FAITH EVANGELICAL SEMINARY
RESTORING JUSTICE TO CHILDREN IN THE NATION OF UGANDA
AS A WITNESS OF THE GOSPEL OF JESUS CHRIST
SUBMITTED TO DR. GARY WALDRON IN FULFILLMENT OF DISSERTATION REQUIREMENTS FOR THE DEGREE OF DOCTOR OF MINISTRY IN STRATEGIC LEADERSHIP
BY THOMAS DENNY JONEZ JUNE, 2007
COMMITTEE APPROVAL
______
______
______ABSTRACT
RESTORING JUSTICE TO CHILDREN IN THE NATION OF UGANDA AS A WITNESS OF THE GOSPEL OF JESUS CHRIST
THOMAS DENNY JONEZ
This study deals with the problem of restoring biblical justice to children in the nation of
Uganda.
Scripture states that the foundation of the Kingdom of God is both righteousness and
justice and yet for the most part, the evangelical church has focused on righteousness to the exclusion of the biblical mandate to address justice as well. The absence of such justice in the nation of Uganda has had a significant and adverse impact on children.
This study includes an overview of justice in the Old and New Testaments, a summary of the history of Uganda, a review of the civil strife that has plagued the people of
Northern Uganda, a specific analysis of the dominant people-group who inhabit Northern
Uganda, as well as an overview of the spiritual issues resident in the nation historically.
Included will be a depiction of the efforts presently underway by the non-profit organization Restore International to address justice issues for children in Uganda, including their strategy to improve the judicial system, free and restore young women who are victims of human trafficking and forced prostitution, efforts to establish court proceedings in former civil conflict locations and to rebuild schools in the war-torn North region of Uganda. This study will include a review of the activity of one US-based church in its role as a participant in the restoration of justice to children in Uganda through the vehicle of Restore
International.
ii Conclusions and lessons will be summarized that may be useful for those who have a desire to impact other nations and/or unreached people groups with a combination of practical humanitarian assistance and the Gospel of Jesus Christ. A summary of potential transfer lessons will be included at the conclusion of this study.
iii
Copyright © 2007
Thomas Denny Jonez
ALL RIGHTS RESERVED
iv ABBREVIATIONS
BBC British Broadcasting Company
CIA Central Intelligence Agency ed. edition
ESA Evangelicals for Social Action
IJM International Justice Mission
IVP InterVarsity Press
LRA Lord’s Resistance Army n.p. no pages
NASB95 New American Standard Bible, 1995 Edition
NIV New International Version
PDF Portable Document Format (Adobe®)
U.S. United States
UK United Kingdom
UNICEF United Nations Children’s Fund (current name; shortened from “United
Nations International Children’s Emergency Fund” in 1953)
v ACKNOWLEDGEMENTS
“Have you ever considered completing your Doctorate?” With those simple words - formed
as an encouraging rhetorical interrogative - Dr. Michael Jay Adams changed my academic
life. For this I am now, and will forever remain, grateful. In like manner Dr. Gary Waldron
virtually insisted (with a knowing sparkle in his eyes) that this study focus on the work of
Restore International. To Dr. Waldron and Dr. Lynn Henry-Smith, who has taught me more than I ever knew about academic research and its form, “Thank you,” is a true
understatement.
To Restore International’s Founder, Bob Goff and his law-firm partner Danny
DeWalt, both dear friends as well as colleagues, there is no possibility that this document
would exist without your constant and sustaining support. Words are simply inadequate.
To faithful friends, Morrie Pigott, Scott Mitchell and Aaron Atkission, thank you
for the ever-present encouragement to stay the course and finish the task without delay or
compromise.
But at the head of the line stand my faithful wife Faye and loving daughter
Aneliese who have been the ultimate teammates in this study; a study which has absorbed
every waking “spare” moment - month after month, after month! Your love and support
coupled with that of our parents, has been unwavering. There is simply no possibility that
vi this study would ever have been completed without you; nor would I have ever wanted to attempt it in the absence of your partnership.
This is a study of the brave efforts by the team at Restore International to minister
to children who have suffered greatly and wrongly under the tyranny of injustice, even
unspeakable injustice. Moreover, it is a brief treatise regarding the love of a living and
personal Creator who never sleeps or slumbers – nor will He ever – until justice returns and
the glory of His Kingdom dawns in the life experience of all children, everywhere.
vii TABLE OF CONTENTS
ABSTRACT ...... ii
TABLE OF CONTENTS...... viii
LIST OF FIGURES ...... ix
TITLE OF STUDY ...... 1
CHAPTER 1 – INTRODUCTION ...... 1
CHAPTER 2 – JUSTICE IN THE OLD TESTAMENT...... 13
CHAPTER 3 – JUSTICE IN THE NEW TESTAMENT ...... 25
CHAPTER 4 – EVANGELICALS AND JUSTICE...... 32
CHAPTER 5 – A BRIEF HISTORY OF THE NATION OF UGANDA ...... 38
CHAPTER 6 – THE CIVIL STRIFE IN NORTHERN UGANDA ...... 52
CHAPTER 7 – THE ACHOLI PEOPLE OF NORTHERN UGANDA...... 60
CHAPTER 8 – JUSTICE IN UGANDA’S SPIRITUAL CLIMATE...... 71
CHAPTER 9 – THE FORMATION OF RESTORE INTERNATIONAL...... 84
CHAPTER 10 – RESCUING CHILDREN FROM FORCED PROSTITUTION...... 92
CHAPTER 11 – IMPROVING THE SYSTEM OF JUSTICE IN UGANDA ...... 99
CHAPTER 12 – A CHRIST-CENTERED SCHOOL FOR UGANDAN CHILDREN.....105
CHAPTER 13 – THE LOCAL CHURCH IN AMERICA: A CASE STUDY...... 111
CHAPTER 14 – CONCLUSIONS AND LESSONS...... 116
BIBLIOGRAPHY ...... 123
viii LIST OF FIGURES
FIGURE 1 OLD TESTAMENT JUSTICE...... 14
FIGURE 2 CONTRASTING LAWS...... 16
FIGURE 3 NEW TESTAMENT JUSTICE...... 27
FIGURE 4 UGANDA’S NATURAL NORTH-SOUTH DIVIDE...... 39
FIGURE 5 THE FIVE KINGDOMS...... 41
FIGURE 6 AREAS AFFECTED BY THE LRA...... 53
FIGURE 7 JOSEPH KONY...... 54
FIGURE 8 VINCENT OTTI...... 57
FIGURE 9 ACHOLI UNREACHED PEOPLE GROUP...... 60
FIGURE 10 ACHOLI ATTIRE: TRADITIONAL AND MODERN...... 61
FIGURE 11 ACHOLILAND...... 62
FIGURE 12 ACHOLI CHILDREN...... 64
FIGURE 13 SAMPLE ENGLISH LANGUAGE CURRICULUM...... 108
ix TITLE OF STUDY
RESTORING JUSTICE TO CHILDREN IN THE NATION OF UGANDA AS A WITNESS OF THE GOSPEL OF JESUS CHRIST
CHAPTER 1 – INTRODUCTION
PROBLEM ADDRESSED BY THE STUDY
This study deals with the problem of restoring biblical justice to children in the nation of
Uganda.
IMPORTANCE OF THE PROBLEM
Scripture states that the foundation of the Kingdom of God is both righteousness and justice
and yet for the most part, the evangelical church has focused on righteousness to the
exclusion of the biblical mandate to address justice as well. Bob Roberts summarizes the concern when he says, “The Church has been stripped of its power and influence in the West today, not because it has lost its wealth and position in society – it hasn’t – but because the church has lost its credibility.”1 Roberts clarifies that this includes a loss of credibility with
both true spiritual life (righteousness) and the resulting lack of impact that God’s people
express in the world. Describing his concern, he further states:
...I ached over the flaws in our understanding of what it is that we invite people to experience and our inability to engage the culture at a significant depth. Where is the church today speaking to justice and mercy? Where is the church today serving the poor and the hurting? Where is the church today serving as a prophet to society?2
1 Bob Roberts, Jr., Transformation: How Global Churches Transform Lives and the World, (Grand Rapids: Zondervan, 2006), 15. 2 Roberts, Transformation, 18. Even though Roberts identifies the starting point as real, vital, transforming personal faith
(righteousness), it is the purpose of this study to focus specifically on the issue of addressing justice with the assumption that doing so can only reflect the Kingdom as such actions are born out of the lives of God’s truly converted people.
We are reminded by the Prophet Micah of this twofold Kingdom responsibility when he records the Lord’s summary of our role on earth as His citizens, “He has told you, O man, what is good; and what does the Lord require of you but to do justice, to love kindness, and to walk humbly with your God?” (Micah 6:8, NASB95). King David also addresses this subject by providing clarity regarding the construct of the Kingdom of God in very clear terms: “Righteousness and justice are the foundation of Your throne;...” (Psalms 89:14a).
David repeats this theme in another Psalm, “...Righteousness and justice are the foundation of His throne.” (Psalms 97:2b). He also clarifies the “target audience” that the Lord has on
His heart when he states that “The Lord performs righteous deeds and judgments for all who are oppressed.” (Psalms 103:6).
Therefore, if the Church is to demonstrate the reality of the Gospel of Jesus Christ,
God’s people must engage in justice issues, combating injustice in action, not simply in theory. It is incumbent on the leadership of the Church to take action and provide the impetus for God’s people to engage in justice issues on both the local and the global scale.
THESIS
In Scripture the Lord emphasizes justice as paramount to His Kingdom and to the expression of His Kingdom on earth through His people. In contrast, and specifically, the absence of biblical justice in the nation of Uganda has had a significant and adverse impact on children.
2 Accordingly, Restore International is addressing the issue of justice for children, and its
corollary injustice, and thereby providing a witness of Jesus Christ and the Kingdom of God
to the children of the nation of Uganda.
DEFINITION OF MAJOR TERMS
Justice – Easton’s Bible Dictionary summarizes the meaning of justice as follows: “rendering
to every one that which is his due. It has been distinguished from equity in this respect, that while justice means merely the doing what positive law demands, equity means the doing of what is fair and right in every separate case.”3 In the context of this study, justice is viewed
solely in the light of God’s intentions. Accordingly,
Justice has to do with the exercise of power. To say that God is a God of justice is to say that he is a God who cares about the right exercise of power or authority...So justice occurs on earth when power and authority between people is exercised in conformity with God’s standards of moral excellence.4
Injustice – Injustice, by contrast, occurs when God’s standards are not evident in the
exercise of power and authority. Webster’s Dictionary defines injustice as the “absence of
5 justice: violation of right or of the rights of another... an unjust act.” We take this as it
applies to the biblical context of God’s moral standards.
The Kingdom of God - George Eldon Ladd has written extensively on the meaning of
the Kingdom of God. He summarizes his answer to the question, “What is the Kingdom of
God?” as follows:
The Kingdom of God is His kingship, His rule, His authority...we can go through the New Testament and find passage after passage where this meaning is evident, where the Kingdom is not a realm or a people but God’s reign...In order to enter the future realm of the Kingdom, one must submit himself in
3 Easton, M.G., Easton's Bible Dictionary (Oak Harbor: Logos Research Systems, Inc., 1996), n.p. 4 Gary A. Haugen, Good News About Injustice (Downers Grove: Intervarsity Press, 1999), 71. 5 Merriam-Webster, Inc., Merriam-Webster's Collegiate Dictionary, Eleventh ed. (Springfield: Merriam- Webster, Inc., 2003), n.p.
3 perfect trust to God’s rule here and now.6
With acknowledgement by Ladd and this author that “...a majority of scholars have
approached a consensus...that the Kingdom is in some real sense both present and future,”7
and although there are many historic views regarding the meaning of the Kingdom of God,
Dr. Ladd’s more general definition will be consistent with the meaning conveyed by the use of the phrase throughout this study.
HISTORICAL ANTECEDANTS
Dr. Ronald J. Sider is well known among evangelicals for his prolific writing on the subject of hunger, poverty and economic issues that affect the world’s underprivileged. His book,
Rich Christians in an Age of Hunger, first published in 1977, has been listed by Christianity
Today Magazine as one of the hundred most influential books in religion in the Twentieth
Century.8
In this seminal masterwork, Dr. Sider ponders,
...think how different colonial history would be if missionaries had challenged imperial injustice more often. Christian values sometimes undercut ancient social evils [but]...If the whole biblical message had been shared and lived in social and economic life, developing nations would know less misery today.9
Sider addresses the issues of justice principally on a macro level and, while his work is scholarly and correlates the disparity of economics with the issues of poverty, hunger and
6 George Eldon Ladd, The Gospel of the Kingdom: Scriptural Studies in the Kingdom of God (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1959), 21. 7 George Eldon Ladd, A Theology of the New Testament (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1974), 59. 8 Ronald J. Sider, “Staff: Dr. Ron Sider,” Evangelicals for Social Action, n.p. [cited 4 Feb. 2007]. Online: http://esa-online.org/staff/sider.php. 9 Ronald J. Sider, Rich Christians in and Age of Hunger (Nashville: W. Publishing Group, 1997), 131.
4 other global concerns, he does not focus specifically on any one nation (singularly), in the micro level, as will this study by its focus on the nation of Uganda.
Another very notable contribution to this topic comes from Gary Haugen. Haugen, who is himself an attorney, is the President and Founder of International Justice Mission10
(IJM) and has written two books, Good News About Injustice and Terrify No More, both of which address the subject at hand. Haugen’s work outlines the basis for and provides some practical examples of the work conducted by International Justice Mission; indeed his agency functions in numerous countries where injustice has been reported. International Justice
Mission’s core mission is to provide legal relief and adjudication to the particular needs they encounter. This effort grew out of reports of injustices provided by missionaries who felt ill- equipped to address the concerns they witnessed:
Founded in 1997, IJM began operations after a group of human rights professionals, lawyers and public officials launched an extensive study of the injustices witnessed by overseas missionaries and relief and development workers. This study, surveying more than 65 organizations and representing 40,000 overseas workers, uncovered a nearly unanimous awareness of abuses of power by police and other authorities in the communities where they served. Without the resources or expertise to confront the abuse and to bring rescue to the victims, these overseas workers required the assistance of trained public justice professionals.11
The International Justice Mission website notes that,
When the poor are hungry, homeless or alienated, the Church has come to their aid by providing food, shelter and missionaries to meet the pressing needs. But when the poor have been oppressed, treated unjustly and suffered under the hand of someone more powerful, little was done on their behalf.12
Gary Haugen recognized the need for an advocate and so IJM was founded.
International Justice Mission focuses very broadly, seeking to address justice issues in a number of nations as well as among people both young and old. Its work is therefore not
10 International Justice Mission, n.p. [cited 4 Feb. 2007]. Online: http://www.ijm.org/NETCOMMUNITY/Page.aspx?&pid=178&srcid=-2. 11 “History,” International Justice Mission, n.p. [cited 4 Feb. 2007]. Online: http://www.ijm.org/NETCOMMUNITY/Page.aspx?&pid=183&srcid=178. 12 “History,” International Justice Mission, n.p. [cited 4 Feb. 2007]. Online: http://www.ijm.org/NETCOMMUNITY/Page.aspx?&pid=183&srcid=178.
5 specifically focused on one country in deference to its preferred style of addressing a broader
geographic scope of activity. In contrast, this study will focus on one nation only.
Yet another rather notable absence from the literature reviewed by this author is a specific discussion of the spiritual elements which could contribute either negatively or positively to the presence or absence of justice for children. It appears that while the authors noted previously view justice issues biblically, there remains room for additional reflection
regarding the spiritual impact of the heavenly forces that the Apostle Paul references in
Ephesians 6, where he plainly states that, “...our struggle is not against flesh and blood, but
against the rulers, against the powers, against the world forces of this darkness, against the
spiritual forces of wickedness in the heavenly places.” (Eph 6:12). As such, there is a
significant degree of attention paid to this spiritual element affecting the lives and justice of
people in Uganda, by Ugandans; while very little attention is paid to this topic by authors
from the West, even Christian authors.
SCOPE AND LIMITATIONS OF THE STUDY
In contrast to Sider’s Macro (and principally analytic) approach, and International Justice
Mission’s very broad reach in both age and geographic terms, this study will focus more
narrowly on the justice issues affecting the people in the nation of Uganda, “the country
described by Winston Churchill as the ‘Pearl of Africa.’”13 Even more specifically, this
study will not focus on issues affecting people of every age but rather on those justice issues
which specifically impact children.
13 Uganda-The Pearl of Africa Glows Again, n.p. [cited 12 Mar. 2007]. Online: http://www.africapoint.com/downloads/Uganda-Tour.pdf.
6 The belief held by this author is that by addressing the strategies for the one nation
(Uganda), lessons can be gleaned which may ultimately have value for addressing justice
issues in other nations. It is further held that the most critical concerns for the future are
resident in the children who will in time become the future leaders of the nation. As noted
above, there has been little attention paid by Western authors to the historic and present
spiritual underpinnings which contribute to the injustice that occurs in Uganda. Therefore,
by addressing the justice issues and the spiritual underpinnings of the climate that is affecting
children in Uganda, it is the hope that a favorable contribution can be made to the fabric of justice which will benefit people of all ages in the years ahead.
This study will include an overview of justice in the Old and New Testaments, a summary of the history of Uganda, a review of the civil strife that has plagued the people of
Northern Uganda, a specific analysis of the dominant people-group who inhabit Northern
Uganda, as well as an overview of the spiritual issues resident in the nation historically.
Included will be a depiction of the efforts presently underway by the US-based non- profit organization, Restore International, to address justice issues for children in Uganda, including the judicial system, freeing and restoring young women who are victims of trafficking and forced prostitution, establishing court proceedings in former civil conflict locations and rebuilding schools in the war-torn North region of Uganda. Discussion will include the role of one American church in its efforts to participate in the restoration of justice to children in Uganda through the vehicle of Restore International.
This study will be limited to a focus on justice issues affecting children in Uganda that are presently being addressed through the mission of Restore International. Therefore, issues affecting adults, children’s issues not presently addressed by Restore International and
7 justice issues being addressed by other agencies or in other countries (though of valid concern), will be excluded from the corpus of this study.
METHODOLOGY
This study integrates theological and functional disciplines. The theological work will consist
of direct study in review form of the topic of justice in both Old and New Testament literature as well as library research on work by other authors on the topic at hand. A historic overview of the spiritual climate in Uganda including a biblical review of its possible impact on justice issues will be included.
There will also be field study which includes direct personal involvement with children in Uganda through the mission of Restore International and with Restore staff
located in both Uganda and in the United States. Interviews of several individuals who are active in the Restore International effort were also conducted throughout the study period.
CHAPTER OUTLINE
Chapter One – Chapter one outlines the focus of this study as well as setting key definitions, an overview of the subject at hand and provides clarity regarding the focus of this study:
Efforts by Restore International to address justice issues that affect the children of Uganda, as a witness of Jesus Christ.
Chapter Two – A survey of justice in the Old Testament will be presented in order to provide a sound biblical framework for understanding the basis of the work of restoring justice to the
8 children of Uganda. This chapter will provide an overview of the subject as more detailed
and complete analysis could easily become the subject of its own dissertation.
Chapter Three – Similar to the preceding topic, a survey of justice in the New Testament will
be presented as an overview. The topic of the view of Jesus Christ regarding children also
will be reviewed as it regards the relevance of addressing issues of justice on the nation of
Uganda.
Chapter Four – The chapter will focus on the concern arising out of the relative abandonment
of justice issues by evangelicals and the need for the evangelical church to re-engage in practical issues that impact the lives of children will be reviewed.
Chapter Five – A brief overview of the history of Uganda will provide a basis for the context in which children face injustice in that nation. Having achieved independence from Britain in 1962, this young nation has experienced a diverse range of political leadership in arriving at its present democratic government based on the parliamentary model of England.
Chapter Six - Uganda’s War-torn North: Northern Uganda has been plagued by civil strife as a rebel army has campaigned for the past twenty years against the current Ugandan government. Named by its leader Joseph Kony, the so-called Lord’s Resistance Army or
LRA has committed atrocities against the people of Northern Uganda and in particular, against children. Because this conflict has been the center of instability and injustice against children, it will be reviewed in summary as a distinct chapter.
9
Chapter Seven - Joseph Kony, the self-proclaimed leader of the LRA, comes from the Acholi
Tribe of Northern Uganda. Even though he has proclaimed that his resistance movement is targeted against the national government of Uganda, the overwhelming majority of his destructive strife has been conducted against his own people: the Acholi Tribe. A summary of the Acholi’s, who are listed by the Joshua project as a borderline unreached people- group14, will be included in the form of a specific study of their tribe. This analysis will be conducted in the format of the study of an unreached people for the Gospel of Jesus Christ.
Chapter Eight - The LRA insurgency has a spiritual history dating back to the rebel group’s original founder, Alice Lakwena. In addition, the principal tribe of south and central Uganda which consists of the Buganda Tribe has its own spiritual history. Both of these tribes continue to honor their own distinct spiritual customs in a nation which is also considered to be two-thirds Christian.15 From a biblical perspective, it is possible that there is an active spiritual influence which contributes to the visible-civil conflict in this nation. The spiritual history and underpinnings of Uganda will be reviewed.
Chapter Nine – The chapter will provide a narrative history of the formation of Restore
International which grew out of a concern for children by its Founder. The current strategy of forming partnerships with other non-government organizations (NGO) will be discussed.
14 “Acholi, Shuli of Uganda,” Joshua Project, n.p. [cited 10 Jan. 2007]. Online: http://www.joshuaproject.net/peopctry.php?rop3=100042&rog3=UG. 15 “Uganda,” Central Intelligence Agency, n.p. [cited 10 Jan. 2007]. Online: http://www.cia.gov/cia/publications/factbook/geos/ug.html.
10
Chapter Ten – Restore International’s efforts to address justice issues – Part One: Restore
International understands that in order to address the issues affecting justice, some very
practical and urgent needs must be addressed. This chapter will review one such project:
Restore’s partnership to rescue girls from a life of forced prostitution on the streets of
Kampala. The chapter will examine some of the broad-ranging concerns of prostitution and
human trafficking as well as give an overview of a practical effort to rescue some of the girls
who have become ensnared in the sex industry.
Chapter Eleven - Restore International’s efforts to address justice issues - Part Two: While addressing the practical concerns of children forced onto the streets of Kampala, Restore
International has begun to address the systemic issues of justice and its proper and consistent
adjudication. A review of efforts underway to impact the judicial system of the nation will
be reviewed.
Chapter Twelve - Restore International’s efforts to address justice issues – Part Three: A
partnership with Cornerstone Schools has been developed, providing education that produces
leadership. As stated previously, Restore International is focusing its efforts diligently on the
issues affecting children. One of the key strategies for doing so is to provide an education to young people in the North as it begins to seek to recover from its twenty years of military conflict. This strategy will include both traditional academic content as well as curriculum aimed at instilling biblical values and training young leaders for their role in the future of the
Nation.
11
Chapter Thirteen – The role of the local church: It is important that western Christians understand how they can become involved in addressing the issues that face the Ugandan children. Doing so also provides a direct means of personal evangelical witness as Western believers engage with the Ugandan children. It will take more than humanitarian relief to create a lasting change in Uganda; it will also take a spiritual change. Western believers can be engaged in both. The efforts of one American church will be reviewed.
Chapter Fourteen – Conclusions and lessons will be summarized that may be useful for those who have a desire to impact other nations and/or unreached people groups with the combination of practical humanitarian assistance and the Gospel of Jesus Christ. A summary of potential transfer lessons will conclude this study.
12 CHAPTER 2 – JUSTICE IN THE OLD TESTAMENT
In order to provide a sound biblical framework for understanding the basis of the work of restoring justice to the children of Uganda, a survey of justice in the Old Testament is foundational. As it regards this topic, the “...divine concern is so serious that in the Old
Testament, the word and its related terms are used about 500 times and 200 more in the New
Testament.”16 Even so, this chapter will simply provide an overview of the subject of justice as a more detailed and complete analysis could easily become the subject of its own dissertation. Yet even a cursory review of the topic makes it clear that the biblical framework is replete with emphasis on justice.
