Faith and
action
OPPORTUNITIES AND CHALLENGES FOR THE
CHURCH IN CAMBODIA AND ZIMBABWE
3
swedish
mission council
Photos:
Front Cover: Worship service during a revival meeting of
the Lutheran Church of Zimbabwe.
Inside Front Cover: Daily tasks in rural areas of Cambodia.
Inside Back Cover: In Cambodia, the Bunong minority
ethnic group struggles for their right to use their mother
tongue and to obtain quality education for their children.
EFK partner ICC helps them work towards these aspirations.
Back Cover: A Village in Mondulkiri province, Cambodia
Photo from Zimbabwe by Ewa Rollgard/IKON.
Other photos by Joel Sverker/Swedish Mission Council.
“The Church, in all its diverse
organizational
models, deno­minational
­orientations,
and theological
interpretations,
influences
­people’s
decisions…”
“…to whom they
listen, how
they act, and
how they
choose to
interpret history, the
present, and
the future.”
Contents
Introduction
Two case studies: 7
Cambodia and Zimbabwe
9
To be the Church in Cambodia
12
The legacy of Pol Pot—in society and in the Church
The meaning of religion
Relationships between Christians and Buddhists
Leadership
Being a pastor in rural areas
The roles of women and men
Being young in Cambodia
Conflict management and the work of reconciliation
Being the Church in Zimbabwe
Living with uncertainty — in society and in the Church
The importance of religion and ecumenism
The Church’s social commitment—some examples
Hiv and Aids
Leading a church—Challenges, ideals, and potential for women
The future—the role of the Church in efforts for positive social development
12
16
16
18
20
21
23
26
28
28
32
34
37
39
41
Analysis
44
Conclusions 50
Appendices
52
Bibliography
53
The Church as a social actor
The Church as an organization
The Church’s significance for the individual
44
46
47
The Swedish Mission Council’s work on the role of the Church in society 52
Introduction
“
The Church can play a very important role in managing conflicts and
­working for reconciliation in society.”
“
The Church has always been a place for healing and reconciliation, and it
will always continue to be so.”
Conflict-management trainer in Cambodia.
Church leader in Zimbabwe.
in recent years it has become clear
to more people that religion has a
great impact on social development.
The World Bank and the imf, as well
as the Governments of The Netherlands, Great Britain, and Norway are
among those who have highlighted
the importance of understanding
the role of religion in society. This
message is grounded in a greater
awareness of the risk of losing sight of
important factors in social, political,
and economic development if religion
is not taken into account. Faith and
religion bring together large sectors
of the world population and play an
important role in the arena of civil
society. There is no doubt that the
1
Christian Church is a significant
social actor.1 That is why the Swedish
Mission Council has created this
publication which you now have in
your hands. The Church, in all its diverse organizational models, denominational orientations, and theological
interpretations, influences people’s
decisions, to whom they listen, how
they act, and how they choose to
interpret history, the present, and the
future. The Church also cooperates
with other organizations — Christian
and non-Christian, religious and
nonreligious — and brings together
people of very diverse origins. The
role that the Church plays — and
is allowed to play — varies greatly
When we refer to the “Church” in the singular in this report, it should be understood
that we are referring to the profuse number of churches in all their diverse forms of
organization, denominational memberships, and theological orientations.
­ epending on history, culture, form
d
of government, and leadership decisions.
This report discusses and analyzes
the role of the Church in society, taking as points of departure two field
studies carried out by the Swedish
Mission Council during the summer
of 2011 — one in Cambodia and the
other in Zimbabwe.2 Whether you are
a church leader, a member of a congregation, someone who is active in an
international cooperation organization, or someone who works on international development issues for a Government institution, our hope is that
this report will help you, the reader,
to acquire a deeper perspective on the
role that the church plays and has the
potential to play in civil society and as
an actor for social development. We
also intend for this material to serve as
a resource for reflections on the iden-
tity of the Church and the opportu­
nities and challenges it faces. The
report is based on information generated during visits, and as such does
not claim to paint a complete picture
of the church in Cambodia and Zimbabwe.3 Rather, it is principally based
on stories and experiences shared
with us by the people we encountered. While some comparisons are
drawn in the course of the analysis, this report should not be read as
a strict comparison between the two
countries. Rather, above all the report
should be viewed as an opportunity
to look deeply into two different contexts, in the midst of both of which
people are struggling with similar
problems and the church is playing an
important role as part of civil society.
2
Anders Malmstigen and Kristina Helgesson Kjellin travelled to Cambodia March 3rd
to 12th, 2011. Lena Boberg and Kristina Helgesson Kjellin travelled to Zimbabwe April
27 to May 7th, 2011.
3
These trips facilitated various types of encounters: in Cambodia we had the opportunity to meet with church leaders as well as with youths and senior citizens who were
members of the congregations, while in Zimbabwe we primarily had the opportunity
to converse with church leaders and others in leadership positions.
Two case studies: Cambodia and Zimbabwe
keng is a 40-year-old man. He is married and has two children, a
girl and a boy. Keng worked for a number of years at the Bible Society of Cambodia, an ecumenical organization that is translating the
Bible. He traveled often, presenting the Bible in different contexts.
He recently left this job and now supports his family, among other
ways, by driving a taxi. Like many other Cambodian women, Keng’s
wife works in a textile factory. Keng grew up with his parents and a
brother in a small city. When Pol Pot took power in 1975, he and his
brother were separated from their parents, who were forced to work
in the countryside. Later, he learned that his parents had been killed.
Keng and his brother were placed in an orphanage where they lived
for several years of their childhood.
arun is a woman of 25 or 30 years. She grew up in a small village
south of Phnom Penh and knows what is expected of her: marry,
have children, and live a domestic life like a woman “should.” But she
has made it clear to her parents that she does not plan to fulfill these
expectations. She is one of the first people in her village who has
obtained the opportunity to study, and there are so many things she
would like to do. Arun wants to live a life completely different from
that of her mother. As an adolescent, she converted to Christianity,
and today she works with a Christian organization. Over time, her
parents have accepted her life choices, and today are proud of her and
frequently ask her for advice on issues they lack knowledge about.
martha graduated from high school one year ago. She is 18 years old
and lives in Bulawayo. She thinks a lot about the future goals for herself. In high school she was an active organizer, coordinating seminars
on democracy and related topics. She liked to give public speeches
and presentations. At times she has preached to the youth group in
her church, but she has not been encouraged to continue. In contrast,
young men from the church have had more opportunities to preach.
Martha shrugs her shoulders. “My time will come,” she says. “I just
9
have to be patient.” Martha has two brothers; one lives in South Africa and the other in the United States. Perhaps she will follow in their
footsteps, seeking happiness outside of her country if it is difficult to
find work in Zimbabwe.
mrs. chikara is proud to be a Lutheran. She says it with emphasis.
This is her life and her identity, and no other church attracts her. She
loves her church! Mrs. Chikara is committed to local efforts to work
with women. Previously she worked on women’s issues at the national level with the Lutheran church, travelling throughout Zimbabwe to
educate women about Hiv and Aids and how to protect themselves
from infection. Now she is 60 and no longer works. But she continues to be committed to women and their situation, and believes the
Church constitutes an extremely important space in which both
women and men can receive support and consolation. Many people
are attracted by the new Pentecostal churches and do not want to
continue being part of the Lutheran church.
The experiences of Keng and Arun are examples of many of the stories we heard during our trip to Cambodia: of how families were
divided during the reign of Pol Pot and how this continues to mark
Cambodian society, as well as of how more and more young people
no longer identify with the traditional expectations imposed by their
parents and relatives.
Martha’s deliberations over her future are an example of how people try to manage the enormous problems affecting Zimbabwean
society, problems which motivate many well-educated young people to leave the country in search of happiness elsewhere. Like Arun
in Cambodia, Martha refuses to accept the traditional expectations
placed on her as a young woman. Mrs. Chikara’s pride in her Christian identity is a strong example of the role that the Church, in all its
diversity, plays in Zimbabwe. The Church provides a sense of belonging, identity, community, and faith in the future, but also concern.
Changes in the ecumenical landscape, which both the Cambodian
and Zimbabwean Church are experiencing, inspire hope as well as
insecurity.
Both Cambodia and Zimbabwe are characterized by severe poverty, lack of fulfillment of human rights, a legacy of violence and civil
war, and ongoing oppression. In this reality, the Church is an impor-
10
tant actor in the social arena. The churches in Cambodia and Zimbabwe struggle in similar ways against similar problems; yet there
are also large differences between the churches in the two countries.
In Cambodia, the Church is a minority (about 3% of the population
is Christian4) while in Zimbabwe, Christians make up the majority
of the population (about 70%); in Cambodia, the Church is young,
whereas the Church in Zimbabwe has a long history.
4
Cambodia is strongly influenced by Buddhism. The number of Christians is unclear, but two or three percent of the population is a recurring estimate we have come across. See for example “Faith- inspired Organizations and Development in Cambodia”, p. 31
11
To be the Church in Cambodia
The legacy of Pol Pot—in society and in the Church
In August of 2011, the first sentence ever was dictated against one of
those responsible for the horrendous oppression of the regime Pol
Pot led from 1975 to 1979. Duch, the notorious warden of the Toul
Sleng prison and torture center (now a museum) was condemned to
35 years in prison for crimes against humanity. Four other individuals who occupied high posts within the Khmer Rouge regime are
awaiting trial. The legacy of Pol Pot lives on. Oppression resulted in
nearly 1.7 million deaths, thousands of people disappeared, families
divided, and a country that is still struggling to move ahead after the
events of the 1970s. Many people live with deep wounds that have
yet to be healed, and Duch’s sentencing is seen by many Cambodians as the first step towards justice.
