pentecostalism, there was misunderstanding and misrepresentation, mistrust, and misconception, which created a barrier against dialogue and relations between Pentecostal churches and African Independent Churches (AICs) and the mainline churches. The different mission organizations that were formed by the different church denominations in Botswana also used to work independently and in opposition and conflict with one another. 9
From independence to the late 1980s several local and global trends contributed to the spirit of tolerance and cooperation from the time of independence through to the late 1980s. These factors are summarized below.
Independence and the new constitution
The first and probably the most critical factor that contributed to the development of Pentecostalism and its relations with other religious bodies was the introduction of the new constitution at independence in 1966. Botswana’s founding fathers fully understood the importance of inter- and intra-religious relations and the value of freedom in society. They believed that the Government had the responsibility to safeguard basic civic virtues, rights, and freedoms of the individual. The new constitution specifically protected the rights of all citizens. This development created a positive environment and new possibilities for the growth of more religious organizations. It was at this stage that Pentecostal churches began to be involved in dialogue and cooperation among themselves and with other churches as well as with other religions (the Constitution of Botswana).
The twenty-first-century religious landscape and inter- and intra-relations trends
A breakthrough was realized during independence when the new constitution created a new religious environment and landscape. According to James Amanze’s 1994 survey, Botswana is a country of Christians (34.18 percent) and traditional religionists (65 percent.) 10 Despite Christianity being the most actively practiced religion—characterized by mission-founded mainline and Pentecostal churches and by African Independent churches—the traditional religion is still the most common. 11 However, subsequent statistics have shown that there has been a rapid decline in the number of adherents of the indigenous traditional religions. It is within this setting of Christianity’s gradual expansion and growth that Pentecostalism found the space to interact with and co-exist alongside other Christian bodies and other religions. 12
The development of ecumenical umbrella bodies
One of the most important outcomes of the inter- and intra-religious relations was witnessed soon after independence with the establishment of ecumenism and umbrella organizations. These bodies have played a leading role in creating a forum of understanding, unity, mutual respect, and tolerance. This period was characterized by the belief among Christians that the best way to solve problems faced by the churches in contemporary Botswana was by working together and cooperating closely. 13 This involved consultations with one another and supporting each other in their mission. This awareness has been the driving force towards the formation of these types of organizations, the primary objective being to enhance the spirit of ecumenism among different churches in Botswana. The formation of these bodies marked the beginning of an increase in ecumenical dialogue and relations within churches and across different religions. From the 1990s, the Evangelical Fellowship of Botswana (EFB) and Botswana Council of Churches (BCC) began to engage each other on several issues. The two organizations were later joined by the Organization of African Instituted Churches (OAIC). This was seen as an opportunity of discovery, encounter, and exchange of ideas. It also enabled the search for unity to break down artificial barriers, which previously stood between them. This unity has allowed these bodies to stand together, united, and speak with one voice on critical national issues.
Minister’s Fraternal
Minister’s Fraternal is another very important ecumenical forum for Christian ministers from different Christian churches and organizations. It is a source of fellowship and unity, where ministers share ideas, learn together, and act together on national issues. This organization, which brings together ministers of the Roman Catholic Church, other mainline Protestant churches, Pentecostal churches, and African Independent Churches under one roof and under an executive committee and leadership that embraces all and rotates from time to time. Its membership and composition are therefore rich, diverse, and truly ecumenical. To bring together leaders from Pentecostal, mainline, and AICs to such working relationships is a great achievement. The forum is based on the important fact that religious pluralism enriches everybody. It also aims at streamlining the efforts of the different churches in carrying out national responsibilities. It understands itself as a fellowship of churches and Christian organizations in Botswana, which seeks to encourage ecumenism and promote democracy, peace, and justice through facilitating processes of healing, reconciliation, economic development, and empowerment of the disadvantaged, as well as reflection on theological issues. The goals of the umbrella organizations are modest but significant, resulting in mutual learning, sharing understanding of faith, identifying areas of doctrine and church life that need fuller exploration, cooperation in mission, and increased fellowships and common witness. 14
The old religious order of mistrust, suspicion, competition, and conflict among the churches, which dominated the life of the church between 1940 and the early 1960s, was challenged to give way to a new religious order based on mutual inter- and intra-cooperation, respect, understanding, and a sense of collective identity among Christians, who differed in many fundamental ways. These umbrella bodies have adopted a common mission of promoting unity among the different churches in the country. This has not only enriched relationships but has also encouraged different religions and churches to open up and be more tolerant of others who hold different religious views. It has also provided a conducive environment for those who desire to see more interaction between religions and the breakdown of borders that separate them. The main objective for the formation of these ecumenical and religious bodies has been to bring about cooperation and unity within the church; and to promote inter- and intra-religious relations. They have adopted various practices and engaged in various projects to promote these relations and deal with factors that militate against such efforts. Historically, these factors and borders have never been crossed. The formation of these umbrella organizations renders these borders insignificant and meaningless.
