Sunday, 22 June 2025

A Message of Condolence on the death of Bishop Dino Gabriel

Message of condolence from Archbishop Thabo Makgoba on the death of Bishop Dino Gabriel, formerly of the Diocese of Zululand and the Diocese of Natal

Dear Bishop Nkosinathi,

On behalf of the Province, the Synod of Bishops, Lungi and myself, please convey our deepest condolences to MaDlamini, the children and the whole family, as well as the Diocesan family, on Bishop Dino’s tragic passing.

Even as I give thanks to God for Dino’s life and ministry in the Dioceses of the Highveld, Zululand and Natal, I also say to MaDlamini and your children, thank you for sharing Dino with the Province and even beyond. He is now at rest with his and our Lord and Saviour, whom he served with such love and energy.

It is especially sad when illness and death come so early and seemingly unfairly, and so we come to God today in confusion and deep grief. Yet Dino would want us to give praise and thanks to God that God was able to use him for His service and to His glory here on earth. And Jesus gives us space to weep for our friend, remembering that Jesus himself wept at the grave of his friend Lazarus—even though he knew Lazarus would be raised. So let us not be afraid to mourn our loss, even as we hold fast to our faith—for, as Jesus also assured us, “Blessed are those who mourn, for they shall be comforted.”

I spoke to Dino for a long time over the phone before he was to be discharged from the rehabilitation centre for his step-down process. He cried before being able to speak but after thanking me for calling, his first words were: “Thank you for the opportunity to minister. Where I have erred, forgive me.” He knew he was dying, and appealed to us to pray for and look after MaDlamini, who—also knowing that he was dying—had been so supportive of him. He hoped I might get there to see him, but added that knowing my schedule it was enough to have had the conversation. He was anxious about his medical bills, and we have since been able to approve a modest grant to help.

We ended our conversation with prayer, concluding with the Lord’s Prayer. I was scheduled to come to visit Dino this coming Wednesday, but alas it was not to be. Bishop Nkosinathi called last week to say he was at the hospital, where Dino was peacefully slipping away. I managed to pray with the family afterwards whilst they were still in hospital.

I am so sorry not to be with you, since I am in Glion, Switzerland, fulfilling a prior commitment with the United Nations. Thank you, Bishop Nkosinathi, for standing in my stead and to Bishop Sitembele for preaching. Well done, Dino, God’s good and faithful servant. Rest eternal, grant unto him, O Lord, and let perpetual light shine upon him. May he rest in peace and rise in glory.

††Thabo Cape Town


A reflection on Iran and Israel

Update: This was written before the news was published that the United States had bombed Iran.

A reflection on Iran and Israel

The missiles and the death and destruction they are wreaking are making my head and spirit tremble. Tempers are rising and emotions are running very high. Obviously, no one will listen to, let alone take heed of, the lone voice of a cleric at this time who wants to shout from the mountain-tops: STOP! STOP!!

In fact I feel as if I am in that Old Testament passage when the prophet, Elijah had fled to Horeb, the mountain of God, and was hiding in a cave, saying all the other prophets had been killed and now their killers were after his life too. (1 Kings 19:10b)

But here in Glion, Switzerland, overlooking Lake Geneva and the Alps, learning about mediation and ceasefires emboldens me to get out of the cave and speak again, even if inaudibly: Please, please, give peace a chance! Please cease firing at each other and destroying the environment. We are human beings and the one distinct gift we have is the ability to communicate with one another.

Where are the prophets? Where are the diplomats? Where are the experts from all the other sectors who can join at least in saying: “Stop! Whoever you are, cease your fire in Gaza, in Israel, in Iran, in Ukraine, in Russia, in South Sudan, in Sudan and in the Sahel and other parts of God’s world. And especially, in Israel and Iran, cease your fire!”

Lord in your mercy, hear our prayer.

Archbishop Thabo Makgoba

 


Friday, 20 June 2025

“Rediscovering and Building Hope for All” - Opening Lecture for a Rome symposium on hope

 Rediscovering and Building Hope for All

The Most Revd Dr Thabo Makgoba

Archbishop of Cape Town & Metropolitan of the Anglican Church of Southern Africa

Opening Lecture for the Hope Symposium

Vrije Universiteit Amsterdam/ University of the Free State/ The Vatican

Rome, June 2, 2025


Your Grace,

Your Excellency,

Distinguished Professors,

Fellow Theologians,

Friends:

What a privilege and honour it is to be here with you all, at such an exciting and challenging time for the church and the world. My heartfelt thanks to you for the invitation to me and my delegation to join your distinguished company. Thank you to the Vrije Universiteit, the University of the Free State, the Vatican and the Embassy of the Netherlands for getting us together to reflect on how to rediscover and build hope for our common future.