The subject of justice finds particular emphasis in the Old Testament where the
Scripture speaks of the Lord Himself being a God of justice, One Who loves justice, Who expresses heartbreak over injustice, Who rebukes people that practice injustice, Who commands His people to pursue justice and those who rule to rule justly. The Scriptures clearly indicate that justice itself exists by the Spirit and anointing of the Lord.
The emphasis placed by each Old Testament author is illustrated by the graph which depicts the number of times the word justice appears in each Old Testament book.
16 Paul Marshall, Thine Is The Kingdom (Vancouver: Regent College Bookstore, 1984), 52.
13 Figure 1- Old Testament Justice Justice Verses - Old Testament Malachi Zechariah Zephaniah Habakkuk Micah Amos Hosea Ezekiel Lamentations Jeremiah Isaiah Ecclesiastes Proverbs Psalm Job Esther Ezra 2 Chronicles 1 Kings 2 Samuel 1 Samuel Deuteronomy Leviticus Exodus Genesis 024681012141618202224262830
Even though Isaiah specifically uses the word justice most frequently, “...the prophets of the
Old Testament were champions of social justice.”17 Isaiah’s emphasis is due in large part to
his predictive texts in which the prophet foretells of the coming Messiah who will Himself be
the champion of justice among His people (more in the next chapter).
17 Ronald F. Youngblood et al., Nelson's New Illustrated Bible Dictionary, Revised edition of: Nelson's Illustrated Bible Dictionary, Electronic edition (Nashville: T. Nelson, 1995), n.p.
14 Although the prophets may have been the champions of justice, the theme of justice is found throughout the warp and woof of the entire Old Testament narrative. Specific emphases are placed on key elements of justice.
The Old Testament Scriptures proclaim that justice begins with the Lord Himself. He is the Source of justice: “...justice for man comes from the Lord” (Proverbs 29:26b). His judgments are just and fair; He rules with an even Hand. The Psalmist declares, “Your righteousness is like the mountains of God; Your judgments are like a great deep O Lord,
You preserve man and beast.” (Psalms 36:6). He pays particular attention to those who are most in need. “The Lord performs righteous deeds and judgments for all who are oppressed”
(Psalms 103:6). Further it is proclaimed, “I know that the Lord will maintain the cause of the afflicted and justice for the poor” (Psalms 140:12). As to the nation of Israel, a type of His people through history yet to come, the prophet declares that, “The Lord is righteous within her; He will do no injustice. Every morning He brings His justice to light; He does not fail...”
(Zephaniah 3:5a). The Lord is always just.
It is no surprise to even the casual reader of the Old Testament that the Lord loves justice; it is particularly interesting to note that this love of justice is an expression of His character quality of love! “He loves righteousness and justice; the earth is full of the lovingkindness of the Lord.” (Psalm 33:5). Justice is, in fact, one of the expressions of His delight and is born out of the intimacy of His love and His relationship with His people.
“‘But let him who boasts boast of this, that he understands and knows Me, that I am the Lord who exercises lovingkindness, justice and righteousness on earth; for I delight in these things,’ declares the Lord.” (Jeremiah 9:24). Further, Isaiah prophetically declares, “For I, the Lord, love justice, I hate robbery in the burnt offering; and I will faithfully give them
15 their recompense and make an everlasting covenant with them.” (Isaiah 61:8). The prophet concludes, “...For the Lord is a God of justice; how blessed are all those who long for Him.”
(Isaiah 30:18b). Justice truly is a part of the Lord’s character.
It is important to note the distinctive nature of the role that is played by the Lord’s character and disposition toward justice in the context of the ancient Near East. The justice of the God of the Old Testament is reflected in the practical outworking of the Laws dispensed by Him through His appointed representatives. The Law-giver Himself portrays
His commitment to justice and sets Himself apart as compared to known deities in the Near
East. The following summarizes an example of these differences and is quoted in its entirety:
...one specific example of how biblical law compares with other laws of the ancient Near East. We will compare what the different laws said about a goring ox...The law of the Bible: —Placed greater value on human life than on animal life. —Valued the life of a woman as much as the life of a man. —Valued the life of a child as much as the life of an adult. —Found the ox guilty of murder. —Upheld the rule of a “life for a life.” —Condemned a careless owner to die along with his ox. —Applied the “lex talionis” with mercy, putting the blame on the guilty party alone. —Set a higher value on human life (it may be worth all...a man has). —Recognized that a slave was still a human being. —Restored a slave’s services to his master (it requires the ox’s owner to pay him 30 shekels, the purchase price of a slave). —Put no price on a normal citizen (because he was God’s servant, he was beyond price). —Allowed the community to decide the price of justice, instead of setting a stated fine for every case.18 Figure 2 – Contrasting Laws18
Laws Concerning a Goring Ox Contrast to OT Law Code of Eshunna Code of Hammurabi The Pentateuch (Old Babylonian — ca. 2000 B.C.) (Babylonian ca. 1700 B.C.) (Hebrew — ca. 1440 B.C.)
54—If an ox is known to gore habitually and the 251—If a man’s ox was a gorer and Exodus 21:29 (RSV)—But if the ox has authorities have brought the fact to the his city council made it known to him been accustomed to gore in the past, and its knowledge of its owner, but he does not have that it was a gorer, but he did not pad owner has been warned but has not kept it his ox dehorned, it gores a man and causes [his] its horns [or] tie up his ox, and that ox in, and it kills a man or a woman, the ox death, then the owner of the ox shall pay two- gored a member of the aristocracy, he shall be stoned, and its owner also shall be thirds of a mina of silver. shall give one-half mina of silver. put to death.
55—If it gores a slave and causes [his] death, he 252—If it was a man’s slave, he shall Exodus 21:32 (RSV)—if the ox gores a shall pay 15 shekels of silver. give one-third mina of silver. slave, male or female, the owner shall give to their master thirty shekels of silver, and the ox shall be stoned.
18 J.I. Packer, Merrill Chapin Tenney and William White, Nelson's Illustrated Manners and Customs of the Bible, Electronic edition (Nashville: Thomas Nelson, 1997, c1995), n.p.
16 In short, the very character of the Lord God of the Old Testament sets Him apart as a
God who loves justice and lays the foundation for the greater revelation of His love of justice as displayed in the life of His Son, the Messiah yet to come!
There is also a note of sadness, disappointment, even anger expressed by the Lord in the Old Testament regarding the loss of a sense of justice among His people. Expressing this heart regarding the loss of justice, Isaiah prophetically decries three distinct times: “How the faithful city has become a harlot, she who was full of justice! Righteousness once lodged in her, but now murderers.” (Isaiah 1:21). “For the vineyard of the Lord of hosts is the house of
Israel and the men of Judah His delightful plant. Thus He looked for justice, but behold, bloodshed; For righteousness, but behold, a cry of distress.” (Isaiah 5:7). “So as to deprive the needy of justice and rob the poor of My people of their rights, so that widows may be their spoil and that they may plunder the orphans.” (Isaiah 10:2). Again, it is further noteworthy that while the concern expressed regards justice in general, there is particular emphasis placed on the loss of justice among those less fortunate – the widows and orphans.
Based on the revelation of the Lord’s commitment to justice expressed in His character, it should come as no surprise that there are a plentitude of specific directives for
His followers to prioritize justice among their interactions with each other and those they encounter in their day-to-day lives. All of these clear proclamations come from the mouths of the prophets. Isaiah declares, “Learn to do good; seek justice, reprove the ruthless, defend the orphan, plead for the widow.” (Isaiah 1:17), and further, “Thus says the Lord, ‘Preserve justice and do righteousness, for My salvation is about to come and My righteousness to be revealed.’” (Isaiah 56:1). In similar fashion, Jeremiah pleads,
O house of David, thus says the Lord: ‘Administer justice every morning; and deliver the person who has been robbed from the power of his oppressor, that My wrath may not go forth like fire and burn with none to extinguish it, because of the evil of their deeds.’ (Jeremiah 21:12).
17
The Lord God consistently exhorts His followers to live justly.
Hosea, Amos and Zechariah echo the same command, when they exhort the people,
“Therefore, return to your God, observe kindness and justice, and wait for your God
continually.” (Hosea 12:6). “Hate evil, love good, and establish justice in the gate! Perhaps
the Lord God of hosts may be gracious to the remnant of Joseph.” (Amos 5:15). “But let
justice roll down like waters and righteousness like an ever-flowing stream.” (Amos 5:24).
“Thus has the Lord of hosts said, ‘Dispense true justice and practice kindness and
compassion each to his brother;’” (Zechariah 7:9). Each of these prophets continued the
Lord’s theme of justice.
Throughout the Old Testament there is a particular emphasis addressed to those in leadership roles who hold sway over the affairs of the Lord’s people. He does not hesitate to
make Himself clear as it regards their distinct responsibility to lead with justice in mind at all
times. Very early on in the life of the nation of Israel, the role of justice in leadership
becomes a stated priority:
You shall appoint for yourself judges and officers in all your towns which the Lord your God is giving you, according to your tribes, and they shall judge the people with righteous judgment. You shall not distort justice; you shall not be partial, and you shall not take a bribe, for a bribe blinds the eyes of the wise and perverts the words of the righteous. Justice, and only justice, you shall pursue, that you may live and possess the land which the Lord your God is giving you. (Deuteronomy 16:18-20).
In successive generations, leadership is appointed with the directive to administer
justice among God’s people. Ezra provides such an example:
You, Ezra, according to the wisdom of your God which is in your hand, appoint magistrates and judges that they may judge all the people who are in the province beyond the River, even all those who know the laws of your God; and you may teach anyone who is ignorant of them. (Ezra 7:25)
The Prophet-King David weighs in on the subject of a leader’s responsibilities regarding justice, through the composition of Psalms which express his heart after the Lord.
He writes, “The strength of the King loves justice; You have established equity; You have
18 executed justice and righteousness in Jacob.” (Psalms 99:4). He indicates that the favor of the Lord rests on the leaders who respect justice when he writes, “How blessed are those who keep justice, who practice righteousness at all times.” (Psalms 106:3). Regarding himself and future leaders he prays, “May he judge Your people with righteousness and Your afflicted with justice.” (Psalms 72:2).
In the couplet style of Wisdom Literature, the authors of Proverbs both encourage and
warn when we read, “A divine decision is in the lips of the king; His mouth should not err in judgment.” (Proverbs 16:10). We are reminded that, “The king gives stability to the land by
justice, but a man who takes bribes overthrows it.” (Proverbs 29:4).
Consistent with his earlier mentioned emphasis, the prophet Isaiah reminds his people
prophetically, “Behold, a king will reign righteously and princes will rule justly” (Isaiah
32:1). In a similar vein, the prophet Micah cautions his countrymen, “And I said, ‘Hear now,
heads of Jacob and rulers of the house of Israel. Is it not for you to know justice?’” (Micah
3:1).
In short, the Old Testament is replete with affirmative injunctions for those in
leadership to fulfill their offices with the hallmark characteristic of justice in the dispensation
of their governing responsibilities.
The Old Testament indicates that the administration of justice, while clearly
commanded of God’s people, is not a responsibility that is simple or easy to fulfill. King
Solomon, who no doubt observed the ebb and flow of his own father David’s consistency in
this regard, made it a matter of specific prayer to seek the anointing of the Lord as it regards
the wisdom needed to adjudicate justly. His request is telling – not only as it regards
Solomon’s recognition of his need, but also as it regards the true Source of the wisdom
19 needed by all who would dare to step into a significant set of leadership responsibilities. A
Psalm attributed to Solomon records his request lyrically, “Give the king Your judgments, O
God, and Your righteousness to the king’s son.” (Psalms 72:1). The response confirms the capacity required and its benefits.
God said to him, ‘Because you have asked this thing and have not asked for yourself long life, nor have asked riches for yourself, nor have you asked for the life of your enemies, but have asked for yourself discernment to understand justice, behold, I have done according to your words. Behold, I have given you a wise and discerning heart, so that there has been no one like you before you, nor shall one like you arise after you.’ (1 Kings 3:11-12).
Solomon understood that the Source of the wisdom he received was Divine and
acknowledged the difference between those who receive the anointing to rule with justice –
and those who do not. “Evil men do not understand justice, but those who seek the Lord
understand all things.” (Proverbs 28:5).
The recognition that Divinely-granted wisdom leads to justice was widely affirmed
by the people Solomon governed. We read that, “When all Israel heard of the judgment which the king had handed down, they feared the king, for they saw that the wisdom of God was in him to administer justice.” (1 Kings 3:28). It is also clear that people understood why
wisdom was granted to their leader as well as the link between the love of God and the
administration of justice by their earthly King. They responded to this favorable season in
the life of their nation with praise, by proclaiming, “Blessed be the Lord your God who delighted in you to set you on the throne of Israel; because the Lord loved Israel forever,
therefore He made you king, to do justice and righteousness.” (1 Kings 10:9). In a parallel
passage we again read that the citizenry are grateful for the anointing of wisdom granted to
their ruler and the resulting climate of justice that pervades his administration:
Blessed be the Lord your God who delighted in you, setting you on His throne as king for the Lord your God; because your God loved Israel establishing them forever, therefore He made you king over them, to do justice and righteousness. (2 Chronicles 9:8).
20 Clearly, the necessary wisdom to administer justice is more than a rational skill-set.
There is wisdom from the Lord that is needed by every leader who cares to follow the Old
Testament edict to fulfill their responsibilities in the context of consistent biblical justice.
Not only is there an affirmative stance in the Old Testament record regarding justice,
there is also a significant level of exhortation regarding avoiding the perversion of justice. In
the framework of early statutory clarification, God’s people are directly warned to, “...not follow the masses in doing evil, nor shall you testify in a dispute so as to turn aside after a
multitude in order to pervert justice;” (Exodus 23:2). This theme continues repeatedly
throughout the dispensation of the communal edicts. The people are warned not to
compromise justice even out of compassion or family loyalty, “You shall not pervert the
justice due to your needy brother in his dispute.” (Exodus 23:6). Again, “You shall do no
injustice in judgment; you shall not be partial to the poor nor defer to the great, but you are to
judge your neighbor fairly.” (Leviticus 19:15). The warnings are repetitive as the nation is
exhorted, “You shall not distort justice; you shall not be partial, and you shall not take a
bribe, for a bribe blinds the eyes of the wise and perverts the words of the righteous.”
(Deuteronomy 16:19).
Once again, there is a distinct emphasis on protecting the weak and less fortunate,
“You shall not pervert the justice due an alien or an orphan, nor take a widow’s garment in
pledge.” (Deuteronomy 24:17). There is even a specific penalty for those who fail to heed
the injunctive, to which the citizens are called to pledge themselves, “‘Cursed is he who
distorts the justice due an alien, orphan, and widow.’ And all the people shall say, ‘Amen.’”
(Deuteronomy 27:19).
21 Sadly, the neglect of these warnings brought the very curse that was predicted. The
Prophet Samuel’s sons “...did not walk in his ways, but turned aside after dishonest gain and
took bribes and perverted justice.” (1 Samuel 8:3). The result was broken trust with the
people who then requested a king and received the yoke of all that followed once Saul was
anointed by Samuel to rule over God’s people.
Clearly, the perversion of justice was disdained by the Lord. Even Job in his suffering under the attacks of Satan knew that under no circumstances could the Lord be credited with any element of responsibility for injustice. It wasn’t consistent with His Divine
Character. Job responded to those who encouraged him to blame God for the injustice under which he suffered, “‘Does God pervert justice? Or does the Almighty pervert what is right?’”
(Job 8:3). He later reaffirmed his confidence in the consistency of the Lord’s commitment to justice, stating “‘Surely, God will not act wickedly, and the Almighty will not pervert justice.’” (Job 34:12). Job even almost sarcastically responds to his accusers that there is no possibility that the Lord God could rule if He was indeed a God of injustice when he asks rhetorically, “‘Shall one who hates justice rule? And will you condemn the righteous mighty
One?’” (Job 34:17). In Job’s estimation, it does not follow that God could be God and be a
God of injustice! In every affirmative sense, to Job, God is a God of justice, no matter what his personal circumstances may be at any given moment.
The Old Testament Wisdom Literature also provides specific warnings stating for instance that, “A wicked man receives a bribe from the bosom to pervert the ways of justice.”
(Proverbs 17:23). Further, regarding the formal process of adjudication, the author confirms that, “A rascally witness makes a mockery of justice,” (Proverbs 19:28a).
22 The prophetic voices chime in regarding the travesty of injustice. Jeremiah is specific when he affirms that justice must prevail in civil litigation. He declares that, “To defraud a man in his lawsuit — of these things the Lord does not approve.” (Lamentations 3:36).
On a broader scale, Ezekiel chastises his countrymen when he takes a stand for justice. He contends that, “‘The people of the land have practiced oppression and committed robbery, and they have wronged the poor and needy and have oppressed the sojourner without justice.’” (Ezekiel 22:29). The minor prophets join the lament and echo Ezekiel’s concern, “Therefore the law is ignored and justice is never upheld. For the wicked surround the righteous; therefore justice comes out perverted.” (Habakkuk 1:4). Making the same point through a culturally relevant analogy, the nation is asked, “Do horses run on rocks? Or does one plow them with oxen? Yet you have turned justice into poison and the fruit of righteousness into wormwood,” (Amos 6:12).
In summary, it is clear that at every turn the perversion of justice has dire consequences according to the Old Testament warning and correctives. In both the affirmative and through the rebuke of the negative, the message is clear: God is a God of justice and He expects those who are His to act accordingly.
This review of the subject of justice in the Old Testament account concludes with a reminder and a promise: The day of the justice of the Lord will prevail. Initially spoken at a point in time when circumstances looked bleak to his audience, the words of Isaiah pertain to modern times as well. He reminds his listeners as well as God’s people in our present time that, “...He will faithfully bring forth justice.” (Isaiah 42:3b). The fact that there is an inherent timeless quality to this promise is contained in another promise that, “He will not be disheartened or crushed until He has established justice in the earth;” (Isaiah 42:4a). In case
23 the point is not clear, the prophet removes all doubt when he provides unequivocal assurance,
“‘Pay attention to Me, O My people, and give ear to Me, O My nation; for a law will go forth
from Me, and I will set My justice for a light of the peoples.’” (Isaiah 51:4). That it may be
so for the children of Uganda is the purpose of this document and the action-plan it represents.
24
CHAPTER 3 – JUSTICE IN THE NEW TESTAMENT
Similar to the preceding topic, a survey of justice in the New Testament will be presented as an overview. The topic of the Kingdom of God will be briefly discussed in its relevance to addressing issues of justice on the earth.
There is a clear continuation of the content of the Old Testament standards for social justice. In fact, Jesus Himself set the tone for this continuance when He made the over- arching statement, “‘Do not think that I came to abolish the Law or the Prophets; I did not come to abolish but to fulfill.’” (Matthew 5:17). If there was any doubt regarding the veracity of this statement, as well as other statements He made, Jesus reminds His followers near the end of His ministry that, “‘Heaven and earth will pass away, but My words will not
pass away.’” (Matthew 24:35).
Accordingly, we understand that the content reviewed in the previous chapter remains
relevant throughout the New Testament record as a key plank in the platform of the basic
tenants of life in the community of faithful followers of Jesus Christ. As Carl Henry affirms,
New Testament ethics was no more entirely new than New Testament doctrine. The moral, as well as metaphysical, concepts had their Old Testament foregleams, simply because the biblical view as a whole was rooted in the creative and revelational and regenerative God. In whatever sense the later Christian message did away with the law, it did not set aside any ultimate truths. Both in Old Testament and New Testament thought there is but one sure foundation for a lasting civilization, and its cornerstone is a vital knowledge of the redemptive God.19
The priority of the ministry of Jesus Christ as it regards justice was foretold by the
Old Testament prophets. Even though these are not New Testament texts, they apply to
Jesus Christ and point to the clear purpose of His recorded New Testament ministry. In
particular, “[t]he Book of Isaiah describes God’s suffering servant, a description best fulfilled
19 Carl F. H. Henry, The Uneasy Conscience of Modern Fundamentalism (Grand Rapids: Wm. B. Eerdmans Publishing Company, 2003), 31.
25 in Jesus, as one whose task as ruler will be to bring justice to the nations.”20 This task is to
be fulfilled by Jesus the Messiah for Whom, “There will be no end to the increase of His
government or of peace, on the throne of David and over his kingdom, to establish it and to
uphold it with justice and righteousness from then on and forevermore...” (Isaiah 9:7a)
The emphasis placed by the prophet Isaiah on the attention given to justice by the
Messiah is clear. Speaking of this priority, the prophet declares that, “A throne will even be
established in lovingkindness, and a judge will sit on it in faithfulness in the tent of David;
Moreover, he will seek justice and be prompt in righteousness.” (Isaiah 16:5). Prophetically
forecasting His arrival well in advance, Isaiah renders an announcement to accompany His
appearance which emphasizes justice when he proclaims, “‘Behold, My Servant, whom I
uphold; My chosen one in whom My soul delights. I have put My Spirit upon Him; He will
bring forth justice to the nations.’” (Isaiah 42:1). This fact is confirmed when this specific
passage is quoted by Matthew following his affirmation that “This was to fulfill what was
spoken through Isaiah the prophet: ‘Behold, My Servant whom I have chosen; My Beloved
in whom My soul is well-pleased; I will put My Spirit upon Him, and He shall proclaim
justice to the Gentiles.’” (Matthew 12:17-18). The Isaiah passage quoted by Matthew
concludes, “A battered reed He will not break off, and a smoldering wick He will not put out,
until He leads justice to victory.” (Matthew 12:20). It is therefore well established in the
Gospel accounts that the topic of justice continues in emphasis in the New Testament through
the fulfillment of the Old Testament Scriptures in the Person, Ministry and Messianic role of
Jesus Christ.
The use of the word justice occurs in seven of the New Testament books. The chart which follows provides a graphical summary of the occurrence of the word itself, although a
20 Youngblood, Nelson's New Illustrated Bible Dictionary, n.p.
26 much greater degree of the emphasis of this subject is woven into the fabric of the life and
ministry of Jesus Himself.
Figure 2 - New Testament Justice
Justice Verses - New Testament
Revelation 1 Hebrews 1
2 Corinthians 1 Romans 2 Acts 3 Luke 5
Matthew 3
0123456
Jesus employs a parable to illustrate the immediacy of His concern for justice for His children. Luke records this as follows:
There was a widow in that city, and she kept coming to him, saying, ‘Give me legal protection from my opponent.’ For a while he was unwilling; but afterward he said to himself, ‘Even though I do not fear God nor respect man, yet because this widow bothers me, I will give her legal protection, otherwise by continually coming she will wear me out.’ And the Lord said, Hear what the unrighteous judge said; now, will not God bring about justice for His elect who cry to Him day and night, and will He delay long over them? I tell you that He will bring about justice for them quickly. (Luke 18:3-8a)
Many modern commentators suggest that this is merely an exposition to encourage
persistence in prayer through the use of a parable. This very practical reference to justice
becomes fodder with many writers for the depiction of a spiritual principal. The plain fact is
that this passage speaks directly of the Lord’s concern for justice for a widow in need of
practical equitable treatment under the prevailing law: she requires justice and deserves it
quickly. In the economy of His Kingdom, such will be the case!
27 It is telling that Jesus finds a similar propensity among the religious leaders of His own day to misunderstand the reality of the need for practical justice. In point of fact, the most compelling narratives depicting Jesus’ concern regarding the subject of justice are contained in the record of His stern rebukes to the Jewish leaders who seem to have lost track of their biblical priorities. In the strongest possible terms, He directly warns them,
Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cummin, and have neglected the weightier provisions of the law: justice and mercy and faithfulness; but these are the things you should have done without neglecting the others. (Matthew 23:23)
In this rebuke, Jesus is not denigrating their observance of Old Testament tithe ordinances, which they are observing in the most minute of detail. Rather,
...Jesus declares that their evaluation is in error; what they consider to be the weightier matters of the law (compliance with its small details) are insignificant when compared with what are the truly ‘weighty’ commands (justice, mercy, and faith)...These concepts were not abstract but required action, and often translations make this explicit by saying ‘you have failed to follow the more important commandments of the Law, those which require you to treat other people fairly and with mercy.’21
Evidently, what had occurred among the sect of the Pharisees was the development of a prioritization of the various commands contained in the Old Testament record. In the effort to create practical rules for daily living, these influential religious leaders had created an order of emphasis regarding the responsibilities set forth in the Pentateuch.
