This weekend there were two visitors from the USA at church events we attended.
The first was the patronal feast of St Thomas’s Serbian Orthodox Church in Sunninghill, which was attended by Bishop Mitrophan from the USA, and several clergy from nearby parishes. We were a bit late for Vespers, having got the time wrong.
Bishop Mitrophan is Professor of New Testament at the St. Sava School of Theology in Libertyville, Illinois, USA. After Vespers the congregation had supper in the church hall, while the parish choir sang Serbian folk songs, and then Bishop Mirtophan briefly addressed the people.
Bishop Mitrophan studied in Romania, and has translated several Romanian theological works into Serbian, and among the clergy who attended the celebrations was Fr Razvan Tatu of St Andrew’s Romanian parish in Midrand so they were able to converse in Romanian.
This morning, Sunday, we had another visitor, in more humble circumstances.
Kaycie (Xenia) Simmons, a lay missionary from California, who is working in our diocese for a year, came on the train from Johannesburg to visit our small mission congregation in Mamelodi East. We used to meet in a school classroom, but when they put up the rent to an unaffordable level, we started meeting in the houses of parishioners.
As usual, we had the Hours and Readers Service (Obednitsa), and, in honour of the visitor, a rather sumptuous lunch prepared by Grace Malahlela, in whose house we met.
Kaycie has begun work among children in Brixton who attend St Nicholas Church there, and hopes to start something similar among the children in Mamelodi, and possibly arranging some meetings for women.
The visitors arrived at a beautiful time of the year — late spring, when the jacaranda trees are blooming, and turning the steets and hills blue. We took Kaycie to see some of them, and she returned to Johannesburg in the car wehich our son Jethro helped her to buy, and has just fixed up so she can travel around for her ministry in various places.
This post is part of a synchroblog timed to coincide with the launch of a book, Blessed are the crazy by Sarah Griffith Lund. I’ve only just heard of the book, and don’t have a copy, so this post is in no sense a book review, but rather a few thoughts on the general theme. For more information on the book, see here.
It’s a difficult thing to write about, partly because the definition of mental illness keeps changing. What exactly is it? When I did Psychology I at university 50 years ago we did a brief survey of psychopathology, and a number of different kinds of mental illnesses were described. There were schizophrenics, paranoiacs and manic-depressives and a few other conditions mentioned, but most of the terms in my textbooks back then don’t seem to be in use today. So that makes me wonder about the social construction of mental illness — is mental illness just something in the mind of the beholder. Is it just a social construct that society imposes on people?
Back at the time that I was studying Psycho I, there was also a popular perception of psychology and related fields. There were psychologists, psychoanalysts and psychiatrists, and many people were not clear about the differences between them. Some people told me that psychologists were scientists and psychiatrists were quacks. I wasn’t sure about that. The Psychology we did at university was the study of behaviour of animals and human beings, and in part dealt with the physiology of behaviour — the senses, like vision, hearing, taste and so on. Psychiatry was a specialist field of medicine. You had to have a medical degree to practise as a psychiatrist, so I wondered about people who said that psychiatry was quackery.
Most of our textbooks for psychology was American, and one thing that made an impression on me was that they all said that believing that your telephone was tapped and that the police were reading your mail was a sign of mental illness and being out of touch with reality. But it was the textbooks that were out of touch with the reality of South Africa in 1964, and, I suspect, with the “homeland security” America of 2014, which reinforces the notion of the social construction of mental illness. Is believing that your phone may be tapped a sign of paranoia? Or is it a sign that you live in a paranoid society that is obsessed with spying on its citizens? When I looked at my government file from the apartheid era, there was frequent use of the term ‘n delikate bron (a sensitive source) , and it was clear that in many instances this referred to a little man in the post office who opened and read letters addressed to people overseas and noted the contents for the Security Police records. So who was paranoid, the citizens who thought that the State was spying on them, or the State that was actually spying on its citizens?