I am especially pleased to be in Rome in a Jubilee Year. I had reason recently to reflect on an address which my predecessor-but-one, Archbishop Emeritus Desmond Tutu, gave in an early contribution to the debate which led up to the Jubilee 2000 campaign for debt relief. In that address, Archbishop Tutu pointed out, and I quote, that “the Jubilee year described in Leviticus 25 propounds theology that—like all good theology should do—has profound implications for how we should order our political, economic, [and] social relations.”1 The success of that campaign, which is credited with cancellation of more than $100 billion dollars of debt owed by 35 of the world's poorest countries, augurs well for a Jubilee year inviting us to be “Pilgrims of Hope”.2

Looking at our history, the South African story is of course one that is often seen as a reason for hope in the world. For most of the last half of the 20th century, it looked as though we were headed for a racial war, but we avoided disaster as a result of a largely peaceful struggle, waged through means such as sanctions against apartheid, and the exemplary leadership of Nelson Mandela and the last white president, FW de Klerk. Madiba, Nelson Mandela, is universally recognised as an extraordinary leader, an icon of peace and reconciliation who appealed to a sense of common humanity among all people. While he was not without fault—he was, after all, a man—he was a symbol of holiness, by which I mean he was a leader set apart, able to hold himself and others accountable to a greater Being, and to draw people together based on a vision for the common good.

Under his leadership, our first democratically-elected Parliament set up our Truth and Reconciliation Commission to help us deal with the atrocities of apartheid. The commission, chaired by Desmond Tutu, has been praised across the world, from leaders as diverse as former President Roman Herzog of Germany and Shimon Peres of Israel, as something new in the life of nations, embodying as it did amnesty in exchange for the truth, and healing in the place of retribution.3 But nowadays the commission is, as Jesus said of himself when he returned home to Nazareth, a prophet without honour in its own country (Mt 13:57). That is mainly because the truth and reconciliation process has not delivered economic justice to South Africa, which it was never mandated to do, and because our government has not acted on the commission’s key recommendations. Despite the high regard in which we hold Madiba and Archbishop Desmond, we nevertheless need to avoid romanticizing or distorting their legacies in ways which will leave us ill-equipped to meet the challenges of times very different to those in which they lived. Their approach to the challenges of 30 and 40 years ago is not necessarily an approach which will work today. However one judges their legacies, the fact remains that their examples no longer inspire hope for the changes that are necessary if South Africa is to avoid new turbulence, even violent revolution in the future.

Our forebears in South Africa brought us out of the wilderness of colonialism and apartheid into the Promised Land of a non-racial democracy; it is now up to us to build that Promised Land. In order to do that, I have been advocating for the last decade what I call the New Struggle, a new struggle which replaces the old struggle against apartheid. This is a struggle that we are waging to eradicate the corruption that has blighted our democracy, a struggle to regain our moral compass, a struggle to bring about economic justice, a struggle to realise the promises of our Constitution. This New Struggle cannot be for a new, multiracial middle class to live as the white elite lived under apartheid. No, the struggle now must be for a new society, a more equal society, a society of equality of opportunity in which the wealth that comes from economic growth is shared equitably among all. We need to put justice at the heart of what we seek to achieve, and those of us with financial means need to be prepared to make sacrifices to redistribute that which God has given us to ensure that we benefit the poorest of the poor.

A decade ago, I took part in the first Ecumenical School on Governance, Economics and Management in Hong Kong, an initiative of the World Council of Churches and other international ecumenical organisations. There, we discussed how we could promote an alternative to the current global governance of money and financial systems, replacing it with a system that would be less exploitative and would distribute resources and income more equitably. In my own church in Southern Africa, I urged our people to explore a theology and ecclesiology of generosity—focussing on the Incarnation as hermeneutical conversation of theology and economy, developing if you like a social teaching on the economy.

Since the meeting in Hong Kong, whenever I have advocated this initiative, I have tried to reflect the interests of those in the Global South who have been victims of the global financial and trading systems, whether through the export by multinational corporations of raw materials from developing countries, and the resultant failure to invest in local manufacturing, or in the pernicious system of “transfer pricing”, in which multinationals transfer profits earned in one country to a country with a lower tax rate, thus denying tax revenue to the governments of developing countries in which they make their profits.4 But recently, I have come to realise that those of us in the Global South are not the only victims of the current ordering of the global economy, and that the average man or woman in the Global North is just as much the victim of self-serving elites who wield economic and political power for their own benefit.