The principle that virtues like justice, mercy and faith are most important is familiar from Scripture (Deut 10:12–13; Mic 6:8), and the rabbis themselves sometimes summarized the law in terms of general principles like love. Most Pharisees and other Jewish interpreters like Philo agreed that there were heavier and lighter parts of the law. They would have responded to Jesus that they attended to minutiae only because even the smallest detail of the law was important to the pious; they taught that one should devote as much attention to the little details as to the principles. But Jesus was not against the law (see Mt 5:19); his point is that they should have learned justice, mercy and covenant faithfulness first.22
21 Barclay Moon Newman and Philip C. Stine, A Handbook on the Gospel of Matthew, Originally Published: A Translator's Handbook on the Gospel of Matthew, c1988, UBS helps for translators; UBS handbook series (New York: United Bible Societies, 1992), n.p. 22 Craig S. Keener and InterVarsity Press, The IVP Bible Background Commentary: New Testament (Downers Grove: InterVarsity Press, 1993), n.p.
28 The issue was not one of agreement or disagreement with the Law. Rather the rebuke
that Jesus rendered was specifically regarding misplaced priorities. Luke records a similar
encounter where Jesus states, “But woe to you Pharisees! For you pay tithe of mint and rue and every kind of garden herb, and yet disregard justice and the love of God; but these are the things you should have done without neglecting the others.” (Luke 11:42). Jesus contends that there is in fact a prioritization that can be rendered regarding compliance with the intention of the Old Testament Law. He actually affirms that the process of devising an understanding of biblical emphasis was not inherently wrong. What was offensive to the
Master was the conclusion that these religious leaders had reached regarding the priority ranking which left justice, mercy and faithfulness at the bottom of their list.
...the preoccupation with tithing herbs is deemed of minor importance alongside the more important matters of the law, such as justice, mercy, and faithfulness. As Hagner notes, emphasizing the priority of ‘justice, mercy, and faithfulness,’ does have an Old Testament precedent: cf. justice, Isa 1:17; Jer 22:3; mercy, Hos 6:6; Zech 7:9–10; cf. Mic 6:8; and faithfulness, Hab 2:4. Once again, Jesus highlights the core of God’s demand for his people (cf. 7:12; 9:13; 22:34–40). While they may continue tithing their herbs, they need to place greater importance on matters that involve character and the treatment of others.23
In short, we learn a great deal about Jesus’ concern for justice by His correctives to
the first century religious leadership that He encountered during His earthly ministry. Simply
stated, “They had false values. He is not saying that it was wrong to tithe, but their wrong
was in what they had left undone.”24
The New Testament affirms the priority placed on practical justice in the Old
Testament. Jesus is portrayed as the fulfillment of Old Testament prophetic proclamations regarding the embodiment of a God who cares about justice among His people. Jesus speaks directly of the quick and certain rendering of justice that will be a hallmark of His Kingdom
23 Larry Chouinard, Matthew, The College Press NIV Commentary (Joplin: College Press, 1997), n.p. 24 J. Vernon McGee, Thru the Bible Commentary, Based on the Thru the Bible Radio Program, Electronic edition (Nashville: Thomas Nelson, 1997, c1981), n.p.
29 and He strongly rebukes the religious leaders of His day for their neglect of this most basic
element of the commands of the God they claim to serve. The New Testament strongly
affirms the value and role of justice in the life of the community that is to bear His Name.
Yet another important note is to be made of Jesus’ treatment of children. In targeting
the topic of addressing issues that affect children in the nation of Uganda, we see in the New
Testament record how Jesus paid particular attention to the value of children. Although this is reflected as well in the accounts by both Matthew and Luke, the Gospel of Mark
particularly notes the occasion of this emphatic lesson, “Taking a child, He set him before
them, and taking him in His arms, He said to them, ‘Whoever receives one child like this in
My Name receives Me; and whoever receives Me does not receive Me, but Him who sent
Me.’” (Mark 9:36-37).
On another occasion, Jesus again takes the opportunity to clarify His view of the
value of children. The account reads that,
And they were bringing children to Him so that He might touch them; but the disciples rebuked them. But when Jesus saw this, He was indignant and said to them, ‘Permit the children to come to Me; do not hinder them; for the kingdom of God belongs to such as these. Truly I say to you, whoever does not receive the kingdom of God like a child will not enter it at all.’ And He took them in His arms and began blessing them, laying His hands on them. (Mark 10:13-16)
Clearly, the Lord Jesus has verified the value of children in His social order. Not only does
He value them as they are, He further points to children as an illustration of the key
characteristics of those who would be citizens of His Kingdom. Commenting on this
encounter, one author points out,
The great Head of the church found time to take special notice of children...He had room in His mighty heart even for them. He declared His goodwill for them by His outward gesture and deed. And not least, He has left on record words concerning them which His Church should never forget: ‘the kingdom of God belongs to such as these’...We must never allow ourselves to suppose that little children’s souls may be safely let alone.25
25 J. C. Ryle, Mark, The Crossway Classic Commentaries (Wheaton: Crossway Books, 1993), 147.
30 The Apostle Peter was obviously marked by this event for we read that on the
occasion of his first post-resurrection declaration to the crowds who had gathered to
investigate the outpouring of the Holy Spirit on the lives of the early disciples, he did not
forget to include children in his invitation. He stated that, “For the promise is for you and your children and for all who are far off, as many as the Lord our God will call to Himself.”
(Acts 2:39). No one was to be left out. The Kingdom of God beckons old and young alike.
Certainly there is ample New Testament biblical justification for addressing the
practical justice issues which adversely affect children. It is on this basis that this study
validates the work of God’s people in addressing those justice issues which impact children
in the nation of Uganda.
31 CHAPTER 4 – EVANGELICALS AND JUSTICE
The concern arising out of the relative disengagement from justice issues by Evangelicals and the biblical mandate for the Evangelical Church to re-engage in the practical justice issues that impact the lives of children is central to the concern expressed throughout this study.
It appears that there has been a divide between the basic understanding of personal salvation and the reality of translating that experience into behavior which includes addressing the vital justice issues that affect children. This apparent disconnect is entirely un-biblical.
We note that when Jesus Christ appeared in the flesh, He came proclaiming the
Kingdom of God. This was His central message that distinguished His teaching from any who came before Him. As George Ladd points out, “Then came Jesus of Nazareth with the announcement, ‘Repent, for the Kingdom of heaven is at hand. (Matt. 4:17). This theme of the coming of the Kingdom of God was central in His mission.”26 Even though the phrase
Kingdom of Heaven may have been new to the ears of the First Century Hebrew audience, the concept of the Lord’s royalty was disclosed readily in the Old Testament. In particular, the Psalmist affirmed the Lord’s Kingly role with lyrical clarity, “The Lord is in His holy temple; the Lord’s throne is in heaven; His eyes behold, His eyelids test the sons of men.”
(Psalms 11:4). and “Your throne, O God, is forever and ever;” (Psalms 45:6a) are two specific examples of the affirmation of His Royalty.
The point of this is to make it clear that the separation among modern evangelicals - who commonly emphasize personal salvation over and against what is often portrayed as a
26 Ladd, The Gospel of the Kingdom, 14.
32 more liberal posture regarding social justice - is blatantly un-biblical. Thankfully, it appears
that this is beginning to change:
We...were convinced that those who used political power to effect social justice were in danger of being led away from their real calling, which was to win people to Christ. Today’s evangelicals have moved beyond that naïveté and have come to see the wisdom of Edmund Burke’s famous dictum, “All that is necessary for evil to triumph is for good people to do nothing.”27
This trend has now been noted by the secular press which labels it as remarkable:
Although embryonic, a remarkable trend is emerging among Evangelicals today: the embrace of a social agenda that includes not only abortion and marriage, but poverty, AIDS, the environment, and human rights...The most telling change is perhaps taking place in the pulpit. For most of the past century, Evangelicals have reacted against the Social Gospel movement of the progressive era, which many felt replaced the Gospel message with one of mere worldly social action. Today, however, a new generation of evangelical pastors is weaving an ethic of “neighbor love” into the fabric of sin and salvation.28
Indeed, the pursuit of justice is central to God’s dealing with His people throughout
the history of the biblical record and therefore it must be central to the concern of those who
are called to represent His interests here on earth.
In order to demonstrate that justice is foundational to a full expression of the
principles of the Kingdom of God requires no more effort than directly to quote clear biblical text: “Righteousness and justice are the foundation of Your throne; lovingkindness and truth go before You.” (Psalms 89:14). Again we read in very plain language that, “Clouds and thick darkness surround Him; righteousness and justice are the foundation of His throne.”
(Psalms 97:2). To further establish that love and justice are linked in God’s economy requires the same level of simplicity, for as the Prophet-King David proclaimed, “I will sing of lovingkindness and justice, to You, O Lord, I will sing praises.” (Psalms 101:1). This understanding is affirmed by the prophet Hosea when he declares on the Lord’s behalf, “I will betroth you to Me forever; Yes, I will betroth you to Me in righteousness and in justice,
27 Discipleship Journal: Issue 86, Electronic edition (Colorado Springs: The Navigators/NavPress, 1999), n.p. 28 Mark Totten, A New Agenda for US Evangelicals, The Christian Science Monitor Online Edition, December 18, 2006 edition [cited: 21 Dec. 2006]. Online: http://www.csmonitor.com/2006/1218/p09s02-coop.html.
33 in lovingkindness and in compassion,” (Hosea 2:19). As Lowell Noble has pointed out,
“...[an] expression of love is to see to it that justice is Incarnated in the laws of society in order to protect and liberate the poor and oppressed.”29
That the posture of addressing justice issues is to be translated into action by God’s people is also clear in the biblical account. Old Testament Wisdom Literature stipulates that,
“The righteous is concerned for the rights of the poor, the wicked does not understand such concern.” (Proverbs 29:7).
One author states it this way:
We may define evangelical social concern as the application of the Christian world view to the political, legislative, economic, and moral life of society and individuals . . . It is an acknowledgment of the presence and permeation of evil in the structures of life, an attempt to reduce the influence of evil in society and an active promotion of justice and morality . . .30
The divide that can exist between personal salvation and social justice is the divide between a faith that is intellectual and faith that is also notably behavioral. Could this same divide have existed among the First Century believers? Is that why James records the following?
What use is it, my brethren, if someone says he has faith but he has no works? Can that faith save him? If a brother or sister is without clothing and in need of daily food, and one of you says to them, ‘Go in peace, be warmed and be filled,’ and yet you do not give them what is necessary for their body, what use is that? Even so faith, if it has no works, is dead, being by itself. But someone may well say, ‘You have faith and I have works; show me your faith without the works, and I will show you my faith by my works.’ You believe that God is one You do well; the demons also believe, and shudder. But are you willing to recognize, you foolish fellow, that faith without works is useless? Was not Abraham our father justified by works when he offered up Isaac his son on the altar? You see that faith was working with his works, and as a result of the works, faith was perfected; (James 2:14-22)
An article in a conservative theological journal reinforces the point well:
In their first responsibility, human beings are to reflect God’s will and character in the way in which they rule. Everything that we do as human beings should promote justice, mercy, and righteousness (Ps. 72; Mic. 6:8). To harm another human being unjustly is to function contrary to the intended purpose of the Creator (cf. Gen. 9:6); a merciless act is a poor reflection of the Creator. To strike
29 Lowell Noble, Biblical Love Includes Doing Justice, n.p., [cited 13 Feb. 2007]. Online: http://www.jmpf.org/Biblical%20Love.doc. 30 Ashland Theological Journal, Volume 25 (Ashland Theological Seminary, 1993, 2006, 25:16), n.p.
34 against the image of God is to strike against God himself. To belittle it, to injure it, mock it, or even kill it must, by natural correlation, be an offense to God.31
As was noted in the previous two chapters, there is clear biblical evidence that the absence of prioritizing justice is distasteful to the Lord. For instance, Isaiah reminds God’s people that, “...the Lord saw, and it was displeasing in His sight that there was no justice.”
(Isaiah 59:15b). We have also seen the displeasure that was expressed by Jesus in His rebuke of the Pharisees who failed to pay attention to justice in their role as leaders of the community. Referencing Jesus’ rebuke in Matthew 23:23, one commentator claims the mandate to uphold justice as one of the basic laws of God’s economy among men. He reminds us that,
Jesus accepts that the leaders should have kept these biblical laws but insists that they have missed the forest for the trees (compare 7:3–5); their neglect of the law’s basic requirements (Deuteronomy 10:12–13; Micah 6:8) is inexcusable.32
As was illustrated previously, the Pharisees emphasized the matters they considered spiritual ahead of the very practical social justice issues confronting the people in the daily life of their community. Does this sound familiar to us as modern-day Evangelicals?
Concerning the rebuke of Jesus to the Jewish leaders, John F. Walvoord notes that the
Pharisees,
...went so far as to carry the practice [of tithing] down to the smallest spices from plants: mint, dill, and cummin. While meticulously following the Law in this area (Lev. 27:30), they failed to manifest the justice, mercy, and faithfulness demanded by the Law. They were majoring on minors, straining out a gnat, while minoring on majors, swallowing a camel. Being so busy with small details, they never dealt with the important matters. Jesus was not saying tithing was unimportant; He was saying they were completely neglecting the one area at the expense of the other. They should have been doing both. Since they were not, they were blind guides.33
31 Conservative Theological Journal, Volume 1 (Tyndale Theological Seminary, 1997, 2002, 1:210), n.p. 32 Craig S. Keener, Matthew, The IVP New Testament Commentary Series, Volume 1 (Downers Grove: InterVarsity Press, 1997), n.p. 33 John F. Walvoord et al., The Bible Knowledge Commentary: An Exposition of the Scriptures, Electronic edition (Wheaton: Victor Books, 1983-c1985), n.p.
35 The disciplines which are considered by many Evangelicals as basic spiritual disciplines are not to be set aside in favor of social justice concerns. Indeed, it is not as though the Scriptures juxtapose these matters as polar opposites. It is more clearly understood in the context of the Divine manuscript that the basic disciplines of faith remain valuable. As one author affirms, “There is an appropriate time to focus on Scripture memory. But not at the expense of justice, mercy, and faithfulness.”34
What needs to occur is that Evangelicals must pick up the mantle of justice and claim it as an inherent expression of the reality of genuine personal salvation. It is not an either-or proposition; rather it is a both-and demonstration of the reality of genuine faith and a core manifestation of a biblical Kingdom lifestyle.
With the commitment to move the efforts of the Evangelical community toward the biblical expression of addressing justice issues, the leadership of the local Churches will play a critical role. It will be essential for modern teachers and preachers to exhort the members of their congregations to engage in the issues that impact justice for people outside the four walls of their own sanctuary.
The natural inclination of the Christian community, like all religious communities, is to adapt its witness of faith to its most immediate human needs. In doing this the community always runs the risk of obscuring the wider dimensions of the gospel, particularly the wider implications of God’s demand for righteousness and justice. What is needed, therefore, is preaching that recovers these wider dimensions and illuminates the ways in which the community obscures them.35
It will be vital for the Evangelical community to validate the witness of the Lordship of Jesus Christ to recapture the lead in addressing practical justice among people who are suffering under the injustices of the world system.
Indeed, the Kingdom of God will grow on earth as the church creates an alternative society
34 Discipleship Journal: Issue 104, Electronic edition (Colorado Springs: The Navigators/NavPress, 1999), n.p. 35 James Ward and Christine Ward, Preaching From the Prophets, quoted in Ashland Theological Seminary, Ashland Theological Journal Volume 37, (Nashville: Abingdon, 1995, 2005; 2006, 37:7), 11.
36 demonstrating what the world is not, but one day will be. A society that welcomes people of all races and social classes, that is characterized by love and not polarization, that cares most for its weakest members, that stands for justice and righteousness in a world enamored with selfishness and decadence, a society in which members compete for the privilege of serving one another—this is what Jesus meant by the kingdom of God.36
It is crucial that the Evangelical community engage in the practical justice issues that affect people in our day. We cannot sit-on-the-sidelines and merely pay attention to those matters which we have artificially carved out and labeled (falsely) as more spiritual.
The relationship of the Lordship of Christ to the Kingdom of God is fundamental to understanding the relationship of evangelism to social justice. In the Old Testament, the Kingdom is used for Yahweh’s Lordship over the whole universe (Psalm 103:19) and in a particular sense over his chosen people Israel in a covenant relationship of grace that extended to the whole of their personal and community life (Exodus 19:5–6; Deuteronomy 7:6–9).37
In summary, while focusing on personal salvation is essential to the establishment of God’s purposes on earth, it is only when the reality of personal salvation finds practical expression in the life of society that the impact of the Kingdom of God will be noted by the watching world and, in so doing, establish a true and biblical witness for the Gospel of Jesus Christ.
36 Discipleship Journal: Issue 108, Electronic edition (Colorado Springs: The Navigators/NavPress, 1999), n.p. 37 World Evangelical Fellowship, Theological Commission, Evangelical Review of Theology: Volume 2 "A digest of articles and book reviews selected from publications worldwide for an international readership, interpreting the Christian faith for contemporary living", Electronic edition, Logos Library System; Evangelical Review of Theology (Carlisle, Cumbria, UK: Paternoster Periodicals, 2000, 1978), 245.
37 CHAPTER 5 – A BRIEF HISTORY OF THE NATION OF UGANDA
Having achieved independence from Britain in 1962, the young nation of Uganda has
experienced a diverse range of political leadership in arriving at its present democratic
government, which is based roughly on the parliamentary model of England. The history leading to the present day is replete with twists and turns, and most of all, with conflict.
Therefore, a brief overview of the History of Uganda can help us to understand, at least in
part, a context for this setting which has led to the climate of the injustices that children face
in Uganda.
Uganda is a landlocked country in the east-central Africa. Situated north and northwest of Lake Victoria, Uganda has a total area of 236,040 sq km (91,136 sq mi), of which 42,383 sq km (16,364 sq mi) is inland water or swamp. Uganda in comparison is about the size of the state of Oregon, though Uganda is slightly smaller. Uganda is surrounded by several countries. In the North is Sudan, on the East is bounded by Kenya, on the south by Tanzania and Rwanda, and the west it is surrounded by the Democratic Republic of Congo (formerly known as Zaire).38
The nature of this study does not lend itself to a full recast of the History of Uganda.
Even so, we can gain a valuable perspective by looking at an overview of the Nation’s past.
In summary, Uganda’s history can be divided into five periods, the early pre-kingdom years,
the emergence of five distinct kingdoms, the colonial period under British rule, the initial
consolidation of power as an independent nation and the present democratic nation under the
rule of the Museveni Government.
The name Uganda, the Swahili term for Buganda, was adopted by British officials in 1894 when they established the Uganda Protectorate, centered in [the kingdom of] Buganda....The Luganda language is widely spoken in Buganda, and is one of the most popular second languages in Uganda along with English.39
Another source provides a more detailed history of the name of the nation:
38 “Welcome to the Pearl of Africa,” The Republic of Uganda, n.p. [cited 11 Mar. 2007]. Online: http://webpages.csus.edu/~sac19508/page2.htm. 39 Buganda, n.p. [cited 25 Feb. 2007]. Online: http://en.wikipedia.org/wiki/Buganda#History.
38 'Uganda,'(Swahili for 'Land of the Ganda') was the name used by the Arab and Swahili traders on the East African coast to refer to the kingdom of Buganda, deep in the interior of Africa. These traders first arrived in Buganda in the mid-nineteenth century in search of slaves, ivory, as well as other merchandise. When the European colonialists eventually extended their hegemony over Buganda and the surrounding territories at the end of the nineteenth century, they used the Swahili term Uganda to refer to the new colony. Today, Uganda is made up of almost 40 different ethnic groups with the Baganda being the largest group at almost 20% of the total population. On a visit to the country, the late Winston Churchill was so taken by its beauty, he called it the “Pearl of Africa;” a fitting moniker that has stuck to this day.40
EARLY HISTORY
The earliest history of the region which is now the nation of Uganda is based on very limited and somewhat unreliable information. Specifically, “Details about the early pre-colonial period are sketchy and based largely on archeological findings and oral tradition.”41 Even with limited data, however, several broad conclusions can be described.
Figure 4 - Uganda's Natural North-South Divide
The map above illustrates the basic divide which has led to much of the historic as well as to the present-day challenges faced by the people and government of Uganda.
40 Kingdom of Buganda, n.p. [cited 25 Feb. 2007]. Online: http://www.buganda.com/bugintro.htm. 41 Thomas P. Ofcansky, Uganda: Tarnished Pearl of Africa (Boulder: Westview Press, Inc., 1996), 14.
39 The most notable and factually sustainable distinction between (roughly) the northern
and the southern regions of Uganda is the result of several natural factors. Dividing the
nation geographically, the Nile River begins in the south at Lake Victoria and meanders
north and west through a series of lakes and swamp-lands. This natural waterway has formed
the approximate border between the people groups of the north and south. Consisting of many subgroups of people and tribes, there are nevertheless some key characteristics in each region.
Whereas the people of the North have historically been hunter-gatherers and speak languages with shared roots from a Nilotic origin, the people living in the south were more likely to support themselves through agricultural activity and exhibit language characteristics based on a Bantu form of oral communication.
...the language gulf between the Nilotic-speaking people of the north and the Bantu-speaking peoples of the south was as wide as that between speakers of Slavic and of Romance languages in Europe...there was an economic divide between the pastoralists, who occupied the drier rangelands of the west and north, and the agriculturists, who cultivated the better-watered highland or lakeside regions.42
Archeological studies and oral tradition reveal further insight regarding, in particular,
the people of Southern Uganda who grew to a dominant position in the region.
Core samples from the bottom of Lake Victoria have revealed that dense rainforest once covered the land around the lake [Victoria]...knowledge of agriculture and use of iron technology permitted...[the people of this region]...to clear the land and feed ever larger numbers of settlers...Meanwhile, by the fourth century B.C., the Bantu-speaking metallurgists were perfecting iron smelting to produce medium-grade carbon steel in preheated forced draft furnaces - a technique not achieved in Europe until the Siemens process of the nineteenth century.43
Meanwhile, the less technologically advanced people of the north continued in their
traditional hunter-gatherer existence throughout this period, thereby not achieving the
42 “Uganda: Historical Legacies and Social Divisions,” n.p. [cited 28 Feb. 2007]. Online: http://lcweb2.loc.gov/cgi-bin/query/r?frd/cstdy:@field(DOCID+ug0013). 43 “Uganda: Uganda before 1900,” n.p. [cited 28 Feb. 2007]. Online: http://lcweb2.loc.gov/cgi- bin/query/r?frd/cstdy:@field(DOCID+ug0014).
40 dominant regional role of their counterparts to the south.
These broad-ranging distinctions between the north and south of the present-day
Uganda have formed a basis of the unique people-groups which have maintained many of the same characteristics throughout their history.
Figure 5 - The 5 Kingdoms
THE PRE-COLONIAL EMERGENCE OF FIVE KINGDOMS
As the people groups in the southern region of present-day Uganda developed, five
Kingdoms emerged as illustrated in the map in Figure 5, above.
Each of these kingdoms fluctuated in size and relative levels of influence, the details of which are not central to this study. Even so, the kingdoms of Ankole, Toro, Bunyaro-
Kitara, Buganda and Busoga played an important role in the history of the nation of Uganda.
These historic roles remain important since each of these kingdoms is presently recognized by the Ugandan Government under President Museveni.