It gets more complicated than that. A friend of mine was a member of an interdenominational Bible study group under the auspices of the Christian Institute. One of the other members was a psychotherapist of some sort (I can’t remember if he was a psychoanalyst or a psychiatrist or something else) who was himself a mental patient in the Fort Napier Mental Hospital in Pietermaritzburg. And it turned out that he was being used by the Security Police as a spy to spy on others in the study group, and report on what they said. It seemed cruel and cynical to exploit an inmate of a mental institution in this way. A crazy society was using crazy people to spy on the sane.
This was not peculiar to South Africa, either. In the USSR the Bolsheviks incarcerated political dissidents in mental institutions on the grounds that they must be crazy not to appreciate the advantages of communist society.
But in 1964-66 I also had a real encounter with real mental illness. The priest of the Anglican parish I then belonged to, whose clergy were also chaplains to the unviersity where I studied psychology (among other things), left at the end of 1964 to return to the UK, and became rector of a parish on the outskirts of London. In South Africa he was known as a dynamic preacher, and was also instrumental in building the parish into a lively Christian community. Within a couple of months of arriving in his new parish in England he had a mental breakdown. In 1966 I went to the UK to do post-graduate study, and sometimes stayed with this priest and his family during university vacations, and he was a completely different person. He could not focus or concentrate on anything for long, and would get a bee in his bonnet about relatively unimportant matters. He became irritable, and snapped at his children. I could see that in some sense he had “lost his mind”, and a mind is a terrible thing to lose.
So if mental illness is a social construction, it is not only a social construction. There is more to it than that. In the case of this priest it was eventually diagnosed as some kind of chemical imbalance in the brain, and he was given drugs to treat the condition, but he was never quite the same again. Of course drugs to treat such conditions are the field of psychiatry, and so I was reminded that psychiatrists were not merely quacks but that mental illness was real, and they were trying to find ways to treat it.
And that raises the question of the relationship between the “mind” and the “brain”. Nowadays, with the ubiquity of personal computers, we can make an analogy. Problems with the mind are software problems, problems of the brain are hardware problems, but they also can’t be rigidly separated. But there isn’t space to go into all that here.
Going back another 50 years from the 1964, one comes to G.K. Chesterton, who a century ago wrote about the same kind of thing, and raised the question whether Christians were mad people in a sane world, or sane people in a mad world.
And if great reasoners are often maniacal, it is equally true that maniacs are commonly great reasoners. When I was engaged in a controversy with the Clarion on the matter of free will, that able writer Mr. R.B.Suthers said that free will was lunacy, because it meant causeless actions, and the actions of a lunatic would be causeless. I do not dwell here upon the disastrous lapse in determinist logic. Obviously if any actions, even a lunatic’s, can be causeless, determinism is done for. If the chain of causation can be broken for a madman, it can be broken for a man. But my purpose is to point out something more practical. It was natural, perhaps, that a modern Marxian Socialist should not know anything about free will. But it was certainly remarkable that a modern Marxian Socialist should not know anything about lunatics. Mr. Suthers evidently did not know anything about lunatics. The last thing that can be said of a lunatic is that his actions are causeless. If any human acts may loosely be called causeless, they are the minor acts of a healthy man; whistling as he walks; slashing the grass with a stick; kicking his heels or rubbing his hands. It is the happy man who does the useless things; the sick man is not strong enough to be idle. It is exactly such careless and causeless actions that the madman could never understand; for the madman (like the determinist) generally sees too much cause in everything. The madman would read a conspiratorial significance into those empty activities. He would think that the lopping of the grass was an attack on private property. He would think that the kicking of the heels was a signal to an accomplice. If the madman could for an instant become careless, he would become sane. Every one who has had the misfortune to talk with people in the heart or on the edge of mental disorder, knows that their most sinister quality is a horrible clarity of detail; a connecting of one thing with another in a map more elaborate than a maze. If you argue with a madman, it is extremely probable that you will get the worst of it; for in many ways his mind moves all the quicker for not being delayed by the things that go with good judgment. He is not hampered by a sense of humour or by charity, or by the dumb certainties of experience. He is the more logical for losing certain sane affections. Indeed, the common phrase for insanity is in this respect a misleading one. The madman is not the man who has lost his reason. The madman is the man who has lost everything except his reason.