The interfaith networks and development
The four organizations have run joint conferences and workshops on the national Vision 2016 pillar, “Building a Moral and Tolerant Society,” and have presented a united voice on critical issues such as developing a multi-faith curriculum in schools. Each body has played a crucial role in encouraging the involvement of its members in interfaith encounters and the best national interest to all people of faith and those with no religious faith. Pentecostal churches conduct, under the auspices of EFB, all-night prayers aimed at promoting Christian unity. The united praise and worship team formed by worship leaders and musicians from different Pentecostal churches present a truly ecumenical spirit and environment for the churches. 15
Furthermore, Pentecostal women have also been actively involved in developing ecumenical relations in Botswana. Three women ecumenical organizations are given as examples: The Pan African Christian Women Alliance (PACWA) formed in 1989 by a group of women from various Pentecostal, Catholic, Protestant, and AICs. 16 Pentecostal women have played a leading role in the establishment and development of this fellowship that promotes intra-religious relations between women from different churches through conferences. The second example is the Women’s Aglow Fellowship International (WAFI) in Botswana. This interdenominational organization, with a bias towards Pentecostalism, was established in Botswana in 1994. It has brought together Pentecostal women from various churches into its leadership and fellowship and manages conferences on an annual basis. The focus of the fellowship is to empower women towards spiritual growth and leadership excellence. The third example is the Circle for Women Theologians, which aims at addressing issues of gender imbalances, rape, passion killing, and abuse. The membership of this movement is mixed and drawn from Methodists, Catholics, and Pentecostals. Pentecostal women theologians are actively involved in this fellowship. 17
Para-church organizations like the Scripture Union (SU), the Prison Fellowship Botswana, and the Hospital Christian Fellowship (HCF), which have a strong Pentecostal influence, have promoted ecumenicity. These organizations are trans-denominational and trans-confessional. The SU, for instance, works with school-going children from different churches in primary, secondary, and tertiary schools. The organization introduces children to the basic beliefs of Christianity, regardless of their affiliation and backgrounds; its main objective is to equip, empower, and train children for effective service in their churches.
Inter- and intra-faith national church services
In the early 1980s ecumenical interfaith dialogue between the different religions offered services for the prayers for rain and the 30 September Independence Day celebrations. These interfaith services, held at the National Stadium, were organized by the Minister’s Fraternal to pray for rain in order to avert a severe drought in 1982. An Imam was asked to pray, and he prayed in Arabic. The Pentecostals led by Pastor Sam Makgaola, Geffery Mogome, Pastor Simon William Scheffers, and Pastor Motsisi were not very happy with the idea but agreed to be part of the service. This practice was repeated during the independence celebration service that was held at the parliament buildings. Although the Pentecostals were against the idea, theologians such as Reverend Monyai from the University of Botswana insisted on interfaith service, arguing that it fulfilled the spirit of the Constitution of Botswana. 18
September: A month month of prayer and World AIDs Day
Every year EFB, together with other churches, commemorates World AIDS Day by having different churches and other faith-based organizations come together for joint prayer services. They also visit clinics, schools, and prisons in different parts of the country. Organizations such as the EFB, BCC, Botswana Christian AIDS Intervention Program (BOCAIP), and Kgolagano College—all have interests in promoting such inter- and intra-religious partnerships. These religious organizations can work together and serve God and his people, especially the needy, thus promoting unity. BOCAIP was founded in 1996 by a group of religious leaders from different churches and ecumenical organizations. Its establishment was a response to the call of the former President of Botswana His Excellence QKJ Masire for religious organizations, churches, and other religions to help in dealing with the problem of HIV and AIDS. It was formed as a joint venture by the United Congregational Church of Southern Africa, the Lutheran Church, the Anglican Church, the Dutch Reformed Church, and other churches. These institutions continue to be an excellent testimony to inter- and intra-religious relations that exist between religious organizations and churches in Botswana. 19
Ditumelo research project and HIV and AIDS
A group of theologians, philosophers, and Bible scholars at the University of Botswana together with Pentecostal, Muslim, Catholic, Protestant, and independent church traditions, established an HIV and AIDS research team called Ditumelo in 2005. The response of the Pentecostal churches, Roman Catholic and Muslims and other religious bodies was encouraging. This created the experience and exposure that has further convinced Pentecostals, Catholics, Muslims, and others to work together in fighting the spread of HIV and AIDS. The sole intention of the project is not to leave out any religious body, but to enhance cooperation in preventing the spread of the virus.
