My Christian Testimony-The Gifts of the Holy Spirit acting in my life and today's world.

 My name is Rachel and I am a Christian and I am a non denominational Christian. When I was 17 I attended a church  and was  told about a gift I would be given. I was told that I would be given one of the gifts of the Holy Spirit. In the Bible, (1 Corinthians :12)  lists the gifts of the Holy Spirit and prophecy is one of the gifts of the Holy Spirit which I was given by God. For me this is mainly focused around being a seer, visioner predominantly. This article touches on also on my journey as a Christian spanning over more than three decades. I also give my brief take on what healing and miracles mean to me today as someone who experiences disability, but who is not defined by it. We all have our unique journeys to share and now I will share mine with you. 

How it Began

 Let me tell you some background on how this happened. When I was 16 I was approached at a fashion event, the Clothes Show Live and was told I had the potential to become a successful model if I was to grow a few inches. I desperately wanted this to happen and soon enough I started praying asking to grow taller. I was asking for a miracle in other words. I spent months at 16 praying to God for my miracle. At 17 in around 1990 in London a friend of my mum’s told her about a church and I decided to tag along for my desperate plea to grow to become a model to be answered. I received a response at that time, but not in ways I could have ever imagined or had any knowledge of. I was told by a pastoral leader; a prophetess in the church, that I was going to be given the gift of prophecy. The leader of the church was a devout figure who humbly served the Lord. I was told that this would be done as things would be difficult for me and it would also act as a form of protection in my life. I was also encouraged to attend church as it would be helpful for me. I was told I should go home and pray, drink holy water and  follow a further scriptural step and soon after I would start to see things around me and to expect it and to note this down. Soon enough though, this happened to me what I was told would when I went home.

As I noted in my book at the time, a bolt that was yellow came into my room and the room was swimming in colours and had the presence of flowers. I wrote in my book at that time that in my bedroom things are flying around, red, orange, yellow white like dynamite. I have included this extract from my book which I will read out to you at the end of this testimony in a video. This didn’t faze me in any way. This lasted for a few days which I was so obviously seeing which then left my eyes open to a brighter more colourful gaze of the world with a small amount of illumination on the world. This is a  manifestation of God's power and light. 

I am diagnosed with Autism Spectrum Disorder (ASD). I was diagnosed with this later in life. This however affected me from childhood. I have experienced hypersensitivity from my childhood.  The first two  years of my life I faced ill health and  I had a hospital admission for an infection at two months old. In my early infancy I also spent  time living with nannies who failed to give me any social interaction. These two experiences may have impacted on the development of my autism. I was educated in Catholic schools and baptised, but my parents were Christians. Growing up we didn't very often attend church, but as a family we quite routinely gathered around at night to say prayers. I also enjoyed studying religion for my GCSE's  at school and wanted to study it at A levels but it wasn't available. My interest in Christianity really peaked at 16, when I sought out my miracle.

I will also show you a modelling book in a video that I have with my dreams to grow taller all contained in it at the end of this testimony. That didn’t happen, I didn't make the height. The church we attended was a Christian Charismatic church and this was a new experience for me. I didn’t know anything about it. I went on to be able to give accurate closed eye and open eye visions in the church. An open eye vision I had at the church it showered over a couple's head with showers of Blessings (Ezekeil 34:26) who were looking for childbirth and the leader said they would be blessed by a child. I have witnessed with closed eyes water being spiritually blessed as well to be made Holy. All praises be to God. 

During my time attending this church I did observe one miracle as well. A very young boy who was not able to walk was able to do so after several visits to the church. A woman of Jamaican origin attended the church in a different language speaking church. She was there for one purpose, which was to serve her faith. The Holy Spirit was alive in that church. I didn’t spend very long attending that church with my mum. I didn’t ask questions at 17, it was a different world with no internet but I can give testimony to how it has worked in my life. This is my personal witness.

The Journey

Today I am non denominational. With inclusion, there should be a place at church for us whatever church we may end up at. God loves us all and we are all uniquely made with purpose and precious in God's sight. I have observed believers who have unshakeable faith through all trials and tribulations and recognise the power of God in their lives as well.  

My gift of prophecy is visible to me, although I'm not using it to serve in church at this point in my life. This started another journey with God. I was alone in the house. But obviously to me I was not alone. For I had company, the gift of prophecy. I knew something was there in the background. My dad has said to me several years ago that so many people would have gone mad, just staying in the house. I felt like I was not alone though with the light manifestation being present. For I had a secret friend that kept me going daily and I could see it. My gift has served as a major comfort to me throughout my life knowing and seeing it was there. I knew at times when I was desperate and alone that I wasn’t totally alone in this world. I had too visible knowledge that there was something beyond this which can be calming and can give me more courage to continue daily. I feel that God has upheld me in my life by his free spirit that Psalm 51 gives mentions to. 

Any further visions I have had post 17 I won't share them in this testimony although they have given me comfort, and I am here to edify the church and those visions I have shared have been verified in church. My faith carries me today. As Christians it is important that we do pray I've realised through life so that we will continue to be fully protected and to support us get through the day. Sometimes in life though it may be difficult to communicate with God, a simple Our Father can be a starting point which can be found in (Matthew  6:9-13). Jesus showed us how we can pray with this prayer. Sometimes it has been hard for me to pray due to my health and people prayed for me. Intercessory prayer is very important during these times for others.   

Why am I sharing this with you today? This will be for many at 49 years old the first time that they will know this about me when they see this.  We often say little about these things, but sometimes we may feel called to speak out. I feel that it is the time to empty my pockets and share what I have witnessed as a Christian to support others and to offer this  as a small gift to my Father. This has also been a very difficult time in the world and we are still experiencing unsettlement in the world. People need to be restored now more than ever and need support. People need to be armoured as well, as much as they can (Ephesians 6:11). With my natural light heartedness I would say think of the Teenage Turtles getting themselves ready. Let us remember that Jesus left for us a comforter to console us in times of distress (John 14:26). Returning to this, many people cannot see beyond a 9-5 and many struggle to see a purpose to continue and it is not hard to become caught up in the world. At this point I felt sadness. 

This is the will of God in my life. The world as I experience it I constantly see that there is a world beyond this one with my eyes, that God is just but there, which simply means there is something beyond this world which awaits me and us. Still, It is not rainbows for me as well, life can be challenging and I would find life even more challenging without being supported as well. Being a Christian is not always easy, but God knows how to uniquely support his children. It would be good here to remember that we are all equal in the sight of God, for there is no Jew or Greek, slave or free slave, male and neither female before God (Galatians 3: 28).

Moving on, I have loved God with my whole heart (and this is the most important commandment) since I was 17 and I haven’t been at times perfect, who is, though I strive to do better. Loving God Our Father is the most important thing. Perfection will only be found in God which Jesus is our perfect example of  and who we should keep our focus on and emulate. God has been a tender hearted, patient and merciful God to me. God shows himself in different faces (Psalm 18:26). I believe in establishing a relationship with God and communicating with God openly in prayer can help. Communicating with God makes any situation more bearable for me. It is this personal  relationship and love of God that will help to sustain your faith. 

God really does love us. But we have to make an effort  to show him how much we love him and we will be rewarded.  I've never felt so loved. There are no humans that can love the way God loves.