And going back another 30 years or so, we come to Léon Bloy, who said that Christians were called to be “Pilgrims of the Absolute”, and when someone asked him whether that might endanger his mental balance, Bloy replied Pilgrims of the Absolute:
Balance? The devil take it! He has indeed taken it long ago! I am a Christian who accepts the full consequences of my Christianity. What happened at the Fall? The entire world, you understand, with everything in it, lost its balance. Why on earth should I be the one to keep mine? The world and mankind were balanced as long as they were held fast in the arms of the Absolute. What the average man means by balance is the most dangerous one-sidedness into which a man can fall… the renunciation of his heavenly birthright for the pottage of this sinful world.
And that leads me back to another synchroblog, of six years ago, which completes the circle: Blessed are the foolish — foolish are the blessed | Notes from underground
Notes & References
 A synchroblog is when a number of bloggets blog on the same general topic on the same day, and link their blog posts to each other so that you can see the same topic from various points of view.
The links to the other posts will appear here as soon as they become available, so if you don’t see them now, please return in a day or two to find some other views on this topic. There is one link that will probably not be part of this synchroblog, and yet ought to be, so if you got this far, I urge you to read it: MYSTAGOGY: The Foundations of Orthodox Psychotherapy
Here are links to other posts in this Synchroblog:
- Sarah Griffith Lund – Stronger Together
- Liz Dyer – Finding the Courage to Break the Silence
- Stacy Sergent – No Longer Protecting Secrets
- Patricia Watson – Grace Amid Crazy
- Glenn Hager – When Mental Illness Strikes Home
- Crystal Rice – Looking Well on the Outside
- Cara Strickland – Making Peace With My Mental Illness
- Jeremy Myers – A True Foot Washing Service
- David Hosey – The church, the psych ward, and me
- Ona Marie – Mental Illness, Family, and Church
- Carol Kuniholm – A Prayer for the Broken
- Susan Herman – 3 Self Care Rituals for Managing Tough Transitions
- Eric Atcheson – Blessed Are The Crazy
- Joan Peacock – “Alice in Wonderland”, a Bipolar BookGroup Discussion Guide
- Justin Steckbauer – Mental Illness, Awareness, and Jesus
- Kathy Escobar – Mental Illness: 3 Sets of 3 Things
- Leah Sophia – Mental Illness/Health Awareness
- Josh Morgan – Peace Between Spirituality and Mental Health
- Tara Ulrich – Breaking the Silence
- Sarah Renfro – Blessed Are The Crazy
- Steve Hayes – Mental illness and the Christian faith
- Mindi Welton-Mitchell – Breaking the Silence: Disability, Mental Illness and the Church
- Michelle Torigian – A Life of Baby Steps
- Bec Cranford-Smith – Mental Health and the Pastor
More links will be added as they become available
 Chesterton, G.K. 1990. Orthodoxy: the romance of faith. New York: Image. ISBN: 0-385-01536-4
And Elijah came unto all the people, and said, How long halt ye between two opinions? if the LORD be God, follow him: but if Baal, then follow him. And the people answered him not a word (I Kings 18:21).
It seems to me that for many Christians the Gospel of Neoliberalism has replaced the Gospel of Jesus Christ.
But today I was reminded of it again when several people brought various articles on it to my attention:
- Neoliberalism has brought out the worst in us
- Sick of this market-driven world? You should be
As one of these articles points out, Neoliberalism has brought out the worst in us | Paul Verhaeghe | Comment is free | theguardian.com:
Bullying used to be confined to schools; now it is a common feature of the workplace. This is a typical symptom of the impotent venting their frustration on the weak – in psychology it’s known as displaced aggression. There is a buried sense of fear, ranging from performance anxiety to a broader social fear of the threatening other.