41 Arguably, the most influential of these historic kingdoms was Buganda. Rather than basing its government on a monopolistic caste system or clan-succession approach, as was the practice in the kingdoms to its west,
Buganda's kingship was made a kind of state lottery in which all clans could participate. Each new king was identified with the clan of his mother, rather than that of his father. All clans readily provided wives to the ruling kabaka, who had eligible sons by most of them. When the ruler died, his successor was chosen by clan elders from among the eligible princes, each of whom belonged to the clan of his mother. In this way, the throne was never the property of a single clan for more than one reign.44
As a result of Buganda’s inclusive governing strategy that was consolidated under the rule of one king (or Kabaka), the kingdom grew to a position of regional dominance and eventually developed an expansionist strategy which allowed it to grow at an accelerated rate.
...the Baganda (people of Buganda; sing., Muganda) shifted away from defensive strategies and toward expansion. By the mid-nineteenth century, Buganda had doubled and redoubled its territory. Newly conquered lands were placed under chiefs nominated by the king. Buganda's armies and the royal tax collectors traveled swiftly to all parts of the kingdom along specially constructed roads which crossed streams and swamps by bridges and viaducts. On Lake Victoria (which the Baganda called Nnalubale), a royal navy of outrigger canoes, commanded by an admiral who was chief of the Lungfish clan, could transport Baganda commandos to raid any shore of the lake. The journalist Henry M. Stanley visited Buganda in 1875 and provided an estimate of Buganda troop strength. Stanley counted 125,000 troops marching off on a single campaign to the east, where a fleet of 230 war canoes waited to act as auxiliary naval support.45
As a consequence of this dominance, Buganda became, and apparently remains, the dominant player in Uganda’s early colonial period. The British explorers negotiated their position and tactics principally through this kingdom and the language of Buganda, which is
Luganda and is the principal form of native language utilized by the Ugandan people in the south today.
Each of the other kingdoms also has its historic significance in the history of Uganda.
Each was ruled by a succession of kings and each maintains its cultural posture to the present day. The roots of these independent kingdoms are significant enough that the present
44 “Uganda: Early Political Systems,” n.p. [cited 25 Feb. 2007]. Online: http://lcweb2.loc.gov/cgi- bin/query/r?frd/cstdy:@field(DOCID+ug0015). 45 “Uganda: Early Political Systems,” n.p.
42 Ugandan government recognizes the ceremonial role of each king and maintains respect for the historic significance of each people-group.
Meanwhile, the northern region of present-day Uganda was not as politically consolidated.
Most communities in Uganda, however, were not organized on such a vast political scale. To the north, the Nilotic-speaking Acholi people adopted some of the ideas and regalia of kingship from Bunyoro in the eighteenth century. Chiefs (rwots) acquired royal drums, collected tribute from followers, and redistributed it to those who were most loyal. The mobilization of larger numbers of subjects permitted successful hunts for meat. Extensive areas of bushland were surrounded by beaters, who forced the game to a central killing point in a hunting technique that was still practiced in areas of central Africa in 1989. But these Acholi chieftaincies remained relatively small in size.46
The political differences between the peoples of the south of Uganda, where kingdoms had formed early in its history, and the less politically organized people of the north, only added fuel to the challenge of uniting these people groups into a single British protectorate during the colonial period.
COLONIAL PERIOD
The borders created by England to establish Uganda as a Protectorate assembled together a wide-range of ethnic people who, as described previously, were very different in their culture, language, economic development and political systems. As a result, many of the tensions between the people who were combined into the British Protectorate of Uganda remain to this day.
The British colonial domination of the region was fraught with challenges. Some of the actions taken by the colonizers exacerbated existing tensions; other problems were created by the colonial efforts directly.
In order to establish a foothold in the region, the British first of all developed an
46 “Uganda: Early Political Systems,” n.p.
43 alliance with the Kingdom of Buganda. This allowed the British to capitalize on the existing
strength of the Bugandan leadership as well as to use its governing structure as a base for
expanding colonial domination to other parts of the region.
Because the primary concern of the British was to develop sources for ivory, cotton,
coffee and slaves, most decisions – if not all – were driven by the economic interests of the
European homeland. In addition, the early administrators of the colony were under orders to
establish the Protectorate as a financially self-supporting administration. The resulting
alliance with Buganda had the direct effect of empowering one people-group and their
interests to the exclusion of other peoples in the region.
[the]...Buganda Agreement of 1900 imposed a tax on huts and guns, designated the chiefs as tax collectors, and testified to the continued alliance of British and Baganda interests. The British signed much less generous treaties with the other kingdoms (Toro in 1900, Ankole in 1901, and Bunyoro in 1933). The smaller chiefdoms of Busoga were ignored. The Baganda immediately offered their services to the British as administrators over their recently conquered neighbors, an offer which was attractive to the economy-minded colonial administration. Baganda agents fanned out as local tax collectors and labor organizers in areas such as Kigezi, Mbale, and, significantly, Bunyoro. This subimperialism and Ganda cultural chauvinism were resented by the people being administered. Wherever they went, Baganda insisted on the exclusive use of their language, Luganda, and they planted bananas as the only proper food worth eating. They regarded their traditional dress - long cotton gowns called kanzus - as civilized; all else was barbarian.47
The political dominance of the Kingdom of Buganda, added to its strategic location on the north shore of Lake Victoria made this a relatively prosperous region. A railroad line was constructed to transport goods from Buganda to the western shores of Africa which also contributed to the dominance of Buganda during the colonial period.
Yet another important factor that emerged during the colonial period was the tendency of the British to employ the Bugandan people as civil servants in the bureaucracy of the colony’s administration. Doing so meant that there quickly became an added divide
47 “Uganda: The Colonial Era,” n.p. [cited 25 Feb. 2007]. Online: http://lcweb2.loc.gov/cgi- bin/query/r?frd/cstdy:@field(DOCID+ug0017).
44 between these increasingly well-educated people of the south and the less politically engaged
people of the north. This was further exacerbated by the practice whereby the British
...recruited most of its civil servants from the south and most of its soldiers from the north. The people of the northern region (the Acholi and Langi) were made into the country’s military elite...but it was the fertile south, in particular the Buganda region, that enjoyed development and produced most of the country’s intellectuals.48
In addition, in order to govern the balance of the people in the region, the British dispatched young foreign service officers who were ill equipped for the task to which they had been assigned. According to one historian, an observer at that time noted that they were,
“too young and incompetent: they are sent out without a probationary period, to a distant place where they are usually alone...[where they remain]... isolated, powerless...”49
As a result, these inexperienced administrators often empowered tribal chiefs to
oversee the interests of the colonial government. “But who were the chiefs? The colonizers,
displaying a room-temperature IQ about the locals, didn’t know how to deal with the non-
chief societies in Africa.”50 Adopting the false view that every African belonged to a tribe
and that each tribe had a chief, “[t]he British appointed chiefs anyway, sometimes choosing one of the village heads to rule over the other [village heads].”51 As a result of this ill-fated
approach, a system of rule emerged that allowed for tyrannical control by autonomous chiefs.
“The chief is the law, subject to only one higher authority, the white official stationed in his
state as advisor...No...Despot ever had greater power than these ... tyrants.”52
The various strategies employed by the colonial leadership did nothing to reduce the
tension in the region which, in fact, only continued to escalate. There were numerous
48 Els De Temmerman, Aboke Girls (Kampala: Fountain Publishers, 2002), vii. 49 William Easterly, The White Man’s Burden (New York: The Penguin Press, 2006), 274. 50 Easterly, The White Man’s Burden, 274. 51 Easterly, The White Man’s Burden, 274. 52 Easterly, The White Man’s Burden, 275.
45 uprisings by various factions within Uganda against colonial rule, all of which the British
squelched through their superior military prowess. Even so, the British eventually
recognized that independence for Uganda was inevitable.
INDEPENDENCE IN 1962
The deeply-rooted dissatisfaction with British colonial domination finally led to a move
toward independence for Uganda. In 1962, concluding a lengthy period of peaceable
negotiation, a new government was formed and the colonial era came to an end.
What did not end, however were the historic differences between people in the north
and south of Uganda. Aware of this, the British had devised a strategy whereby the newly-
formed government consistent of a fragile alliance between the Kabaka (King) of Buganda as
President (i.e. from the southern region) and Apollo Milton Obote, a native of the Lango (i.e.
from the northern region) as prime minister – an alliance more of political expediency than
one based on any real common ground.
...because post-colonial states were alien transplants, based usually on British or French models rather than old indigenous institutions, they failed to achieve legitimacy in the eyes of a majority of African citizens and soon proved unable to protect and promote the interests of those citizens.53
Not surprisingly therefore, political tensions in the new Ugandan government were a constant source of agitation for the new prime minister who faced opposition from numerous sources, including his own party. To quell his difficulties with the military, Obote hand-
picked a junior officer named Idi Amin and quickly promoted him through the ranks as his
own personal protégé. Finally, in 1966, facing a storm of criticism,
Obote turned to Idi Amin and the army, and, in effect, carried out a coup d'état against his own government in order to stay in power. Obote suspended the constitution, arrested the offending [opposition] and assumed control of the state. He forced a new constitution through parliament without a reading and without the necessary quorum. That constitution abolished the federal powers of the
53 Robert Guest, The Shackled Continent, (London: Pan Macmillan: 2005), 110.
46 kingdoms, most notably the internal autonomy enjoyed by Buganda, and concentrated presidential powers in the prime minister's office.54
Milton Obote was determined to transition his new government to the left and to establish socialist reforms. This caused great tension within the government which was therefore soon purged by Obote of all opposition members, further consolidating his power.
As part of his effort to unify his power base, he promoted Idi Amin to commander of the army who, in his own move to tighten control, ruthlessly purged the army of all those who opposed the leadership of their new commander while recruiting Sudanese mercenaries from a former campaign Amin had conducted with their help. As a result of Amin’s actions, many in the Ugandan leadership began to question his role and wisdom and Obote, in his own right, held similar concerns.
To counter Amin’s influence in the armed forces, Obote moved some of his own supporters into senior positions. In addition, he seconded pro-Amin officers into the civil service. On 25 January, 1971, Amin responded to these challenges by overthrowing Obote while he was in Singapore for a Commonwealth Summit conference.55
The rise to power of Idi Amin created two realities for Uganda. First, Amin’s
reforms destabilized every aspect of life in Uganda. As one author states it, “Idi Amin destroyed Uganda.”56 Secondly, Amin’s tyrannical leadership style and record of
humanitarian brutality placed Uganda on the international stage.
After his assumption of the presidency, Amin quickly passed a law consolidating
control of the military under his direct authority, he passed laws which made it illegal for
foreigners to own or operate businesses, broke relations with Israel and the United Kingdom,
established new ties with Libya and Soviet Russia, and set about killing all of his actual or
54 “Independence: The Early Years,” Uganda, n.p. [cited 25 Feb. 2007]. Online: http://lcweb2.loc.gov/cgi-bin/query/r?frd/cstdy:@field(DOCID+ug0020). 55 Ofcansky, Uganda: Tarnished Pearl of Africa, 42. 56 Ofcansky, Uganda: Tarnished Pearl of Africa, 42.
47 perceived opposition in government and in the military. His association with Libya and the
Soviets and their subsequent military aid soon made Uganda one of the strongest military
powers in Eastern Africa. However, his erratic actions soon resulted in a more tenuous hold
on his power. His treatment of his opponents had alienated many moderate members of the
military and the final straw came when his failed attempt to invade Tanzania to the south was
repelled and a counterattack by Tanzanian forces marched through southern Uganda to the
outskirts of Kampala. “Finally, on 10 April, 1979, Kampala fell. Amin went into exile in
Tripoli, Libya, and about 8,000 of his soldiers retreated into Sudan and Zaire.”57
Following a failed attempt by an interim government, “on 13 May, 1980, Milton
Obote became the President of Uganda for the second time.”58 However, “Numerous insurgent groups...started military operations against the government to protest the rigged presidential election.”59 The most effective of these was the National Resistance
Movement/Army (NRA) led by Yowari Museveni.
In his effort to counter the effectiveness of the NRA and other insurgent movements,
President Obote responded with counter attacks, paying little attention to normal rules of
engagement. As a result, in one area alone, the human rights abuses were horrific. “The Red
Cross claimed that at least 300,000 people had died in the Luwero triangle”60 alone. Obote
had recruited his army principally from people in Uganda’s north, including his own Lango people as well as from the Acholi people with whom he had formed an alliance. However, the Acholi soldiers soon became disenfranchised as they sensed Obote’s favoritism with the
57 Ofcansky, Uganda: Tarnished Pearl of Africa, 47. 58 Ofcansky, Uganda: Tarnished Pearl of Africa, 47. 59 Ofcansky, Uganda: Tarnished Pearl of Africa, 52. 60 Ofcansky, Uganda: Tarnished Pearl of Africa, 55.
48 Lango recruits who were receiving an inequitable level of higher pay and more frequent
promotions. As a result, on 27 July, 1985, Acholi born General Okello turned on Obote,
marched on Kampala, seized the government radio station and announced the end of Obote’s
presidency. A fragile alliance between Okello and the resistance army of the NRA led by
Museveni quickly dissolved and on January 26, 1986, Yoweri Museveni’s forces took control
of Kampala and established a new government under his own control.
The Presidency of Milton Obote, His successor, Idi Amin and the second Obote
presidency took an enormous toll on the lives of the Ugandan people. “It is estimated that
the dictatorial regime of Idi Amin during the 1970’s was responsible for the deaths of some
300,000 of Amin’s opponents. Continued guerrilla war and human rights abuses under
Milton Obote during the early 1980’s have claimed at least another 100,000 lives.”61 Such was the backdrop leading to the role of Uganda’s current President, Yoweri Museveni.
UGANDA AS GOVERNED BY YOWERI MUSEVENI
Although Yoweri Museveni came into power through a difficult and military-based takeover, he has been able to provide a stable government for the past twenty-one years, which is a major accomplishment in light of the record of the twenty-four years preceding his presidency. “When Yoweri Museveni seized power in 1986 the country was one of the poorest and most violent in the world.”62 Therefore, as one historian states, “Yoweri
Museveni’s presidency has been an important turning point in Uganda’s post-independence
61 “Central Intelligence Agency: World Fact Book,” Uganda, n.p. [cited 2 Dec. 2006]. Online: https://www.cia.gov/cia/publications/factbook/geos/ug.html. 62 Robert Guest, The Shackled Continent (London: Pan Macmillan: 2005), 102.
49 history. Under his leadership, the country has moved away from the brutal violence of past
regimes...”63
Museveni is well aware of the task he assumed when he (literally) took office. He
states, “After sixty years of colonial rule, the British left a weak state apparatus manned by
culturally backward people and we are still trying to resolve the problems that resulted from
that legacy.”64 As a consequence of the instability preceding his role, Museveni has
maintained tight control of the country in an effort to establish and maintain stability. Thus,
while he has sought to allow participation in the government the Museveni government
continues to refute the role of true opposition by disallowing a multiparty system to emerge.
Museveni believes that democracy can co-exist with a unified party approach. He states,
“The hallmark of a civilized society...is the development of a cooperative culture, as opposed to a culture of exclusivity and antagonism.”65
Accordingly, his government has allowed the kings of the five historic kingdoms to
re-emerge - as long as they do not use their role to pursue national political advantage. His
government has also allowed free elections to positions of parliament, although Museveni did not allow the formal existence of political parties to emerge nor did he allow extensive advertising on the part of individual candidates.
In a move to further consolidate former rebel factions, the Museveni government has provided amnesty for soldiers who wish to lay down arms and rejoin their families and the present Ugandan society, without reprisal by government forces. These measures have
significantly reduced rebel activity throughout Uganda, except in the north where the conflict
63 Ofcansky, Uganda: Tarnished Pearl of Africa, 58. 64 Yoweri K. Museveni, What is Africa’s Problem? (Minneapolis: University of Minnesota Press, 2000), 164. 65 Museveni, What is Africa’s Problem?, 88.
50 has continued under the leadership of Joseph Kony (the conflict in the north will be discussed
in the next chapter).
One of the tragedies of the sustained civil unrest since Uganda achieved
independence has been the loss of human life, particularly among the adult population. As a
consequence, the median age of the nation’s population is 15 years old. This is the lowest
median age of any nation in the world. Stated in different language, Uganda is principally a
nation of children and young adults and therefore the justice issues that prevail as concerns in
Uganda involve children most of all. Since Restore International targets its mission at
restoring justice to children, Uganda is a prime focus for the ministry of Restore.
In summary, even though there are many issues that remain unresolved in the nation
of Uganda, the current government of Yoweri Museveni has developed the longest track
record of stability in leadership since Uganda gained its independence from British rule in
1962. Accordingly, now is an opportune moment in the nation’s history to address justice
issues, particularly those which affect this nation of children and young adults. It is into this setting that Restore International has stepped up its efforts in the hope that by addressing the justice issues which affect children, a witness can be established for the Lord Jesus Christ.
51 CHAPTER 6 – THE CIVIL STRIFE IN NORTHERN UGANDA
Even though the government has been fairly stable, Northern Uganda has been plagued by
civil strife throughout the last twenty years. A rebel army has campaigned against the current
Ugandan government seeking to establish its own form of rule. Led by Joseph Kony, the
Lord’s Resistance Army (or LRA) has committed unspeakable atrocities against the people
of Northern Uganda and, in particular, against children. Through forced recruitment of
young children to serve in his rebel movement, the LRA has continued to destabilize
Northern Uganda for the past two decades. Because this conflict has created instability and a
climate of severe injustice against children in the north, the origin, nature and present status
of this conflict is significant for this study.
In the waning years of Milton Obote’s second presidency following the ouster of
Idi Amin, several opposition military groups formed to oppose Obote’s continued tyrannical
rule of Uganda. While Yoweri Museveni’s NRA quickly became the dominant force and
ultimately prevailed, another, smaller, resistance group known as the Holy Spirit Mobile
Forces (HSMF) formed around the leadership of an Acholi Woman. This group, which has
had several leadership transitions, eventually became the source of continual agitation in
Uganda’s North and remains the central source of instability to this day. The movement has
maintained a steady drumbeat of horrific humanitarian injustices throughout its two decades
of resistance against the Ugandan Government.
“In August, 1986, Alice Auma, a young woman from Gulu in Acholi in Northern
Uganda, began raising an army, which was called the Holy Spirit Mobile Forces (HSMF).”66
Claiming to be led by spirits which provided her with both authority and specific direction,
66 Heike Behrend, Alice Lakwena & the Holy Spirits (Kampala: Fountain Publishers, 1999), 1.
52 Alice Auma formed an army to march against the Obote government and then later, against
the present Ugandan President Yoweri Museveni. Claiming to be led by the main spirit
Lakwena, and therefore renaming herself Alice Lakwena, her followers were known to attack the larger and well-equipped government forces with nothing more than rocks, sticks and spears. Lakwena mobilized her followers with such rudimentary tactics by convincing them
that the spirits she consulted had promised protection against the bullets of those they would
attack. Her role as leader of this group was relatively short-lived.
The insurgency led by Lakwena required that Alice be possessed by numerous other spirits to achieve its aims, which was unusual in the context of Acholi spirit-behavior. After a series of spectacular victories, Alice led the Holy Spirit Movement [“HSM”]south out of Acholiland towards Kampala, where she garnered much support from other ethnic groups that had grievances with the Museveni government. However, the military setbacks inevitably suffered by the HSM prompted some followers to accuse Alice of being a witch using spirits for destructive ends. As the HSM suffered its final defeat under withering artillery fire in the forests near Kampala, Lakwena left Alice and she fled.67
As a consequence of this defeat and the reports that Lakwena had departed Alice as
the preferred prophetic host, new leadership eventually emerged in January of 1987 in the
person of then 20-year-old Joseph Kony.
Figure 6 - Areas Affected by LRA
67 “Alice Auma,” Wikipedia, n.p. [cited 18 Jan. 2007]. Online: http://en.wikipedia.org/wiki/Alice_Auma.
53
The pogrom perpetrated by Kony and his rebel army against the people of the north is
virtually indescribable. Having adopted guerilla tactics early on and claiming to himself be the new spokesperson for the spirit Lakwena, Kony initially expected that his own Acholi kinsmen would join his insurrection against the Museveni government. However, his frequent raids in the north to re-supply his army included not only the theft of their possessions but, more egregiously, the abduction of Acholi people – usually children – who were forced to serve as porters for the confiscated supplies or forced to be soldiers or in the case of young girls, to serve as wives for his soldiers who were thereby rewarded for their service in the ranks of his rebel force.
Figure 7 - LRA Rebel Leader Joseph Kony
Kony’s brutal tactics resulted in a minor uprising from his own Acholi kinsmen who
in the spring of 1991, formed “‘Arrow Groups’ mostly armed with bows and arrows, as a
form of local defense.”68 However, Kony’s rebels were armed with modern weaponry and
these groups were quickly overpowered. As a result of the uprising, Kony felt he had been
68 “Lord’s Resistance Army,” Wikipedia, n.p. [cited 2 March 2007]. Online: http://en.wikipedia.org/wiki/Lord's_Resistance_Army.
54 betrayed by his own Acholi people and began to inflict those he attacked with brutal tactics including severe mutilations and reprisals against those who he felt had become sympathetic to the cause of the Museveni government.
These tactics, which continued up until June of 2006, fly in the face of international conventions adopted by the United Nations, including Article 4.1 of the “Optional Protocol to the Convention on the Rights of the Child on the involvement of children in armed conflicts” which reads in part, “Armed groups that are distinct from the armed forces of a
State should not, under any circumstances, recruit or use in hostilities persons under the age of 18 years.”69 Nevertheless, Kony’s reprisals, including the abduction and the forced involvement of children, have continued.
For twenty years, the Lord’s Resistance Army (LRA) and the Government of Uganda (GOU) have engaged in a vicious civil war. Civilians are the prime victims...Due to the lack of local support and popularity, the LRA has abducted up to 30,000 children and youth that serve as porters, sex slaves, and fighters. In captivity these abductees are forced to maim, rape, and kill family and community members.70
Other reports and numerous eyewitness accounts confirm these reports of the atrocities that have been inflicted on children in Northern Uganda by the LRA.
One of the principal offenders has been the Lord’s Resistance Army (LRA), a spiritualist rebel group with no clear political agenda that is known for its extreme brutality. To fill its ranks, the LRA has abducted tens of thousands of children and adults to serve as porters and soldiers. Rebel commanders have forced girls, some as young as 12 years old, into what amounts to sexual slavery and forced their fighters to inflict horrific injuries by cutting off the ears, noses, lips, and limbs of defenseless civilians. Of the 2,585 peopled interviewed in a recent survey in four districts of northern Uganda, 31 percent said they had had a child that was abducted, 23 percent said their children had been mutilated, and 45 percent said they had witnessed the killing of a family member.71
69 “Optional Protocol to the Convention on the Rights of the Child on the Involvement of Children in Armed Conflicts,” United Nations n.p. [cited 10 Dec. 2006]. Online: http://www.unhchr.ch/html/menu2/6/protocolchild.htm. 70 Carla Suarez, “Addressing New Security Threats Through Justice: The International Criminal Court’s Intervention in Northern Uganda,” n.p. [cited 2 March 2007]. Online: http://centreforforeignpolicystudies.dal.ca/pdf/gradsymp06/Suarez.pdf. 71 Erin Baines, Eric Stover, and Marieke Wierda. War-Affected Children and Youth in Northern Uganda: Toward a Brighter Future, n.p. [cited 8 Dec. 2006]. Online: http://www.macfound.org/atf/cf/%7BB0386CE3- 8B29-4162-8098-E466FB856794%7D/UGANDA_REPORT.PDF.
55 As a result of the instability in the north, there has been a flight to safety in two principle forms: the development of refugee-like camps known as Internally Displaced
Persons or IDP Camps which house Ugandan citizens under the promise of protection by the
Ugandan Government, and the advent of Night Commuters a phrase which depicts the daily end-of-day flight to safety by children to protected shelters in locations throughout Northern
Uganda in their effort to escape middle-of-the-night raids and abduction by the LRA.
Military efforts by the Ugandan Government have only resulted in escalating the suffering.