I think the Beatitudes given by Jesus Christ should frame how Christians behave and this should be reflected onto others. Among the 8 Beatitudes in (Matthew 5:3-12) we are told that Blessed are the meek, what can we take away from this about how we should conduct ourselves with others? We can take away from this that we should be gentle and not present ourselves among others in a bashful proud manner. We are also told that Blessed are the merciful, for they shall obtain mercy. What does being merciful mean? It means that in day to day interactions that we should strive to be forgiving and that we shouldn't judge others but that we should  be compassionate towards our fellow neighbour and not act as a persecutor who is vitriolic about their damnation which may cause people to lose hope, so that God will have mercy on you when the time for your judgement comes. God is our ultimate judge (James 4:11).  " Anyone who speaks against a brother or sister or judges them speaks against the law."Don't let anyone make you lose your faith. It is with a clean heart that you will see God that the Beatitudes tell us. 

I believe that Jesus is my saviour and my salvation which is rendered to me by Jesus Christ who atoned for our sins. I believe that I serve one God. However, my compassion for humanity extends to the world and I want all people irrespective of their background or religion to be treated with compassion and dignity. There are some challenges of modern life and I worry about the very young and social media influences, such as we have seen with various cases in the media. We should do our best to take care of them to ensure their safety online.

Church Life 

It has at times been very challenging for me to attend church.  It has been difficult at times due to my eating disorder when I have been too unwell to attend. I was diagnosed with Anorexia Nervosa at 21 and at times have also needed long term treatment in inpatient. Eating disorder behaviour started at 14 after several very difficult experiences caused by sin in the world and the involvement of the role of my own personality. I have however experienced a long term eating disorder. Today I am diagnosed with anorexia and have medical complications which I receive treatment for under the National Health Service (NHS). In my life, God reached down low to me and started walking with me, through my own mental health wilderness and my exile from much of society because of my mental health condition and autism. All grace be to God. Jesus also stressed the need for medical attention which today people often get at the point of persistent symptoms (Matthew 9:12).

Today we have Christian online services and groups which may be something that people can consider who cannot attend a physical church in person.

I now attend a Holy Communion Eucharist service in my local area. The service I attend is a quiet early morning service. The service I attend is manageable for me in terms of length. I have always come away with an uplifting feeling and a spring in my step after attending church. Going to church  helps to sustain me and I like to know that I am doing what I can to manage my life the best way that I can. I also enjoy the routine of going to church as well.  Attending a sacred place as well gives me further sanctuary from the world which can be challenging at times. I like the sense also of an ending and newness to the week ahead that going to church can give me as well.

I feel also more connected to my faith through attending church and taking the blessed Eucharist helps me with this feeling of being more connected  with Christ. Jesus told us to do this in his memory (Matthew 26: 26-29). For your own reasons you can also receive a Blessing in a church instead of the Eucharist.

I have found my church leaders to be an invaluable source of support to me spiritually and psychologically. In our gatherings as Christians also we can support each other  (Hebrews 10:25). "Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching." So yes, there is indeed that Body of Christ composed of Christ as the head and the members of the church to form one body and there is clearly also a meeting point where we gather together to worship.

I am also mindful on Sunday of the Sabbath which I choose to mark at church and worship God. Jesus would attend the synagogue on the Sabbath  to worship his Father as was custom (Luke 4:16-21).

To make this clear, yes, I have experienced difficulties as an autistic in a different church with a different style of worship. The service I attended I must say was  extremely good, but it was just not suited to my needs as an autistic Christian. The service I attend today is more suited to my needs as an individual who has autism also. I can say some of the difficulties; I have had in the past at church was that length of the service was not at a length I could retain focus and there was more movement of sitting to standing and this is a known issue that some autistics experience, but that was overcome for me when I went to a new church with a shorter service and less sitting to standing. 

We can go  between different churches to settle at the right church for us and I have found the right place for me. I have been at my current church for around three years now and have settled at the right church for me. I have further needs in communication and imagination and if in any doubt I discuss things through with my church leadership and others using their gifts and the situation is understood. I can struggle with someone's pacing of their speech due to autism  but listen and expand on the sermon privately at home after service. The service I attend is a silent service and I can struggle with an organ or very loud music. I do have my own playlist of Christian music and listen to when I feel drawn to do so. God has simply equipped me to cope which has circumvented my weaknesses and shone a light into what strengths which he only has given to me to sustain me through my journey and that is what I must focus and expand on. I have found ways to manage my difficulties sufficiently.

The Church Body and the Gifts of the Holy Spirit

(1 Corinthians 12 27-28)-"Now ye are the Body of Christ, and members in particular and God have first set some in the church, first apostles."

The Church Body are members of the church and Jesus is also the head of the Church (Ephesians 1:22-23).  As baptised Christians we become part of that body of Christ and have a purpose to fulfil in the church (1 Corinthians 12-28) (Romans 12). When we take the Eucharist we are being unified with Christ. Jesus is the vine/stem and I am dependent on him for my life. 

The Holy Spirit has the potential to be active in any church that worships God in truth and Spirit through the Gifts of the Holy Spirit for example such as the gift of healing, truth and wisdom and can also come in presence. The Holy Spirit Paraclete is the breath, wind, spirit of God, which I have felt at church. Each spiritual gift given to members of the Body of Christ works in harmony and has intrinsic value. 

There are 7 gifts of the Holy Spirit (1 Corinthians :12) in the Bible and the Gift of the Holy Spirit is usually received today at church through the laying on of hands or baptism. "Paul had laid his hands upon them and the Holy Ghost came upon them  (Acts 19-6)  (1 Timothy 4:14). The Bible closely links Baptism to the giving of the Holy Spirit (Luke 3:16). Baptism goes far beyond the receiving of the Gifts of the Holy Spirit to renewing promises which marks the beginning of a new journey with God.

The Holy Spirit has many roles, helper, protector, intercessor, advocate, strengthener, standby, comforter, counsellor, baptiser and a sanctifier. 

We are born with our spirit which also contains the Spirit of God (Psalm 104-30) "Thy sendest forth thy spirit, they are created." Being Baptised with more of the Holy Spirit at Baptism (which Jesus laid the way for) allows one to grow in the Spirit and become more fully ourselves emulating the attributes of God. This is the presence of God with us here and now and is a third attribute of God. Jesus requests us to be born of Spirit as Christians (John 3:5), Jesus stated that, "Truly, truly, I tell you, unless one is born of water and the Spirit, he cannot enter the kingdom of God.”

I will now end this section with the below. 

Your body is a Temple of the Holy Spirit which appears in the Bible-(1 Corinthians 6). 

Christians post Baptism are reminded to keep their Temples clean, not just at church but in the whole of their lives as a living duty service to God. No, we will not get it right always as Christians and we look for forgiveness and mercy from God as well. We need to remain focused on Jesus and let us remember that the Gifts of the Holy Spirit is God's power at work and not an indication of individual's achievement but as such is required for their unique walk with their faith (Psalm 62)-"Power belongs to you God and with you God is unfailing love. Who has saved us, and called us with a holy calling, not according to our works, but according to his own purpose and grace (1 Timothy-9). 

Miracles and Healing today 

Moving on, I have had my questions. I have settled on that this has been my destiny and the people who I have encountered in my life have been part of my destination journey as well. There are clearly many occasions that Jesus healed people and carried out miracles on those with diverse presentations and duration of illness to show that he was the Son of God. Also, not all these people had sinned like with the man who was born blind who received his sight after 38 years. 

