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Members of the World Council of Churches led a candlelight vigil in the streets of Durban on August 31^st.

Editor’s Note: The following article was originally printed in the "Outlook" section of England’s Church Times on September 14, 2001.

Repenting of Our Racist Past
by Roger Sainsbury

On my return from the World Congress Against Racism in Durban, South Africa, at the weekend, a friend asked how I felt about it. "The conference was a taste of both heaven and hell," I replied.

In contrast to the picture painted by some of the negative media coverage in Britain and North America, there were many good and positive things about Durban. We were able to celebrate the overthrow of apartheid, and share in the joys and sorrows of the building of a new South Africa.

In contrast to the picture painted by some of the negative media coverage in Britain and North America, there were many good and positive things about Durban. We were able to celebrate the overthrow of apartheid, and share in the joys and sorrows of the building of a new South Africa. It was marvellous to dance in the streets with thousands of young South Africans during the African National Congress’ global march against racism. Fears of another Genoa on the streets of Durban proved to be unfounded: there were smiles on the faces of policemen, not guns in their hands.

I was part of an ecumenical group of eight from the Churches’ Commission for Racial Justice (CCRJ); between us, we reflected many of the races found in Britain today.

For all of us, it was wonderful to hear stories of people addressing racism from all over the world: young people from Haiti and Macedonia; Dallits from India and Australian Aborigines; young Muslims from East London and Roma gypsies from Eastern Europe.

In the words of Psalm 116, we saw "the poor lifted up from the ashes and sitting with princes," both in the NGO (non-governmental organizations) Forum, which attracted 7000 delegates in the week before the conference, and in conversations during the United Nations gathering itself.

Living Christian faith was witnessed to by a mother from Costa Rica, representing the World Evangelical Fellowship, and a government minister from Botswana. A number of African government officials quoted from the Bible. It was good to hear all delegates profess unity behind the conference title, "Against Racism, Racial Discrimination, Xenophobia and Related Intolerances".

But this professed unity was shattered in a hellish way when we came to talk about Palestine, the historic consequences of the slave trade, and colonialism. There was a profound reluctance to listen to different points of view. The powerful nations were determined to get their own way.

But this professed unity was shattered in a hellish way when we came to talk about Palestine, the historic consequences of the slave trade, and colonialism. There was a profound reluctance to listen to different points of view. The powerful nations were determined to get their own way, and, when they failed, they threatened to leave in protest.

When the United States government delegation did walk out, two responses summed up my feelings: "By refusing to debate these difficult issues, the USA is abdicating its moral leadership in the world," said an African-American – expressing a view that gained widespread assent. A white South African also commented, "They are saying that money rules, not justice." Hell on earth for me is a place where morality is absent, and money is a god.

In the middle of this heaven-and-hell experience, two words central to our faith came to the fore in some of the plenary speeches and in the Ecumenical Caucus, an informal gathering of Christians, convened by the World Council of Churches (WCC). These words were also brought up in our sessions with the United Kingdom (UK) government, whose delegation invited all the British NGOs to meet each morning.

The first was repentance. Following a question about it at an NGO commission meeting, chaired by Arlington Trotman of the CCRJ, I spoke on the steps of Durban City Hall. The building is a symbol of white colonial rule, and I talked of the need for practical repentance, in the tradition of John the Baptist, for colonialism and the slave trade. I followed this by presenting a short paper on repenting for colonialism, based on Luke 3.7-14, at the Ecumenical Caucus.

Repentance was also brought up independently by government ministers from Norway, Benin, Botswana, and Gambia in their presentations to the UN conference.

Although repentance was seen as too religious a word by delegates from Europe, and not strong enough by those demanding reparations for slavery from Africa, I believe it is a word we need to ask our theologians to do work on in an institutional and global context.

Although repentance was seen as too religious a word by delegates from Europe, and not strong enough by those demanding reparations for slavery from Africa, I believe it is a word we need to ask our theologians to do work on in an institutional and global context.

The second word was introduced by Archbishop Desmond Tutu, in a newspaper report during the conference. It was forgiveness. He linked it to his work with the South African Truth and Reconciliation Commission.

Some South Africans raised questions with me about the success of the Commission, and the need for forgiveness to be related to justice and judgement. Again, here is a word for our theologians to explore in the context of continuing anger about colonialism and the slave trade.

In Luke 15, Jesus speaks of the joy in heaven over people repenting and forgiveness being accepted. My hope is that, although we failed to get them into the final conference declaration, repentance and forgiveness may emerge from the follow-up to Durban. After Durban, I believe there is an open door for the worldwide Church to enter, and take a lead.

There was a good, if uncoordinated, Anglican presence at the conference. I hope that Fagamalama Matalavea, the new Anglican observer at the United Nations, who takes up her post this month, will be able to facilitate the follow-up for the Anglican Communion.

Dr. Pauline Muchina of the World Council of Churches addresses a meeting of the Ecumenical Caucus.

The WCC group took the initiative in producing a statement from the Ecumenical Caucus. It was launched at a press briefing attended by Archbishop Tutu, and set out a positive, ten-point plan, including the intention to "Repent for the religious foundation of racism," "Put into a global context the treatment of immigrants and asylum-seekers," and "Affirm that without forgiveness there can be no future."

The WCC’s consultants, such as Dr. Pauline Muchina, made important contributions on both slavery and colonialism, which I hope the WCC will take forward.

Here in the UK, CCRJ will be requesting a meeting with government ministers to discuss the many important issues raised in Durban, particularly about institutional racism and asylum policy.

It is action by Government, in association with NGOs and the Churches, that will make the difference between heaven and hell for those on the underside of society and those who seek refuge here, particularly following the violence in our northern towns and cities during the summer.

The Right Rev. Roger Sainsbury is Bishop of Barking in the Church of England, and moderator of the ecumenical Churches’ Commission for Racial Justice in the United Kingdom. Bishop Roger may be reached by email at bishoproger@chelmsford.anglican.org