Since 1986, the Ugandan People’s Defense Force (UPDF) has undertaken at least six military operations of varying success against the LRA. The latest offensive, called “Operation Iron Fist” commenced in spring 2002 and sought to put an end to the conflict. But a rebel counter offensive only escalated the war and caused a drastic increase in the number of displaced [Ugandan citizens]. The UPDF responded by moving 1.6 million people...into largely unprepared camps.72
These retreats to safety by the citizenry of Northern Uganda have resulted in a climate of fear and suffering as conditions have declined under the threat of constant attack by the
LRA. Reports from the region as well as personal visits by this author confirm that the conditions in the IDP Camps are squalid, at best.
In the words of the UN Secretary for Humanitarian Affairs Jan Egeland: ‘Northern Uganda is the biggest neglected humanitarian crisis in the world.’ More than 80 percent of the people of Kitgum and Pader — roughly 1.5 million people — live in internally displaced persons (IDP) camps. Often just a few miles from their original homes and farms, families are denied access by the threat of rebel attacks, and by government restrictions on movement outside of the camp perimeter.73
The conditions in the IDP camps are difficult to consider. There is a shortage of every basic necessity for life, including water, food, personal safety and medical services.
Sexual abuse is rampant and children are often the principle victims in these settings,
“UNICEF is very concerned that victims were mainly girls, some as young as four years
72 Baines, Stover, Wierda, “War-Affected Children and Youth in Northern Uganda,” n.p. 73 Baines, Stover, Wierda, “War-Affected Children and Youth in Northern Uganda,” n.p.
56 old.”74 A report from first-hand observation states that, “While the war was purportedly started to promote the interests of the Acholi, it is these people, and more particularly their children, who are bearing the greatest hardship”75 Yet another observer confirms that the challenges faced by children living in the IDP camps are significant.
Camp conditions have led to acute malnutrition in children and the near-total destruction of social networks, culture and norms. More than 300,000 children under the age of five suffer from malaria, pneumonia, diarrhea and preventable diseases. 1,000 people are dying every week because of this war. Many women and girls are forced to trade sex for basic necessities, obviously contributing to the spread of sexually transmitted diseases.76
Clearly, the 20-year conflict perpetrated by Kony and his army has taken an enormous toll on the people of the north and, in particular, on the children. As a result, the conflict in Northern Uganda has drawn substantial international attention. Correspondingly one of the most significant actions taken as a result of the atrocities committed by Kony and his LRA forces is the formal action passed by the International Criminal Court.
Figure 8 - Vincent Otti, The LRA's Second in Command
Apparently this action by the ICC has had a sobering affect on Kony and his troops.
74 “Uganda: Rape Rampant in Largest Northern IDP Camp,” IRIN, n.p. [cited 4 Mar. 2007]. Online: http://www.irinnews.org/report.aspx?reportid=54952. 75 Brad Howarth, “The Night Commuters of Gulu,” n.p. [cited 10 Jan. 2007]. Online: http://lagrangepoint.typepad.com/lagrange/files/the_night_commuters_of_gulu.rtf. 76 David Kilgore, “Africa's Longest Running War,” n.p. [cited 4 Mar. 2007]. Online: http://www.david- kilgour.com/mp/Ugandan%20IDP%20Camps%20&%20Children.htm.
57 On 13 October 2005, the ICC unsealed arrest warrants and indictments against five senior leaders of the Lord’s Resistance Army (LRA) for crimes against humanity and war crimes. The five leaders are Joseph Kony, Vincent Otti [see photo above], Okot Odhiambo, Raska Lukwiya and Dominic Ongwen (Ongwen had previously died in a gun battle with the Ugandan army).77
In June of 2006, eight months after action by the ICC, a truce was established between the
LRA and the Ugandan Government so that peace talks could resume. This has resulted in relative calm and the potential for the beginning of an effort to rebuild the lives and infrastructure of the people of Northern Uganda.
However, the political climate remains fragile. Reports from as recently as December of 2006 indicate that there has been a breakdown in the peace negotiations creating an atmosphere of uncertainty in the region once again.
A cessation of hostilities in the 20-year civil war between the Ugandan government and Lord's Resistance Army has expired, with no new deal in sight. Both sides have warned that they will retaliate if attacked. A fragile truce has been in place for six months but talks were halted when the rebels walked out in December.78
Even though these reports indicate that the peace negotiation efforts remain tenuous, first- hand reports from BBC independent reporter Sam Farmer, who interviewed Joseph Kony in
June, 2006, seem more optimistic. In a personal interview with Sam Farmer conducted by this author in August, 2006, he confirmed that Kony appears to desire an end to the conflict.
Farmer stated,
Kony wants peace. He has lost his sympathizers in the Sudanese government. He has grown tired of the war. His biggest concern is avoiding the consequences of the ICC charges against him. If that can be resolved and Kony granted amnesty by Uganda, I believe that he will lay down his arms.79
In summary, the situation in Northern Uganda is tragic and involves very difficult humanitarian challenges and countless instances of injustice. Even so, there is a glimmer of
77 Baines, Stover, Wierda, “War-Affected Children and Youth in Northern Uganda,” n.p. 78 “No Renewal of Truce in Uganda,” BBCNewsonline, n.p. [cited 1 Mar. 2007]. Online: http://news.bbc.co.uk/2/hi/africa/6402985.stm. 79 Sam Farmer, Interview by Thomas D. Jonez (Gig Harbor, Aug. 2006).
58 hope that the civil strife is winding down as the LRA has grown weary of the battle and is seeking a resolution to end their military engagement with the government of Uganda.
...justice is more than a principle: it provides the basis for sustainable peace after conflict. Without justice...attitudes about how to achieve and maintain power through violence stay entrenched and leaders with no respect for human rights remain active players in the region’s future. Impunity for human rights abuses creates an environment of fear, which in turn limits the development of a free and open society.80
Even as war comes to an end, the opportunity remains to address numerous justice issues affecting children, since many injustices continue unabated in the wake of the twenty- year conflict in the region. In short, justice must be reestablished in the North in order to sustain the peace.
80 World Evangelical Fellowship, Theological Commission, vol. 5, Evangelical Review of Theology: Volume 5,"A digest of articles and book reviews selected from publications worldwide for an international readership, interpreting the Christian faith for contemporary living," electronic ed., Logos Library System; Evangelical Review of Theology Carlisle, Cumbria, UK: Paternoster Periodicals, 2000, 1981, 100.
59 CHAPTER 7 – THE ACHOLI PEOPLE OF NORTHERN UGANDA
Joseph Kony, the self-proclaimed leader of the LRA, comes from the Acholi Tribe of
Northern Uganda. Even though he has proclaimed that his resistance movement is targeted
against the national government of Uganda, the overwhelming majority of his destructive
military campaign has been targeted against his own people: the Acholi Tribe.
Figure 9 - Acholi Unreached People Group
Because of this, a specific focus on the Acholi Tribe seems appropriate. Restore
International has begun to develop a relationship with the Acholi’s through a friendship with
the family of the new King of the Acholi Tribe. Even though the governing structure of the nation is not a monarchy, the key people groups each continue to recognize their own individual tribal kings. As such, the relationship with the Acholi King, Mr. Richard Apire, is an important relationship in developing a witness for Jesus Christ among the Acholi people.
60 The Acholi’s81 are listed by the Joshua project as a borderline unreached people-
group.82 Therefore, the summary which follows is presented in the format of a report on an
Unreached People Group – unreached as to the Gospel of Jesus Christ.
PEOPLE GROUP DESCRIPTION
General Physical Description: The Acholi Tribe consists principally of approximately
1,213,000 people living in the north central part of the nation of Uganda in East Africa.83
Pictured below are photographs of Acholi friends in both traditional native attire and typical modern western dress.
Figure 10 - Traditional and Modern Attire
81 World Map Interactive Digital Atlas, n.p. [cited 10 Jan. 2007]. Online: http://imf.geocortex.net/imf/imf.jsp?site=worldmap_peo&qlyr=People%20Groups&qzoom=true&qbuf=.35&qh lt=true&qry=ROG3=%27UG%27%20AND%20ROP3=%27100042%27. 82 “Acholi, Shuli of Uganda,” Joshua Project, n.p. [cited 10 Jan. 2007]. Online: http://www.joshuaproject.net/peopctry.php?rop3=100042&rog3=UG. 83 “Acholi, Shuli of Uganda,” Joshua Project, n.p.
61 Their people are concentrated in the three Ugandan states of Gulu, Kitgum and Pader which are bordered to the north by Sudan and often referred to as Acholiland.
Figure 11 - Acholiland
The Acholi people are a sub-classification of the Luo people which consist of several tribes that live in the general area of southern Sudan, eastern Congo, Uganda to the north and west and southward into the northern tip of Tanzania. Their history includes a mixture of oral tradition and involves predecessors from several earlier ethnic origins in the region surrounding their present location in Northern Uganda and southern Sudan.
The Acholi (“Acoli”) represents a cultural and geographical identity that evolved in northern Uganda over centuries from diverse ethnic groups. When Arab ivory and slave traders first made contacts in the region between 1850-1860, versions of the word “Acholi” evolved to describe the people and culture. There was no Acholi nation per se before then as the people identified themselves with their own Kaka or clan, headed by a Rwot, Chief. There was also no authority equivalent to a King or Paramount Chief.84
84 Ben Ochora Latigo, “Acholi: Victims of the Northern War and Isolation,” n.p. [cited 10 Jan. 2007]. Online: http://72.14.253.104/search?q=cache:BAsigez-xGkJ:www.km- net.org.uk/conferences/KM97/papers_pdf/victims.pdf+alice+lukwena&hl=en&ct=clnk&cd=15&gl=us.
62
The origin and classification of their native Acholi language is summarized as follows:
These people speak an Eastern Sudanic (Nilotic) language, a branch of the Nilo-Saharan language family. According to various classification schemes, these tribes are sometimes referred to as River- Lake Nilotes or Western Nilotes, which also includes the Dinka-Nuer language group.85
Even though the Acholi speak a language of their own, those with whom we have
interacted in Northern Uganda also speak English, which is the official language of the
nation of Uganda. According to our direct interviews with a number of Ugandan Acholi
people, an undetermined number of the Acholi’s also speak Swahili, which is a language
common to Eastern Africa and, in particular, common to the Ugandan national military.
The typical housing for the Acholi people varies somewhat by location and economic
capacity. Due to twenty years of internal civil strife in Acholiland, many people live in
Government-provided housing located within the infrastructure of Internally Displaced
Peoples Camps. Typical housing in these settings is pictured above.
When Uganda was under British colonial rule, the British concentrated development
and education in southern Uganda among the (formerly) Buganda people and utilized the
Acholi’s from the north more typically in menial tasks for common labor or recruited them as soldiers to serve in the military.86 Therefore the Acholi people remained largely under- educated.
Although the land in the north of Uganda is fertile and can be productive, the past twenty years of civil strife and the corresponding concentration of the Acholi in IDP camps has left the people poorly nourished and largely dependent on food provided in part by the
Ugandan Government and a variety NGO.
85 Wikipedia, Luo (Family of Ethnic Groups), n.p. [cited 11 Jan. 2007]. Online: Wikipedia:http://en.wikipedia.org/wiki/Luo_%28family_of_ethnic_groups%29. 86 Wikipedia, Acholi, n.p. [cited 10 Jan. 2007]. Online: http://en.wikipedia.org/wiki/Acholi.
63 Accordingly, a strategy for communicating the Gospel of the Kingdom must include very practical assistance such as drilling wells for fresh water, providing basic farming tools and other practical life-sustaining needs. The children need basic education, which their parents generally support when it is available. They also enjoy playing football (American form is called soccer). Therefore, another practical point of entry is to construct and staff schools and to provide simple sporting activities and sporting equipment for the children. A photograph of Acholi Children follows:
Figure 12 - Acholi Children
As the war in the north is now apparently winding down under the leadership of peace negotiations between the warring faction and the Ugandan government (more will be discussed in another section) there is both a need and an opportunity to assist the Acholi people in rebuilding their homeland. It is too early to begin since the peace remains fragile but the indications are that an opportunity could soon open up to enter the arena as a partner to these people in their recovery and thus earn the right to speak about the gospel of Jesus
Christ.
64 RELIGIOUS BACKGROUND
The Acholi people have a strong connection with their historic pagan religious practices
which unfortunately include the most vile of pagan activities: human sacrifice. When we spoke of religion with the people we met in Uganda in the Fall of 2006, we learned that they are wise to the concern among westerners regarding their so-called traditional cultural
practices. As a result, they are very guarded as to what they will share regarding their
religious involvement.
In a word, the Acholi people still practice witchcraft. This means that the entrance of
Christianity that arrived with the early missionaries has not had an easy time gaining ground.
According to The World Factbook published online by the United States CIA the nation of
Uganda is considered predominantly Christian: “Roman Catholic 33%, Protestant 33%,
Muslim 16%, indigenous beliefs 18%.”87 Even so, the Acholi people are considered by the
Joshua Project Progress Indicators as 3.2% reached.88
While in Northern Uganda in June of 2006, we met with the Catholic Archbishop
who affirmed that during the past twenty years the civil conflict has made progress with the
people very difficult. The Church has found itself concerned almost entirely with a severe
humanitarian crisis. Although the people needing assistance are Ugandan citizens, not refugees, they have been forced to seek shelter in the IDP Camps where they attempt to survive in squalid refugee-like conditions.
87 Central Intelligence Agency, World Fact Book, “Uganda,” n.p. [cited 10 Jan. 2007]. Online: http://www.cia.gov/cia/publications/factbook/geos/ug.html. 88 Joshua Project, “Acholi, Shuli of Uganda,” n.p. [cited 10 Jan. 2007]. Online: http://www.joshuaproject.net/peopctry.php?rop3=100042&rog3=UG.
65 Where people have adopted some level of the Christian belief structure, it has often been added to existing cultural practices (i.e. witchcraft) so that the adherents cover all of the bases spiritually.
Even so, there seems to be a true desperation among the people due to years of war and its resulting toll on the economic and health conditions among the people. I personally believe that the Acholi people are ripe for both a demonstration of and the verbal content of the Gospel of Jesus Christ.
HISTORIC ISSUES INFLUINCING THE ACHOLI PEOPLE
Over twenty years ago, an Acholi woman by the name of Alice Auma formed a rebel military group called the Holy Spirit Movement to actively resist and seek the overthrow of Uganda’s
President Yoweri Museveni. In 1987, Joseph Kony assumed command and renamed the rebel movement the Lord’s Resistance Army which has since commonly become known as the LRA. Under Kony’s leadership, “...the LRA rebels say they are fighting for the establishment of a government based on the biblical Ten Commandments.”89 However, “The
LRA, nevertheless, has terrorized the North of Uganda ever since.”90 Kony, himself an
Acholi, has kidnapped and killed tens of thousands of Ugandan Acholi’s, many of whom were mere children at the time of their capture. Under threat of death, he has then converted them into his soldiers. Kony, claiming supernatural spirits guide, protect and guarantee his military victory, has established himself as a fearful leader who possesses spiritual authority and power. Kony’s terrorist-like activities have created a climate of enormous instability and
89 GlobalSecurity.org, The Lord's Resistance Army (LRA), n.p. [cited 10 Jan. 2007]. Online: http://www.globalsecurity.org/military/world/para/lra.htm. 90 BBC News Online, n.p. [cited 10 Jan. 2007]. Online: http://news.bbc.co.uk/1/hi/world/africa/3462901.stm.
66 fear in Northern Uganda for the past twenty years.
In response, and in order to provide relative shelter and safety, the Ugandan
Government has set up IDP camps. Theoretically, these protective enclaves are to be guarded
by the Ugandan National Army. However, under the constant threat of violence and fear of attack, the Acholi people have nevertheless remained relatively antagonistic toward the
Ugandan National Army who they view as an occupying force, which is itself laced with corruption. The Acholi people are afraid of Kony and also remain distrustful of the Army that is supposed to be protecting them.
As a result of the uncertainty, the Acholi people are postured for practical assistance if peace does indeed prevail; and hopefully, they will be more open and responsive to the message of forgiveness and hope found only in Jesus Christ.
CULTURAL PRACTICES AFFECTING CONVERSION
As stated above, the spiritual history of the Acholi people is laced with pagan beliefs and
practices as well as outright witchcraft. According to the Christian relief workers we have
spoken with regarding these factors, the tendency among the Acholi people who have heard
the message of Jesus Christ is to combine their beliefs into a mixture of their cultural
practices and the Christian faith in order to not offend the leaders of the cultural traditions.
In reaching the children of the North it will be important to realize the affect that the adult
historic religious practices has had on their upbringing.
In simple terms, the Acholi people are afraid of offending the Elders of the
community out of concern that they (or their families) will be cursed demonically and suffer
the consequences both in the spiritual and natural world. Clearly, there is a significant level
67 of cultural - and demonic - resistance to the message of true allegiance to Jesus Christ as
Lord. The 3.2% progress indicator noted by the Joshua Project91 is evidence of a level of resistance that will take the authority of Christ accompanied by a demonstration of His power in order to overcome its influence, with children in particular.
EXTERNAL INFLUENCES ON EVANGELISM
There are no government restrictions at the present time regarding evangelism. There is a window open at present. While there are definite cultural hindrances as described above, there is the potential that the current cease-fire and the potential for a peace agreement between the LRA and the Ugandan Government could create an opportunity to serve in the rebuilding process in the North.
By assisting the Acholi people in very practical terms, doors of friendship have begun to open. With this strategy in mind, Restore International is in the final stages of entering into an agreement to build a school in the northernmost Acholi city of Attiak. We have conducted meetings with the city elders on two occasions in the last year and begun to develop a close friendship with the newly appointed King of the Acholi people, Mr. Richard
Apire. We have hope and confidence that Providence has arranged the circumstances at this point in Uganda’s history to create open doors of friendship with the Acholi people in the hope of increased effectiveness for the Gospel of Jesus Christ.
91 “Acholi, Shuli of Uganda,” Joshua Project, n.p.
68 AIDS TO EVANGELIZATION
Since the official language of Uganda is English, the Bible is written in a language familiar to most of the Acholi people. In fact, with the construction of the school mentioned above,
Restore International will be introducing a curriculum for the Acholi children which is based on biblical truth and which emphasizes the development of leaders among the children. The goal is to mobilize young Acholi leaders to become disciples in Christ who can in turn lead others and thereby reach the people of their own tribe. The objective is to disciple them in
Jesus Christ, not in western cultural Christianity!
In addition, the Jesus Film is available in the Acholi language92 and can be made available for viewing by children attending the school as well as by other Acholi people located in the various IDP Camps scattered throughout Acholiland.
Restore International is already partnering with three other mission organizations who have committed substantial resources and personnel to the efforts in Northern Uganda.
Restore is also partnering with a key indigenous Christian leadership group which has been engaged in training young Ugandan leaders for the last twenty years. This group will provide the instructors and leadership curriculum for the School being developed in Atiak.
OTHER STRATEGY ISSUES
It is clear that Restore International is on the front-end of this project. Even so, there is a sense of a pivotal point in the history of the nation of Uganda as true peace seems imminent in the North. The opportunity that this could create among the Acholi people (in particular) seems God-ordained. It is clear that there will need to be practical assistance provided in
92 The Jesus Film Project, Language List, n.p. [cited 12 Jan. 2007]. Online: http://www.jesusfilm.org/progress/translations.html.
69 order to address justice issues affecting children and also to simply create an opening with this people group. Even so, the sense of desperation that pervades the region may signal a moment in history that could create a distinct openness to the Gospel of Jesus Christ, a willingness to take a fresh approach to justice issues affecting children, and in particular, have a significant spiritual impact on the children who are most vulnerable and therefore potentially most responsive to spiritual and practical aid.
70 CHAPTER 8 – JUSTICE IN UGANDA’S SPIRITUAL CLIMATE
The LRA insurgency has a spiritual history dating back to the rebel group’s original founder,
Alice Lakwena. In addition, the principal tribe of south and central Uganda which consists of the Buganda Kingdom has its own spiritual history as do each of the major people groups whether they are defined by one of the traditional kingdoms or, more typical of the north, by their historic people-group (as seen in the previous chapter). In every case, it is not uncommon for each of these people-groups to continue to honor their own distinct spiritual customs. In a nation which is considered to be “two-thirds Christian,”93 the tendency is to simply add the traditional religious customs to the biblical truth thereby creating a mixture of truth and error when viewed from the perspective of the Scriptures.
The question to explore is whether or not, from a biblical standpoint, an active spiritual-realm influence contributes to the visible earthly-realm civil conflict in this nation.
To answer this question, the biblical world-view will be summarized, as well as an overview of the traditional religious beliefs. Both topics will be reviewed in simplified summary format.
AFFIRMING THE BIBLICAL WORLDVIEW
In Western theology and, in particular, in North American culture, the existence of a spiritual world inhabited by angels and demons is not widely affirmed. As Fuller Seminary Missions
Professor Charles Kraft has noted,
It is interesting (and discouraging) to note that even though we are Christians, our basic assumptions are usually more like those of the non-Christian Westerners around us than we like to admit. We have as Christians made certain modifications. But even though there is often a wide discrepancy between
93 “Uganda,” Central Intelligence Agency, n.p. [cited 10 Jan. 2007]. Online: https://www.cia.gov/cia/publications/factbook/geos/ug.html.
71 the teachings of Scripture and the common Western assumptions...we often find ourselves more Western than Scriptural.94
Even though the Western world-view may have cultural weight, the Scriptures themselves are replete with evidence, indeed the open presumption, that the construct of our
human lives exists in one world consisting of two realms – the natural world and what the
Apostle Paul described to the believers in Ephesus as the heavenly realm (see Ephesians
1:3,20; 2:6; 3:10; 6:12). Calling on an example from modern technology, Mike Riches
explains it in clear and simple terms,
Our lives and the world in which we live are similar to PIP (picture in picture) technology. We live in a world that has two channels operating simultaneously on the one screen of our lives. We will call these screens of our lives “realms.” One realm we are readily familiar with; the natural or physical realm. Our five natural senses are designed to help us navigate in this realm. The second realm is the invisible or spiritual realm.95
The Book of Job describes this reality quite directly. We read in the first two
chapters about the conversations between the Lord and the chief demonic rebel, Satan. In
these narratives, a dialogue occurs in which the Lord agrees to allow Satan to test God’s
faithful servant Job by inflicting tragedy on him through the agency of Job’s natural world
order. Once authorized to proceed, the spiritual-realm activity of Satan is observed as having
direct impact in the natural-realm world of Job through weather, financial ruin, attacks by his
enemies, false accusations through the agency of his three friends, the loss of the lives of his
family members and, ultimately, Job’s own physical health. It is clear from this biblical
account that there is continual interplay and therefore a clear correlation between the natural
and heavenly realms. As theologian Walter Brueggemann states,“...the issues of human life
are more inscrutable and more ominous than simple moralism, either covenantal or
94 Charles H. Kraft, Christianity with Power (Ann Arbor: Servant Books: 1989), 26. 95 Mike Riches, One World – Two Realms (Tacoma: Revalesio Ministries, 2004), 7.
72 sapiential, will allow. There is something large and external at work in the world that is antagonistic to human life.”96
A diagram may help to illustrate the interplay of the two realms. The first triangle
pointed upward represents the heavenly realm; the triangle pointed downward represents the
earthly realm, as follows:
Earthly Realm Heavenly Realm
For illustration purposes, these two realms have been separated and are pictured as distinct
from each other. However, the proper biblical depiction of these realms would posture them
as inherently linked and thereby indicate that the interplay between the realms is continuous.
The following diagram illustrates this connectivity:
One World: Two Realms
Obviously, this diagram also forms the symbol of the traditional Hebrew Star of David.
Jewish historian-scholar,
Franz Rosenzweig framed his philosophy of Judaism around the image of the Jewish star, composed of two conceptual ‘triads,’ which together form the basis of Jewish belief: Creation, Revelation, and Redemption; God, Israel, and World.97
96 Walter Brueggemann, Theology of the Old Testament (Minneapolis: Fortress Press, 1997), 490.
73
Thus, even in the popular Jewish usage the two triangles hint at the existence of one world consisting of two realms. However this symbol may currently be utilized by the
Jewish people, the intended purpose of its use here is to serve as an illustration of the overlay of the earthly or natural realm and the heavenly realm, as depicted within the biblical context.