The global financial crisis of 2008 gave us some warning of this, but it is especially since attending that meeting in Hong Kong that the devastating consequences of inequality and the hoarding of power and resources for the benefit of a few have become apparent not just to the Global South but to economically developed nations as well. As I have been saying in Geneva and New York in recent months, we are seeing across the world—including Europe and the United States—the phenomenon of what I call the “left-behinds”; those who stand on the margins, watching elites prosper while their standard of living is eroded. We see those people turning toward solutions reflecting economic chauvinism, xenophobic political nationalism, woven in with resurgent racism and even the stirrings of a new kind of fascism. And in an age-old pattern, elites—through their dominance of the media and public debate—exploit divisions and divert people's anger so that it targets not those responsible for inequality and injustice, but the vulnerable, the poor and the weak; those even less fortunate than they.

Like a cancer, economic inequality is metastasising across the world. And we see the rise to power of oligarchs in countries which we imagined were democracies, flawed democracies as they might have been, but democracies which aspired to reflect the views and the interests of all their people. These phenomena eat away at our social compacts, threatening to devour our very being, everything that makes us human. We face, I have said, a kairos moment for humanity.

In the face of these challenges, how do we summon up the hope that will empower us to overcome them?

I want to begin by drawing on a paper to which I referred in a lecture some of you will have heard last year at the University of the Free State. In the paper, published in 2023, Professor Jacobus Vorster of North-West University, argues that Jürgen Moltmann’s ground-breaking work, based on his 1964 book, Theology of Hope, can provide “tangible hope” for South Africa.5 While the context in which Prof Vorster locates his paper is obviously confined to our experience in South Africa, I believe his thesis can be applied to our role as theologians in the global context I have outlined.

Professor Vorster warns us against basing our hope on single episodes in our history—in South Africa he refers to the liberation event of 1994—and encourages us instead to focus on the ongoing processes which the methodology of Moltmann’s Theology of Hope encourages. He writes:

Moltmann’s thesis is that the biblical message of hope as founded in revelation, promise and historical eschatology under the reign of the living God is that hope does not lie primarily in historic events, but in the movements brought about by the spirit of the living God founded on the crucified and resurrected Christ. There were many events of liberation in the history of Israel such as the exodus and returns from exile. But hope rooted in historic events soon faded also in their case.

Consistent hope is to be found in the movement brought about by the reign of God in the history of humankind flowing from the resurrection of Christ and the guidance of the Spirit. This movement cannot be caught up in a single event but manifests in signs where good is victorious over evil, peace over enmity and love over hatred. Due to God’s movement in history, these signs are there to be seen and appreciated and are the real foundations of hope that would not fade away.”

Allow me to quote from my Free State lecture, slightly amended to make my remarks applicable to our global context:

Prof Vorster goes on to suggest that hope as a process is built on the often small signs of what he describes as the living, moving God working through small acts that are the witnesses of God’s Kingdom; acts of compassion and care for the poor, justice in policies and public life, a just economic system and the care of creation, all of which we can consciously give expression to in our daily lives. He sums up his thesis beautifully when he writes that To find hope... is to see and testify about the moving God who continuously grinds out of the hard rocks of evil the visible and touchable signs of goodness that can serve as the solid foundation of hope. The Theology of Hope strikes a chord with this truth that can be a guide in our quest for hope in [the world]... today.6

The implications of adopting this approach are that as theologians we can indeed summon up hope, simply by refusing to be daunted by the challenges we face, but instead by intensifying our efforts to do what we know those challenges demand of us. We know that if all are to have life, and to have life in abundance,7 we have a shared responsibility—across the regions of the world, across political divisions, across cultural and religious diversity, and across economic and social differences—to transform the global economic order into one which serves the interests of all and thus guarantees a future for the coming generations. The challenges we face across the world are similar and related: poverty and inequality; rapid technological changes; protection of the environment and natural resources; interfaith and inter-cultural cooperation; strengthening democracy and social justice; addressing the causes of migration and displacement. Through dialogue and conversations with leading religious, political, business and civil society leaders, we must strive to foster a better understanding of the complexity of the challenges we face, strengthen mutual cooperation and trust and facilitate common action through partnerships.

Above all, we have to make our priority the interests of the poor. As Pope Francis said: “As long as the problems of the poor are not radically resolved by rejecting the absolute autonomy of markets and financial speculation and by attacking the structural causes of inequality, no solution will be found for the world’s problems or for that matter, to any problems.”8 It goes without saying that we must focus on the materially poor, but I would also urge us to give attention to the spiritually poor, because I would argue it is the spiritually poor in the developed world, and among materially wealthy elites in the Global South, who neglect the materially poor. Perhaps we can take that up as a challenge in this symposium: What is it that we ought to be doing to address not only material poverty, but also the spiritual poverty which generates both material poverty and the blindness which ignores the desperate suffering of the people of Gaza, of Sudan, of Ukraine and around 40 other places of conflict in the world?