The objective of the Ditumelo research project was to promote interfaith relations through research on HIV and AIDS. 20 These inter-religious dialogues were found to be both informative and transformative. The Ditumelo research dialogues and consultations from interfaith religious contexts have greatly contributed to promoting the understanding of different religions and denominations on issues of HIV and AIDS. The research team met with representatives from the EFB, Dingaka Tsa Setso Association (the Association of African Traditional Doctors), AICs, Hindu Association, Muslim Association, Bahai Faith, different Christian umbrella or ecumenical organizations and denominations, to foster inter-religious dialogue and collaborations on issues of HIV and AIDS. The team also met with leaders of religious organizations and participated on other large interdenominational forums organized by the Botswana Council of Churches to discuss strategies for combating HIV and AIDS among the youth. From July 2005 the research team conducted a series of workshops and seminars that brought together members of different religions to discuss twelve inquiry questions on the prevention of HIV and AIDS. At these workshops, which were held in different towns with representatives of these religions, various views, comments, and concerns on HIV and AIDS were presented by delegates.
This initial interfaith phase was prefatory to a larger subsequent workshop with an intra-faith focus. The conclusion reached from the different activities and forums of the team was that all religions insisted on moral standards as presented by their scriptures. Those activities aimed at molding society and fighting the spread of HIV and AIDS. They contributed towards enhancing understanding and establishing respect between religions and creating an environment of human dignity and religious liberty. The inter- and intra-religious research dialogues and relations agreed that for religious groups, the most powerful contribution to combating HIV transition is abstinence and faithfulness. Pentecostals, Catholics, and Muslims were at the forefront in recommending this intervention strategy. The forums also agreed that religious bodies in Botswana must promote sensitivity and be more accommodative of people affected by HIV and AIDS and speak against stigmatization, discrimination, and prejudice at all levels of human interaction. These inter- and intra-faith relations have helped both Pentecostals and other religious groups to develop programs that counter discrimination against people living with HIV and AIDS. These programs are to play a role in preventing the disease, taking into consideration cultural and gender issues. 21
Interfaith curriculum and Vision 2016 taskforce
Another example of religious tolerance and dialogue concerns the development of the interfaith curriculum in Botswana schools. This is based on the Constitution of Botswana that promotes freedom of worship and association. The 1994 Kedikilwe Commission on Education recommended a strong element of tolerance in religious education, which took into consideration a multi-cultural approach. The taskforce that developed the National Junior Certificate Syllabus was made up of members from the Roman Catholic Church, the Pentecostal churches, AICs, African Traditional Religion (ATR), Baha’i Faith, the United Congregational Church in Southern Africa, and the Islam Association of Botswana. The multi-faith curriculum was designed in such a way that it is constitutionally permissible, educationally sound, and sensitive to the beliefs of students and parents coming from different religions. The curriculum stresses the importance of tolerance, respect, and accommodation of other people’s views and faiths. While the Pentecostals were outspoken in their stance against such a multi-faith curriculum, once it became part of the school learning materials, they allowed their children to use the materials. The Muslims, however, withdrew their children from government schools and built their own Islamic schools, where they taught a different religious education syllabus. The Baha’i Faith has been central to the meetings. They have insisted on the need for sensitivity. Their teaching emphasizes peace and unity which they say is already set in motion by God and that human beings must work to allow God’s will to have the full effect on the world.
The religious education syllabus for senior schools took a long time to be completed because the Roman Catholic Church and the United Congregational Church in Southern Africa objected to the heavy content of other religious faiths in the syllabus. They appealed to the Minister of Education and consequently came up with their own version of the syllabus. Efforts were made to reconcile the two and come up with something that was acceptable to both parties. The multi-faith curriculum, despite all its challenges, has contributed towards high religious tolerance. In fact, in Botswana there is no other school curriculum that has promoted religious tolerance and inter- and intra-relations as the Religious Education Curriculum. Religious education has made deliberate decisions and efforts to accommodate all the religions in Botswana. 22
Another important national project that has brought Christianity to a conference table with other world religions is the Botswana National Vision 2016. The Botswana National Vision 2016 is a Government of Botswana project aimed, among other things, at assisting the country to rediscover a collective identity based upon shared values and a respect for ethnic or cultural difference, or differing views or religious beliefs as stated in the Constitution. The project organized conferences and workshops during the years 2005 and 2006 bringing together leaders of ecumenical and umbrella bodies of the three organizations and their church members. The religious groups have been given the responsibility to work on the pillar of the Botswana National Vision 2016, “Building a Moral and Tolerant Nation,” which reads as follows:
We must build both into a national principle. Both must be central to education, to home and community life, to the workplace, and to national policy. Religious organizations must be assisted to play a full part in imparting a sound moral and human rights education in schools, and in the community.