Cambodian society is characterized by a lack of trust between
people. People still feel that they don’t know who they can trust;
who might be an informant and who is a friend. At the same time,
many of Cambodian youths barely know what happened during
the Pol Pot regime, and school history lessons only began including
sessions on the Khmer Rouge in 2011. Democratic institutions are
fragile, and according to the undp, Cambodia is among the poorest
countries in the world. 5
At the same time, a certain degree of economic development is
taking place in society, many of the country’s inhabitants have great
hopes for the future — and the hopeful are not limited to the urban
population, which has experienced significant positive changes in
recent years. For example, major improvements are being made to
the country’s health system and infrastructure, but these chang5
12
<www.beta.undp.org/undp/en/home/librarypage/results/r_cambodia.htmlcitado en el 14-09-2011> See also “Human Rights in Cambodia”,
report published by the Swedish Foreign Ministry.
es are most felt in the cities, and especially in certain locations.
The gap between the city and the countryside is growing, poverty continues to be widespread, corruption is growing, and the ruling regime is taking an increasingly hard line against freedom of
expression and human rights. A new law for registering and regulating ngos (Non-Governmental Organizations) was set to be passed
in 2011, bringing with it significant new challenges for civil society. The requirements for registration have been described by some as
“absurd,” and as increasingly limiting the ability for ngos to operate.
Many of those we talked with feel that the regime wants to increase
control and not let go of its power. Many young Cambodians feel
frustrated, and increasing gaps also foment frustration in society in
general.
The legacy of Pol Pot’s regime and of the genocide perpetrated by
the Khmer Rouge against their own people also marks Cambodia’s
churches. During Pol Pot’s regime, religious practices were prohibited, and Christians, as well as others with religious convictions, were
murdered. It was not until the early 1990s that churches began to be
established once again in Cambodia, and that religious freedom was
guaranteed by the constitution. Buddhism is the state religion. The
complete absence of churches in Cambodian society during several
decades has translated into a church today that is young, a condition
which can be witnessed, among other ways, through the widespread
lack of theological training among church leaders.6 People working
on national-level ecumenical efforts note that low levels of education
among pastors contributes to sectarianism and lack of trust within churches; pastors are not secure in their roles and thus are reluctant to relinquish control and delegate responsibilities to others. The
6
The lack of theological knowledge among pastors is a recurring theme
mentioned by various people at the national and ecumenical levels.
The country’s religious history, what it means to be a Christian in a
context that is Buddhist and how the brutal history of the Pol Pot regime influences how people today imagine or conceptualize God are all
among the topics that Anne Mette Jurgensen considers to be central to
the church’s future. She works with theological training in Cambodia,
supported by Danmission. Another issue is how the presence of foreign
missionaries has influenced the types of Christianity that has been established in recent decades.
13
result is often pastors with authoritarian leadership styles. As one
person put it to us, “The question of identity is central! If one feels
secure in one’s faith, one dares to collaborate with others.”
Phnom Penh, a Sunday in March 2011
“We would like to welcome you in the name of Jesus.” Visitors are greeted by this phrase written on the wall as they enter a small neighborhood
church belonging to the Assemblies of God (AOG) denomination, located in the center of a cluster of neighborhoods in Phnom Penh. We take
off our shoes before entering the church. The praise team, consisting of
nine men and one woman, is already in action, playing and singing, while
worshippers greet one another as they take their places on the plastic
chairs. “Are you tired of praising the Lord?” the praise leader asks in challenge between songs. Among the 80 worshippers, the majority are women, many are young, and some are children. The praise team ends their
playing, and the youth leader takes their place. He welcomes everyone
to the service and reads several Bible verses. The congregation replies in
unison. A long session of praise and prayer follows. Most of the songs are
from Hillsong in Australia, but translated into Khmer. A group of women
takes the stage and sings a traditional Khmer song before turning it over
to the youth group — consisting of four young men and five young women — who sing another song.
Then the pastor goes forward to give the day’s sermon. The principal theme is that Christians have the responsibility to spread the gospel
among our friends and neighbors. “God wants all people to be saved. Just
as the disciples shared with others about what Jesus did, we should also
share our faith with other people. People live in a state of fear, they are
afraid of witchcraft. Without Jesus, I was afraid, but when I found Jesus, I
experienced peace. When you hear the Word of God and share with others, you will be blessed. I feel very happy that I can come to church. Sometimes, maybe a friend calls you up on Sunday and invites you to go to the
movies. Instead, why don’t you bring that friend to church?”
After the sermon, two women and two men distribute the Lord’s Supper. The service continues with prayer, praise, and testimonies. A woman
goes to the front and confesses that she has done something very bad, but
she has prayed and asked forgiveness. Her challenge to the congregation
is that one should be careful so as not to be attracted to something that
is wrong. The service concludes with information about what will happen
during the next week, including a prayer meeting and a women’s meeting
related to the International Women’s Day on March 18.
14
This church was founded by three people in 2005; they were able to
move into their current facilities thanks to the contributions of a wealthy
member. The pastor receives his salary from the congregation and is studying at a Bible school; he does not have any other theological training. After
the service, we talk with some members who tell us that the congregation means a lot to them. They emphasize the importance of meeting and
praising God together. There are good relationships among all the members, one of them says, and it is important to grow in faith together. They
get together several times during the week for various meetings and services. The majority of the members are women, some of them widows.
The Christian message seems to attract more women than men, they say.
In many churches it is prohibited for women to speak from the pulpit, but
in their church it is allowed. But when asked if a woman can be a pastor,
they are doubtful.
Many of their non-Christian friends and neighbors think that they are
strange, and do not understand what it means to be a Christian. One woman tells how she owns a shop that is always closed on Sundays. Many people think that is strange, because by closing, she loses important income
each week. But other friends are interested in the Christian faith, and
the members of the congregation with whom we talked believe that the
Church’s most important task in society is to give testimony to the Christian faith. The Church certainly can contribute to society in other ways, but
major social problems like poverty, violence, drugs, and corruption are difficult for the church to fix. But the church members emphasize that if more
people would convert, then these problems would also improve.
15
The meaning of religion
The reestablishment of the Christian church in the early 1990s — after
Pol Pot’s regime and the subsequent civil war — began in the refugee camps established all along the border with Thailand. The few
Christians who survived the genocide fled to these camps established along the border, and it was to these camps that humanitarian
organizations and Christian missionaries both arrived in the 1980s,
the latter establishing congregations. Various Evangelical Protestant churches worked very actively in the refugee camps. When
many expressed their dismay at how Pol Pot, a Buddhist, could have
undertaken such horrendous actions, the Christian message offered
a new framework for interpreting the nightmarish events: God had
chosen and saved those in the camps because he had a special task for
them to fulfill in the future. 7 After the fall of communism in 1989,
Cambodia opened up and missionaries representing many different
churches arrived in the country and established congregations.
Religion and religious belonging or identity play a very important role in Cambodia’s history and in its present day. The country’s
culture is saturated with Buddhism, and in our conversations we
learned that if one is Khmer, one is automatically a Buddhist. There
are also strong historic links between political power and Buddhism
and its representatives, and these links continue in the present day.
In recent years, inter-religious summits have been organized, but in
general there are few platforms for encounter and dialog between
religions.
Relationships between Christians and Buddhists
“Before, I did so many things wrong. I lived a sinful life — but I don’t
live that life anymore.” These words are spoken by a young man
who stands before the congregation sharing about how his life has
been transformed since he became a Christian. He tells how his parents do not understand why he decided to become a Christian and
refused to marry the Buddhist girl they had chosen for him. Instead,
7
16
“Faith –Inspired Organizations and Development in Cambodía”, p. 34.f
he wants to marry a Christian woman. The congregation responds
with joyful applause.
This story demonstrates the tensions often provoked within families when a family member converts to Christianity. To be Khmer is
to be Buddhist. Choosing to change one’s religious affiliation often
means breaking with norms. Conversion brings consequences not
only for the individual, but also for the social relationships in which
he or she is included. Despite this, many Christians feels they have
good relationships with Buddhists, and at the local level, cooperation
is common. A group of young people from a village on the outskirts
of Phnom Penh say the non-Christian villagers generally have a positive attitude towards the churches since the Christians share rice and
other provisions with them if they do not have enough. The young
people also say that Christians have much to learn from the Buddhists: “They are good people, with qualities that can inspire Christians.” Similarly, several pastors in Takeo say that relationships with
Buddhists in the village are generally positive; they work together
on common projects, and the churches have invited the Buddhists
to the rice harvest ceremony. Various Buddhists have expressed that
“you can trust the Christians; they keep their word.”
at the same time, some members of the congregations describe skep-
ticism on the part of society towards Christians, and also share that
among Christians there is much insecurity regarding their new religious identity. What activities are acceptable for Christians to take
part in? Can I still participate in national celebrations that have
Buddhist roots? Can I still enter a Buddhist pagoda? What should
a Christian wedding or funeral be like? What is culture and what
is religion? The pastor of a Methodist church tells us these are questions that, as a leader, he has to emphasize in his work with the congregation, alongside his efforts to increase the congregation’s knowledge of the Bible. He also says that older Christians often feel lonely, and rarely receive support from their children — an important reason for working to strengthen community within the congregation.
Various Christian leaders note that insecurity among the members of their congregations is a recurring theme they must deal with.
Heng Cheng, general secretary of the Evangelical Fellowship of
17
Cambodia (efc), emphasizes that it is important for a recently converted Christian not to move to fast; she or he must have opportunity to get used to what it means to be a Christian. One cannot
demand that people abstain from celebrating traditional festivals
along with family members or participating in important events. He
thinks that it is common for pastors to require their members to
change their behavior, which over time leads to some choosing to
leave the church. “As pastors, we must be careful,” he emphasizes.