However, Paul the Apostle had the ability to heal others but Jesus didn't heal him from his condition. Jesus said that his grace was sufficient for Paul and that God's power was to be magnified through his weakness and that God would shine a light into his conditions to magnify his name to let people know that God is with us and is just ( 2 Corinthians 12:7–9). Paul was graced with the gift of prophecy. Paul told his companion Timothy, who was also a pastor, to manage his condition and frequent illnesses with a little bit of wine (1 Timothy 5:23). There is some discussion of whether Jesus' friend Nicodemus was autistic. 

We know in the book of Genesis that suffering came into this world (Genesis 6:3). At 17 I was blessed by God and God provided for me with a spiritual gift even though I had autism and an eating disorder and it was used at that time to serve the church with both conditions present. God centrally as a responsible Father had more important things to be concerned over in my life. This also has not limited change from being made in my life. It has also been used to help sustain, protect and walk with me. 

I scored moderate level 2 for sensory sensitivity on the autism test. I am very visual and auditory sensitive and it is like light has been brought to these areas how my gift of the Holy Spirit has worked. My gift is loved by me as an autistic also with the light element that comes with it. Also, some research called Sensory supernatural experiences in autism by Ingela Visuri in 2018 found increased somasensory experiences in autistic people. Autistic people are often graced with spiritual gifts as documented by Keri Szabolcs in their article titled Autism and Religion in 2023. 

Too many Christians who experience issues with their physical  health or have disorders and those who are disabled are expected to confess their sins in order to be healed or delivered. Job called his friends who did this miserable comforters (Job 16:2). A Christian who has challenges with their health can also be assumed by some Christians to be lacking in faith because they have not been healed, which can feel like a judgement that can alienate some people from practising their faith and can cause confusion for some people about where they are with their faith.

Sometimes people do not always wish for their condition to be the subject of discussion when they go somewhere or they may need space from being subject to attempts at being healed by others even if they may have the best of intentions. Galatians 6:2 speaks to us also about the need to support fellow Christians. Sometimes, it may be useful also to ask directions about what someone might find useful and consider practical support if a close contact also. Let's remember to love our neighbour as ourselves as Jesus said was the second greatest commandment.

God answers prayers according to his will (1 John 5:14). St Teresa of Avila is just but one of many saints who experienced health challenges whilst serving God. Saint John of God and Blessed Marcel Callo also endured mental health challenges whilst serving God. Blessed Marcel Callo battled with depression whilst serving God in Holiness. In Pia Matthew's book God's Wildflowers documents 141 Saints, Blessed  and Venerable, who experienced health challenges ranging from mental to physical pain whilst serving God in holiness. As the author states in this book. Illness doesn't prove holiness and neither destroys or causes holiness. Furthermore, although illness  may make things challenging at times, illness doesn't cause these Saints, Blessed and Venerable, to be abandoned by God. 

For one boy with Epilepsy/Seizures before medication was used to treat this condition in the New Testament the cure for this condition was prayer and fasting to drive out the spirit (Matthew 17:21). A Blessed called Amadeus IX of Savoy suffered from epilepsy and God blessed them and gave them grace. As would be expected they also followed the prescriptive steps in the New Testament to cure this condition. They lived with this condition and miracles have been attributed to them. This shows how different two people's paths can be who suffer from the same condition. One person may be called to follow a path of healing  and one may be called to serve God and live with their condition with God's blessing and grace and this will be God's will. This will also apply to some other conditions.

As a non denominational Christian I note that my Christian Catholic brothers and sisters have a rich tradition in seeing the beauty in creation and not despising the human body and knowing it is a temporary state. They appear to be richly rewarded with many notable disabled Holy human beings who dealt with adversity in the body but were Servants of God.  

Today not all Christians who endure chronic issues with their physical health and those who have disorders or who are disabled wish to receive a miracle  or be healed, some wish to be managed and some see their condition as natural, especially with the ageing process.

Some disabled Christians  arrive at and describe a point of becoming spiritually whole albeit not completely physically healed in the body. Healing and Wholeness church services are good to explore to develop this. For some, who are disabled or have disorders see it as part of their identity and trust in the Lord. We are all made in the image of God. Furthermore, there are people with chronic issues with their health, disorders or disabilities today who can exist more comfortably in some countries and not find themselves excluded from society compared to the time of Jesus' ministry, I would say to those who experience conditions that you are entitled to have your own faith and walk your own path as a Christian and remember that God  is with you as well. As Christians we should build each other up and encourage each other as said so clearly in (1 Thessalonians 5:11).

Miracles and healing are still happening today. God's power should not be underestimated. If God desires for a miracle to occur or somebody to be healed then it will happen in God's own timing. I have witnessed miracles in others. The elders in church were instructed to pray over and anoint those who were sick and unwell with oil and if they had sinned they would be forgiven (James 5-14-15). There is a difference here between being unwell and in a managed condition. They also used the laying of hands (Luke 13:13). I have by my request been prayed over and anointed with Holy oil at church and received the laying of hands and found it helpful in managing my autism, which is what I was asking for. God knows also how to manage my autism. 

Also, after taking the Eucharist and asking Jesus to heal one of my conditions experienced dramatic changes to that condition directly after. My very noisy nervous system was muted and became more manageable. There have been miracles recorded after taking this sacrament. Sometimes God also chooses to heal someone when they do not even ask as well as has occurred at Lourdes for example. 

I have also had water blessed to make it Holy at the church  I attend after service, which I used for spiritual refreshment (John 7: 37-39) to defend myself and to sanctify my home. I am thankful for the mercy that Jesus has shown me as my saviour throughout my life. 

My ASD diagnosis has helped me to be more understanding of myself with becoming overwhelmed especially. I know that God can help me to manage my autism with being overwhelmed especially and understand my autism.

I experience hypersensitivity and hyposensitivity. In the UK autism is seen as a neurodevelopmental disorder which is regarded as a disability under the 2010 Equality Act and Autism Act 2009. On a gradient of 1-3 on the ADOS 2 test for autism I scored 1-2's (mild-moderate). I also am moderate for conversation, communication and sensory (as already noted).  My autism is not at the highest point of severity level 3. 

I am managing anorexia now after extensive treatment but who knows what my future may bring and what plans God may have for me. I have read of reported cases like with Sister Marie Therese who have been healed from her anorexia after five decades with anorexia. Her trauma stemmed from childhood abuse. 

There also have been Saints who have endured feeding issues in their lifetime and who also were Servants of God. There have been some significant changes for me over the years with growth and reducing the aggressiveness of my eating disorder behaviour and I have survived at times when I was not expected to. On some occasions they have been thought to be Divine in Intervention, for reasons only known to God. It was clearly not my time. However, this is not about my complete life story. We all have our own paths and mine is for God to determine. I try to take life daily and  trust in God, trusting that Sovereign God's will be fulfilled in my life. I am now looking forward to commence being a hospital chaplain volunteer which has been a dream voluntary occupation I have wanted to do for some years now.

Final note

We should hope and pray for God's plans to be manifested and fulfilled in our lives whatever our situation or condition. We can continue to serve God  in Spirit. What also gives me comfort with my faith, is that I serve a steadfast God in a world that can accelerate with constant changes. 

Let us remind ourselves that the prophet Joel wrote that the gifts of the Holy Spirit will be further poured out on the earth again (Acts 2 16-21) and will continue until the Perfect one returns, which is Jesus. Churches are resurging in the gifts of the Holy Spirit now. I think that Jesus gave me this testimony at 17. Jesus knew as a child as well that I just loved to write factually and record things as well.