In addition to the existence of these realms, which is all but assumed throughout the
Scriptures, there is a clear depiction throughout the biblical account that there is a conflict at work in the heavenlies whereby the enemies of God, namely Satan and his fellow demonic associates, are acting in rebellion against the rulership of God and are therefore in an active conflict with His will and purposes. That such forces and evil beings exist is a fact of basic biblical scholarship.
...the existence of Satan [and demons] probably could not be proved to the man who refuses to accept the evidence of the Bible on the subject. But if he did he would find ample evidence. It is (1) widespread (found in at least seven Old Testament books and referred to by every New Testament writer) and (2) based on Christ’s own words (Mt 13:39; Lk 10:18; 11:18). Again these are instances where He did not need to speak of Satan if He were merely accommodating His teaching to the supposed ignorant beliefs of the people.98
Wayne Grudem provides a succinct definition of these fallen angels when he states that they “are evil angels who sinned against God and who continually work evil in the world.”99 Stated simply, these fallen evil beings are at war with their Creator and the realm in which we humans dwell, the natural-realm, is the battle field. Gregory Boyd affirms this when he writes, “The ultimate canvas against which the unfolding drama of world history is played out is, for biblical authors, a warfare world view.”100 Boyd continues along this theme
97 “The Star of David,” Magen David, n.p. [cited 10 Mar. 2007]. Online: http://www.menorah.org/starofdavid.html. 98 Charles Caldwell Ryrie, Electronic edition, A Survey of Bible Doctrine (Chicago: Moody Press, 1995, c1972), n.p. 99 Wayne Grudem, Systematic Theology, (Leicester: Inter-Varsity Press, 1994), 412. 100 Gregory A. Boyd, God at War (Downers Grove: InterVarsity Press, 1997), 14.
74 when he states,
...for all their emphasis on the radical uniqueness, sole eternality and absolute sovereignty of Yahweh, biblical authors generally assume the existence of intermediary spiritual or cosmic beings...[who]...can and do wage war against God, wreak havoc on his creation and bring all manner of ills against humanity.101
Therefore, “[f]or biblical authors, to wage war against such things as injustice, oppression, greed and apathy toward the needy was to participate directly or indirectly in a cosmic war that had engulfed the earth.”102 This one-world-two-realms reality is the biblical world view.
A PERSPECTIVE ON THE BIBLICAL WORLDVIEW FOR MISSIONS IN UGANDA
C.S. Lewis affirmed the biblical worldview in very practical terms through his clever fiction- style. In so doing, he provided an apt context for a balanced approach to this subject. In his introduction to The Screwtape Letters, Lewis offered a bilateral warning with his inimitable technique of clear understatement,
There are two equal and opposite errors into which our race can fall about the devils. One is to disbelieve in their existence. The other is to believe, and to feel an excessive and unhealthy interest in them. They themselves are equally pleased by both errors and hail a materialist or a magician with the same delight.103
Writing to a more modern western materialistic audience, Mike Riches confirms the biblical world view and the corresponding caution penned by Lewis six decades ago.
Your “world” is comprised of...two realms...Most people are ignorant of the truth surrounding this reality. Most Christians are not exempt of this ignorance. Living in this ignorance has serious consequences for all of us, while living in the truth reaps great rewards. Most people, including Christians, unknowingly live under much difficulty, ruin, and hardship due to this ignorance. People from Western cultures especially have little understanding with regards to how much of what transpires in our lives is the result of the spiritual world’s activity surrounding our lives.104
101 Boyd, God at War, 18. 102 Boyd, God at War, 11-12. 103 C.S. Lewis, The Screwtape Letters (San Francisco: Harper Collins, 2000), ix. 104 Riches, One World - Two Realms, 7.
75 Accordingly, having been informed by the Scriptures and warned by scholars, pastors
and literary authors alike, it would be ludicrous to enter the field of ministry in Uganda with
the naïve assumption that any effort to address justice issues affecting children will not be
spiritually opposed. Of equal import, is the recognition that the traditional cultural practices
of many in the Ugandan population demonstrate that the people of this nation are already
alert to these realities. In some cases, the leaders of the Ugandan people base the authority
of their leadership position on their involvement with unseen spiritual forces, which they
employ to gain dominance over both followers and foes alike.
While such practices may seem like mere myth to our western minds, they are firmly
entrenched in the thinking of the Ugandan populace and must be recognized as such if we
are to be effective in our engagement in Uganda. As Boyd points out,
...one is hard-pressed to find any culture, prior to or contemporary with our own, that does not assume something like [this] perspective. From a cross-cultural perspective, the insight that the cosmos is teeming with spiritual beings whose behavior can and does benefit or harm us is simply common sense. It is we Westerners who are the oddballs for thinking that the only free agents who influence other people and things are humans.105
Thus, with our eyes open to the biblical world-view and with the awareness that such a view would likely be commonplace among the Ugandan population, we search for and find significant confirmation that this is the cultural and spiritual reality that will be encountered in the nation of Uganda.
105 Boyd, God at War, 11.
76 THE SPIRITUAL CONTEXT OF THE CIVIL CONFLICT IN UGANDA
The history of the Ugandan people, as indicated previously, consists of the combined histories of multiple people-groups who were eventually formed into a single Nation. Each of these people-groups has a significant history of spiritual engagement which impacts the manner in which they view and proceed through life. One of the most notable (and current) impacts is attributable to the spiritual history of the founder of the Lord’s Resistance Army as well as its present practice under current LRA leader Joseph Kony.
The spiritual backdrop for this movement began with the life of its founder, Alice
Lakwena.
Alice Auma was born in 1956. After two marriages in which she proved infertile, she moved away from her hometown. She eventually converted to Catholicism but, on 25 May 1985, was purportedly possessed by a spirit, Lakwena, and went ‘insane,’ unable to either hear or speak. Her father took her to eleven different witches but none could help. According to the story, finally Lakwena guided her to Paraa National Park where she disappeared for 40 days and returned a spirit-medium, a traditional ethnic belief...it is claimed that on 6 August 1986 Lakwena ordered Alice to stop her work as a diviner and healer...and create a Holy Spirit Movement (HSM) to fight evil and end the bloodshed.106
Accordingly, Alice Auma, an Acholi from the North of Uganda proceeded to rename herself Alice Lakwena and began to implement the instructions she had received from the demonic spirit named Lakwena. She thereafter formed an army which she named the Holy
Spirit Mobile Forces later renamed the Lord’s Resistance Army. Recounting the spiritual nature of her story, we learn that,
[Lakwena] was the Chairman and Commander in Chief of the movement; other spirits – like Wrong Element from the United States, Ching Po from Korea, Franko from Zaire, some Islamic fighting spirits, and a spirit named Nyaker from Acholi – also took possession of her. These spirits conducted the war. They also provided other-worldly ligitimation for the undertaking.107
It was further believed that additional so-called protective spirits provided a forward
106 “Alice Auma,” Wikipedia, n.p. [cited 10 Jan. 2007]. Online: http://en.wikipedia.org/wiki/Alice_Auma. 107 Heike Behrend, Alice Lakwena & the Holy Spirits (Kampala: Fountain Publishers, 1999), 1.
77 gauntlet and a rear guard to the soldiers who followed Alice into battle.108 An important
point to make is that, “in the local view, it is the spirits, and not the possessed people [who]
are the active parties.”109 Thus, in the understanding of the local Ugandan population, the civil conflict they experience does not so much have a spiritual element as, more forcefully, such conflicts are entirely about the interaction and leadership provided by such spirits. In their minds, the conflict is a spiritual conflict – period.
Even so, following a series of military defeats, and according to popular understanding, at some point the spirit Lakwena became dissatisfied with Alice Auma and entered her father, Severino Lukoya, who assumed command of her soldiers in 1988.110 He almost immediately suffered a series of defeats and, in 1989, withdrew from the field of battle.
The insurgency of the Holy Spirit Mobile Forces was promptly replaced by the LRA, led by Joseph Kony, which had initiated a military campaign against the Museveni government and which was similarly infused with spiritual overtones and spiritual guidance.
While Kony’s reliance on spiritual forces is well established, the specifics are not as clear.
Some reports indicate that, “Joseph Kony claimed to inherit the spiritual powers of Lakwena from his first cousin Alice.”111 Other reports claim that there is a distinction and that “Kony
introduced completely new and previously unknown spirits. Only their character, duties, and
tasks exhibit a certain resemblance to, and continuity with, the spirits of the other
108 Behrend, Alice Lakwena, 133. 109 Behrend, Alice Lakwena, 138. 110 Behrend, Alice Lakwena, 175. 111 Rory E. Anderson, Fortunate Sewankambo and Kathy Vandergrift, Pawns of Politics; Children, Conflict and Peace in Northern Uganda (Federal Way: World Vision International, 2005), n.p.
78 movements.”112 Regardless, Kony and his LRA exhibit consistent belief in and reliance on
direction and empowerment from the unseen world of the spirits. “[The LRA] do not believe
that they kill people, but that the gods (spirits) are the ones who use them, believers in the
spirits, to punish those who disobey the commands of the gods.”113 Therefore, “despite clear
biblical injunctions against murder, mutilation and torture, Kony believes himself to be
fulfilling a spiritual calling.”114
In fact, first-hand reports from the region confirm that the opposite is true. BBC
Independent Reporter Sam Farmer met with Kony at a remote and undisclosed location in
Southern Sudan. He reports that, “The LRA combined the fanaticism of a cult with ruthless
military efficiency, and while its apparent aim was to impose the Ten Commandments on
Uganda, its means could scarcely have been more evil.”115 From his interview, Farmer
discovered Kony’s belief that,
He was guided by spirits, he said, “They speak to me. They load through me. They will tell us what is going to happen. They say ‘you, Mr. Joseph, tell your people that the enemy is planning to come and attack’. They will come like dreaming, they will tell us everything. You know, we are guerrilla. We are rebel. We don’t have medicine. But with the help of spirit they will tell to us, ‘you Mr. Joseph go and take this thing and that thing.’”116
Thus the continued civil strife in Northern Uganda is described by its leaders in spiritual terms and understood by the Ugandan population as a spiritual conflict.
Accordingly, the Ugandan population in the conflict-riddled north operates very openly in the natural-spiritual context of one world, consisting of two realms.
112 Behrend, Alice Lakwena, 185. 113 Anderson, Sewankambo, Vandergrift, Pawns of Politics, n.p. 114 Anderson, Sewankambo, Vandergrift, Pawns of Politics, n.p. 115 Sam Farmer, “Come Back Alive,” BBCOnline, n.p. [cited 12 Mar. 2007]. Online: http://www.comebackalive.com/phpBB2/viewtopic.php?t=18846&view=next&sid=b91107b78b1312c94d583ee a5c4d1bf7. 116 Sam Farmer, “Come Back Alive,” n.p.
79 Other regions of Uganda share the history and practice of defining their existence in terms of the combined reality of a spiritual-and-natural-realm context. For instance,
The Kabaka is the title of the King of Buganda. Under the traditions of the Baganda, they are ruled by two kings: one spiritual and the other - a human-being prince. The spiritual (supernatural being) king...always exists, thus Buganda at any single time will always have a king. [The spirit being} Mujaguzo, like any other king in the world, has his own palace, officials, servants and guards assigned to his palace.117
The Buganda people in the south are not alone in the view of the existence of one world consisting of two realms. In the northwest corner of the country, the Lugbara people practice a form of ancestor worship which includes the belief that the spirits of departed ancestors in the spirit realm maintain contact and influence in the present earthly realm. All of life is interpreted in the context of the interplay of the spirits between the two realms.
The Lugbara of Uganda believe that the living and the dead of the same lineage are in a permanent relationship with each other. As a result, the dead are aware of the actions of the living and care about them, whom they consider as their children. However, in some circumstances, the dead send sickness to the living, in order to remind them that they are acting custodians of the Lugbara lineages and their shrines.118
Further research documents the existence of numerous other belief structures which affirm the active involvement of Ugandans in the theme of natural-world and spirit-world interaction.
An important example of this religious attitude is found in western Uganda among members of the Mbandwa religion and related belief systems throughout the region. Mbandwa mediators act on behalf of other believers, using trance or hypnosis and offering sacrifice and prayer to beseech the spirit world on behalf of the living.119
Yet another example is found in the Ganda belief system where,
...Most spiritual beings are considered to be the source of misfortune, rather than good fortune--forces to be placated...Important gods in the Ganda pantheon include Kibuka and Nende, the gods of war; Mukasa, the god of children and fertility; a number of gods of the elements--rain, lightning,
117 “Kabaka of Buganda,” Wikipedia, n.p. [cited 4 Dec. 2006]. Online: encyclopedia http://en.wikipedia.org/wiki/Kabaka_of_Buganda. 118 “Lugbara Religion,” Overview of World Religions, n.p. [cited 10 Jan. 2007]. Online: http://philtar.ucsm.ac.uk/encyclopedia/sub/lugbara.html. 119 “Uganda: Local Religions,” Library of Congress Country Studies, n.p. [cited Mar. 11, 2007]. Online: http://lcweb2.loc.gov/cgi-bin/query/r?frd/cstdy:@field(DOCID+ug0055).
80 earthquake, and drought; gods of plague and smallpox; and a god of hunting. Sacrifices to appease these deities include food, animals, and, at times in the past, human beings.120
While each of the historic kingdoms and people groups may not share the exact same
spiritual history, it is established historically that there is a spiritual practice inherent within
the life and culture of each of these groups that runs contrary to the revealed Scriptural truth
of the Lordship of Jesus Christ. “Most religions involve beliefs in ancestral and other spirits,
and [the Ugandan] people offer prayers and sacrifices to symbolize respect for the dead and
to maintain proper relationships among the living.”121
In addition, there is evidence that the spiritual realities with which the people have historically engaged are reported to have informed and directed the actions of the leadership of the civil conflict in the regions that comprise modern-day Uganda. As previously illustrated, nowhere is this more apparent than in Northern Uganda as evidenced by the activity of the leaders of the LRA.
HOW THE SPIRITUAL-WORLDVIEW AFFECTS ADDRESSING JUSTICE ISSUES
Accordingly, Christian efforts to address the justice issues that affect the children of Uganda are best prepared by the biblical injunction that was articulated by the apostle Paul when he wrote to the believers at Ephesus and reminded them that, “...our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places.” (Ephesians
6:12)
120 “Uganda: Local Religions,” n.p. 121 “Uganda: Local Religions,” n.p.
81 With this in mind, it is paramount that as the practical issues of justice are being addressed, the centrality of the Lordship of Jesus Christ is proclaimed. Doing so calls upon the only biblical solution available to defeat the negative spiritual forces which, as has been illustrated, are the attributed foundation for the civil unrest and resulting injustice in Uganda.
As one commentator has stated,
Social justice without salvation justice is a mirage in a sea of sands. The attempts of many people in the world today to reconcile warring nations, to stem the decline of social morality and to sponsor development programmes to alleviate poverty and injustice and create responsible communities are failing against the steady drift to lawlessness and violence, economic and political anarchy and the frantic preparation against a nuclear holocaust. But justice that is not grounded in moral individual and social change is an illusory goal. It cannot be divorced from salvation.122
Clearly, the challenge in Uganda includes addressing injustice in very practical terms.
However, addressing practical issues will not inherently address the historic customs which spiritually under-gird the unjust and evil practices affecting children. In order for true change to occur, the spiritual underpinnings of injustice must also be addressed. As one
Evangelical author has stated,
Indeed, conservative Protestantism insists, only... [the biblical] ... estimate of the sinfulness of man and his need of regeneration is sufficiently realistic to make at all possible any securely grounded optimism in world affairs. Any other framework can offer only a “bubble and froth cure.”123
There is no need or interest in advocating a modern form of colonial religious dominance, whereby western culture is imposed on the people of another nation. Rather, there is a distinct opportunity to assume a servant posture in returning practical justice and spiritual liberty to children in the North.
Because of the social and religious make-up of Uganda, Christian Churches have the opportunity to play a special role in peace-building. Through prayers...positive leadership and advocacy they can offset the influence of those who are using violence in the name of religion.124
122 Evangelical Review of Theology: Volume 5, World Evangelical Fellowship, Theological Commission, "A digest of articles and book reviews selected from publications worldwide for an international readership, interpreting the Christian faith for contemporary living," Electronic edition, Logos Library System; Evangelical Review of Theology (Carlisle, Cumbria, UK: Paternoster Periodicals, 2000, 1981), 167. 123 Carl F. H. Henry, The Uneasy Conscience of Modern Fundamentalism, (Wm. B. Eerdmans Publishing Company, 2003), 13.
82
Therefore, while cultural distinctions can and rightly should remain in place, the core
theology of God’s government over the people of every nation is at the heart of the Gospel of
Jesus Christ and applies with equal affirmation to all people everywhere. “Christians need
not apologize for battling to see that biblical standards of righteousness and justice prevail in
the land.”125 Clearly, issues regarding justice must be addressed.
In doing so, righteousness – being rightly related to the Lord – cannot be
compromised, at any point. Simply stated, “...apart from a gospel that changes the human
nature of both rich and poor, the rising struggle for social justice will fail to eliminate poverty
and injustice or effectively change the corrupt institutions of society.”126 The only gospel that will provoke and sustain such a change in human hearts is the Gospel of Jesus Christ. As we are reminded by the apostle Peter, as recorded in the Book of Acts, “And there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved.” (Acts 4:12)
In Uganda as elsewhere, we live in one world consisting of two realms. While practical efforts to establish justice proceed in the natural realm, the reality of engagement in
the spiritual realm by the Ugandan people must also be met with a Christ-centered biblical
response. Both biblical justice and biblical authority founded in the Lordship of Jesus Christ
must be brought to bear in order to stem the tide of the injustices affecting children in the
nation of Uganda.
124 Anderson, Sewankambo, Vandergrift, Pawns of Politics, n.p. 125 Discipleship Journal: Issue 23, Electronic edition (Colorado Springs: The Navigators/NavPress, 1999), n.p. 126 Evangelical Review of Theology, 7.
83 CHAPTER 9 – THE FORMATION OF RESTORE INTERNATIONAL
This chapter will provide a narrative history of the formation of Restore International as well
as clarify the organization’s mission and vision as it regards restoring justice to the children of Uganda. The development of Restore’s statement of mission and its meaning will be discussed.
Restore International was established in December of 2004 by Founder Robert K.
Goff, a practicing attorney who resides in San Diego, California. In 2002 Goff traveled to
India and witnessed the atrocities and injustices committed in that country against children, first-hand. On this initial visit to India, Goff notes,
[I]...discovered men, women, and children suffering a different kind of injustice than I was used to dealing with: I encountered India’s slave trade. I visited rock quarries and brick factories where backbreaking work was performed by people who had been erroneously convinced that though they had to pay off a debt to the ones who had bought them. I walked into villages at night to meet with slaves who had been secretly brought there to have their cases documented in the hope of winning their freedom. I drove down the streets of red-light districts and saw countless girls and young women offering their bodies for rent because they knew that if they didn’t the brothel keepers and their thugs would beat them.127
Since that first exposure to the injustices perpetrated against children, Goff has become devoted to finding effective strategies to utilize his legal training to address and eradicate human rights abuses of children.
Restore International was born out of this passion and, since its inception, has grown into an organization which is addressing these concerns in both India and Uganda. Now consisting of three US-based offices and the two international locations, Restore is pursuing strategies to bring justice to children and to improve the condition of the poorest of the poor in the nations where it serves. There are also draft plans to target additional locations in
127 Robert K. Goff, Finding Karishma: Modern Day Slavery and the Abolition Movement (Rocklin: Pascoe Publishing, Inc., 2007), 11.
84 countries where children are the victims of injustice.
Bob Goff speaks at churches and universities across the United States and often refers to himself as a recovering lawyer when he speaks of his passion to address injustice toward children. What he means by this statement is that he has discovered his broader Kingdom calling, one that allows him to utilize his professional training and personal resources to address the issues that the Lord has placed on his heart for young children. Goff has enjoyed great success in the practice of law, and remains the senior partner of the law firm which bears his name and the name of his partner, Danny DeWalt. However, he has restructured the law firm in such a manner that it allows him to spend a significant percentage of his time focused on Restore International, with the full support of the additional staff which comprises the team that maintains his formal law practice in the United States. In concert, Restore
International has evolved into a tight knit core of staff and volunteers who work diligently as well as efficiently, thereby complementing Bob’s leadership role while also keeping the overhead costs to a minimum. In Bob’s words,
I have gone on with the support of the exceptional men and women who make up our law firm and the Restore International Team to pursue justice issues on behalf of kids who are almost invisible to most of us and who are desperately in need of an advocate. [I did this because] I wanted to be part of something much bigger, something that would enable me to make a huge difference for victims of injustice.128
Simply stated, Goff determined that he would change the nature of his practice of law in the United States domestic market-place. His awareness of the needs of children who were suffering under the strain of constant injustice plagued his conscience day and night. From the perspective of an outside observer who has known Goff for many years, watching him must have been akin to what it was like for the friends of Nehemiah as they witnessed his
128 Goff, Finding Karishma, 10-11.
85 reaction following his encounter with those who had visited Jerusalem and returned to report to Nehemiah what they had observed:
Hanani, one of my brothers, came from Judah with some other men, and I questioned them about the Jewish remnant that survived the exile, and also about Jerusalem. They said to me, ‘Those who survived the exile and are back in the province are in great trouble and disgrace. The wall of Jerusalem is broken down, and its gates have been burned with fire.’ When I heard these things, I sat down and wept. For some days I mourned and fasted and prayed before the God of heaven. (Nehemiah 1:2-4)
Bob Goff is not Nehemiah but, like Nehemiah, he is a man of passion coupled with a commitment to action. While others think, talk, dream and plan, goff is always busy
“doing.” He states the transition from his prior legal practice to his present model as follows:
I could not continue to in a business-as-usual fashion and simply be a hired gun litigating civil matters, when there were a sea of people whose cries were no longer muffled to my affluent Western ears. I returned home and within a week quit my then–law partnership and began a new practice that would allow me to follow the dictates of my conscience more closely...[Accordingly]...The current law firm, Goff & DeWalt, is structured in such a way that it leaves me and the other talented people who are really the brains of the law firm time to make a difference in the world...My partner, Danny DeWalt, and others in the organization volunteer their time and expertise to the objective of ending modern-day slavery and serving the poorest of the poor...with their indispensable help, pursuing justice issues for little girls is exactly what we began to do. Starting this new justice venture felt radical, irresponsible, crazy. In other words, it was a great decision!129
Early on in Restore’s formation it was clear that addressing justice issues would mean more than simply rescuing kids from the torturous environment in which they had become trapped. It would also mean addressing the process of their physical, emotional, mental and spiritual restoration. Obviously this is a larger task than could be handled by the legal team that had been assembled.
Thankfully the humility exhibited by Restore International’s Founder lent itself to the idea of seeking ways to partner and collaborate with other NGO’s that would bring their expertise to the mix with those competencies where the Restore team was less well-equipped.
This collaborative approach will be discussed in more detail in a subsequent chapter.
Effectively addressing justice issues has meant more than simply rescuing the
129 Goff, Finding Karishma, 11.
86 children – it has also meant seeking the arrest and prosecution of the perpetrators who are engaged in the commitment of crimes against children. Fortunately, the legal process in both
India and Uganda, the two countries where Restore is operational, have existing laws which lend themselves favorably to the arrest and prosecution of these criminals. In Finding
Karishma, the book that Robert Goff has published regarding the work of Restore in India, he articulates his objective as follows:
Restore’s mission is not just to find and rescue young girls in brothels in India and elsewhere but also to care for these dear ones and others in need with love. We do not, however, stop there; we aim to bring the perpetrators of crimes to justice. While we may not be able to restore innocence to the victims, we try to restore each child’s hope for the future and rain down justice on those who prey on kids and the poorest of the poor for their own selfish gain...