Constant evaluations at work cause a decline in autonomy and a growing dependence on external, often shifting, norms. This results in what the sociologist Richard Sennett has aptly described as the “infantilisation of the workers”.
Today the dominant narrative is that of market fundamentalism, widely known in Europe as neoliberalism. The story it tells is that the market can resolve almost all social, economic and political problems. The less the state regulates and taxes us, the better off we will be. Public services should be privatised, public spending should be cut, and business should be freed from social control. In countries such as the UK and the US, this story has shaped our norms and values for around 35 years: since Thatcher and Reagan came to power. It is rapidly colonising the rest of the world.
But in some ways this point is the most telling, and raises the question that Elijah put to the Israel of old: Sick of this market-driven world? You should be | George Monbiot | Comment is free | The Guardian:
Neoliberalism draws on the ancient Greek idea that our ethics are innate (and governed by a state of nature it calls the market) and on the Christian idea that humankind is inherently selfish and acquisitive. Rather than seeking to suppress these characteristics, neoliberalism celebrates them: it claims that unrestricted competition, driven by self-interest, leads to innovation and economic growth, enhancing the welfare of all.
When a Christian script was running in many people’s minds (see Counterscript to know what that refers to) Greed was regarded as one of the Seven Deadly Sins, but in the Gospel according to Neoliberalism, it is the supreme virtue.
And for many Christians, the Neoliberal script has started to drown out the Christian one, and so raises the question of Elijah: How long halt ye between two opinions? if the LORD be God, follow him: but if Baal, then follow him.
“Baal” is a word that means lord or master, and the deity referred to was Melqart, the god of the Phoenician city of Tyre. Melqart was a god of rain and fertility, and hence of material prosperity, and was invoked by Phoenician traders for protection of their commercial enterprises. In other words, the cult of Baal was a prosperity cult, which had lured the people of Israel, and was actively promoted by their Phoenician queen Jezebel, the wife of King Ahab. The people of Israel had the prosperity script playing in their minds.
In our day too, many Christians have the prosperity script playing in their minds.
The post immediately preceding this one, on Neopentecostal churches and their celebrity pastors, points to a phenomenon that Christian missiologists like to refer to as inculturation or contextualisation, which, in a good sense, means making the Christian gospel understandable to people living in a particular culture or context. But in the prosperity gospel preached by some Neopentecostals, the Christian gospel has been swamped by the values of Neoliberalism. One could say that “prosperity theology” is the contextualisation of the Christian gospel in a society dominated by Neoliberal values, but to such an extent that the result is syncretism.
But while the Neopentecostals sometimes do this explicitly, many other Christian groups do it implicitly, and we need to ask ourselves where our values really come from — from the gospel of Jesus Christ, or from the gospel of the Market. Jesus Christ is the love of God incarnate, but the Market, or Melqart, or Mammon, is the love of money incarnate.
When the world urges us to celebrate the virtues of Greed, whether subtly or blatantly, do we resist it? Are we even aware of what is happening? Or do we simply allow that script to play in our heads, telling us “You deserve it”?
Last week a couple of journalists were asking me why Neopentecostal churches that preach a properity gospel, like T.B. Joshua’s Synagogue Church of all Nations, are growing in popularity, and one answer is that given by George Monbiot in the article quoted above — that the values of Neoliberalism, promoted by Reagan and Thatcher, are now colonising the whole world.
“IT DOESN’T matter how many people come to services,” says Temitope Joshua, pastor of Nigeria’s Synagogue Church of All Nations. “It’s about how many people are being saved.” But it is the sheer size of his flock in Lagos that marks out Mr Joshua, better known as Prophet T B Joshua, who runs one of Africa’s mega-churches; 15,000 people attend his services every Sunday. A lot more watch his channel, Emmanuel TV.
