The Burden of Tradition (2): The Church in Cape Town
The
map of Cape Town is dotted with churches all over, in areas of affluence as
well as areas of poverty. Churches are particularly prevalent in the town
ships. During the first three months of this year, on my way to the University
of the Western Cape, on a daily basis, I would pass some twenty of them. What
has struck me is that they are in very little use, and nobody seems to stay on
the premises. Probably most of these churches are only used about 10% of any
particular week. Most of these churches are Protestant, with an increasing
number of Newer Pentecostal and Charismatic Churches (NPCs). In the townships
these church constructions are very simple, brick work, maintenance free,
hopefully. Burglaries are however rife and any loose property gets stolen (even
tea cups) and there is nothing else to expect with nobody staying on the
premises. One can wonder what the purpose is of such a building, is it merely a
symbol of confessional identity, saying, this is a Lutheran church, we are
here?
There
are of course exceptions. A popular church, notably amongst some of the NPCs,
automatically becomes much busier. There something would happen almost on a
daily (evening) basis. And the real exception you would find in down town Cape
Town. But then you would largely leave the Protestant tradition behind. Go to
the Roman Catholic Cathedral in Roeland Street and you would find the church
being in use throughout the day, but that is also the way a cathedral should ‘behave’.
The one church that sticks out in terms of usage, however, is St George’s
Cathedral, which is Anglican. Anglicanism is not really Protestant; Anglicans’
self-definition is that they are Anglican, something in between Roman Catholic
and Protestant, but surely there are also very Protestant Anglicans; in terms
of how the church building is used, just go to All Saints Cathedral in Nairobi,
and you would probably find, still today, that this church also is locked most
of the day. Not so with St George’s Cathedral, Cape Town. Any given day, there
would be at least four different occasions of worship, most typically putting
the Eucharistic service (Holy Communion) in the centre. The first service in
the morning is a Eucharist service, on a daily basis. Between ten and twenty
people would be there at 07h15 a.m.; one immediate side effect is that the
church is open for anyone wishing to enter, and its main nave as well as its
various chapels are frequently used for personal devotion throughout the day.
Thanks to this firmly established tradition, the church as a building has a
presence of the Holy Spirit, as it is saturated with prayer.
One
cannot easily emulate this kind of church in a township, but somehow I feel
that the Protestant tradition of preaching and prayer and the little use of the
sacraments (of Baptism and Eucharist) makes the church buildings, as they now
stand out in their poverty, into a huge problem rather than an asset. Why are
they there in the first place if they are not used to a maximum?
Protestantism
in Africa today is problematic and it seems that those in the leadership of the
so-called mainline churches (Lutheran, Methodist, Reformed, Baptist, etc.) may
not be quite aware of the actual state of affairs. Some of these churches have
been heavily financed by their (former) missions in Europe and the US, just in
the effort to get a building on a plot of land; and through agencies like the
Lutheran World Federation, a rule about a multi-purpose building was
established (because of various state back-donors, church development agencies
had to demonstrate that the building would be used for activities other than
worship: basically socio-economic development). Very little of these activities
for developments are seen today, what is left is the performance of religious
activity.
One
should not forget, however, that traditionally, the missions from Europe and
the US, having become independent mainline churches, have played an enormous
role in education, and the church building, if there was not enough funds for
own school buildings to be erected, was invariably used for basic primary and
secondary schooling throughout the week. One cannot overestimate this kind of
contribution to education in Africa. However, there still is no proper answer
to the question, why a building with the sole purpose of worship? Why a
building if it is used only 10% of the week?
One
should not underestimate comments by Steve Biko, the founder of the Black
Consciousness Movement, made almost forty years ago. Himself highly
appreciative of Christianity and especially its founder, he was at the same
time utterly critical of the kind of church brought to Africa by the
missionaries. Regarding worshipping in a particular building for the sole
purpose of worship, having traditional African ways of life in mind, he said
the following: “Worship was not a specified function that found expression once
a week in a secluded building, but rather it featured… in our dances and
customs in general…” (Steve Biko, I Write
What I Like. Northlands: Picador Africa, [a
selection of his writings, edited by Aelred Stubbs], 2007, 102f.).
What
we could not say forty years ago, but are bound to say today is that Africa
(south of the Sahara) has embraced the Christian church. But it is doing so in
its own way. It is far too early to make any definite comments on what the way
forward is going to be like. Two things may be stated. First, churches in an
urban setting like St George’s Cathedral in Cape Town, which is open and in use
throughout the day, and where liturgical worship is the core activity, will
always be meaningful and appreciated, be it in Africa or in Europe. Second,
indications are that the emerging churches in modern Africa, be they of the
Pentecostal and Charismatic kind, and they are dominating the Christian scene
in contemporary Africa, but thoroughly rooted in African convictions or even
the indigenous churches like the Zionist Church, are very loosely associated
with any church building as such. They can worship anywhere, often in abandoned
store houses or industrial complexes, in theatres or any other suitable space;
alternatively, and this happens to go with a trend worldwide, mega-churches in
huge complexes; or as the Zionists do it at Easter in Moria, near Polokwane in
Limpopo Province in northern South Africa: come together in a celebration of
the main message of Christians: the Resurrection of Jesus Christ, around three
million of them, to be sure an open-air event, causing enormous traffic
problems on the way back to Gauteng (Johannesburg etc.) on Easter Monday.
We
do things because others did before us and easily these things, which have
become traditions in the process, become a burden. It need not be so. Tradition
rightly understood, being a summary of something essential, and for Christians
it is quite clear what this core tradition is about, is supposed to be
liberative, opening the perspective into new things.
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