Leadership
Several members of the congregation at the principal Assemblies of
God church in Phnom Pehn share about the role the church could
take in society, and about their experiences of being Christians in
today’s Cambodia. The pastor suddenly sits down with the group;
he wants to participate in the conversation, and it is clear that the
members of the congregation can no longer speak freely. During
the service, as visitors we had hoped to go to the front and explain
the reasons for our visit, but later we learned that the pastor wanted
to know what we would say beforehand, because he was concerned
about the type of message we might give to the congregation.
Incidents like this are very common in Cambodian churches, several people will tell us later. The Church is young, pastors are often
young and have not had access to theological training, and they feel
insecure about their role. As a result, they do not want to give up
control; they want to direct and decide. This can be seen as another
legacy of the Pol Pot regime, as well as an expression of society’s general vision of authority and leadership.
Another example of a pastor who does not want to give up control
comes from a congregation located in Phnom Penh’s urban center.
The congregation was founded by a Cambodian who fled the country during the Khmer Rouge regime and has lived in the usa for
many years. He directs the church from the usa and obtains funding for the church through his American contacts. The pastor does
not want to give up leadership “because he hasn’t found someone he
can trust,” related one of the congregation’s local leaders.
Heng Cheng describes how pastors today are affected by the gen-
18
ocide in the 1970s. He calls them “the second generation,” those who
were children during the time of Pol Pot and who now occupy positions of leadership in society. In general they have very low levels of
education, lack training in leadership skills, and are marked by distrustfulness towards others. In Cheng’s opinion, 60 – 70% of today’s
pastors are part of this group. The first generation of leaders, in
which he includes himself, are those who received training before the
Khmer Rouge came to power, while the “third generation” is comprised of those who were born after Pol Pot. Cheng believes this last
generation has received better training and education than the second generation. While they are, of course, marked by the events of
Pol Pot’s regime, they are not as damaged as the leaders of the second
generation. Heng Cheng puts his hopes in the third generation, optimistic that they can embody a different leadership style than that
exemplified by today’s leaders and pastors, to become leaders who
dare to delegate, involve church members in decisions, and discover
members’ gifts, and who do not think the pastor must do everything
him- or herself.
“a good leader is a person who has experienced an interior transfor-
mation, so that he or she can then be a good model and can maintain
positive relationships with the people around him or her,” says a pastor in the province of Takeo. The pastors with whom we are speaking think that leadership in their congregations, all of which belong
to the Assemblies of God, is characterized by the fact that generally a dialog among various actors is held before coming to a decision.
Often there is a committee within the congregation that the pastor consults with. This type of decision-making process is not very
common in society at large, they say. At the same time, they emphasize that it is not easy to embody a leadership style that is alternative to the style that is currently accepted and functional in the culture. Cambodian society is characterized by a hierarchical, patriarchal order, in which family ties, hierarchy, and authority are important. A strong leader is one who directs and decides on his own. Thus,
fomenting a more horizontal and democratic leadership style can be
risky if one wants to be accepted as a leader.
19
Being a pastor in rural areas
It takes a couple of hours to drive to Takeo province, located to the
south of Phnom Pehn. The province is featured by its rural, agricultural landscape. Two women pastors and three male pastors who all
work in aog congregations tell us about how they experience being
pastors.
The situation in rural areas is difficult, they tell us. Poverty is high,
and people depend on agriculture, raising poultry, and selling mangos to survive. The pastors are dependent on these same means for
making a living, since their congregations do not have the funds to
support them. They describe the difficulties in maintaining a stable
congregation; people come and go. Children’s groups are often the
most stable segment. As pastors, they meet once a month to share
experiences and pray together. These reunions are very meaningful
for them.
The pastors think that in general they maintain positive relationships with other village actors such as the village chiefs and district
leaders, as well as with the Buddhists. They cooperate with these
actors as members of Village Development Committees (vdc s).
Each village has a vdc, and one of the women pastors is part of her
village’s committee; other pastors are assistants to their village chiefs.
They feel they have potential to influence cases they have a special
interest in, and as an example of this, they tell about how they were
able to share their point of view regarding a highway construction
project that was going to affect a local church. Relationships with
Buddhists are generally positive, and the groups work together on
various common causes. Every three months, the pastors are visited by the Ministry of Religion, which requests reports on congregations’ activities and how many members they have. One of the two
women tells us that they do not feel controlled by the regime. The
major problems they see in society are domestic violence and violence between youth gangs; the challenges families face to support
themselves; gambling; police violence; debt; infidelity; unemployment; and alcoholism. Within congregations, there are sometimes
problems with envy between members. The pastors hope that a missionary will come so that they can receive external economic aid to
20
help them do more. The way things are now there are not enough
resources available for them to do what they would like. They hope
that in the future, people can have better lives and find more creative ways to earn money; “poverty creates passivity in people,” one
of the men says. They also hope more people will become open to
become Christians, since today, for many, it is very difficult to leave
behind Buddhism and animism for Christianity.
The roles of women and men
One of the women pastors recounts the following:
“I became a Christian in 1994, and I began serving God in 1999.
Before this, I had a small business selling mangos in front of the
Bible school. My doctor was the one who told me about the Christian faith. I was very sick, but after three months I was healed, and
that was when I decided to go to church. (…) It was very hard for me
when I became a Christian. My husband didn’t like it at all, and he
asked me to move out. But now he is also a Christian, and he supports me in my work. (…) I did not want to be a pastor, but this was
God’s plan for me. Sometimes it’s very difficult and I feel like giving up and running away from it all. A lot of people around me look
down on me. But I believe God is faithful.”
another woman pastor relates how her husband reacted negative-
ly when she became a Christian. He became aggressive and threatened her. Their family life was difficult, and they had a hard time
supporting themselves. But over time, the woman’s husband also
became a Christian, and now he is the one who stays home cultivating their crops while she works in the church. He supports her in her
work, but it has been a long process to reach this point.
According to a report on the Church in Cambodia, it is more
common for women to have leadership positions in the Church than
in other sectors of society, even though women leaders continue to
be a minority within the Church.8 The testimonies of the women
8
“Portrait of the Body of Christ in Cambodia”, Antioch Research, 2008,
p.11
21
pastors we have spoken with also show that they have challenged
traditional gender roles and patriarchal structures, and that it is
harder for a women to be accepted as a pastor than for a man.
These pastors challenge current gender structures. A recurring
social problem that was mentioned in our conversations with various people is the high level of violence committed by men against
women, both within the context of the family and in society in
general.
The women pastors tell us that women are viewed by society as
second-class citizens. Of course they do not like this, the women emphasize to us, but they accept the situation. That is why it is
important for women to meet with one another in church, where
they can share one another’s experiences and mutually support each
other. As women pastors, they feel strongly supported by the female
members of their congregations, while the men on the other hand
have a hard time accepting them as pastors. But there are also men
who encourage them, and they emphasize that the aog churches in
Cambodia encourages women to become pastors.
the importance of the Church’s roles is also emphasized by the
Women’s Commission of the efc (Evangelical Fellowship of Cambodia). The Women’s Commission was founded in 1996 in order to
bring Christian women together, to identify and empower women
to take on roles within the church, and to carry out advocacy efforts.
Recently the group adopted a new name, efc-wave; wave stands for
“Women, Advocacy, Value, Evaluate.” As of 2011, the group has six
employees and two volunteers. The director, Kry Chenda, and the
secretary, Nath Yean Yean, describe how at first men and pastors in
the churches did not accept the Women’s Commission, but that over
time the situation has been improving. Pastors now recognize that
the organization is doing important work.
Every month, between 60 and 70 women from various congregations come together for joint worship services, and every year, International Women’s Day is celebrated. The members of wave visit the sick and organize a Women’s Prayer Day. They also organize an annual national conference attended by around 250 women from all over the country and many different denominations.
22
This is an important opportunity for women to meet together and
share experiences. The organization also carries out a leadership
training program and works on dealing with trauma and managing conflicts within the family, all through Biblically-based methods. Men will often physically assault women who convert to Christianity, and the group works to help women in these types of situations. The group sees it as their mission to empower women and
increase their self-confidence. The Women’s Commission notes a difference between rural and urban settings in regards to how gender
roles are perceived. There are generally more possibilities for women in the city than in the countryside, where a conservative ethos
prevails. One also sees that young women and men have different
concepts of gender roles than their predecessors, which is encouraging. Young women and men do not accept the established gender
roles, and young women dare to be themselves and act differently.
Young men help out more with domestic chores than older men do,
and many young women would rather study and build careers than
get married — an attitude that continues to be controversial. That is
something that Arun has experienced.
Being young in Cambodia
“I don’t plan to get married for many years yet. There are many other
things I want to do.” These are the words of Arun, the young woman we met in the introduction. Ly, another young woman who is
studying international relations in Phnom Penh and works with
a pastor-training program, says that she is not interested in getting married either. “There are so many problems within the family these days,” she says. “The women take on the responsibility for
the home and the children, while at night the men go out to Karaoke bars, drink, and have fun with other women. There is a lot of
violence within the family, and that’s not something I want to live
through.” She emphasizes that there are good men, but unfortunately women are generally seen as second-class citizens, subordinate to
men. For example, it is very hard for divorced women to remarry, so
many women remain trapped in negative relationships. They have
no choices or voice, and feel they cannot fix their problems alone. Ly
23
hopes that family relationships will be better in the future, but in the
meantime, she does not plan to get married just to fulfill society’s
expectations for “what a young women ought to do.”