My faith has ended up being the best gift that I could ever have received in this world and I couldn't have managed without it. I feel that I have had an unseen friend  who is on my side in this from the start when God blessed me with my gifts at 17.

If you want to know more about the faith I suggest that you start out by buying a Bible and then start out by reading the New Testament and then the Old Testament. If you cannot buy a Bible you can download an online Bible online and I suggest a website like Faith Comes by Hearing to download it. Following this, I would suggest you start to communicate with God in prayer.

May God's plans be fulfilled in your life and God is always watching.I encourage you to seek and knock the door as Jesus said in the Gospels and the door will be answered to you in time (Matthew 7:7-9). Surrender all to Jesus. Hold on. I wish you all well in your journeys. Do your best to commit and stay on the narrow path the way that leads to Heaven through Christ Jesus.

Rachel Obanubi

 

Below is a video with a description from my book with my experiences that happened to me during that period in church at 17 at home that I mentioned at the beginning of my testimony.

 

 

                                                      

                           A video to highlight this testimony-it was filmed at my church

Filmed In Church-Loving God with my whole heart, a prayer giving thanks to God for my comforter-The Holy Spirit.

                    A video of me when unwell with anorexia in hospital in 2016-2017

                                                

                                       My Autism Scores for Sensory/Hypersensitivity
                                       

                                     

You can download an Ebook Version of this testimony here below-

Ebook Version of Testimony                                 

The constructive use of Religion in conflict resolution

In Christianity Jesus and God were at heart against violence and they were proportional in use of its application. God’s views are clearly reflected in Psalm 11 "The Lord examines the righteous, but the wicked, those who love violence, he hates with a passion." The Church of England in the UK now works on a model called the five marks of mission. One of the church’s mission is to seek to transform unjust structures of society to challenge violence of every kind and to peruse peace and reconciliation.

With me and my personality I find that my faith's justice principles has given me more zeal to fight against injustice when I sometimes see it.

I will discuss how conflict resolution can be applied to ameliorate modern day destructive conflict in society. In many parts of the world today, especially in developing countries, religion is still an integral part to the lives of many. Religion can be used constructively or destructively and it is the destructive use of religion that often makes headline news whereas the constructive use of religion receives little or no attention.

In this article I will centre on the constructive use of religion faith based conflict resolution which is a form of track 2 diplomacy in application. In this article I will argue that religion can be used constructively to contribute towards resolving conflicts. Therefore religion can be utilised as a force for peace in the international arena.

Faith-based actors have had an impact on the South African Truth and Reconciliation Commission (TRC) and contributed to rebooting South Africa with a new moral consciousness. The Catholic lay international (NGO) Sant' Egidio has helped to play a part in the signing of the Guatemalan peace accords. Faith based actors have also played a part in the peace negotiations in Northern Ireland and I will briefly discuss in this article how this happened. I will also briefly discuss other conflicts that religion has contributed in resolving. 

The constructive use of religion has clear implications for conflict resolution. We need to learn how to apply conflict resolution skills and tools in our management of dispute mediation.  

I hope some of you enjoy reading it and learning how religion can be used constructively to resolve conflicts.
 

Introduction   

The re-emergence of religion as a political actor in international relations has not gone without tension. Eminent social scientists, such as Max Weber and Auguste Comte, predicted the demise of religion as societies advanced. Instead, in International relations, what we have been witnessing since the 1979 Iranian Revolution is the steady re-emergence of religion as a political actor.

Faith-based actors orientate their peace-building and conflict resolution around the values of their faith and their faith shapes their outlook. They can mediate in conflicts that may be termed religious or have a religious component which does not limit their peace building to conflicts surrounding religion. Secular individuals can also be trained in peace building in religious disputes and peace building initiatives.

Faith based dispute management can be initiated by individual actors or institutions/organisations and by inter-religious councils.

I argue in this article that whilst it cannot be reasonably denied that religion can be used destructively. Faith based conflict resolution, which is a form of track 2 diplomacy or is now sometimes referred to as track 7 diplomacy can also contribute towards resolving conflicts.

This ability of religion to be used constructively or destructively is the dual nature of religion and what is at the heart of Scott Appleby’s terminology the ‘Ambivalence of the Sacred' (Appleby 2000). Faith based conflict resolution offers the potential for rich resources of peace-building that are often missed. The constructive use of religion has clear implications for domestic and international relations.

What we have been witnessing since the end of the Cold War is the destabilisation it left behind.

The legacy of imperialism and colonialism in many parts of the world is also still being felt today. We are also witnessing a reaction against Western supremacy and ideologies in some parts of the world.
Track 1 diplomacy hard power has essentially proved ineffective on its own in managing emerging conflicts. The UN was late to recognise this and this will be discussed further.

Megan Shore makes the case that, if religion is part of the problem then it needs to also be part of the solution (Shore 2009:3). What we have been witnessing are new ways of exploration and rejection, and in some countries this has surfaced through religion, I will explore this further on.

Religion is for many people a strong component of identity, values and norms and therefore, may help determine peoples’ moral compass and what they are willing or not willing to do. This is crucial to take into account within the realms of conflict resolution.

What I aim to demonstrate in this article is the latent potential of faith based conflict resolution and what I present is just the tip of the iceberg but my case studies should be able to provide useful insights for other cases. I concentrate on religions of the Abrahamic faith tradition, but more so Christianity in this article but all religions have the potential to be used constructively. Religious peace builders guided by the underlying principles of their faith can also attempt to get disputants to tap into the positive conflict resolution tools that can be found within their own sacred texts.

Identity Politics

Religion continues to be an important part of many individual’s lives around the world. The latter part of the 20th century gave rise to a resurgence of religion in many countries such as, the United States, South Africa, Nigeria and China (Moghadam 2003:20-39). This resurgence was the most profound in Russia and the Slavic Republics - what was repressed under Communism was now resurfacing.

There are different parts that make up an individual's identity for example: religion, ethnicity and gender are just a few. Identities are fluid and some people's religious identity will be more pronounced than others. To some people their faith is central and underpins all that they do. Religion can give people motivation and shape peoples’ world-views and impact on how they live their lives and be their modus operandi. Religion can impact on how people interpret reality.

Religion can help define an individual’s value system and give them rules to live by and norms. Norms reflect patterned behaviour which Andrew Hurrell argues gives rise to normative expectations about what ought to be done (Carlsnaes,Thomas, Simmons 2002: 143).   

Some individual's will build a sense of shared community around their place of worship. This can help to solidify their religious identity and therefore their dependence on their place of worship and their religious leaders. In some traditional communities the church or their place of worship may be the bedrock of their community.

If a conflict involves two groups from different faiths and ethnicities, then the conflict is termed as ethnoreligious. Individual's can fight to protect their ethnicity and religion when they feel either is under threat which can make these conflicts more intractable and protracted.

If a conflict involves a strong religious element then religion will need to be taken account in this conflict and faith based actors will need to play a role in building sustainable peace and I will explore this more in my next chapter on conflict transformation. 

Jonathon Fox conducted a study into domestic conflicts in the post cold war era and the role religious violence played in these conflicts (Goldewijk 2007:129) He used data from the Minorities at Risk Report, State Failure Dataset and the Religion and State Dataset (RAS). He identified eight trends concerning domestic conflicts. The second trend that he identified was that religion is rarely the cause of conflicts and is only the primary cause of conflicts in a minority of cases (ibid 2007:129). This trend leans closely to the instrumentalist argument. Instrumentalists argue that religion is not in most cases the root cause of conflicts. They argue that the root cause of conflicts emanates from social, economic and political causes. In order to ameroliate so-called religious conflicts it would mean tackling the root cause of conflicts. 