The recent collapse of a guesthouse at the headquarters of T.B. Joshua’s Synagogue Church of All Nations. in which dozens of South Africans died, has led to questions in the South African media about the popularity of “charismatic churches”, and why people travel from South Africa to Nigeria in search of healing. And this came shortly after the news that an aircraft owned by another Nigerian celebrity pastor, Ayo Oritsejafor, was allegedly used to bring money to South Africa to purchase arms for the Nigerian intelligence organisation.
As the article in The Economist suggests, T.B. Joshua’s Synagogue Church of All Nations is similar to other neopentecostal negachurches found in Africa and other continents.
How and why these new denominations arose is still a matter for debate among missiologists and church historians, but here’s a brief summary:
The Pentecostal/Charismatic movement in Christianity is commonly said to have occurred in three “waves”:
- First Wave (1900-1950) Pentecostal Movement. This led to the establishment of Pentecostal, Zionist and Apostolic Churches in South Africa and elsewhere, eg Assemblies of God, ZCC and numerous other Zionist denominations. White-led groups tended to be called Pentecostal, black-led groups tended to be called Zionist, and tended to develop differently, partly because of apartheid.
- Second Wave: (1950-1980) Charismatic Renewal Movement. This was a revival of interest in the Holy Spirit in non-Pentecostal denominations, which led to some phenomena similar to those found in “classical Pentecostal” denominations – speaking in tongues, healing etc. In South Africa it affected mainly the Anglican, Presbyterian and Roman Catholic Churches though others were also affected. There was also some controversy, as some people within these denominations rejected the new movement for various reasons, and in some cases this opposition led some members, including some clergy, to leave and join….
- Third Wave (1980-2010) Neopentecostal Megachurches. These were new denominations, formed in various countries, including South Africa, Nigeria, USA and elsewhere. They sometimes gathered people from the 2nd wave movements mentioned above, who were frustrated by the opposition to the charismatic renewal movement in the mainline churches. The main emphasis shifted away from speaking in tongues to healing and exorcism, and, in some instances an emphasis on material prosperity.
There are some home-grown South African neopentecostal denominations, like the Rhema Bible Church of Ray McCauley, the Tyrannus Apostolic Church of Simon Mokoena, the Grace Bible Church of Mosa Sona, and possibly the International Pentecostal Church of Frederick Modise.
This is a bit of an over-simplification, since the so-called “Third Wave” took some other forms as well as megachurches, for example in the Vineyard movement, and the Restorationist movement, which advocated house churches. The Second Wave — Pentecostal manifestations in non-Pentecostal denominations — has also taken on new forms. An example of this in South Africa is Anglicans Ablaze, whose national conferences attract several thousand people (and little media attention). But the megachurch phenomenon is the one that has probably had most impact on the news media, and therefore on the general public.
Some of the megachurches have expanded to other countries in Africa, and some based in other countries, like T.B. Joshua’s church, have members in South Africa and elsewhere in the continent. Another foreign-based Neopentecostal church with many branches in South Africa is the Universal Church of the Kingdom of God, which originated in Brazil.
Five of the best-known celebrity pastors in Nigeria, whose denominations have branches in other parts of the continent and overseas, are:
Adeboye, Enoch Adejare
Redeemed Christian Church of God
Joshua, Temitope Balogun
Synagogue Church of All Nations (SCOAN)
Oritsejafor, Ayo Joseph
Word of Life Bible Church
Oyedepo, David Olaniyi
The phenomenon of neopentecostal megachurches has its origins in several different movements, which have combined.
The megachurch concept was developed and advocated by David Yonggi Cho, who wrote several books about it. These books were read quite widely around the world, and some of those who read them tried to implement the ideas in them, and a kind of megachurch ecclesiology developed, which seemed to go along with the figure of the founder becoming a celebrity pastor.