In our conversations with people from different contexts, a repeated theme is that many believe the gap between the younger and older generations is growing, that young people no longer want to keep
doing what their parents tell them to. Instead, they want to get an
education, perhaps move to the city, where there is access to the
Internet and other services. A group of young people from a church
on the outskirts of Phnom Penh told us the biggest problems they
see in the city are poor-quality education, extensive drug use, lots
of traffic accidents, and abortion. They get together each Sunday
in the afternoon to study the Bible and talk about different issues
that affect them as young people. Some of them study at the university, others work, and others are unemployed. They find it hard
to imagine how the Church can solve these social problems; rather,
the Church can help people on the individual level, for example, by
sponsoring orphanages. Despite generational differences, they think
that the older members of the congregation listen to them; they feel
they have opportunities to say what they think, and have access to
various leadership positions in the church. They also feel there is no
difference between the level of opportunities available to girls and
those available to boys in the congregation.
in contrast, among efc-keys, problems and sometimes conflicts
have often arisen between the youth and the older members of the
congregations. This commission, which is part of the Evangelical
Fellowship of Cambodia, works with youth; key stands for “Kingdom Equipped Youth.” The commission started its work in 1995, and
today has 17 employees and is present in other areas besides Phnom
Penh. The Commission works with a “Community Impact” leadership program — which, for example, may involve young people in
helping families to build houses — and also implements a mentoring
program benefitting children in orphanages. It also organizes sports
activities and runs a drop-in center where young people can learn
English, computer skills, and music. Together with other organizations, efc-key is involved in various Human Rights (hr) campaigns.
24
Through its leadership program, efc-key seeks to empower young
people who already occupy leadership positions in their congregations. The program is based on leadership models found in the Bible,
and emphasizes an alternative to the hierarchical leadership model
that predominates in Cambodian society. Instead, it highlights the
importance of leaders being “servant leaders,” using Jesus as a model.
When youths participating in the program return to their congregations with new visions of how they want to be leaders, it is not unusual for conflicts to arise with the pastors and older members of the
congregation, who do not believe a more democratic style of leadership is “true” leadership.
many of the young people with whom the Commission comes into
contact through its work struggle with high unemployment and the
gap between “traditional” parents and “modern” youth. Often, parents have expectations that their children and other young people do
not identify with. This in turn often produces conflicts within families, especially if the parents are Buddhists and the children, Christians. Sexuality is another sensitive area in which conflicts often arise
between parents and children. The efc-key tries to cover this area
and teach young people from the perspective of the Christian faith.
“There are so many worldly influences that confuse young people
today,” says one of the leaders.
The concept of childhood and youth is constantly transforming,
and there are examples of churches that are involved in the work
of highlighting children’s rights. Leaders from different congregations in one region meet together regularly to learn about the topic and discuss the significance of children’s rights. The participants
learn about children’s physical, emotional, and sexual development,
as well as about Hiv and Aids; and there are opportunities to discuss education, parenting, and concepts of childhood in the present and in the past.9 For some people children’s right is not an obvious concept, and it can also be difficult to talk about certain topics
9
The project is executed as a joint effort carried out between EFC and
ICC (International Cooperation Cambodia) and is supported by Interact,
a Swedish church, and others. The project focuses on the topics of “safe
church” and “safe familiy”, says Maria Finnevidsson, Interact.
25
such as child and youth sexual development. Other polemical topics include balancing parents’ authority against the individual rights
of their children, as well as strong traditions that prioritize the collective over the individual, and emphasize a hierarchical mentality
over the idea of equality.10 These areas all contribute to the conflict
described above between “traditional parents” and “modern youths.”
The church, as a space where distinct generations meet together, can
play an important role in addressing these issues, say efc-key project leaders.
Conflict management and the work of reconciliation
The societal problems emphasized by Cambodians from various
walks of life largely have to do with how to manage conflicts and
work towards reconciliation. What is the Church’s role?
“The Church is not free of conflict, but rather, struggles with the
same problems as the rest of society. The strong bonds with foreign
churches and missionaries, which have greatly influenced the Cambodian church, have not always facilitated managing these conflicts,
and have even exacerbated them.” This is what one of the leaders of
the organization Peace Bridges tells us. Peace Bridges organizes seminars and trainings on conflict management for churches and Christian organizations, as well as for other groups. The organization
arose out of the needs of churches. In the early 1990s, many missionaries with different agendas arrived in Cambodia, and often conflicts
arose between missionaries and members of local congregations, due,
for example, to differing interpretations of the Bible. Peace Bridges was founded in 2002 to help leaders manage relations with missionaries and to teach them how to manage conflicts. There are still
certain problems with foreign missionaries, though the situation has
improved, says one of the leaders taking the Peace Bridges course.
Of the participants in the course, 30% are missionaries and 70% are
Cambodian pastors. Although the organization arose out of a need
experienced by churches, today it also works with conflict-manage10
26
For more information see: “The Midle Way. Bridging the Gap Between
Cambodian Culture and Children Rights”, by Steve Gourley, NGO Committee on the Rights of the Child (NGOCRC).
ment and resolution in other areas of society. The problem of domestic violence and violence between youth has spread. Over the years,
around 60 pastors and 150 “peace builders” have been trained using
a “training of trainers” methodology. Efforts are also being made to
extend the program to reach members of other religions, in order to
facilitate management of inter-religious conflicts.
One of the teachers thinks that many Cambodians are afraid of
conflict due to the events of Pol Pot’s regime. Instead of confronting
problems and conflicts, people choose to ignore them. What Peace
Bridges seeks to achieve is for participants to understand that conflict and differing opinions are not inherently dangerous; the decisive factor is how conflicts and differences are managed. One of the
leaders believes that if the Church can learn to manage conflicts in
a more positive way, it can play a very important role in managing
conflicts and working for reconciliation in society.11 He continues:
“Church leaders should be more holistic in their mentality and work,
instead of focusing only on spiritual matters. Converting to Christianity is a big step to take. Pastors should understand this, and should
respect people wherever they are at.”
11
See also: “Peacebuilding in Cambodia: The Role of Religion”, Working
Paper, 2000, by Catherine Morris.
27
Being the Church in Zimbabwe
Living with uncertainty — in society and in the Church
“The situation in the country is very unstable; no one knows which
rumors are real, and it is precisely this uncertainty that the regime
takes advantage of.”12 We hear this description over and over again
when we ask people about how they experience the current situation
in Zimbabwe. Rumors about what is going to happen, uncertainty, and the fear that both of them produce mark society in general
as well as the Church. Can I trust him or her? Do I dare to say what
I think, or will I be reported? Many think that politics is infiltrated
everywhere, and as a consequence, seek to adapt themselves to the
situation and the people present. The political situation under Mugabe’s rule, together with the efforts of Morgan Tsvangirai to affect
the regime by establishing a new constitution, affects every individual and every life situation. Abuse of power, fear, distrust, persecution
of those who oppose the regime, poverty, scarcity of food and electricity, and on top of it all, the spread of Hiv and Aids, are the major
problems faced by Zimbabwe and mentioned by its people. The
Church in Zimbabwe is not exempt from these problems, but rather affected by them along with the rest of society. However, how the
Church confronts these problems and takes action varies in line with
the diversity of denominational orientations and theological interpretations found in the country.
Zimbabwe has been marked by injustice, violence, and conflict
for centuries: first during the Colonial era when Great Britain controlled the country; later, during the war of liberation and the struggle for independence in the 1970s; and later still, through the cur12
28
Due to ongoing security risks in the country, in this part of the report
we decided not to include the names of the church leaders and other
leaders whith whom we spoke, nor did we include, for the most part,
the names of the churches, denominations, and organizations that they
represent.
rent regime’s violence and repression against its own people. After
the Matebeland massacres in southern Zimbabwe in the 1980s, a
relative calm followed in the 1990s. In the 2000s, agrarian reforms
forced many white farmers to leave the country, leaving agricultural production in shambles. In addition, the population is exposed to
widespread human rights abuses perpetrated by the regime. In short,
these factors have plunged the country into profound misery.
As a result, many young people and well-educated Zimbabweans have decided to leave the country and live abroad. Many emigrate to Australia, New Zealand, South Africa, or the usa — like the
two brothers of Martha, the 18-year-old young woman we met in the
introduction. The crisis sunk to its worst phase from 2007 through
mid-2009, as inflation soared, store shelves went empty, and poverty became ever more desperate and severe.13 Various people tell
us that many had to visit neighboring countries in order to obtain
bread, rice, and cooking oil, and that the urban population had to
barter with people from rural areas. Since then, the economic situation has improved, United States dollars are used as a parallel currency, and grocery stores are again full of merchandise. But the struggle for a dignified existence continues, with unemployment at nearly 90%. The political crisis also continues. In 2009, opposition leader
Morgan Tsvangirai of the mdc formed a coalition with Robert Mugabe and the zanu-pf, in the hopes that this would make political
changes possible. But the changes have not come, and today there
are very few positive signs regarding the political trajectory of Zimbabwean society. In this context, the church fulfills a very important
role. The Christian faith offers people hope and faith in the future.
And, according to the people we spoke with, the Church also provides a sense of identity and fellowship.
13
For example, during one week in the month of June 2007 the price of a
loaf of bread tripled.
29
Harare, a Sunday in May 2011
The day draws to a close, and the city fills up with thousands of people
walking home from church. They are smartly dressed and hold Bibles in
their hands. Surely the vast majority of them have spent part of their day
with their congregations.