The media, I argue, fuel this misrepresentation of conflicts. I do not downplay the way that ethnoreligious conflicts can function but continually not giving any debate to the other issues involved serves to confirm that religion again is the main source of conflicts and presents a distorted picture. It can also detract attention from socio-economic problems that need to be addressed. Fox’s seventh trend also identified that religion can be used as source of peace and as a potential tool for conflict resolution (ibid 2007:129)

Susanna Pearce also conducted a study in 2005, involving territorial conflicts between 1946 and 2001 (Pearce 2005: 333). Pearce used religion as a control variable to isolate the role that religion played instead of just using the broad definition of identity conflicts which, makes it very difficult to determine the role that religion played. Pearce found that “when the relevance of religion to the conflict is incorporated to address the limits of identity-oriented definition of a religious conflict the relationship between the involvement of religion and conflict intensity weakens below an accepted level of significance"(ibid: 343 ).

Conflict Transformation  

History

The end of the Cold War brought changes; the dismantling of the bipolar system of order that had kept conflicts in Africa in check now led to a proliferation of violent crises throughout the continent (Franke 2008:13). The world now changed their attention from Africa to the Middle East and Eastern Europe. Track 1 diplomacy (‘official’ diplomacy) stopped far short of being inclusive enough of a wide proportion of people that did not live in the Western world. Track 1 diplomacy involves diplomats, heads of state, top level government officials and international organisations, such as the UN. This realisation that Track 1 diplomacy was ineffective alone in dealing with emerging conflicts led to Track 2 ‘unofficial’ diplomacy growing in recognition. As Howard Coward and Gordon S Smith state Track 1 diplomacy was just not enough (Coward, Smith eds 2004: 243). 

Some governments have now begun to see the need to train diplomats on religion because, as they have learnt in some parts of the world, religion is integral to peoples’ being and not taking culture which religion is a part of into account can result in negotiators being conscious of the impact of culture when talks fail rather than when they succeed (Cohen 1992: 18) 

 After 2001, the UN increasingly saw the need for faith-based actors (UN 7th June 2001:147). The key findings of the UN's 2007 Interreligious Dialogue was also clear. The UN was still to play a central role in promoting a culture of peace, and faith-based actors should contribute towards building that culture of peace, because they have a unique moral and spiritual authority (UN 2007:III). Faith-based actors can also contribute towards building peace alongside other non state actors that are engaged in divergent forms of multi-track diplomacy.

 Non-state actors also began to realise that they could not just wait for the United Nations and the five members, in particular, of the United Nations Security Council (UNSC) to assist them and this led to an increase of non-state actors engaged in peace-building. The African Union, a regional organisation, now recognises the importance of engaging with religious leaders because of their influential power and how religion is tightly woven into conceptions about identity in many traditional countries (AU Interfaith forum declaration 2010). This therefore confirms that there is a growing recognition that faith-based actors do play an important part in building peace. 

Theory
The term conflict resolution, implies, that a conflict has been resolved and that the nature of a conflict has changed into one that is no longer hostile or violent. Conflict resolution can include arbitration, mediation and negation. At the "deepest level of conflict resolution is a conflict transformation approach"(Miall, Woodhouse 2005:8). Conflict transformation suggests that there has been a deep change in the relationships of those involved in a conflict and in the situation that led to that conflict.

Peace-building is the term most commonly used for post-conflict reconstruction and reconciliation by individual actors or institutions/organisations and inter- religious councils. Face based actors do receive most often training in religious dispute management.

Lederach devised a Levels of Leadership pyramid that was based on Adam Curle’s ‘Making Peace'(Lederach 1995:12). At the top level tier (Level 1) are those with high levels of visibility. These can include high profile religious leaders, political or military officials. At Level 2 are those well respected figures in the community and religious leaders can also operate at this level. Level 3 is the grassroots level.

Faith based actor’s work can engage in working to reduce prejudice and other grassroots peace-building in their communities. Faith-based actors working at grassroots level peace-building and working in the community can act as voices for those in their local community and pressure those higher up to implement change- this is known as a bottoms-up approach. A peace-building from below approach draws on resources from the local community to work towards trying to bring about change, over the long-term, by laying down the building blocks and foundations for peace.

Faith based actors can also have a top-down effect. What this means is that those higher up at the Level 1 tier in (Lederach’s levels of Leadership pyramid) are in a position to try to influence those in power that may able to make changes. They may also have the contacts to do this. If these changes are implemented, they will trickle down and, in some cases and potentially improve the conditions of peoples’ lives.

Also, forgiveness, forgiveness can be defined as "the forswearing of resentment, the resolute over-coming of anger and hatred that are naturally directed towards a person who has done an unjustified non-excused moral wrong" (Murphy, Jeffrey 1998:15) and reconciliation in conflict resolution can be defined as “the restoring of broken relationships and learning to live non-violently with radical differences” (Miall, Woodhouse 2005:231).

Forgiveness, reconciliation and repentance are deeply rooted in the Abrahamic tradition but strongly accentuated in Christianity. Yehudith Auerbach argues that forgiveness is a necessary though not sufficient condition for resolving conflicts that are identity based (Auerbach 2005:469).

Reconciliation is the end goal of conflict transformation. Auerbach notes some debate in conflict resolution as to whether reconciliation leads to forgiveness and debate about if whether there is a casual link between forgiveness and reconciliation and it is a contested area (Auerbach 2005:477). However, it can be said that some faith-based actors can because, of their faith, develop a real motivation in trying to get disputants to repent, forgive and reconcile as, these requirements are explicitly stated in their religious texts and are their norms as we saw in the TRC with Archbishop Desmond Tutu.

Forgiveness can lead to reconciliation in some cases; so it encourages the restoration of ruptured relationships which is clearly advantageous in peace-building. Forgiveness on its own is a positive end. Whether religious leaders always achieve this is not in question here. These themes, forgiveness, reconciliation and repentance can contribute to the transformation of conflicts and building sustainable peace. Appleby states that religious actors are the least vulnerable to treat reconciliation as managed or efficient (Appleby 2000: 195).

Faith based actors can also be involved in transnational justice and truth commissions. Transnational justice is the transitioning of an undemocratic or totalitarian rule to a democratic one and truth commissions are political processes but as we saw with the South African TRC faith based actors can shape the direction of Truth Commissions and this will become evidently clear through my case study on the South African TRC.

Faith based actors can also be engaged in conflict resolution in various other ways also. A religious leader’s position in the community can give them credibility and legitimacy and they can use their position to influence those in their community and bring clarity to disputes.

Religion can be used as a ‘soft’ power - this phrase was first used by Joseph Nye. It essentially means that, through the power of persuasion and attractive ideas, you can influence the actions of others (Haynes 2007:125). Hard Power such a military intervention can only be used at best as a short term sticking plaster as it is not a fix and especially not in the resolution of protracted deep-rooted conflicts. Soft power can be used either directly or indirectly.

Religious leaders, in some communities because of their credibility and influence that they hold, will be in a position to use this power constructively or destructively. This soft power can give religious leaders a unique leverage to resolve conflicts. In societies where religious leaders are respected they are also in a position to try and get those in their community to support peace processes and can therefore be good mobilisers for peace.