Another influence was the so-called “Word-Faith” teaching, associated with the names of Kenneth Hagin and Kenneth Copeland, also known as Prosperity Theology, or the Prosperity Gospel. This was spread through audio and video tapes of their sermons, which circulated widely in charismatic circles, and were particularly attractive to megachurch leaders, who had large and expensive buildings to maintain, and had a constant urge to pull down their barns and build bigger ones. Many of those who adopted this teaching took it out of context, and gave it an exaggerated importance which caused even its founder to have second thoughts: Kenneth Hagin Sr.’s Renouncement of Word-Faith Teachings:
Charismatic Bible teacher Kenneth Hagin Sr. is considered the father of the so-called prosperity gospel. The folksy, self-trained “Dad Hagin” started a grass-roots movement in Oklahoma that produced a Bible college and a crop of famous preachers including Kenneth Copeland, Jerry Savelle, Charles Capps, Jesse DuPlantis, Creflo Dollar and dozens of others—all of whom teach that Christians who give generously should expect financial rewards on this side of heaven.
Hagin taught that God was not glorified by poverty and that preachers do not have to be poor. But before he died in 2003 and left his Rhema Bible Training Center in the hands of his son, Kenneth Hagin Jr., he summoned many of his colleagues to Tulsa to rebuke them for distorting his message. He was not happy that some of his followers were manipulating the Bible to support what he viewed as greed and selfish indulgence.
Again, this was not an isolated phenomenon, nor unique to Pentecostal and charismatic circles. In the 1960s an Anglican priest in Johannesburg, Norman Luyt, preached the gospel of money in parishes that at that time had not been influenced by the chartismatic movement at all, and was so good at it that he was made an Archdeacon. “Success appeals to those who love success, and all men do” he used to proclaim, saying that in order to appeal to the world, the church must polish its image to make it look like a big success. The clergy should live in big houses and drive expensive cars. I doubt that he had ever heard of Kenneth Hagin, even though his message was not all that much different. But it was Kenneth Hagin’s books and tapes that circled the globe, and promoted the ideas that led to the celebrity pastors of today.
It is misleading to refer to the neopentecostal churches as “charismatic churches”, as some do, which leads many to confuse the charismatic movement with the prosperity gospel, and the charismatic miovement was much wider, and has had many different manifestations. Not all charismatic churches adopted the prosperity gospel, and many have explicitly rejected it.
The news of the collapse of a church guest house in Lagos, Nigeria, has gradually filtered through to South Africa. The first reports suggested that the church itself had collapsed, and later reports said that 67 South Africans had been killed. And then the blame game started, with the media and the Twitterati and even the pastor of the church, T.B. Joshua, looking for a scapegoat.
Well, not everyone was looking for a scapegoat, as this article shows: Shock, condolences after Nigeria building collapse | News24:
Citizens, religious leaders, and organisations expressed their condolences on Wednesday after dozens of people, including 67 South Africans, were killed in a building collapse in Nigeria.
But condolences were rather muted, and many people seemed to feel the need to attack someone, anyone, perhaps because it makes them feel better. I suppose that must count as a “normal” human reaction. After all, after the collapse of the World Trade Centre in 2001 the US Government killed several thousand people in Iraq, who had nothing, nothing at all, to do with the collapse, simply because it made some Americans feel better.
Maybe it is the same thing that made so many people angry with Judge Thokozile Masipha because she found Oscar Pistorius guilty of culpable homicide rather than murder. And so we see the angry birds tweeting things like:
No kingdom has shed more blood than the kingdom of God.
The collapse of TB Joshua’s church has given him so much PR, he must be a very happy man
Some have blamed the South African government for not “doing something”, some blame the Nigerian government. And some have blamed the victims for going to a church in Nigeria instead of one in South Africa.