We have passed the day with a congregation belonging to the Assemblies of God on the outskirts of Harare. The church building is built of stone
and is not large enough for the congregation. Thus, on the same plot of
land, a new church is being built that will hold many more people; hopefully it will be big enough. The following day is a holiday, and church members
will spend it working on the construction. The pastor encourages them
to come; as many men as possible are needed to help with the construction, and women are needed to cook and bring food to the men. Everyone
can write their name on a list and state what they will bring, “otherwise,
nobody’s coming,” says the pastor. The congregation laughs.
The congregation is seated on simple wooden benches, the men on the
left and the women on the right. All are dressed in their best clothing, and
the women wear hats. Children sit close to their mothers, wheedle them
for food, and run in and out during the service. There are close to 50 people here, many of them young. In front is a small altar decorated with purple cloth and a flower in a vase. It is around nine in the morning when the
pastor welcomes the worshippers and the service begins with singing. The
voices are powerful, and song weaves back and forth between the men
and the women. A choir goes to the front and sings at full strength. The
song builds from the lowest tones up to the sopranos, and the whole congregation joins in, singing and moving to the rhythm of the music.
Now the pastor goes forward again. The congregation stands and sings
while he walks to the front, and everyone sits down when he begins to
speak. He speaks by turns in Shona and English, and his message to the
congregation is that man has been separated from God by sin — precisely
what happened to Adam and Eve. That is why we must always remember
not to sin, because sinning separates us from God. At the same time, Jesus’
death on the cross enables us to come close to God, and now there are no
more barriers! “No matter what you have in your heart, God is here and
he hears your prayers!” The pastor proclaims his message and the congregation responds, sometimes with shouts and sometimes with song. “We
must never forget what Jesus has done for us,” he exclaims. “All of us have
sinned, we may have followed traditions that distance us from God, but
we always have the opportunity to come back to God and be forgiven.”
The Lord’s Supper is prepared while the congregation sings, and the
bread and grape juice are sent among the pews. “The blood of Christ nev-
30
er loses its power,” says the pastor, who then draws a comparison with the
history of Zimbabwe: “In Zimbabwe much blood has been shed over the
years, many people have offered their lives for our freedom, and our young
people today do not even know the sacrifices their parents and grandparents have made for them. The blood sacrificed for them has lost its power.
But the blood sacrificed by Jesus is different: it never loses its power.” He
continues, emphasizing that all of us should be ready for Jesus to return at
any moment. “Are you ready? Many will be surprised. The Church must be
prepared. Some of you in the congregation will remain, while others will
disappear right off of these pews. Signs will appear before Jesus returns,
and we must be prepared for this. Many are not prepared. Too many people trust in witchcraft and evil spirits.”
Several hours into the service, there is a brief pause before the next service begins. During this recess, the young people in the congregation get
together to hold their own service, to discuss topics that interest them,
and perhaps to plan some future activity. We have the opportunity to chat
with our interpreter. She and her husband work in a school, an she tells us
about the difficult years of 2007 and 2008 when there was no food in the
stores, inflation rose and rose, and the money could not be stretched far
enough. Now at least there is food available for purchase, even though the
situation is still difficult for many.
The next service begins, and now the young people are those who lead
it. Songs, prayer, and intercession lead up to the next sermon. The previous
sermon’s topic is taken up again: no one knows when Jesus will return, so
we must be prepared. By the time the service draws to a close, it is nighttime. It is evident that being a part of this congregation is a commitment of
entire families and entire lives. Being in community in our congregation is
very important, and it is worth it to spend Sunday together, says one man
as we return to Harare.
31
The importance of religion and ecumenism
Of the approximately 12 million inhabitants of Zimbabwe, it is calculated that more than 70% are Christians. The previous description
of a Sunday night in Harare provides a snapshot of the role that the
Church plays in the lives of Zimbabweans today. Christian churches and denominations in the country are organized into three major
ecumenical organizations: the Zimbabwe Council of Churches
(zcc), the Evangelical Fellowship of Zimbabwe (efz), and the Zimbabwe Catholic Bishops’ Conference (zcbc). All of them function
as umbrella organizations and sometimes they work together, for
example, to put pressure on the ruling regime.14 A number of people
point out that these ecumenical organizations serve to protect local
church leaders. If a difficult, sensitive situation arises in a church’s
relationship with political leaders, local church leaders can refer the
situation to the ecumenical umbrella organizations to avoid getting
themselves into trouble.
The general secretary of one of the ecumenical organizations
describes the group’s work: “as an organization, we want to unite our
members in order to work for development, to build capacities, and
to carry out advocacy. For example, we work on Hiv and Aids education, leadership issues, the role of the Church in society, women’s
issues, and family relationships.” Another member tries to highlight
the role of men through “Men’s Fellowship,” but the general secretary says it is much more difficult to reach men and to discuss with
them the role of men and models of masculinity, than it is to reach
14
32
In the year 2006 the three groups jointly published “The Zimbabwe We
Want. Towards a National Vision for Zimbabwe,” a document formulating the changes all three umbrella organizations see as necessary in order to form a society in which everyone has the right to live and where
their human rights are respected. The document covers, among other
topics, land ownership, reconciliation efforts, and the values that it is
hoped will predominate in Zimbabwe in the future. The document also
contains self-criticism, noting that the Church, in all its diversity, has
not done enough to change the current situation. The document emphasizes that the Church cannot continue to remain quiet as it witnesses grave human rights abuses; it also affirms the Church’s obligation to
treat people in their entirety, as the spiritual and physical beings we are.
women. The group also tries to address climate change by working
in cooperation with other actors in society. The organization’s goal is
to coordinate the churches, work for peace and justice in the country, and to be on the side of the weak. The secretary general believes
one of the group’s most important tasks is to be a prophetic voice in
society and to raise people’s awareness of their rights, so that they
will dare to speak their minds. By training people in different areas it is hoped that those trained will in turn share their new knowledge with their congregations and networks. The major challenge for
this organization, and for all the ecclesiastical communities in Zimbabwe, is to remain outside of politics and to ensure that political
polarization does not influence the Church. It is a difficult balancing
act, the secretary general says, between, on the one hand, working
against oppression and injustice, and on the other, staying outside of
political maneuverings.
The Evangelical Fellowship of Zimbabwe comprises churches
belonging to the Pentecostal and evangelical denominations. The
secretary general of one of the member churches describes how the
members meet together at conferences in order to identify common
strategies for making progress on a variety of issues such as Hiv and
Aids, fighting poverty, and the political situation. He describes how
his denomination has historically focused on preaching the message
of salvation and has not engaged in deep or widespread social actions;
but over time, it has become clear that the church cannot ignore
the situations affecting the country and the church’s own members.
Thus, the churches have begun to get more involved in social issues.
They are trying to adopt a holistic, comprehensive vision of meaning of Christian love and compassion, he affirms. Through the efz,
churches and church leaders receive guidance on how they can and
should engage in social action.
various people say there is a good level of cooperation between the
three ecumenical organizations. Despite differences of doctrine and
tradition, they believe it is in the interest of all to cooperate in advocating for change in the country’s situation. For example, the organizations have written joint letters published in the country’s newspapers, in which they address political leaders with unanimous
33
demands for changes in the country. The Church is a power to be
reckoned with in society, a voice that it is difficult for politicians to
ignore. The ongoing harassment that the Anglican Church has been
exposed to reveals the regime’s belief that it needs to control a church
that reaches thousands of people.15
On the other hand, there is no obvious cooperation between
churches at the local level; to the contrary, it is not unusual for established churches to evince certain skepticism towards the Pentecostal
churches that are attracting new members. These new churches especially attract young people. But even the oldest Pentecostal churches, such as the Assemblies of God, are sometimes received with skepticism by other denominations, and vice versa. Ecumenical relationships can even be seen as threats against a church’s very identity, one
woman tells us. A woman who is part of the Evangelical Lutheran
Church in Zimbabwe (elcz) points out that working across denominational borders is rare. It is especially unusual for Lutherans and
Pentecostals to meet together, although it does happen sometimes.
She believes it is important to get to know one another: “There are
many prejudices that will live on if we don’t try to understand one
another,”16 she says.
The Church’s social commitment—some examples
A woman tells us about her hopes regarding a dam being built near
the community she lives in: “I can visualize how I will plant vegetables, and how we will fish in the reservoir. I can also imagine how
the cattle will come down to the reservoir to drink water.” She and
everyone in her village share the hope that the dam will bring about
better living conditions.
15
See http://www.archbishopofcanterbury.org/articles.php/2209/archbishops-meet-with-zimbabwean-president, as accessed on 14 October
2011
16 It’s important to highlight the fact that there are also examples of
good ecumenical relations at the local level. In Gweru, the Methodists,
Baptists, and Anglicans meet together each year to carry out joint campaigns, and pastors from different denominations also regularly meet
together, says Gerd Pettersson, of the Swedish Alliance Mission (SAM).
34
The dam is being built in the south of Zimbabwe. It is financed
and operated by a Christian organization as a diaconal effort of an
established church. The organization implements projects focusing on nourishment, access to clean water and food, poverty reduction, and local organizing. This can involve building dams, drilling
wells, planting, or enabling groups of people to organize themselves
in order to start a business or manage micro-loans. Much work is
done among orphans, including paying their tuition so that they can
complete their studies. The organization also addresses Hiv and Aids
through a variety of different types of projects.
The organization’s director describes how fear and distrust characterize Zimbabwean society. She also talks about how she and her
colleagues struggle with the balancing act they are forced to perform due to the current situation, in which efforts to fight injustice
and promote human rights is seen as a critique of the regime, and
thus makes it risky work. The director says that many people have
big expectations for the organization’s reach and impact. “But,” she
points out, “We’re not the ones who are responsible for citizens’ wellbeing — the politicians are! But people don’t always understand that.”