...[In order to accomplish this objective] Restore International employs nationals in various countries possessing the array of special skills required to serve with us as investigators, attorneys, and social workers. Teams working for Restore’s investigation units have been a part of numerous rescues, delivering young girls from captivity and prosecuting their captors.130
After the first year and a half of work in India there was a staff transition due to family pressures experienced by the Americans who were employed there by Restore.
Simply stated, all agreed that the timing was right for a change for these faithful people. This period of transition was a challenge to the young organization. The opposition to addressing the rights of children is real – in both the natural and the spiritual worlds. Profit motivated traffickers in the natural world and demonic forces that seek to enslave the hearts, minds, souls and bodies of children are real and pervade the settings in which Restore is seeking to take action. The breakdown of the team in India was real and was visible evidence of this natural-world and spiritual-realm conflict. Goff describes it this way:
Human rights advocacy is tricky stuff. It looks nothing like the legal practice that I had become familiar with. In our case, it involves opposing a deeply entrenched practice, supported by ancient economic, tribal and cultural traditions, and seeking justice through a system that is riddled with ineptitude and corruption...[As a result] we have experienced tremendous joy beyond description, we have also suffered both verbal and physical attacks at the hands of the bad guys.131
130 Goff, Finding Karishma, 12-13. 131 Goff, Finding Karishma, 13.
87
The work in India was placed on hold while Restore’s leadership sought the appropriate staffing solution for that field of operation. At the same time, the doors were opening up in another country where the need was - and is - just as real: the nation of
Uganda.
Accordingly the primary focus shifted from India to Uganda as Restore International was set on a course that has led to highly productive opportunities to affect the climate of injustice for the children of Uganda.
Restore International was invited to visit Uganda by Mr. Richard Apire. Mr. Apire is a native of the Acholi Tribe of Northern Uganda (the Acholi people will be discussed in detail in a subsequent chapter). Living in Kampala, Uganda’s Capitol city located in the south of the Country, Mr. Apire is for all intents and purposes westernized. His dress, employment, home and manner of speech is western. Even so, he was born in the North in
Acholiland and was recently asked to assume the role of King of the Acholi people.
This influential friend of Restore International has opened up amazing opportunities to engage with the Acholi people of the North in an effort by Restore International to address the justice issues which affect children in Uganda (more detail will follow in subsequent chapters).
Now fully engaged in that Nation, Restore International is making headway with real people and real issues that appear to be moving the nation toward the goal of relieving injustice for its children.
88 DEVELOPING A CLEAR SENSE OF MISSION
As a relatively young organization, it has been important for Restore International to define
its mission so that it can focus effectively on what it can do well and also so that the organization’s leadership can keep the distractions to its effectiveness at a minimum.
The mission of Restore International is stated as follows: “We find audacious ways to
restore justice to children and the poorest of the poor.”132 This statement was developed to
place an emphasis on action rather than on study or analysis. The goal is simply stated, and on reflection it is, in genuine fact, entirely audacious. To rescue and rehabilitate children forced into prostitution and to seek prosecution of the perpetrators in the countries where the existing laws outlaw trafficking in children and where enforcement of those laws is ineffective in addressing this problem; to seek to reform national standards in countries where the industry of trafficking is lining the pockets of perpetrators and corrupt officials with gold – these are audacious objectives. It requires total commitment by the Restore team and genuine trust in God to overcome the challenges faced in addressing these issues effectively.
The Restore International leadership team is aware that focus is one of the keys to effectiveness. Therefore, in defining the key mission, effort was given to ensure that this statement was specific. The mission sets Restore International apart because the focus of the
justice work is directed at the needs of children who have been conscripted into a life of
prostitution. This mission statement guides the ministry in a clear and unique direction for
the future since, as the effort expands to other countries, the focus will remain on those issues
which affect children.
132 Restore International, n.p. [cited 10 Jan. 2007]. Online: http://www.restoreinternational.org/.
89 The strategies and tactics that are permissible in the work of Restore International are
also tightly focused on children, thereby indicating that the leadership team will not be
distracted by the important issues that affect older people. Furthermore, this mission
statement provides clarity for potential volunteers and staff who have a heart for children and
justice issues, thereby simultaneously weeding out those who are motivated to address other matters of concern. It also prevents distraction that could easily dilute the organization’s effectiveness and would tempt Restore to seek to become all things to all people.
The Mission and vision of Restore International are designed to raise awareness of the problem of trafficking in children, to provide increased and consistent enforcement of the laws prohibiting this activity, to encourage strict prosecution of perpetrators of this crime and to encourage the passage of even stricter laws prohibiting the abuse of children. The ultimate vision is to see the elimination of trafficking in children in the countries where Restore
International is engaged. The organization’s leadership believes that this can and will be accomplished by an aggressive team of competent attorneys, with the appropriate support team, through the focused efforts of Restore International.
Lastly, the organization’s mission statement provides a clear mental image of the preferred activity that will result from the efforts of Restore International: audacious is the key word in this regard; it captures the spirit and the style of Jesus who was never typical in
His interactions with people while He was present in bodily form. It also inherently captures the spirit of Restore’s Founder who is himself anything but typical.
The leadership team believes that this summary mission statement has been blessed by the Lord as evidenced by the amazing ways that doors have already opened wide to key
90 people throughout the leadership structure of the nation of Uganda. Specific examples and future initiatives will be outlined in subsequent chapters.
91 CHAPTER 10 – RESCUING CHILDREN FROM FORCED PROSTITUTION
Restore International’s efforts to address justice issues – Part One: Restore International
understands that in order to address the issues affecting justice, some very practical and
urgent needs must be addressed. This chapter will review one such project: Restore’s efforts
to Rescue girls from a life of forced prostitution on the streets of Kampala. The chapter will
examine some of the broad-ranging concerns of prostitution and human trafficking as well as
an overview of a practical effort to rescue some of the girls who have become ensnared in the
sex industry in Uganda.
THE PROBLEM OF HUMAN TRAFFICKING
Trafficking in persons is the underlying concern that leads to forced prostitution on the streets of Kampala. Unfortunately, however, trafficking in persons is a global problem. “An
estimated 27 million people are currently enslaved around the world, operating in a shadow
economy valued at approximately US $12 billion.”133 Yet another source confirms the broad
magnitude of the human trafficking problem, indicating that there are an estimated “800,000
men, women, and children trafficked across international borders each year, [of which]
approximately 80 percent are women and girls, and up to 50 percent are minors.”134 In addition, “...the majority of transnational victims were trafficked into commercial sexual exploitation.”135 One report points out that “trafficking in persons violates universal human
133 Jody Hassett Sanchez, “Today’s Fight for Abolition,” Provocations: Commentary and Conversation from the Trinity Forum, Provocation 13. February 2007. The Trinity Forum, n.p. [cited Mar. 11 2007]. Online: http://www.ttf.org/index/journal/category/Provocations/. 134 Trafficking in Persons Report 2006, U.S. Department of State, Office to Monitor and Combat Trafficking in Persons, (Washington, D.C.: U.S. Department of State Publication 11335, Office of the Under Secretary for Global Affairs, Revised June 2006), 6. 135 Trafficking in Persons Report 2006, 6.
92 rights to life, liberty, and freedom. Trafficking of children violates the inherent right of a
child to grow up in a protective environment and the right to be free from all forms of abuse
and exploitation.”136 Clearly, the problem has reached global proportions
Tragically, the world's oldest profession has one of the world's youngest workforces today...millions of preteen and teenage girls are trapped in prostitution, typically earning money for their families or brothel owners. This global reality is far from the Hollywood fantasy foisted on the public through films like Pretty Woman (Julia Roberts) or Hustle and Flow (Terrence Howard). The forced-labor aspect of much modern-day prostitution stands in stark contrast to efforts by misguided bureaucrats to re-label prostitution as “commercial sex work.” As a Salvation Army officer told me several years ago, “Sex isn't work!” When sex becomes commerce, the moral fabric of our culture is deeply damaged.137
The United States has sought to address the problem of human trafficking by
establishing a Trafficking in Persons (TIP) office in the Department of State. This office is
required by Congress to produce a report each year regarding “foreign governments’ efforts
to eliminate severe forms of trafficking in persons.”138 The annual TIP Report has therefore
become an international bell-weather to assess the relative nature of human trafficking
concerns in various nations of the world.
In order to stratify the level of concern and corresponding action that a government
demonstrates toward the human trafficking issue in their country, the US Department of State
has developed a three-tier rating system that places each country in a category corresponding
to the level of compliance with anti-trafficking laws established by the United States
government. This system has specific definitions for each tier as follows:
TIER 1: Countries whose governments fully comply with the Act’s minimum standards.
TIER 2: Countries whose governments do not fully comply with the Act’s minimum standards but are making significant efforts to bring themselves into compliance with those standards.
136 Trafficking in Persons Report 2006, 13. 137 Timothy C. Morgan, “Sex Isn’t Work,” n.p. [cited 30 Dec. 2006]. Online: http://www.christianitytoday.com/ct/2007/january/18.10.html. 138 Trafficking in Persons Report 2006, 5.
93 TIER 2 SPECIAL WATCH LIST: Countries whose governments do not fully comply with the Act’s minimum standards but are making significant efforts to bring themselves into compliance with those standards, and:
a) The absolute number of victims of severe forms of trafficking is very significant or is significantly increasing; or
b) There is a failure to provide evidence of increasing efforts to combat severe forms of trafficking in persons from the previous year; or
c) The determination that a country is making significant efforts to bring themselves into compliance with minimum standards was based on commitments by the country to take additional future steps over the next year.
TIER 3: Countries whose governments do not fully comply with the minimum standards and are not making significant efforts to do so.139
By utilizing this method of categorization, the United States government is able to structure dialogue and interaction, with leaders of each country, which is designed to eventually eliminate all forms of involuntary slavery. As an added method of addressing this concern, special financial sanctions may be utilized against countries that are listed as Tier 3 at-risk nations. In dealing with these countries,
The U.S. Government may withhold non-humanitarian, non-trade-related assistance...such governments would also face U.S. opposition to assistance (except for humanitarian, trade-related, and certain development-related assistance) from international financial institutions such as the International Monetary Fund and the World Bank.140
In doing so, the United States hopes to discourage countries from dealing in human trafficking and eventually end trafficking altogether.
TRAFFICKING OF CHILDREN IN THE NATION OF UGANDA
The TIP Report produced annually by the US State Department is helpful for gauging the relative level of concern regarding human trafficking in Uganda. The 2006 TIP Report lists
Uganda in Tier 2 and goes on to state that “Uganda is a source country for men, women, and
139 Trafficking in Persons Report 2006, 29. 140 Trafficking in Persons Report 2006, 32.
94 children trafficked for forced labor and sexual exploitation.”141 Restore International has confirmed that the trafficking problem in Uganda persists.
Civil unrest, AIDS, and poverty have left about 2 million children in Uganda orphaned (Watoto Child Care Ministries, 2006). According to UNAIDS (2006), 880,000 of those orphaned are a result of AIDS. The deep-rooted kinship systems of aunts, uncles, cousins, and grandparents that have been a traditional social safety net for orphaned children no longer hold. In a country where social support systems outside of families are now largely inadequate, this makes the orphaned children very vulnerable to sexual abuse and exploitation (UNICEF, 2006).142
As a result of these conditions, “many children turn to prostitution or are unwittingly trafficked internally or internationally through Uganda.”143 Noting specific examples,
Restore International staff in Uganda reported that,
...child trafficking, sale of children and child prostitution...as defined in the [United Nations] Optional Protocol to the Convention on the Rights of the Child, is a common occurrence in...Katakwi and Teso [southwest Uganda], where children are regularly sold in cattle markets. Children are unaware of the motives or consequences of these transactions...and are deceived into believing that they are entering into a marriage (their father may be given cattle or money in exchange) or that they are being employed. Once they have entered into the ‘marriage’ or ‘contract’ it is already too late. They may be forced or manipulated into the crime of prostitution, or illegally transported to another State.144
The Ugandan government is a signatory nation to the United Nations protocol, as referenced above. However, the parliament of Uganda has not yet formally ratified these conventions and little, if anything, has been done to implement or enforce its provisions.
Doing so would provide a framework for the establishment and enforcement of corresponding Ugandan law.
Uganda has also acceded to the UN Optional Protocol to the Convention on the
141 Trafficking in Persons Report 2006, 249. 142 Fiona Iliff, Prostitution and Trafficking in Uganda, Report presented to the Staff of Restore International (Kampala, Uganda, Oct.-Dec. 2006), 11. 143 Fiona Iliff, Prostitution and Trafficking in Uganda, 7. 144 Fiona Iliff, Child Trafficking and Child Prostitution, Paper presented to the Staff of Restore International (Kampala, Uganda, Jan. 26 2006), n.p.
95 Rights of the Child on the sale of children, child prostitution and child pornography145 on
November 30, 2001. This protocol requires that participating nations provide a status report
to the UN at specified intervals. The Ugandan government was scheduled to provide such a
report in 2004 but it has not yet been done. Accordingly, the placement of Uganda on the
Tier 2 scale by the US Department of State remains an appropriate assessment of conditions in this country.
A COLLABORATIVE EFFORT BY RESTORE INTERNATIONAL
While in Uganda last year (June 2006), Restore International’s leaders met with the Director
of Uganda-based Rhema Ministries who had a vision of rescuing minor girls from forced
prostitution on the streets of Kampala, Uganda’s capitol. The initial discussion led to the
development of a signed agreement Between Restore International and Rhema Ministries to
partner together, creating a strategy to rescue minor girls who were forced into a life of
prostitution. Originally termed The Rahab Project, this effort was more recently named the
King’s Daughter’s.
King’s Daughter’s was initially founded in March of 2006 by Rhema Ministries in
Kampala Uganda. Following several meetings and detailed discussion, five months later, in
August of 2006, Restore International entered into a strategic partnership with Rhema
Ministries in order to grow and support this crucial project. The design of the King’s
Daughter’s project is to rehabilitate and provide support services to former child prostitutes
who have been rescued from the streets of Kampala.
145 “Optional Protocol to the Convention on the Rights of the Child on the Sale of Children, Child Prostitution and Child Pornography,” United Nations, n.p. [cited 10 Dec. 2006]. Online: http://www.unhchr.ch/html/menu2/6/crc/treaties/opsc.htm.
96 Following their rescue, these young vulnerable girls are placed in a rehabilitation
home staffed by a matron who cares for their well-being during the initial transition period.
The home offers a haven where these young girls can begin to recover from the brutal
existence on the streets. It is in this setting where professional intensive counseling can begin following their rescue.
After each rescued girl is stabilized, she is provided with an opportunity to attend a
Christian boarding school located a considerable (and therefore safe) distance from the city of Kampala. In order to provide this educational opportunity, Restore International has agreed to partner in this work with Cornerstone Ministries which has a positive history in
Uganda and which operates an existing boarding school two-hours north of Kampala that will receive the rescued girls.
The three-way partnership between Restore International, Rhema Ministries and
Cornerstone leverages the strength of each partner to facilitate a model which could develop into a more long-term solution. Restore International’s Founder, Robert Goff, explains
Restore International’s commitment to this project in the following terms:
All people everywhere are meant to be free. This is not merely a catchy phrase lifted from the US Constitution. It is the wiring harness that God put into each of us. It is in the DNA of people everywhere. If this is true, will we not act against this evil in our own day? Is it a big job? Of course it is. Are these issues that are going to go away easy? Of course they won’t. Let’s not be satisfied however, just to do what we think we can, but let’s do what we ought to do. Let’s not just feel others’ pain, but let’s reach in and become a part of their release. And let’s not be satisfied with being compassionate bystanders, but let’s be engaged liberators. By doing so, we can confront this global issue of injustice against kids and grown-ups alike.146
It is the objective of Restore International and its partners in Uganda to establish a
model that addresses injustice perpetrated against children and also acts as a witness of the
truth of the love of God and as a witness of Jesus Christ. By rescuing and rehabilitating these
146 Goff, Finding Karishma, 13.
97 young girls, justice is expressed in very practical terms. By providing an education in a
Christian Boarding school, the underlying spiritual root causes of such oppression can be addressed through re-education. Thereby the truth of the Gospel of Jesus Christ can be planted like seeds in the hearts of these children who are, at some future point, the adults who will inherit family, community and social responsibility for their Nation.
98 CHAPTER 11 – IMPROVING THE SYSTEM OF JUSTICE IN UGANDA
While addressing the practical concerns of children forced onto the streets of Kampala,
Restore International has begun to address the systemic issues of justice including proper and
consistent adjudication of the requisite laws. As one of the prosecutors with the International
Criminal Court has aptly stated, “We must learn [that] there is no safe haven for life and freedom if we fail to protect the rights of any person in any country of the world.”147 A summary of efforts by Restore International designed to impact the judicial system of the nation of Uganda will be reviewed.
There are two key aspects to the establishment of the system of justice in a nation.
This summarized as follows:
The first stage is when we actually create law where no law exists...Then there arises a second and different level of justice. It is the setting where and when we appeal to the laws in existence as the standards by which to judge the justice or otherwise of particular actions and classes of behavior.148
Consistent with this view, Restore International is working at both levels of influence within
the nation of Uganda. In order to establish laws that are designed to provide the legal
framework for a system of justice for the children of Uganda, Restore is working to encourage the adoption of new legislation.
The goal is to encourage passage by the Ugandan Parliament of laws which are consistent with the United Nation’s recommendations regarding human trafficking as well as other key UN human rights initiatives. Such recommendations are consistent with the
147 “In Uncharted Waters: Seeking Justice Before the Atrocities Have Stopped,” Citizens for Global Solutions, Statement made by Mr. Luis Moreno-Ocampo, Chief Prosecutor, at the Ceremony for the solemn undertaking of the Chief Prosecutor of the International Criminal Court, Office of the Prosecutor, 16 June 2003. 148 John Rawls, Justice as Fairness, The Philosophical Review 67 (1958), pages 164-194, quoted in the Southern Baptist Theological Seminary, Southern Baptist Journal of Theology Volume 4, (Southern Baptist Theological Seminary: 2000; 2006), vnp.4.1.69.
99 intentions expressed by the United Nation’s Convention on the Rights of the Child149 and the
United Nations doctrines advocated by the UN’s Office of the High Commissioner for
Human Rights. When viewed together, these UN initiatives are consistent with The
International Bill of Human Rights which was first adopted by General Assembly resolution
217 A (III) on 10 December in 1948.150
In order to encourage the adoption of these laws, Restore International’s staff has met
with numerous Ugandan legislators as well as with both President Yoweri Museveni and
First Lady Janet Museveni during the past twelve months to discuss these issues. In the fall
of 2006 while in Uganda, Restore’s leadership was also able to meet with the Chief Justice of
the Ugandan High Court to confirm plans to co-sponsor a conference for all of the Judges
and Justices of Uganda. The designated purpose of this forum was to improve and clarify the
legal structure and legislative framework for proper adjudication of cases where children
need legal intervention to address human rights concerns.
2007 FORUM ON JUSTICE AND HUMAN RIGHTS
One outcome of the efforts to establish greater legal clarity regarding human rights laws in
Uganda was the development of a partnership between Restore International and the Judicial
Studies Institute of Uganda. The first joint project was a Forum on Justice and Human Rights
which was held in Uganda in February of 2007. Those attending this historic gathering
included key Ugandan stake-holders who are positioned to implement and enforce a new
legal framework which will preserve the rights of Ugandan children.
149 “United Nations Convention on the Rights of the Child,” United Nations, n.p. [cited 12 Dec. 2006]. Online: http://www.ohchr.org/english/law/crc.htm. 150 “The International Bill of Human Rights,” United Nations, n.p. [cited 10 Dec. 2006]. Online: http://www.unhchr.ch/html/menu6/2/fs2.htm.
100 Those in attendance included every member of the Judiciary of Uganda, a significant number of the Members of Parliament, guests from the civil society, the Prime Minister of
Uganda and the President of Uganda, Yoweri Museveni. Guests from the United States who were invited to address the issues of establishing an adequate system of legislation included former US Attorney General John Ashcroft. Restore International was pleased to include
John Ashcroft because he demonstrates a commitment to Jesus Christ. In his own words, “I am a Christian and I do my best to conform my attitudes, words, and deeds to the teachings of the Bible. I have a Christian worldview and I don’t apologize for that.”151 Attorney
General Ashcroft provided the keynote address at the Forum and, afterwards, met privately with President Museveni to discuss the justice issues affecting the children of Uganda. Also attending was Missouri State Supreme Court Chief Justice Chip Robertson, as well as
Restore International’s Founder and President, Robert Goff.
The Forum on Justice and Human Rights turned out to be an historic event and resulted in a renewed commitment by Uganda’s key leadership to author and enact appropriate legislation. These new laws will be drafted with the goal of protecting the rights of children and, also, to specifically address the problem of human trafficking in the nation of
Uganda.
GULU HIGH COURT SESSIONS
As was previously discussed, enacting appropriate legislation is one of the two parts for the establishment of justice in a nation. Once appropriate legislation has been created and passed into law, an adequate system of adjudication must be implemented in order for these laws to
151 John Ashcroft, Never Again: Securing America and Restoring Justice (New York: Center Street, 2006), 66.
101 rise above mere theory and have a practical effect on the lives of the people of the Nation. It
is only as these concepts are implemented in practical terms that the people and children who
most need protection from injustices are relieved of the burden of their mistreatment. It is
incumbent on those of us who know and trust Jesus Christ to take action to address these
needs.
These are the masses who are frustrated daily by their inability to “fight city hall,” the ones who live out the mournful slogan “the rich get richer and the poor get poorer.” This group suffers indignities when they live in societies where the social and political institutions, and especially the judicial systems, favor the rich and the powerful and leave the poor without advocacy...Such injustice and inequity should always “move” God’s church. This is the church’s basis for necessary and legitimate social action.152
Stated differently and yet echoing a similar theme, another author states that “...in order to
preach Christ with integrity the Church must also flesh out its repentance in deeds worthy of
such contrition. It is not enough to confess with the lips. We did not talk our way into the
support of injustice; we acted our way into carnal complicity. We must now act our way
out.”153
Consistent with the need to take action, Restore International was able to partner with the Ugandan High Court Justices in October and November of 2006 to begin to bring to trial numerous legal cases that have been severely delayed in the northern city of Gulu because of the history of rebel activity. Due to the instability in Northern Uganda, there has been a growing need for the High Court to hold an intensive session to resolve long-overdue cases affecting the human rights of both adults and children in the region. Doing so has been
difficult because the civil unrest in the North has previously created safety concerns for the
justices, who accordingly have remained in southern Uganda pending a return to stability and
corresponding security in the North.
152 R.C. Sproul, Following Christ, Electronic edition (Wheaton: Tyndale House Publishers, 1996, c1991), n.p. 153 Evangelical Review of Theology, 100.
102 The consequence of the security concerns has been a significant backlog of untried
cases. Therefore justice has been delayed – in practical terms denied - to people living in the
Northern region of Uganda. Correcting this has been a top priority for Restore International
in its commitment to address justice issues that affect the children of Uganda.
...justice is more than a principle: it provides the basis for sustainable peace after conflict. Without justice...attitudes about how to achieve and maintain power through violence stay entrenched and leaders with no respect for human rights remain active players in the region’s future. Impunity for human rights abuses creates an environment of fear, which in turn limits the development of a free and open society.154
Accordingly, in order to accelerate the adjudication of backlogged cases and begin to
restore a system of justice to the northern region of Uganda, Restore International’s team of attorneys developed a pilot program in conjunction with justices of the Ugandan High Court.
The objective was to re-establish the mechanism of practical justice for the people in Gulu
(Northern Uganda), many of whom had been in jail awaiting trial, unjustly, for several
months or even several years. Specifically, support has been provided By Restore
International by briefing cases, assisting in legal research, and providing key financial
resources needed for prompt adjudication of the many pending cases.