Also, some religious leaders will be critically engaged in a constant re-visioning of their texts and drawing on those that promote peace. Ijtihad a continuous evolving and interpretation of the Qur’an is just one tool that can be used to interpret the Qu’ran in today's world. Scholars like Abu Nimer also believe that within the Islamic tradition also that there exist practices that support a conflict resolution approach. (Ramsbotham,Woodhouse, Miall 2005 pg 311).

Furthermore, the potential constructive universal message that religious leaders can put over is unquestionable. Douglas Johnson makes clear that faith-based actors can draw on a range of spiritual tools such as prayer, rituals and scripture (Johnson 2003:16-17). We saw this quite clearly in the South African TRC and I will discuss this in greater detail in my case study.

In some cases having a local faith-based actor, that may be indigenous to your community may help to make some individuals to be more receptive. They may also likely know the needs of their community and this is something that just cannot be learnt in a book. These actors may also have a longer amount of time to spend in an area can potentially put them in a more opportune position to follow cases through.

Both soft and hard power approaches should be seen as complementary and we should determine what the best steps to take are to ameliorate conflicts and let that serve as a guide. As Krishan Berg Harpiken and Hanne Eggen Roislen have argued "by virtue of the organization and normative system they represent, religious authorities may have a credibility that it is difficult for a nonreligious peace broker to acquire" (Harpviken, Roislen 2008 :365).

Appleby has stated that faith based actors are more likely to be successful when they have an international or transnational reach, if they emphasise peace avoidance over force and if they have good relationships with people from different religions (Appleby 2000: 1-2).

Appleby has also stated that the interventionist mode, where faith- based actors is invited to resolve conflicts are the most promising area for faith-based actors (Appleby 2000: 239).

Of course, if faith-based actors are invited to mediate then it shows that there is some willingness there to change and that their position is also respected. And what may confound some is that Appleby also argues that religious actors make the most impact when they remain religious actors and not when they are moderating their faith (Appleby 2000:16). It is important to note also as Johnson states that if there has been an impasse with Track 1 diplomacy that we need to look at other avenues and sometimes a faith- based actor as I have already demonstrated and as my case studies will demonstrate can help to break that impasse.

Different countries may demand different styles of communication and resolution. Communication matters and if you cannot communicate with people effectively then the chances of success in any kind of negotiation will be very slim. Raymond Cohen has pointed out that negotiators tend to be more conscious of the impact of culture when talks fail then when they succeed (Cohen 1992 Pg 18). This is something that we should try to prevent. Also attempting to ignore local cultures customs and norms fails in taking the complexity of culture seriously and how it is internalised by some people.

Some traditional cultures are more emic (insider culture/member orientated to resolve) in nature and Western approaches are more etic (more led by outside observers who tend to prefer the more “formal process” and “specialist role” and intervention through a structured setting (Ausburger 1992 pg 37) to resolve these conflicts. These approaches may be used to guide them.  

Negotiators and mediators can draw on a repertoire of approaches according to the need and subject matter. Direct communication which uses confrontation, face to face negotiation, directness and frankness in stating demands are also seen as prized in western conflict models. Indirect communication is used more in traditional cultures which is often less direct in operation. 

There are also high context and low context cultures which at times may need different forms of communication tools to resolve conflict. China is a high context culture and there form of communication style is typically more non verbal and based on shared understanding and gestures such as eye contact, facial expressions and the use of body language which may carry significant weight in reaching effective communicating in this country. Low context cultures prize more direct and specific verbal communication when communicating. England is an example of a low context culture.

Orellana and Nimer (2008) have noted that lack of funds as an obstacle for faith- based actors carrying out their work (Nimer, Orellana 2008:573). This is a very valid point. In some traditional countries there is a lack of funds for peace-building and faith based-actors will not be in a position to engage in peace-building and conflict resolution.

Chapter 3

Northern Ireland

 Faith based actor’s faith can make them resolute and determined in their quest for peace. In the Northern Ireland conflict although reaching the stage where the Northern Ireland conflict is at now was clearly a collaborative effort faith-based actors had a part to play in trying to resolve this conflict.

Reverend Roy Magee and Father Alex Reid, negotiated cease fires with the paramilitaries in 1994 and that was a part of the process that led to the signing of the Good Friday agreement in 1998 (Rte.ie 2nd February 2009) At times they risked their lives because they were driven by their faith to find a solution to this conflict (Little 2007:53). Father Alex Reid has also spoken about how he saw the paramilitaries as regular people. He saw the humanity in them and faith based actors because of their norms and values can them see the humanity in all also because of their belief that we are all our creators’children.

Sant' Egidio: Guatamala

Sant' Egidio is a Catholic lay, international, NGO organisation that has had recognised success, acting in the capacity of mediators in Mozambique, Algeria and in Guatemala. They are a lay organisation and this means that their members do not take any vows. It is clear to ascertain that their inspiration for their work is motivated by their faith, through the clear references to their motivations on their website:-
“It was through these kinds of experiences that Sant'Egidio's belief in the "weak power" of prayer and in the transforming power of non-violence and persuasion has been born. These are attitudes that Jesus Christ himself lived to the end” (Sant’ Egidio website).  

Sant' Egidio, played a part in the signing of the Guatemalan peace accord in 1996, that brought a formal end to the Guatemalan war that raged for thirty-six years.
The Catholic Church in Guatemala acted as agents for change after their initial support for anti- communist doctrines. The pressure from church officials also had a part to play in the government forming a National Reconciliation Commission (CNR) in 1989 (Accord 2002:40). This allowed civil society for the first time to give a voice to their grievances. For more discussions on the churches actions in Guatemala see (Calder 2001) (Jeffrey 1998).

The United Nations also played a role, acting as official negotiators.

However, in this case study I will analyse the role the Sant' Egidio contributed and put their achievements in context to have a clear picture of the role and impact that Sant' Egidio made. 

The civil war in Guatemala started in 1962. Throughout this long embittered war, there was a history of collapsed peace talks and setbacks. In 1995, Sant' Egidio took the initiative and began unofficial, preliminary mediation talks between government officials and the URNG officials in private. At a later stage Alvaro Arzu, a candidate for the presidential elections, became interested in the talks.

Sant' Egidio were also seen as a neutral party so this encouraged the disputants to engage in the talks. Faith-based organisations can sometimes be seen as a neutral and compassionate party so disputants might be inclined to allow them to mediate-This happened with Sant' Edigio in Mozambique (Haynes 2009:64).

Sant' Egidio were able to reignite the peace talks but, it is important to note, that the seeds for change were already there sown in society as talks had been going on for years. Sant' Edigio though, clearly contributed to conflict resolution. Both of these parties had never had face to face meetings before and Sant' Edigio providing them with space and the time for trust to be built that allowed them to air their grievances and allowed progress to be made.

In 1999 Sant' Edigio won the Felix-Houphouet-Boigny peace prize for their mediation efforts. The Felix-Houphouet-Boigny award is an award that is awarded by the United Nations Educational, Scientific and Cultural Organisation (UNESCO) for recognised efforts “that have made a significant contribution to promoting, seeking, safeguarding or maintaining peace” (UNESCO.org website). It was clear in the press summary that Sant' Egidio’s mediation efforts were recognised in Guatemala (UNESCO PRESS 2001).