“The church and ecclesiastical leaders have great expectations of
us, but it’s not easy to satisfy all their needs. How can one lead a
hungry people?” one of the leaders of the elcz17 Lutheran Church
ponders. Social commitment has been an integral part of the Lutheran Church since it was founded by Swedish missionaries. The church
plays a very important role in difficult times, the leader says. It is
clear that people need God when they are passing through difficult
situations. But it is hard to satisfy all their needs, and it is not so clear
whether or not the church will be able to fulfill all the expectations
of the people. At the same time, he believes that in hard times people
show more solidarity with one another and help each other as best
they can.
17
The Evangelical Lutheran Church in Zimbabwe has arisen out of the
missionary efforts of the Church of Sweden in Zimbabwe, which began
in 1903. In 1962, the ELCZ became independent, but strong ties remain
between the ELCZ and the Church of Sweden. For more information,
see “The History of The Evangelical Lutheran Church in Zimbabwe”,
2003, by Soderstrom, Bergman, and Bergman.
35
As one of the leaders highlights, there is a constant theological reflection on social issues taking place within the ecumenical umbrella
groups. Even within the elcz, certain social issues are approached
from a theological standpoint, he says, and he believes that diaconal
efforts should be a task and commitment of every priest — not something the church delegates to others. The director of the organization described above emphasizes that it is important to reflect on
what it means for the church for diaconal efforts to be executed by
a professional organization, and for the church to assign all diaconal responsibility to said organization. Might not this professional
diaconal work be able to exist alongside diaconal efforts carried out
directly by congregations? Diaconal efforts, as a central part of the
essence and identity of the church, should not be abandoned and
left solely in the hands of “professionals,” the director emphasizes.
“What is the added value of Christian diaconal work carried out by
the church? Is there a difference between diaconal efforts and social
efforts carried out by secular organizations?” he asks.
how the church can better organize its diaconal efforts is a topic of
reflection within one of the Pentecostal denominations. “How can
the Church be relevant in society?” the General Secretary asks when
we meet with him in his office. He continues: “the people are desperate, they are hungry, they are dying of hunger, they are poor — how
can we as a Church not commit ourselves? Jesus was a social person; he cared about people and communities.” As he describes it, the
great challenge for Zimbabwe today is for the Church to figure out
how to commit itself without taking part in the country’s political
polarization. One way, they have discovered, is through trainings on
farming methods. It has been demonstrated that the common man’s
knowledge of environmentally sustainable agricultural methods has
eroded; people are easily manipulated by politicians who offer food
and other benefits. By teaching people agricultural methods, they
can become self-sufficient, and thus less vulnerable and dependent
on food distributed by local politicians. The General Secretary says
the program has been successful so far, and has proved to be an effective way for the church to address various emergencies at the same
time. Local churches play an important role in executing the pro-
36
gram, and in this way the church has become a relevant actor in the
local context.
As previously mentioned, historically the Pentecostal denominations have not emphasized social commitment; their focus has
instead been on individual salvation. Nevertheless, within the Pentecostal Church there is awareness, and even theology, regarding the
importance of seeing people from a holistic perspective. It is difficult
to pinpoint what exactly has brought about this transformation, but
along the way it has become clear to the church that if it positively wants to be relevant in society it must have a holistic vision of the
human person, says the Secretary General.
The Church’s social commitment has to do with working to promote human dignity and human rights. But in today’s Zimbabwe,
it is dangerous to advertise that one works for human rights; one
runs the risk of being harassed and running into problems with the
regime. Once again, it involves a balancing act, especially in regards
to the type of language one uses. But if the Church wants to be relevant in society, the human rights violations to which people are constantly exposed cannot be ignored; one cannot turn away from one’s
commitments, as various people told us. On the other hand, it is
not always easy for others in this context to comprehend the balancing act the Church finds itself carrying out; protesting against the
regime’s abuses is not a given. But, as others point out, this does not
mean that one should do nothing. “Something like the Arab Spring
will never happen in Zimbabwe,” one woman says. She thinks it is
not worth it. “Not long ago we had our own war of liberation. Many
people died in the struggle, a struggle that is still alive in many people’s memories. Zimbabweans have seen too much bloodshed.”
Hiv and Aids
“Many Christians continue pretending that Hiv and Aids doesn’t
exist; though it’s talked about more openly today than it used to be,
it continues to be taboo in many contexts,” says Mrs. Chikara, who
is presented in the introduction. She is a 60-year-old woman who
used to work for the elcz. In this job, she often traveled to different regions of the country to inform women’s groups about meth-
37
ods for protecting themselves against Hiv. Mrs. Chikara is passionate
about her church; she also believes the church could do much more
than it currently is doing. For example, she has proposed to the bishops that they organize seminars and forums to dialogue about Hiv
and Aids and other social problems. The church must commit itself
socially, there is no alternative, she says. According to Mrs. Chikara, the church’s role consists of preaching the Word, but also living it:
giving to the poor and caring for the orphan, the widow, and the ill.
The Word becomes alive through action.
The Secretary General of one of the Pentecostal denominations
tells us that many Christians continue to believe that Hiv and Aids
are punishments from God; it takes time to get people to begin
thinking in a less condemning way about this disease. The denomination has recognized the need to become involved in these efforts.
The Secretary General of an ecumenical organization feels that today,
many church leaders have committed to no longer ignoring Hiv
and Aids — but they continue to be taboo topics in many churches.
Through education, both individuals believe it is possible to change
attitudes, while recognizing that it is a long-term process. “As churches, we should engage in theological reflection regarding these issues,”
one says.18
Agneta Jurisoo has worked in Zimbabwe for many years for the
Church of Sweden on issues related to Hiv and Aids. She says that
local-level theological reflection on Hiv and Aids is not something
that can be taken for granted. The local church’s task is transmit
hope, but it is not a given that Hiv and Aids will be topics highlighted by the local priest. Nor does she feel that the topic of masculine
identity and male sexuality — part of the Hiv and Aids problem — is
addressed in church. Nevertheless, she says, the Church has a strong,
clear role in the local context. Spirituality is important, especially in
18
38
Today, within the Alliance Church in Zimbabwe, Hiv and Aids are spoken
about freely, and there is no judgmental attitude towards those infected by the disease, says Gerd Pettersson, of the Swedish Alliance Mission.
The Alliance churches in southern Africa have published a study guide
on Christian principles for use by churches and other groups, titled “HIV
AIDS—The Church Cares.”
times marked so much by uncertainty and ever-present illness and
death.
Leading a church—Challenges, ideals, and potential for women
“Being a church leader in Zimbabwe today is a great challenge,” says
the Secretary General of one of the ecumenical umbrella organizations; he goes on to mention the vulnerable situation in which the
country’s churches find themselves in regards to political pressures.
He describes how one must always be on the alert to detect political
infiltrators who appear when least expected to try to divide congregations. Moreover, there are many examples of church leaders who
have given in to the temptation of generous offers proffered by the
regime, thus causing great damage to the Church at both the local
and national level. Who can be trusted? Who is supported by the
regime, and who has been able to resist it? Today’s pastors and priests
must be people of great integrity in order to resist the many offers
made to them, he emphasizes.
Another person points out that there is a big difference between a
hungry leader and a well-fed leader. It is not surprising when a hungry leader falls into temptation when the regime offers large benefits.
“Leaders must be strengthened in their roles; you can’t fix everything
yourself,” she says, and goes on to emphasize how important it is
for leaders to receive comprehensive education, including trainings
on integrity, so that they will be able to resist tempting offers and
dare to be just leaders. In her own leadership of a Christian organization, our interlocutor makes an effort to motivate her employees. By
investing in people, one invests in the organization one directs, she
believes. “I don’t direct an institution; I direct people. If you respect
people, you can’t go wrong. The Bible outlines solid leadership principles that can be put into practice.”
The Secretary General of a Pentecostal denomination relates how
his social commitment began through his participation in the union
movement, but how he began to feel more and more strongly that
he wanted to work with people’s spiritual needs, not just their material needs. As the leader of a denomination that historically has
not emphasized people’s social and physical needs as much as their
39
spiritual needs, he believes his background in the union movement
has helped him to contribute alternative perspectives to those dominant in the Pentecostal denominations.
During the 1980s and 1990s, the Zimbabwean union movement was
inspired by the Norwegian and Swedish study-circles model, which
emphasizes education and dialogue produced in a group setting,
without the presence of a designated leader. The Secretary General
describes how this shaped his vision of leadership. He does not want
to be a leader who decides and controls everything; rather, he desires
to delegate tasks to his collaborators. But he has seen that his concept of leadership often does not fit with what congregation members expect of him as a pastor. The church members want a pastor
who makes decisions on his own — this is what makes a leader perceived to be strong. A leader who listens, delegates, and is tolerant is
seen as a weak leader. Authoritarian leadership is the ideal, and the
Secretary General has at times been accused of being too weak in the
way he fulfills his role. But he holds on tightly to his ideals, and tries
to surround himself with constructive collaborators with whom he
can share and discuss his thoughts.
It is unusual to find women pastors in the Pentecostal denominations of Zimbabwe. But over the last five years there has been a
change. The topic was addressed in one of the denominations’ conferences some years ago, and as a result, it was decided that women
could now be ordained as pastors. The decision was preceded by a
labor of reflection carried out at the local and national level, and this
was important, relates the Secretary General. But many women pastors still encounter opposition, from both women and men of a certain age. It takes time to change attitudes, he says. But there is still a
difference compared with years past, when a woman could not even
conclude a worship service by praying in front of the congregation,
he says. And as we observed in the worship service on the outskirts
of Harare, young women actively participate in the worship service
through song and testimonies.