The media have reported T.B. Joshua as saying that it was a plot to kill him, referring to an aircraft seen in CCTV footage apparently flying over the building. Some have therefore blamed him for being callous and insensitive, and being more concerned with himself than with those of his followers who had lost their lives. But we don’t know that. The media choose to give prominence to some statements and not to others, and may calculate conspiracy theories are more likely to sell newspapers than condolences, and so give prominence to the former and play down the latter.
So who, or what is to blame, and for what?
I’ve seen the collapse of the building replayed many times on TV. It happened so fast that you could see that passers-by in the street were unaware of what had happened until the sound reached them a little while later, when the building had already disappeared.
It happened so fast, and was so complete that it would take several days to know how many people were in the building at the time, never mind who they were and which countries they were from. As a guest house it probably had records of who the guests were, but those records would also have been buried under the rubble, so neither the Nigerian Government nor the South African government could fairly be blamed for not having such information immediately at their fingertips.
And the South African government is pretty good at looking after their citizens in that way. A couple of months ago my daughter had a bike crash in Athens. A guy who was stoned on alcohol or something else suddenly stepped out from behind a parked vehicle as she was going down a hill. Her bike was a mess and she and the bloke she hit were bruised and grazed, but no broken bones. A few days later the South African Embassy phoned to check if she was OK. She hadn’t reported it to them. The police must have reported to the embassy that a South African citizen was involved in an accident, and they took the trouble to check. If they can do that in a relatively minor incident like a bike accident, I’m sure they are doing everything they can for those involved in the building collapse.
Some have sought to blame the victims, and have questioned why they were going to a church in Nigeria, rather than one at home, or saying that all religious people are gullible. But in South Africa we have freedom of religion, and we are free to travel to Mecca or Mount Athos or Rome or Las Vegas for religious reasons if we want to. I’ve stayed at church guest houses in Moscow and Hong Kong, and possibly a few other places I can’t now remember. Perhaps the most apt tweet for this kind of attitude was
Some, no doubt inspired by the Oscar Pistorius case, have pointed dolus eventualis in T.B. Joshua’s direction. That would mean that he expected the building to collapse and didn’t care who was inside when it did, perhaps to claim on the insurance.
As far as I can see, the most likely causes of the collapse are one or more of:
- Bad building materials
- Bad workmanship
It is up to the Lagos municipal authorities who are responsible for building plans and codes to investigate what went wrong, and, if anyone is to blame, it is up to the judicial and law enforcement authorities to deal with them.
But, I suspect that, even if that happens, many people will not be happy. Because justice is not enough. We don’t want justice, we want vengeance, and it doesn’t matter who we take vengeance on, as long as it makes us feel better. And that makes us no better than Boko Haram, and a good deal worse than Oscar Pistorius.
What more can we say but, Lord have mercy? And Memory Eternal for those who died. Whatever their faults and imperfections, they were seeking God.
He that answereth a matter before he heareth it, it is folly and shame unto him (Poverbs 18:13).
It is 10 years since Pope Petros and his companions died in a helicopter crash in the Aegean Sea near Mount Athos on 11 September 2004.
The spiritual leader of Greek Orthodox Christians in Africa has died in a helicopter crash off northern Greece.
Patriarch Petros VII of Alexandria was going to a monastic community on Mount Athos for a religious event.
Sixteen other people were killed in the crash.
and I have even, for the first time, managed to find a complete obituary published in an English-language newspaper:
His Beatitude Petros VII , who died in a helicopter accident on Saturday aged 55, was the Pope and Patriarch of Alexandria, namely the head of the Eastern or Greek Orthodox Church in Africa; by tradition, he was the 128th successor in that office to St Mark the Evangelist.
Petros had taken charge in 1997 of a see much diminished in size and importance since its heyday during the first four centuries of the Christian Church, when from Byzantium to Seville the faithful were united and followed a common rite. At the Council of Nicaea in 325, where the Creed was formulated, the three centres of the religion were deemed to be Rome, Alexandria and Antioch – the greatest cities of the Roman Empire – with Alexandria supreme in the East.Like the Bishop of Rome, who held a particular place of honour but did not outrank his coevals, Alexandria’s Patriarch was called a Pope; his other honorific titles included Shepherd of Shepherds, Thirteenth Apostle, and Judge of the World. (Read the rest here).