This pilot project is designed to resolve 150 civil cases, which will be heard by the
justices over a period of 6 months, in an effort to decrease the backlog in the system. The
project began in October and November of 2006; the sessions were scheduled to reconvene
in March 2007 and run for an additional two months. It is hoped that through the success of
the Gulu Civil Session, similar intensive sessions will be duplicated by the Ugandan
Judiciary in the other war-torn districts throughout Northern Uganda.
In summary, there are two elements that are essential to establish justice in the nation
of Uganda (or any nation). The first is to establish a set of laws which will form the legal
154 In Uncharted Waters, Citizens for Global Solutions, 30-31.
103 framework for justice in the country. The second is to establish proper adjudication of these laws where purported violations have occurred. With these legal mechanisms in place, injustices can be addressed and perpetrators of injustice held accountable. In Uganda,
Restore International is working with the leaders of the nation to address both aspects so that injustices against children can be curtailed. In so doing, it is the belief that the activity of
Restore International will serve as a witness of the Gospel of Jesus Christ.
104 CHAPTER 12 – A CHRIST-CENTERED SCHOOL FOR UGANDAN CHILDREN
Restore International’s efforts to address justice issues – Part Three: A partnership with
Cornerstone Schools has been developed, providing education to produce a future leadership
that will ultimately foster a just society. As stated previously, Restore International is
focusing its efforts diligently on issues which affect children.
One of the key strategies for doing so is to provide an education to young people in
the North as the region begins to recover from twenty years of military conflict. Restore
International’s strategy will include both traditional academic content as well as curriculum
aimed at instilling biblical principles by training young leaders for their role in fostering
justice in the future of the Nation. Objectively, UNICEF affirms the value of education as a
component of the overall approach to reducing injustice and to rebuild communities.
Education enhances lives. It ends generational cycles of poverty and disease and provides the means for sustainable development. A quality basic education will better equip girls and boys with knowledge and skills needed to adopt healthy lifestyles, to protect themselves from HIV/AIDS and other sexually transmitted diseases, and to take an active role in social, economic and political decision-making as they transition to adolescence and adulthood.155
In the wake of the challenges faced by the population in Northern Uganda, research
indicates that families are aware of the value that education can play in the rebuilding effort.
“Research from 10 sub-Saharan African countries has found a strong positive correlation
between school enrolment and biological ties between the child and the head of
household.”156 Affirming the perceived value of education for their children, the same study
155 “Basic Education and Gender Equality,” UNICEF, n.p. [cited 2 Mar. 2007]. Online: http://www.unicef.org/girlseducation/index.php. 156 Patricia Moccia, Editor-in-Chief, The State of the World’s Children 2007 (New York: The United Nations Children’s Fund (UNICEF), 2006), 30-31.
105 affirmed that, “Against the odds, grandparents and single mothers make enormous efforts to
send children to school.”157
Assessing the actual and perceived value of basic education as a core instrument for
rebuilding the communities in Northern Uganda and thereby establishing the fabric of a society based on both the principles and the practice of justice for its children, Restore
International has begun to invest in building schools in the region. Since Restore
International is an American-based NGO, the approach that Restore has currently found to be most effective is to establish partnerships with existing in-country NGO’s to pursue its stated objectives. Consistent with this strategy, Restore is partnering with Cornerstone Schools to build and staff two schools in Northern Uganda.
THE ATIAK SECONDARY SCHOOL
Atiak is a town in the North two kilometers south of the border between Uganda and Sudan.
This town is considered the customary capitol of the Acholi people and is the location of the first school that will be rebuilt by Restore International. The original school was founded by the local community in 1999 as a memorial to the 1995 “massacre in Atiak, [that was] inflicted on students from many clans, from Kitgum, Pader, Gulu.”158
However, after a single school term the Atiak secondary school collapsed in 1999. It
was restarted in 2000 and again collapsed after one term; in both years the failures were due
to a lack of financial resources. Sadly, this was the only secondary school for the entire
157 Moccia, The State of the World’s Children 2007, 30. 158 Lucy Hovil and Joanna R. Quinn, Peace First, Justice Later: Traditional Justice in Northern Uganda (Kampala: Refuge Law Project, 2005), 32.
106 Atiak community. The lack of formal scholastic instruction at the secondary level was
exacerbated when the Ugandan government declared that it would not provide financial
support due to a budget shortage at the federal level and the school’s failure to meet
minimum qualifying standards.
In the fall of 2006, this author, together with other representatives from the Restore
International leadership team met with the Atiak village Elders to discuss the plight of the
secondary school. As a result of the initial meeting and subsequent discussions, Restore has agreed to provide funding to rebuild the school facilities and to provide both administrative
leadership and a curriculum for the secondary level training needed in the community for
those children who have completed the primary grade levels and have the desire and motivation to continue their education.
The current plans are to provide the Atiak secondary school with a curriculum that incorporates biblical principles. Also provided will be an administrator who will insure consistent training in these principles. Accordingly, both the spiritual climate and the academic content can be addressed in order to positively impact the issue of spiritual reformation delineated in a previous chapter.
As part of the partnership model that Restore has adopted for its work in Uganda, the head administrator and the curriculum will be supplied by Restore’s partners from the
Cornerstone School ministry. Cornerstone is a ministry which has developed a proven method of delivering biblically sound curriculum content as well as demonstrating the capacity to oversee the operation of a school. In addition, Cornerstone has trained leadership
among its existing staff, one of whom will be hired and reassigned by Restore to the Atiak
school location. Bob Roberts, Jr. affirms the wisdom of the strategy of partnering with
107 nationals, who are trained to provide leadership for a project in their own country when he writes,
Equipping nationals who are less expensive, just as smart, and already know the language and culture just makes sense. Their effectiveness will always outstrip a Westerner. That isn’t an insult to us as much as it exposes the fact that we aren’t being smart about how we strategize.159
Figure 13 - Sample English Curriculum
Accordingly through Restore’s partnership with Cornerstone in Uganda, not only will key staff be hired, but also the Bible-centered content developed by their indigenous will provide core competency through a broad base of subjects (see Figure 15). These subjects will include fine arts, physics, chemistry, geography, agriculture, biology, mathematics,
English, history, commerce, literature, computer science, woodwork and music. Based on the experience that Cornerstone has had with its others schools located in other regions of
Uganda, it is also anticipated that the school will quickly achieve quality standards that will meet government standards and thus qualify for financial support from the Ugandan Federal
Government. This may be timely since, as one observer has pointed out, education is a
159 Roberts, Transformation, 166.
108 growing priority of the Government. “During the 1990’s ...Uganda... went from spending less than half of their education budgets on primary schools to two-thirds. The results have been excellent...”160 Restore International is seeking to leverage this trend.
ONE HUNDRED ACRES IN GULU
A second initiative by Restore International is underway to establish educational opportunities for children in Northern Uganda. Plans are in motion to acquire a large tract of land and to establish a second school in partnership with Cornerstone Schools for children in the north-central district of Gulu.
Designed to address both the academic needs and to provide the spiritual underpinnings of the future leaders of the region, this school will also be based on a curriculum developed by Cornerstone that incorporates clear biblical life principles. It is the objective of Restore International to build these young people mentally and spiritually by providing a quality education and a biblical foundation that will allow them to grow into the kinds of adults who understand and model Christ-like character. The long-term objective is that these children will eventually serve as leaders who will implement and uphold justice among their own people. Doing so will serve as a model for additional future generations of children who will someday follow in their footsteps.
Another advantage that the new one-hundred-acre location in the Gulu District is designed to provide is a setting where college-age students from the west can visit through short-term mission opportunities which will allow relationships and interchange to exist between the children of Uganda and young adults from the west. This will provide further
160 Robert Guest, The Shackled Continent (London: Pan Macmillan: 2005), 215-216.
109 opportunity for Christ-centered witness and interaction between the cultures which will no-
doubt broaden the understanding and world-view for all who are involved. The volunteer
nature of these young short-term participants will also help to keep the costs of the school
lower so that access to the education is provided to the Ugandan children at little or no cost.
Regardless, it is Cornerstone’s existing experience in Uganda that the demand for education is so wide-spread that the community surrounding the school will readily seek to
support the educational effort on behalf of their children. To this end, Cornerstone has
already provided a candidate for consideration by Restore International to serve as the
school’s headmaster. Consistent with the current plan, classes are presently scheduled to
begin in January or February of 2008.
SUMMARY
Restore International is addressing the justice issues in Uganda at two levels, the
governmental level by assisting with the establishment and adjudication of appropriate laws
and by beginning to provide education to children who will become the leaders of the nation
in the years to come. By addressing both the immediate needs and pursuing a long-term
solution through Christ-centered education opportunities, it is hoped that the climate of
injustice will give way to a renewed climate of justice for the children of Uganda and in so
doing serve as a visible and sustainable witness for the Gospel of Jesus Christ.
110 CHAPTER 13 – THE LOCAL CHURCH IN AMERICA: A CASE STUDY
The role of the local church: it is important that western Christians understand how they can
become involved in addressing the issues that face the Ugandan children. Doing so also provides a direct means of personal witness of Jesus Christ as western believers engage with
the Ugandan children in acts of service. As has been articulated in the preceding pages, it
will take more than humanitarian relief to create a lasting change in Uganda. It will also take
a spiritual change. Western believers can and, biblically should, be engaged in both. “It is
clearly time to mix church growth with the clear call for justice; to stop pretending that we
can do the former apart from the latter and still maintain the integrity of the Gospel.”161 In
this regard, the effort of one American church, Harborview Fellowship located in Gig
Harbor, Washington, provides a specific example of how such involvement can occur.
There are multiple levels of involvement in the justice issues faced by Ugandan
children that can be addressed in practice by western churches. Harborview Fellowship has
determined that its involvement will include financial support for the efforts of Restore
International, biblical training for key staff members in both Uganda and the support office
located in the United States, sending teams to Uganda to assess and plan for Restore’s active
work in Uganda, and intercessory prayer support for these activities and for a change in the
climate of justice in Uganda.
Harborview Fellowship (HVF) is a missional church that sees its calling as “...the
equipping of the saints for the work of service,” (Ephesians 4:12a). Accordingly, little-to-no
distinction is made between one’s daily life and mission. Instead, for those who participate
in the HVF community, all of life is viewed - and the congregation is trained - to be engaged
161 Evangelical Review of Theology, 100.
111 in mission in all places, with all people and at all times. This mindset is well articulated by
Bob Roberts, Jr. when he states,
The traditional idea has been to first win your backyard, then focus on your own country, then go overseas...The Great Commission is not sequential steps but dimensions we operate in simultaneously...Locally we do all we can to reach the lost...we also operate nationally...and work overseas by adopting an Unreached People Group. We operate simultaneously in all dimensions. At no other time in history has this been easier to do.162
Consistent with this view, HVF is engaged in justice work in Uganda through the vehicle of
Restore International as a natural outflow of the love of Christ for children living in that
nation.
FINANCIAL SUPPORT
One practical expression of this engagement is financial support for the work of Restore
International which occurs in at least three forms. HVF provides monthly financial support
to Restore International to support the annual budget of Restore. HVF also hosted a fund-
raising auction for the sole direct benefit of the work of Restore in Uganda. Lastly, multiple
individual families have provided direct financial support to the justice work of Restore with
the children of Uganda.
BIBLICAL TRAINING
Another key aspect of the involvement of HVF in the justice mission of Restore International
in Uganda is through providing biblical ministry training to Restore staff, both for those in
Uganda and for those providing support services in the US office (located in Gig Harbor,
Washington). This training is designed to familiarize key staff with the principles and
practice of Jesus’ ministry as expressed in the Gospel of Luke by Jesus when he quotes from
162 Roberts, Transformation, 132.
112 the Book of Isaiah and proclaims that the passage portrays the nature and purpose of His
earthly ministry:
‘The Spirit of the Lord is upon Me, because He anointed Me to preach the gospel to the poor. He has sent Me to proclaim release to the captives, and recovery of sight to the blind, to set free those who are oppressed, to proclaim the favorable year of the Lord.’ And He closed the book, gave it back to the attendant and sat down; and the eyes of all in the synagogue were fixed on Him. And He began to say to them, ‘Today this Scripture has been fulfilled in your hearing.’ (Luke 4:18-21)
Practical and biblical training that is consistent with the above stated purpose of Jesus
Christ is provided to the Restore staff at home and abroad through regular interaction, while field staff is on furlough, via modern internet communication and through travel to Uganda
where training can occur on the ground in the Ugandan setting where the day-to-day practical
justice efforts occur most directly. Robert E. Coleman reminds us that “...the Church
[universal] proclaims the changed world as a consequence of changed men...it is only
regenerate man who holds the clue to a society that is really new.”163 Accordingly, this
training is provided as an on-going effort by the HVF congregation to remain engaged in the
mission of restoring justice to the children of Uganda and as a practical expression of the
Gospel of Jesus Christ.
SENDING MINISTRY TEAMS FOR SHORT-TERM MISSIONS
Another aspect of the engagement by HVF in the mission to restore justice to children is the
frequent trips to Uganda by a variety of the members of the HVF congregation. These short-
term mission trips allow people from the western church (located in an affluent suburban
community) to experience the conditions that the Ugandan people - particularly children –
face on a daily basis.
163 Robert E. Coleman, The Master Plan of Evangelism (Old Tappan: Fleming H. Revel, 1973), 9.
113 This first-hand experience moves the involvement of those who travel to a level of
personal engagement that allows the Sprit of the Lord to speak to their hearts in a unique and
life-altering encounter. Consistently, as people return from these mission trips the
congregation becomes further committed to direct action on behalf of the children of Uganda and as a witness of Jesus Christ.
INTERCESSORY PRAYER COVERING
As has been previously articulated, there is clear evidence that there is a spiritual backdrop to
the effort to maintain chaos and strife among the people of Uganda which leads to a plethora
of injustices perpetrated against many of the children of the Nation.
Accordingly, and with solid agreement that the nation of Uganda is a ripe example of
the biblical one-world-two-realms world-view, the members at HVF understand the need for
prayers of intercession on behalf of the effort to regain justice for the children of Uganda.
As a result, the work of Restore International is in constant view at every regular
gathering of HVF for worship and training. As HVF teams travel to Uganda or as the
Restore staff on the ground in Uganda encounter challenges, intercessory prayer has become
a constant aspect of the fabric of the life of the church.
This is not viewed by active members at HVF as secondary or taken lightly by
anyone who has been trained in prayer at HVF. On the contrary, intercession and dealing
with the reality of spiritual conflict is front-and-center activity for those who have said, “yes”
to the missional life-style in Jesus Christ that is understood as biblically normative by the
congregation at HVF. Intercessory prayer is, therefore, becoming a significant aspect of the
commitment by this church body to the effort to restore justice to the children of Uganda.
114
SUMMARY
There are a number of key identifying activities at Harborview Fellowship which depict the active involvement by one congregation in the work of Restore International in Uganda.
Each aspect of this involvement is an expression of the broader view held by the HVF community that a life lived for Christ is a life that is fully engaged at all times and with all people in a lifestyle of ministry in His Name. The justice work in Uganda, through the mission of Restore International is therefore a natural outflow of the life of Jesus Christ resident in this mission community.
115 CHAPTER 14 – CONCLUSIONS AND LESSONS
There are several conclusions and lessons that may be useful for those who have a desire to
impact other nations and/or unreached people groups based on the analysis and experience
gained through this study. As a conclusion to the forgoing study, this chapter is designed to
sum up a number of potential transfer lessons for consideration by those who desire to
approach other nations with a combination of practical humanitarian assistance and the
Gospel of Jesus Christ.
KEY STAGES IN ESTABLISHING AN EFFECTIVE WORK
Although Restore International has more to learn than to teach others, there appears to have been some helpful elements in the present work by Restore that have apparently provided a foundation for effectiveness. These considerations are summarized in no particular order even though there is consistency with the steps that have unfolded for the work of Restore in
Uganda.
Possibly one of the most important lessons would be easy to overlook; namely, the reality that the leadership of Restore International had a clear sense of the Lord’s leadership to proceed with its engagement with the justice issues faced by children in Uganda. While it is not the purpose of this study to reflect on how the Lord provides His guidance and direction to an organization, it is nevertheless true that everyone at the administrative levels within the Restore team would agree that the Lord led the way by providing clear direction to begin the work in Uganda. The lesson here is to both be encouraged that the Lord can lead
His people and also to provoke leadership of mission-minded organizations to seek the Lord for His direction and timing regarding which country and/or people group to pursue.
116 Another positive lesson is that Restore began by introducing its team and mission to key governmental and tribal leaders before beginning to engage in any active role to address the injustice issues on the ground in Uganda. Restore’s Founder and President, Robert Goff, traveled to Uganda and met with the Nation’s First Lady, the Chief Justice of the High Court of Uganda, the Acholi leader who has since been named King of the Acholi people and various other strategically placed leaders in the Ugandan Government as well as leaders in the troubled Northern Region of the country. By doing so, Restore became known and its intentions were made clear; this has prevented misunderstanding regarding the motivation of the practical work that has been conducted since those first introductions.
Yet another valuable lesson has been the manner in which Restore has earned the right to be heard. As it turns out, numerous people and organizations enter the challenging environment of Uganda with the stated purpose of addressing the numerous issues of injustice that adversely affect children in that Nation. Unfortunately, there is a climate of mistrust directed toward people from the west among the people of Uganda that dates back to the activities of the earliest colonial era.
Accordingly, in order to establish good will among the Ugandan people, the first activity that Restore International pursued was to implement several quick, humanitarian projects designed to alleviate some of the people’s suffering and demonstrate practical intent.
These initiatives included drilling and repairing six water wells that supply clean potable water to 36,000 Ugandan Acholi citizens who are living in one of the refugee-like IDP camps near Gulu in Northern Uganda, supplying beds and mattresses for juvenile prisoners held in a remand home while awaiting trial, and building a new girls’ dormitory at a boarding school for children in central Uganda. As a result of the effort to initiate and complete these
117 projects, Restore gained a great deal of both credibility and favor among the people of
Uganda who were impacted by and/or who learned about these undertakings.
A further lesson that has emerged from the activity in Uganda has been the strategy to develop and operate in the context of key partnerships. With each project that Restore
International has implemented, it has done so in conjunction with one or more strategic
Ugandan partner(s). This has allowed Restore to leverage its own efforts and to rely on the existing capabilities of partners who have developed existing effectiveness in the communities where Restore has chosen to become involved. Rather than starting from scratch and developing the appropriate infrastructure and expertise to address a particular need, Restore has been able to save time, money and effort in an accelerated entry into the central issues that can affect improvement in settings where injustice has been addressed.
Strategic partnerships have proven to be a valuable asset in the justice work done by Restore in Uganda.
Finally, although there are many lessons yet to be learned, another positive lesson has been to think and act with both the short and long-term in mind. As mentioned, several short-term initiatives were pursued without delay to develop credibility among the Ugandan people (particularly the Acholi’s). At the same time, plans are underway to acquire property and construct a school with the longer-term view that by educating and training the children now, adult leaders will emerge over the next several decades that can provide the moral, spiritual and intellectual capital necessary to lead Uganda to greater stability in the future.
By pursuing a long-term strategy, the immediate efforts to address injustice can ultimately be solidified through the establishment of indigenous leadership that will pursue justice as a matter of personal and culture embedded change.
118 Again, Restore International has much more to learn than it has to proclaim. Even so,
the lessons noted above will form a framework for devising strategies that grow in
effectiveness through the years ahead.
SELECTING PARTNERS AND EVALUATING OUTCOMES
One of the keys to Restore’s effectiveness in Uganda thus far has been to develop strategic
partners who provide specialization for projects that are undertaken in Uganda. In order to gauge effectiveness, Restore is careful to develop specific written objectives which outline what Restore will do as well as what will be done by the chosen partner.
These written agreements which are produced in the form of a Memorandum of
Understanding (MOU), include a brief narrative regarding the nature of the project, the design and purpose of the partnership, the specific duties of each partner and how financial responsibilities will be divided. Also clarified are specific channels of communication between the parties, and wherever possible, time-frames for completion. The method of evaluation then is simply to review the MOU at periodic intervals to ascertain whether or not the written understandings are effective and completed. Utilizing this methodology, each engagement with a partner is tied by written agreement to a specific project and where a partner is involved in an ongoing relationship, MOU’s are devised and followed for each phase on a project by project basis. Accordingly, restore International is never trapped in a non-productive partnership as the understanding is updated regularly and in writing.
Utilizing this methodology, those partnerships which are workable evolve into multiple sequential projects whereas those partnerships which fail to achieve the objectives stated in the MOU have a natural end-point based on the written terms of the agreement. This
119 approach has resulted in a great deal of clarity and, therefore, relational and functional health for both Restore International and its strategic partners.
SUGGESTIONS FOR IMPROVING EFFECTIVENESS
1. Spiritual under-girding – As has been documented through this study, restoring
justice to the children of Uganda as a witness of the Gospel of Jesus Christ is both a
practical and a spiritual endeavor. What has also become clear through this study and
through the work of Restore International in Uganda is that the practical work tends
to take on a life of its own and proceed toward stated goals with tenacity and hard
work in the natural realm without hesitation; Restore International’s leadership and
staff are determined and hard-working people. However, what has also become clear
is that there is a spiritual battle that is actively seeking to thwart efforts to relieve the
suffering of children by directly influencing the leadership of those groups which
most aggressively perpetrate injustice against the Ugandan population – especially
children. Examples were outlined in the preceding chapters. Accordingly, there will
need to be specific and targeted efforts to present the truth of the Lordship of Jesus
Christ and to pray for spiritual renewal among the people of Uganda. Only as the
Power of Jesus Christ is released in the hearts and lives of the people of Uganda will
the competing demonic spiritual forces be over-ruled and the corresponding inspired
natural-world destructive behavior curtailed. Clearly, an improved understanding and
strategy to deal with the reality of the spiritual climate must be pursued.
2. Work with Ugandan churches – Consistent with the preceding suggestion, Restore
International will need to develop effective relationships and pursue partnerships with
120 the Christian local churches in Uganda. Unfortunately, little is known or understood
by Restore regarding the make-up and involvement of the local Ugandan churches.
Again, recognizing that restoration of justice is both a spiritual activity and biblical
Kingdom mandate, Restore International cannot hope to effect long-term stability in
curtailing injustice apart from the assistance and engagement by the local church
communities. It is, after all, the role of members of the local church under the
direction of church leadership to “...make disciples of all the nations,” (Matthew
28:19a). Biblically, changed people change communities. Such is the need in
Uganda.
3. Engage other American churches in the effort to restore justice to the children of
Uganda as a witness of the Gospel of Jesus Christ – Based on the example of
involvement with Restore International by Harborview Fellowship, it is clear that an
effective contribution can be made by American churches in the effort to restore
justice to the children of Uganda. As articulated in the preceding pages, the benefits
of such involvement for both the American church members and the Ugandan
children are numerous. Simply stated, more churches need to become similarly
involved as an expression of their commitment to biblical righteousness and justice.
4. Seek and commit to additional strategic partnerships – As the work in Uganda
expands, Restore International will do well to continue to locate and engage with
additional strategic partners. The practical realities are simple. Instead of directly
hiring additional staff or duplicating the efforts of other agencies, Restore can
leverage its financial resources and practical effectiveness by developing positive and
clear partnerships with other agencies which share parallel objectives.
121 5. Develop a practical internship program for American people to live and work in
Uganda – As Restore International develops increased expertise in addressing justice
issues in Uganda, other western volunteers can be deployed as interns, particularly on
the ground in Uganda. The benefits of doing so are too numerous to count. The
multiplication of effort, the cultural exchange, the variety of practical skills brought to
bear in dealing with issues of injustice; these are just a few of the obvious benefits.
In the years ahead the depth of practical experience will increase, producing many productive
suggestions for improving the effectiveness of Restore International in Uganda.
SUMMARY
In all regards, it is consistent with the themes of Old and New Testament Scripture, inherent in the need for a balance in Gospel expression among Evangelicals, and evident in the
practical and spiritual environment in Uganda, that restoring justice to children in the nation
of Uganda provides a unique opportunity for a clarion witness of the Gospel of Jesus Christ.
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