One woman leader says that she has not experienced any problems due to her gender. She feels that in general, women in leadership positions within Zimbabwean society do not experience problems. Today women participate in and are leaders in all sectors of
40
society, though often they encounter more barriers in church. In the
Lutheran church there is a relatively long tradition of women priests.
The first women priests in the elcz were ordained between 1989 and
1990, and last year four women priests were ordained, one of the
church’s leaders tells us. Furthermore, in theological schools today,
about half of the students are women, he says. He also believes that
the topic of women priests is not controversial in today’s elcz — a
state achieved thanks to the ample preparations made and space for
debate and discussion opened up at both the local and national levels
before the decision was made.
The future—the role of the Church in efforts for positive
social development
It is not hard to see that in Zimbabwe the Church plays an important role in various levels of society. It offers a refuge, a sense of
belonging, community, hope, and identity to individuals. Through
social and diaconal efforts, the Church works to help improve people’s lives physically and materially, and ecumenical efforts seek to
influence the regime in various ways in order to achieve lasting social
changes in the country. At the same time, the Church is not cut off
from the rest of society and the same problems that exist in other
social institutions — such as abuse of power, corruption, and division — also exist within the Church. What role can the Church play
in the future to contribute to positive social development?
The leader of one of the ecumenical umbrella organizations says
that he continues to hope for positive development, but, he admits,
“we have hoped for so long, and nothing has happened yet.” Despite
everything, he believes in a better future, and he says things are
better today than they were during the disastrous economic crisis
of 2007-2008. The great challenge is to advocate for changes in the
political arena, and in such efforts one must be prudent. The idea
is to support good politicians, who are often thwarted, he says. The
Church has its own internal problems; he outlines some of those he
says are the most problematic: poor discipline in financial management, church policies that reflect partisan politics, leaders who are
unwilling to loosen or share control of their churches, a theology
41
of prosperity that attracts the poor and the desperate with promises of quick riches and success. But at the same time, he emphasizes,
the Church offers a message of hope, peace, and salvation; it offers
a community full of support and love, and there are many favorable
conditions enabling the Church to act as a stabilizing factor in difficult and uncertain times. He believes the Church can contribute to
positive social change, but he knows all too well that it will not be
easy. “What gives me hope and energy is working for peace and justice. As a nation we can achieve so much more! This motivates me to
try to contribute to positive change.”
another church leader believes the Church can play an important
role in society as “a prophetic voice.” But, he says, “This requires
brave leaders.” The Church holds a unique position in the country;
no other institution brings together so many people each week and
each Sunday, and this gives it the potential to unite the country. The
Church could, for example, teach members of each congregation
about democracy, how to vote, etc. He views the joint letters written
and published by the three ecumenical umbrella organizations as a
hopeful step, and he believes that the Church has a unique potential
to influence the country’s current situation, in which a new constitution and other changes are possibilities.
“The Church in Zimbabwe has grown stronger over the last ten
years, and has begun to realize that we ought to collaborate across
denominational borders,” says a Pentecostal pastor. He feels hopeful
about the future, even though he is conscious of the great challenges that lie ahead. He also emphasizes the importance of support from
other countries; the Church in Zimbabwe needs encouragement and
support in order to continue challenging the politicians and working together. Despite everything, he still has hope and believes that
things will change in the near future. He also believes the Church
will play an important role in working for peace and reconciliation.
“The Church has always been a place for healing and reconciliation,
and it will continue to be so.”
Another church leader says he is hopeful for the future; he sees it
as a hopeful sign that many Zimbabweans who had left the country are deciding to return, and that fewer well educated citizens are
42
abandoning the country than in previous years. But everything
depends on developments in the political arena, he adds. “How the
Church functions and acts in the future will be decisive,” he says.
A woman whom we spoke with believes that much depends on
the type of leaders who direct the country and the Church in the
future. “Our leaders stay in their positions for too long. All of us
need God’s guidance, and God’s guidance and intervention in Zimbabwe. Without Him, change won’t be possible.
43
Analysis
Why is it important to analyze and try to understand the role the
Church plays in today’s world? Our encounters with the people
whose voices have been heard in this report speak clearly: the Christian faith is, for many, the basis of their lives, their identity, and the
motivating force behind their social commitment. Faith brings people to churches where their spiritual needs are satisfied. In these
churches, too, they find communities to be part of, and listen to
highly influential leaders. Often churches also act together through
ecumenical organizations in attempts to influence society — a phenomenon we have seen both in Cambodia and Zimbabwe.
The Church as a social actor
In both countries, churches exist in contexts characterized by a series
of similar factors: a past and present marked by violence and conflict,
serious poverty, disease, human rights violations, and uncertainty
about the future. Freedom of religion, which is necessary in order for
churches and people of faith to act freely, is limited in both contexts;
in Cambodia, organizations feel increasingly limited in their work
with society; and in Zimbabwe, churches and Christian organizations are exposed to threats and intimidation.
The conditions of being a young church or a church with a long
history, of being a minority religion or a majority religion, generate
distinct determining factors affecting the role the Church is able to
play in society. A young church has great potential for development,
and perhaps, potential to dare to challenge and ask hard questions to
an established church that has become trapped by customary forms
of organization, theological interpretation, and structure. At the
same time, a young church is influenced by external actors — missionaries and others — who impatiently seek to mold the church to a
44
certain model, rather than allowing it to grow in its own context. An
older church is affected by a history that may help, but that also may
be a burden, making it difficult to break from “what we’ve always
done.” On the other hand, an older church has a developed structure
and self-confidence as an actor which together contribute to its positioning in society.
In a situation like that of Zimbabwe, it is evident that working
for change in society is a balancing act for the church and its leaders.
Working to improve people’s living situation and struggling for their
rights is interpreted as a critique of the regime — a nd in many cases is in fact a critique — and thus, leaders and churches who undertake such efforts expose themselves to great risks. In such a situation,
the easy choice is to remain silent and focus on “inoffensive” ecclesiastical activities. But the example of Zimbabwe also shows that the
Church can work for change, and at the same time, serve as a stabilizing force in society. The Church is a space where people can experience community, comfort, and joy, and where they can commit
themselves to working for social change.
in cambodia, we see how a small but growing Church challenges
society in a variety of ways. An individuals’ conversion to Christianity challenges the dominant Buddhist lifestyle and influences his or her relationships with family and friends. This influence is
most clearly seen at the community level, where village committees
are influenced by having Christian members. But the Church also
makes its voice heard and seeks to address social problems from a
Christian perspective through national ecumenical organizations. A
comparison between the countries demonstrates that both a minority Church and a majority Church can be perceived as threats. In
Cambodia, Christianity challenges established norms and identities,
and thus is perceived by some as a threat. In Zimbabwe, the Church
is perceived by the current regime as a threatening rival base of power. Power relationships play themselves out at different levels, including at the level of international cooperation agencies and their relationships with local partners. When do international cooperation
agencies and their partners contribute to strengthening local actors,
and when do they generate division and problems? As we see in the
45
example of Cambodia, such relationships have not been free of problems as many external actors desire to commit themselves to a growing church. At the same time, international aid can be very important in a situation like that of Zimbabwe. Nevertheless, international aid can take into account various factors; knowledge of local cultures and political conditions are central to determining whether an
international partnership will be helpful or harmful.
The Church as an organization
What specific factors distinguish the Church as an organization? As
with all forms of organization, the Church is made up of people, and
the leader of course plays a central role. Power in its different forms is
expressed through the structures of the Church, through the person
or persons to which leadership positions are given and those whose
opinions are given preference. Power is also situational. A women’s
meeting, a seniors’ meeting, a youth meeting, and a choir rehearsal
each have their own dynamics, and in each situation there is a leader whose voice is decisive, both formally and informally. Universal
power structures manifest themselves independently of society, culture, or organization, through age and gender, factors which are also
present in the Church.
Leadership roles and positions vary, influenced by the series of
factors which we have mentioned. The Church cannot be separated from society, but rather, is influenced by history, culture, and
the current political situation. It is difficult to make a break from
the leadership ideals prevalent in society, whether the Church is a
minority or a majority. Strong individuals who exemplify integrity
are needed, as is a support network providing support and encouragement to the priest or pastor. Training in theology and other relevant areas is also needed in order for the leader to feel secure in
his or her identity and mission. When the leader feels secure in his
or her role, he or she will dare to enter into dialog and cooperation
with other churches and denominations, with representatives of other religions, and with international actors. Lack of trust and confidence, which we noted as a salient trait both in Cambodia and Zimbabwe, can lead to poorly directed exercises of power and authority.
46
It is interesting to note how a young church, like that in Cambodia,
provides more leadership opportunities for women than they could
find elsewhere in the surrounding context. There are many other
examples, both in history and the present day, of how in the process of growing, the Church enables both women and men to break
with prevailing ideals and norms. But as a church becomes increasingly institutionalized, more traditional gender roles are often solidified, with men leading and women participating. What is going on
in the processes where spaces and opportunities are increasingly limited? How is power expressed in these processes? Who is allowed to
determine the prevailing opinions? These questions should be asked
when analyzing the Church as an organization in which faith and
theological arguments may be used to limit people as well as to liberate them.
The same holds true in regards to young people’s position in
the congregation. In Cambodia, it is clear that youths have ample
opportunities to gain experience in a democratic form of leadership
that contrasts with the authoritarian leadership ideal that predominates in society. The gap between youths and older people is evident in Zimbabwe, where a significant portion of young people leave
more established churches, attracted instead to new churches which
are often Pentecostal. How can young people and older adults relate
to one another positively within a congregation? This is not a new
question, but rather, one that is repeated with every generation. As
a space where different generations meet, the Church has a unique
potential to create platforms for dialog between younger and older
people. When that dialog does not happen, and a gap is felt between
the younger members and their elders, often that sense of disconnect
arises out of issues related to the exercise of power and opinion-making, and, as we saw in Cambodia, because young people and older
people do not share the same vision.