Sant' Edigio’s role in Guatemala contributed towards resolving this conflict. Although, the signing of the peace accord by no means ended all hostilities, it did bring a formal end to the war that caused untold devastation for over thirty years. Other actors also played a part in achieving these ends and that must be recognised also. However, Sant’ Egdio’s position as faith-based actors gave them a reputation as a neutral and compassionate party. They were able to break an impasse in this conflict because of a commitment to peace and their reputation.

South Africa

In this case study, my focus is on the role that religious leaders played in the TRC and also their impact on the TRC. I will also probe how the faith community has responded to the TRC’s recommendations.  

The TRC was the first of its kind to show the potential of how religious language and leaders can be used at the level of public policy. In 1993 the Interim Constitution laid down the legal framework for the Truth and Reconciliation Commission (TRC) (Interim Constitution Act 2000 1993: 15).The TRC was to be infused by the spirit of Unbuntu an African Xhosa tradition and the end goal was to promote national unity and reconciliation.

The TRC was to be infused with a spirit of understanding and not vengeance. At the heart of Unbuntu is the understanding that we are human through one another. Truth Commissions are political processes and are a conflict resolution mechanism. The TRC was an attempt to come to a broad consensus about the past and build bridges for a new South Africa. The apartheid past fractured and splintered South Africa, South Africa needed healing.

In 1985, 150 black and white theologians presented the Kairos document, which was a sustained vilification of the apartheid system-the Kairos document made clear that apartheid was a sin against God (Kairos Document 1985:4). This served as a form of momentum in both the national and also international communities who were already exerting pressure on the South African government in the form of embargos and sporting restrictions.

In 1990, many churches in South Africa including the DRC, attended the Rustenberg conference. A declaration was reached and this declaration stressed a need for confession- this declaration was later given by Bishop Mogaba to Nelson Mandela, who was still incarcerated on Robben Island( ibid:130). Mandela himself also had a desire to see a reconciled South Africa. This was clearly evident by his inauguration speech in 1994 in which he spoke about a need to see a reconciled united South Africa (Speaking of faith website 1994).

I will focus on three of the TRC hearings the Institution hearings, the Amnesty hearings and the Human Rights Violations (HRVC) hearings. The TRC opened in a church and commissioners symbolically lit candles. Lyn Graybill states that Tutu dressed in purple clerical robes, clearly acting as a religious figure (Graybill 1998:46). Audrey Chapman and Bernard Spong argue “Without the input of religious figures.....the lobbying and the activities of churches and other NGOs did bring some fundamental key adaptations to the final legalisation” (Chapman, Spong 2003:270). In the Institutions hearings the faith community and other organisations and businesses in South Africa were confronted by their implicitly in apartheid.

A clause in the National Promotion of Unity and Reconciliation Act granted full amnesty for those perpetrators found guilty of gross human violations abuses if they provided full disclosure and if there had been a political motivation (Promotion of National Unity Act 34 1995:1). The TRC had the power to grant amnesty (suspending criminal judgement on crimes) but not reparations (settlements) to the victims. With the mandate of the Promotion of the National Unity Act and the fact that it was headed by religious leaders this would colour the TRC proceedings.

The Amnesty hearings were where the perpetrators made confessions and this was not conducted in religious ceremony. Claire Moon in her book titled "Narrating Political Reconcilation-South Africa's Reconcilation Comission" points out that  for some perpetrators the amnesty hearings were a performance and they appeared to be performing from a script- jumping through hoops because they knew what they had to say to get them amnesty (Moon 2008:99). Some victims’ and victims' families wanted actions and not words and not for the perpetrators to be given amnesty. They believed that the perpetrators deserved to feel the hand of justice. However, in the TRC, justice was to be served in the form of restorative (correcting imbalances and restoring past relationships) and not retributive (the emphasis is on punishment of the wrongdoer ('Lex Talionis') justice. The TRC had no mandate to criminally prosecute perpetrators if they complied with the procedure. Perpetrators also did not need to show remorse. What was required was just full disclosure.  

The HRVC hearings were for victims to tell their stories. In the HRVC hearings the most representative cases where heard from a collection of 22,000 statements that were taken (Shore 2009:66). In telling their stories, those who suffered from gross violations of human rights abuses would be recommended for reparations. The HRVC hearings were cloaked in religious language and were punctuated by hymn singing and prayers (Graybill 1998:48). However, the use of such religious ceremonies was seen as inappropriate by those who were not Christian, and felt ostracised by the Christian overtones; there were also objections from some black religious leaders who viewed this pursuit of reconciliation as a form of ‘cheap’ reconciliation (Chapman, Spong 2003:288-290).

‘Cheap’ reconciliation is seen as the hijacking of Christian notions of forgiveness -it was seen as necessary by those opposing 'Church theology'-to first tackle the injustices in South Africa before discussions about forgiveness could be entered into (Kairos document 1985: 11-12). The notion of 'Cheap' reconciliation is adapted from Dietrich Bonheoffer’s (1906-1945) ‘cheap’ grace. Tutu, in his book "No Future without Forgiveness", makes it quite clear that he does not believe that you need to wait until injustices are rooted out before you can start the reconciliation process (Tutu 1999: 220).  

South Africa was largely a Christian country in the mid 1990s. 87% of the population in 1996 were Christian (Shore: 2009:60).

Also, commissioners like Dr Fazel Randera objected at first to the religious ceremony but then Randera changed his mind as they saw that the victims seemed to get comfort by drawing on their faith during the victim hearings (Shore 2009: 71). Lyn Graybill argues that Christianity had played a large part in the resistance struggle and support of apartheid that, it was a natural given, of the demographics of South Africa that the TRC would have a Christian influence (Graybill 1998:47). I agree with this argument.

Claire Moon argues these telling of stories for some victims were constrained by the overarching organising telogical framework of reconciliation (Moon 2008: 115). Also, for victims to fully, heal, if they do will take time and this is not something that we can expect to happen as a result of the TRC. For some the TRC did make them feel worse straight after the hearings and this is not be unexpected (Hayner 2002:144). However, there has appeared to be some cases where victims or victims' families’ when followed up did appear to get some form of reconciliation from the TRC. The mother of a woman murdered in the Heidelberg Tavern Massacre refused to cooperate with the national prosecuting authority when they tried to bring her case to trial as she was reconciled (Cole 2010:123).

My main concern is how the TRC contributed to building a moral community. National unity and reconciliation was the overarching aim of the TRC. Volume 1 of the TRC Final Report stated five different levels of reconciliation that needed to be worked on- personal reconciliation, reconciliation between victim and perpetrators, community reconciliation, national unity and reconciliation and reconciliation and redistribution. (Volume 1 TRC Chapter 5:106-110). The report however states that national unity was its overarching aim “The overarching task assigned to the Commission by Parliament was the promotion of national unity and reconciliation”.

The TRC did not directly lead to national reconciliation. Achieving reconciliation is a longer term process and it will be a collaborative effort; something that will need to be supported at all levels of society. It is largely agreed upon that the TRC did though contribute to a transition from apartheid to a more democratic inclusive form of government.

Also, many South Africans agreed that criminal trials could have led to civil war (Chapman, Herwe 2008:196). Forgiveness and reconciliation in its Christian prism will be a contentious issue especially when it is linked to perpetrators, justice and amnesty. Would the TRC have made such an impact if it was not cloaked in religious language and headed by religious leaders? Chapman and Herwe argue that truth commissions are not appropriate vehicles for promoting reconciliation and forgiveness, especially in a society with deep structural divisions(Chapman, Herwe 2008: 277).  