23
The members of the taskforce were drawn from the EFB, the Baha’i Faith, ATR, Botswana Christian Council, a mother body of all the mainline Protestant churches, the Roman Catholic Church, and other ecumenical organizations including the OAIC. The objective was to contribute towards the promotion of a moral and tolerant nation.
Inter- and intra-faith dialogue on marriage and family life in Botswana
Over the last few years, the Department of Theology and Religious Studies at the University of Botswana has been running a series of interfaith dialogues, workshops, seminars, and conferences. These created a conducive environment for a symposium whose first series was held on 18 November 1995. Various papers were presented by the followers of the different major religions in Botswana, with each actively participating in the discussions and debates. Among the leading contributors were the Pentecostals who were represented by people such as Reverend John Philip of the Independent Assembly of Botswana, one of the oldest Pentecostal churches in Botswana. Pentecostals and other leaders of the different churches and religions in Botswana spoke with one voice that marriage and family life in Botswana were going through a period of crisis because of social, economic, political, and religious pressures. The leaders suggested remedies to the problem. The presenters of the different papers at the symposium reflected the presence of different religions in Botswana in recent years. The papers were given from the perspective of Tswana religious culture, Christianity, Judaism, Islam, Buddhism, and Baha’i. The topic was approached from the perspective of interfaith dialogue as recognition that every religion can contribute towards enriching marriage and family life and the development of Botswana as they strive to realize the dreams of nationhood. 24
In the past, most churches were not willing to marry couples unless they both belonged to their faith group. This was a challenge because there was an unwillingness to embrace diversity despite marriage being an important part of the fabric of religious pluralism that can enrich society. However, over the years ecumenical and interfaith organizations have flourished in Botswana. This has led to the number of interfaith marriages rising rapidly. Marriages between Pentecostals and Roman Catholics, Anglicans, and Congregationalists are becoming increasingly common. While this has the potential to create conflicts and misunderstandings between the different churches, it has provided a platform for religious leaders to begin to talk about these challenges.
Bible Society Week
Bible Society Week is an arrangement whereby the Bible Society exchange pulpits. This involves the exchange of pastors across the different umbrella bodies such as the BCC, the EFB, and OAIC. Each of these ecumenical bodies have embraced this arrangement and encouraged their member churches to participate fully. The spider’s web created from the visits of church ministers to other churches has become quite dense and complicated as an indication of the strength of the relationships that have developed between the churches during Bible Society Week. The Apostolic Faith Mission pastor has, for instance, so far visited Assemblies of God, End Time Ministries Pentecostal Church, United Congregational Church in Southern Africa, Botswana Bible Training Institute, and the Methodist Church. He has also fellowshipped with the leaders of the Organization of African Initiated Churches, and attended many conferences, meetings and workshops organized by the BCC. The Bible Society Week pulpit exchange program is held on an annual basis for a period of up to two weeks, essentially to promote inter- and intra-dialogue and relationships between churches.
Para-church organizations
Para-church organizations like the Scripture Union Botswana, Prison Fellowship Botswana, and Hospital Christian Fellowship—all of which have a strong Pentecostal influence—promote ecumenicity. These organizations are trans-denominational, trans-confessional movements. They welcome membership from all the different churches regardless of doctrinal differences. They make efforts to openly participate in evangelistic services, ecumenical gatherings, and meetings for Bible study and fellowship that are explicitly and insistently non-doctrinal and denominational.
Conclusion
Before the 1990s, the Pentecostal churches were anti-interfaith, making no efforts to collaborate with others. Interfaith dialogue, collaborations, and developments among Christian churches and organizations have resulted in breaking religious traditions, boundaries, and practices that created conflict, divisions, and disunity in the past. Interfaith activities have also motivated churches and individual Christians to work together, pray together, and cooperate on issues of national interest. A broader examination is needed of the relations between Pentecostals and other religions, such as Islam, African Traditional Religions, and the New Age Movements, in the context of Botswana.
Footnotes
Notes
Author biographies