The Church’s significance for the individual
What does it mean to be a Christian? How does it affect identity,
relationships, and the way one lives? Of course there are no simple
answers; there are as many variations as there are Christians. On the
47
other hand, we can affirm that religious identity is never disconnected from past experiences. Whether one is a woman or a man, young
or old, whether one lives in the city or the countryside, one’s religious identity is interrelated to a whole series of factors, and far from
unchanging. To the contrary: it is constantly forming and changing
in relation to these and other factors.
The Church is an important meeting space in which community is formed and participation takes place. In this space, language
plays an important role in defining experiences of inclusion or exclusion. When a person undergoes an experience of conversion, their
sense of belonging, of identity, and of what they feel they can offer
to the church changes; conversion allows an individual to feel strong
and empowered despite the clearly bleak context. In order to understand the Church as an organization or collective, one must always
also remember that the Church consist of the roles and experiences
of individuals. The Church creates spaces for individual experiences
in such a way that, by sharing testimonies and experiences, communal experiences are created.
the communities that are the Church and the congregation should
not be underestimated when they decide to fight against poverty,
oppression, war, and disease. For international cooperation organizations that often desire to see more efforts related to advocacy towards
oppressive regimes, it is important to remember that the Church is
above all a community of faith; but that community can become an
important factor of power due to its ability to bring together large
sectors of a country’s population, as is the case in Zimbabwe. In a situation like that in Cambodia, in which Christians are a minority, it
is clear that the sense of community found within the congregation
is fundamental for giving members the strength to continue being
Christians. But, as we saw, pastors must carry out a balancing act
with regards to managing their members. If Christians are pressured
to cut off contact with their families, if they are prohibited from participating in Buddhist festivities that often are deeply significant for
their families, there is a great risk that instead they will abandon the
congregation. Hence, the need for leaders who understand that the
48
formation of identity is a process and that changing one’s religious
affiliation often implicates major life changes.
It is also valid to emphasize the role of the Church and the congregation as spaces in which learning and awareness-raising take
place. In many countries, churches and church leaders have played
important roles in struggles against oppression and for human rights
and democracy. Historically, this relationship was strong in Swedish
society, and in recent years we have seen how in South Africa, Liberia, and various Latin American countries, Christian believers and
leaders have become powerful actors. Furthermore, within the congregational community, one has the opportunity to acquire knowledge about and develop a commitment to major social issues. In a
more local context, the congregation often serves as a network in
which many different abilities are represented. We saw this with the
example of the congregation on the outskirts of Harare, where the
members were capable of constructing the church building themselves. When managed well, capacity-building efforts can favor both
the church collectively and each of its members individually.
49
Conclusions
The Church’s role in society cannot be limited to just one level of
society; rather, the Church plays a role both on the center stage and
on smaller stages, in relation to politicians and decision-makers as
well as in relation to the life situations of its members. The Church is
an important and specific part of civil society that is different from
other types of organizations, but also is similar to them in many
ways.
This report shows that religious actors’ role as members of civil
society cannot be ignored if one hopes to understand the situation
in a certain country or if one hopes to bring about change and development in a society within a given timeframe. Social development
involves many factors; among them, understanding religion and people’s spiritual needs is fundamental to understanding political, economic, and social processes. It is important for those involved with
international development cooperation to understand the role this
actor (the Church) plays, and the role it has the potential to play, in
efforts to fight poverty and oppression and to work for democracy
and human rights.
As a church and as a congregation, it is important to reflect on
who one is and how one acts: Why do we have the structure we have?
What do we mean by “good leadership”? What consequences do our
theological frameworks have regarding the spaces within the congregation that are open to women, men, youth, and other members? What are the implications of this vision in regards to how we
as a church relate with other civil society actors and decision-makers?
These issues are just as relevant for churches in Sweden as they are for
those in Cambodia or Zimbabwe.
The processes of self-reflection and dialoging with other churches, as well as with secular actors in society, are key to promoting a
church’s development. In seeking to understand the Church’s role
50
in today’s world, there is no space for generalizations; each context
must be understood on the basis of its specific current situation, and
it is from the perspective of this specific situation that the Church’s
role must be studied. There are no simple answers to explain why
and when some churches contribute to positive social change, and
others do not; and what is considered to be “positive” varies among
churches and individuals. On the other hand, it is important to
understand how processes play out over time in order to gage the trajectory of development. Through the perceptions of those we interviewed in Cambodia and Zimbabwe in the year 2011, we were able
to understand, at least to a certain extent, the processes taking place
in both countries among individual Christians and among churches as institutions.
Appendices
The Swedish Mission Council’s work on the role of the Church
in society
The Swedish Mission Council has for a number of years carried out efforts
to reflect on “the role of the Church in society.” Within the framework of
these efforts, four international seminars have been held: Congo-Kinshasa
2005; Peru 2007; Thailand 2008; and Zimbabwe 2010. The details of each
seminar have varied, but all have maintained a focus on participation, group
work, discussion, individual reflection, and discussions on denominational
belonging.
The focus of the Congo-Kinshasa seminar was on current challenges
and external factors that influence the Church, as well as on the Church’s
strengths and resources. The challenges discussed included poverty, war
and conflict, Hiv and Aids, leadership issues, and permanent dependence on
donors from the Global North. At the same time, cooperation with churches in the North was also discussed as a strength. Other strengths and internal resources identified within the church include the strong growth of the
churches, the role of churches in working for peace and reconciliation, and
the unity of the Church.
At the seminar in Peru, discussions focused on the relationship between
prayer and work, as well as on daily life as religious service. Is worship something that happens only in church, or is it a continuous, natural part of Christian life? Later in the seminar, discussions focused on the Church as an obstacle to or force for development, and on whether and how the Church can and
should work for social change at the individual level, the social level, or both.
Other topics addressed in the seminar included the value of ecumenical relations and of maintaining positive relationships with other social actors.
The primary topics discussed at the seminar in Thailand included the identity of the Church, the Church’s relationship to the market and the state, its
relationship to other civil society actors, and how the Church can contribute to strengthening civil society. The central themes of the seminar was
reflecting on how theology and identity are manifested through what the
Church is, what the Church does, and how the Church relates to others. Additional topics discussed included theology as a resource or a barrier to the
Church’s participation in social development and ways the Church can participate in political advocacy.
The seminar in Zimbabwe also focused on the Church’s relationships with
other civil society actors. Other topics discussed included the Church as community; the place and role of women, men, and youth; leadership issues; the
Church’s role in developing democracy; the problem of Hiv and Aids; and relationships between the North and the South. Reflections on the concept of
power ran through all of these discussions.
Bibliography
“Faith-Inspired Organizations and Development in Cambodia.” World Faiths
Development Dialogue, 2010.
“HIV AIDS—the Church Cares.” Study Guide published by the Alliance Churches Southern Africa.
“Human rights in Cambodia 2007.” Report published by the Swedish Foreign
Ministry.
“Peacebuilding in Cambodia: The Role of Religion.” Catherine Morris, Working Paper, 2000, < www.peacemakers.ca/research/Cambodia/Religion >.
“Portrait of the Body of Christ in Cambodia. A Detailed Statistical Survey of
the Church in Cambodia and Its Characteristics.” Antioch Research, 2008.
“The History of The Evangelical Lutheran Church in Zimbabwe 1903–2003.”
Hugo Söderström, Sten Bergman, Tore Bergman, Uppsala stift, 2003.
“The Middle Way. Bridging the Gap Between Cambodian Culture and Child­
ren’s Rights.” Steve Gourley, NGO Committee on the Rights of the Child
(NGOCRC), 2009.
“The Zimbabwe We Want. Towards a National Vision for Zimbabwe.” The
Zimbabwe Catholic Bishops Conference, The Evangelical Fellowship of Zimbabwe and The Zimbabwe Council of Churches, 2006.
Additional Sources:
< www.beta.undp.org/undp/en/home/librarypage/results/r_cambodia.
html >, 2011-09-14.
< www.archbishopofcanterbury.org/articles.php/2209/archbishops-­meet­
with-zimbabwean-president >, 2011-10-14.
53
Acknowledgments
The author of this report is Kristina Helgesson Kjellin:
“During the writing of this report we have met many fantastic people who
have generously shared their experiences. Without each of you, it would
have been impossible to carry out this mission. A big, warm thank-you to all of you!”
This report is has been produced with the economic support of Sida. Sida is
not in any way responsible for its format or content.
Layout: Cecilia Medin
ISBN: 91-85141-15-1
54
5
2
swedish
mission council
Swedish Mission Council
Swedish Mission Council
Box 14038
SE-16714, Bromma
Sweden
www.missioncouncil.se
FAITH AND action
in recent years it has become clear to more people that religion has a great impact
on social development. The World Bank and the IMF, as well as the Governments of
the Netherlands, Great Britain, and Norway have all realized this. This realization is
grounded in a greater awareness of the role of religion in social, political, and economic development. Faith and religion bring together large sectors of the world population and play an important role in the arena of civil society.
There is no doubt that the Christian Church is an important social actor. This report
discusses and analyzes the role the Church plays in society, taking as points of departure two case studies carried out by the Swedish Mission Council— one in Cambodia
and the other in Zimbabwe. The goal is to provide a deeper understanding of the role
that the Church plays and has the potential to play as a member of civil society and
an actor for social development. The intent of this publication is also to serve as a
resource for reflection on the identity of the Church and the opportunities and
challenges it faces.