Shore argues that the Christian influence helped to shape the post-conflict reconstruction stage of South Africa's transition through an emphasis on truth-telling and reconciliation (Shore 2009:3). Russell Daye argues “it cannot be questioned that many instances of individual victims or clusters forgiving their tormentors were not facilitated by the TRC adding up these small dramas amount to an advance in political forgiveness that will influence society as a whole (Daye 2003:171).

The symbolic imagery and the emphasis on forgiveness had a crucial part to play in the slow journey towards the healing of this political body. It was the right approach to attempt to heal apartheid South Africa in 1996. Was it right for Desmond Tutu to ask a few victims if they can forgive, or indirectly pressuring them into? Did the TRC impede justice by focusing on having on underlined Christian theme in the TRC HRVC hearings and therefore indirectly link forgiveness with amnesty (Chapman, Spong 2003:274)?

The TRC process and more particularly the religious leaders contributed to rebuilding South Africa, so I see the proceedings as justified. Furthermore, I do agree with Fanie du Toit that the TRC was "designed to dramatically invert apartheid’s social hierarchy, and ensure that perpetrators’ engagement would restore the human and civic dignity of those who had suffered at their hands attempt by a nascent society"(South African Reconciliation Baraometer 2010:5 ). Chapman misses this point.

The religious input of the leaders helped to frame the questions and discussions post TRC and it did so with the impact of a juggernaut crashing into a city centre -it cannot be forgotten. This was also televised on national television so it was also very difficult for people to ignore. It became the benchmark and played an important part in laying down ethical and moral concerns, such as truth, forgiveness, reconciliation and human dignity.

In 2000 81% of black South Africans surveyed in a Institute for Justice and Reconciliation survey responded that national reconciliation will only take place if people forgive each other (Chapman, Herwe 2008:208). This figure was at 61% for white South Africans. A considerable majority of respondents also stated that the national reconciliation requires the healing of memories.

These principles can support the emergence of a human rights culture and the building of a stable democracy if the proper structures are put in place. Today questions are still asked about forgiveness and reconciliation in South Africa. The religious leaders left a long lasting legacy.

As been stated Nelson Mandela’s vision for South Africa also played a part in this process. The economy was also in a downturn and people wanted changes. The TRC and more in particular the religious leaders provided a solid backbone grounded in moral principles. I do see the TRC as a mechanism that was needed to attempt to restore broken relationships.The TRC was by no means a perfect process, the budget although it was the most that a TRC had ever had it was not enough. Also, high profile figures not taking part did not help either. The commissioner’s hands were also tied by the mandate and they did not have the power to grant repatriations.

We cannot ignore the victims. It is rough justice that some victims have not been able to get the reparations that they were promised which for some has not allowed them to close the door on the TRC.

Most truth commissions are one off's but this does not mean that valuable lessons cannot be learnt from other truth commissions. Truth commissions get inspiration from other truth commissions but they should adapt what will work to their own country. In East Timor for example local traditions were used to integrate the perpetrators back into the community. In South Africa settlement was negotiated but in Chile for example they were transitioning from a dictatorship and outcomes were different. More Truth Comissions have followed after the South African TRC.  

What has been the impact of the TRC and have the recommendations been followed through? The fifth Truth Reconciliation Volume laid out the recommendations for the faith community (TRC Volume 5 33:36).

The victims many were promised reparations and that has not materialised and what has appeared to be for some was just token gestures (Sacramone-Lutz 2010:9). Victims have taken up some initiatives and one of them was the creation of a support group called the Khulumani support group. This support group sought to prosecute multinational corporations that they felt had been implicit in apartheid. Desmond Tutu also gave his backing for this case (Moon 2008:152). Several churches also supported the Khulmani support case which ceased in 2007. 

In South Africa the Quaker Peace Centre were also engaged in grassroots peace-building. Another one of the faith inativites and legacy was the creation in 2005 of a Healing and Reconciliation project called transcending racism by SACC. 

Some of the faith community had to come to terms with their own past that they played implicitly in apartheid and they needed to try to rebuild bridges with those in their community. The latest South African Reconciliation 2009 barometer polls shows that the church is the most trusted body in South Africa by quite some margin rating at 71% and they should be more involved in peace-building as they have a lot of moral influence (South Africa Reconciliation Barometer 2009:10). 

 It is clear in the South African TRC that churches, religious leaders and organisations had a part to play in rebooting South Africa with moral software. Some churches during apartheid acted as agents of change. There needed to be more of a concerted effort from businesses and government in helping to deal with the structural problems in South Africa. Race relations have improved in South Africa but of course that cannot be all directly be contributed to the TRC, but the TRC provided a solid foundation (South African Reconciliation Barometer 2009:10). It is a collaborative effort that will lead to changes and faith based actors should be engaged in this effort. Reconciliation is a long term process and the reconciliation process will need to be supported as a group effort at all levels of society.

Sierra Leone 

In Sierra Leone the inter-religious council was an active broker that played a major part in the Lome Accord being signed.

Uganda   

Betty used Christian principles such as reconciliation and a striving for peace to guide her work and nurture her passion. Betty Oyella-Bigombe has been credited for bringing representatives of the Lord’s Resistance Army in Uganda to meet with members of the Ugandan government for the first time. During these negotiations Bigombe also facilitated as a chief mediator and she had these talks named after her.

Bosnia and Herzegovina 

Branka Peuraca conducted a study in 2001-2002 in Bosnia Herzegovina. Peuraca was commissioned by the United States Institute of Peace (USIP) to investigate if whether faith based non-governmental advisors (NGO’s) can advance interfaith reconciliation. Peuraca’s objective in this study was to assess the role that faith based (NGO’s) have had in Bosnia and Herzegovina. In Peuraca’s study she found that faith based NGO’s did have a role to play in conflict mediation and prevention (Peuraca 2003:11).

Summary

With Christianity an eye for an eye ‘Lex Talions” ended with the birth of Jesus Christ. We are not expected now to seek revenge on wrongdoing but are expected to forgive our enemy if they ask for forgiveness and if they are repentant.

We are also expected to reconcile those that have grieved us. It’s principles are set out in Matthew (5:38-44).
We are told that God will seek revenge for us in his own time.
We can though use the law of the land and seek justice through the courts just the same as everyone else and use the Old Testament as an example of respecting the law of the land.

We are though expected to protect our Temples which reside in us and Jesus himself drove out the money lenders from selling in front of the Temple. You can treat them in the manner and Spirit that Jesus treated them as well in good judgment and in a most compassionate proportinate way that is just.

Key Christian Principles

"To respond to human need by loving service"
" To seek to transform unjust structures of society to challenge violence of every kind and to pursue peace and reconciliation"

Conclusion
It is clear that faith-based actors can contribute to the resolution of conflicts and play an important factor in some countries in resolving conflicts. This needs now to be broadly accepted that religion can be used as a force for peace.

All religions have the potential to be drawn on and used constructively-it is time to remove Western lenses. Building peace is a collective effort and faith-based actors have a role to play in this effort. It is now time to give attention the other side of religion and that as intellectually honest scholars we must recognise that religion has at times the capacity to be used constructively to resolve and prevent conflicts. Faith based actors need support to continue their work. Not supporting their work could potentially result in increased conflicts.
 

Let us use these peace transforming conflict resolution skills and tools in our everyday management of dispute mediation. 

Rachel Obanubi