And I have even, for the first time since the crash, managed to find some news reports mentioning some of the others who died in the crash. Perhaps Google search is more efficienct than it was in 2004.
Before becoming a bishop Pope Petros served as a parish priest in Johannesburg and was known to many here in South Africa as a loving pastor.
An Australian senior cleric of the Greek Orthodox Church is among 17 victims of a helicopter crash that also claimed the life of the church’s spiritual leader in Africa, the Patriarch of Alexandria, Peter VII.
The group was heading for the Mount Athos monastery in northern Greece, one of the holiest sites in Orthodox Christianity, in a Greek Army helicopter when it disappeared from radar screens.
Archdeacon Sophronius Konidaris, personal deacon to Archbishop Stylianos, of the Greek Orthodox Archdiocese of Australia, yesterday paid tribute to the Australian, Bishop Nektarios of Madagascar, whom he described as a humble cleric and pioneer missionary.
“We are all very shocked by his death. He was very placid, a very unassuming, very loving man who dedicated his life to the people of Madagascar. He had an established life here, was an ordained cleric serving in the Gold Coast and mostly Adelaide, but he chose to leave everything to go to Madagascar.
This morning we fetched Grace Malahlela and her mother Alinah and Grace’s two grandchildren, and gave them a life to Christina Mothapo’s house where we join them and a few others for the Hours and Readers Service every second Sunday. Alinah has a bad leg, and that is why she needs a lift. On the way Grace told us the latest bad news: they fear there is a serial killer in Mamelodi.
A young girl was murdered in their street last week, and another a few streets away, and yet another in Mamelodi West. This was the big topic of conversation after the service, and it seems that many people are very scared.
But there was also good news, or at least mixed news. Christina said the Tshwane Municipality was offering to replace roofs that had been damaged in a hailstorm last year. Her roof had been badly damaged, but she had already replaced it, and it had cost quite a bit of money. We suggested that she ask if the municipality would be willing to reimburse her for at least some of the cost of repairing the roof.
The old roof had been asbestos, and she had replaced it with galvanised iron. Many of the apartheid era council houses in Mamelodi had asbestos roofs.
But it was good to hear that the municipality was doing something to help the poorer residents.
But when we got home there was more bad news from Mamelodi, though not one that had been a topic of conversation among the residents we had been with. For the media, at least, Mamelodi seems to be the drug capital of South Africa, and this has led to an increase in crime as addicts steal to feed their habit. Perhaps one of the worst aspects, not really mentioned in the article, is that antiretroviral drugs are stolen or bought from Aids sufferers to be used as an ingredient of nyaope.
The 150m-long street with no official name is home to one of the notorious drug dens that have proliferated since the early noughties, when nyaope – a mixture of heroin, rat poison, dagga and sometimes antiretroviral drugs – was first sold in the township.
Mamelodi, which has the distinction of being the home of the late struggle hero Solomon Mahlangu, also has the unenviable title as the township most ravaged by this drug. Four out of five households have at least one member addicted to it, says local anti-drug group Thandanani.
Mamelodi’s Solomon Mahlangu Freedom Square has also fallen foul of the drug’s users, who have stolen cement and building equipment to fund their addiction. Curiously, the bronze statue of Mahlangu remains untouched.
On that Tuesday morning, the young people crouch, engrossed in their hand-rolled cigarettes. When City Press approaches, they stand, alarmed, only lowering their guard when we are introduced by Edgar Masuku, coordinator of the Stanza Bopape Health and Community Development Centre.
They are too ashamed to be named, wishing to spare their families further embarrassment, but they are willing to be photographed.