Finally, let us not forget during this season of Eastertide that the message of Easter is at heart one of hope. As Desmond Tutu used to say, “Easter says to us that despite everything to the contrary, God’s will for us will prevail. Love will prevail over hate, justice over injustice and oppression, peace over exploitation and bitterness.” And as I have said at home in South Africa, “hope is not a nebulous, pie-in-the-sky concept. It is, instead, the driving force which motivates our determination to name our problems, to identify solutions to them and to mobilise people to overcome them. Hope must be what drives us to work to fulfill the promise of societies based on democratic values, social justice and fundamental human rights. Small steps taken in hope can become islands of hope and as they come together we can in turn create landscapes of hope.”9

May God pour out God’s wisdom and blessings upon these proceedings. Amen.

Desmond Tutu, Kairos and the Jubilee Year, Uppsala, 20 August 1993.

3 Allen, J. Rabble-Rouser for Peace, The Authorized Biography of Desmond Tutu. (Rider/Free Press: London/New York). 2006, 369.

5 Vorster, J.M., 2023, “Six decades of Moltmann’s Theology of Hope and tangible hope in South Africa today”, HTS Teologiese Studies/Theological Studies 79(1), a8988. https://doi.org/10.4102/hts.v79i1.8988

6 Makgoba, TCM. Hope and Forgiveness: Tutu Jonker Memorial Lecture, The Faculty of Theology and Religion, University of the Free State, 23rd October 2024.

7 Jn 10:10.

EVANGELII GAUDIUM of The Holy Father to the Bishops, Clergy, Consecrated Persons and the Lay Faithful on the Proclamation of the Gospel in Today’s World, 2013, 160. https://www.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html

Makgoba, TCM. Charge to the 37th Session of Provincial Synod, Anglican Church of Southern Africa, September 25th 2024.

Sunday, 25 May 2025

Archbishop appeals to the world: Speak out on Gaza!

The depths of the cruelty which the current Israeli administration is prepared to inflict on innocent civilians in Gaza is making it ever more difficult to find words to condemn it.

Its refusal to allow life-giving supplies under conditions acceptable to experts in providing humanitarian aid suggests a willingness to use starvation as a tool of ethnic cleansing. This would amount to a war crime, and adds weight to the South African government's genocide case against the State of Israel at The Hague. 

Diplomacy seems to be reeling with ineffectiveness while Israel threatens to wipe out a whole nation. In the absence of military action against Israel, which would only beget more war, the only tool we have is to speak out and pray that the whole world will push back. We pray especially that the United States will choose the right side of history, and bring a halt to Israel's aggression, which has now taken on levels which are vastly disproportionate to Hamas's heinous attack of October 2023.

Lord in your mercy, please hear our prayers.

††Thabo Cape Town

Friday, 23 May 2025

Ad Laos - To the People of God – May 2025

Dear People of God, 

Having traversed Passiontide, celebrated Easter and embarked on the path towards Pentecost, I feel compelled to express my deep gratitude to God for His sustaining power throughout our journey as the people of God. As I write, some congregations are already preparing for services on Ascension Day, which is a significant moment in our liturgical calendar. 

I find the Christian calendar, divided into what I like to call “chunks”, incredibly helpful for providing a structured liturgical rhythm to our lives amidst all the competing demands and voices that vie for our attention. It gives me a sense of relief and security, knowing that we can move predictably from one season to another, from the contemplation of Lent, to Easter with its promise of renewal and light, to the celebration of the Ascension, then to Pentecost and once again to Christmastide and the Epiphany. This divinely-ordained structure provided by God through His church serves as a guiding framework that helps us navigate our spiritual journeys more effectively.

During the tumultuous times we are living through, many of us and our neighbours face numerous challenges ranging from political crises to economic uncertainty, and the recent stand-off between India and Pakistan reminds us of the continual potential of nuclear war which always seems to loom on the horizon. Young people in particular often feel anxious and uneasy in our uncertain world.

In light of this reality, I write to encourage everyone: take a deep breath; allow yourself time; walk slowly; remember that God remains sovereign over all. The God of hope reassures us that even amid difficulties, if we not only acknowledge the problems we face but identify them clearly, we can gather others around us in prayerful support while seeking constructive ways forward. As I said in my sermon at the Easter Vigil, we can draw confidence from the words of Jesus, as quoted by Julian of Norwich, that ultimately “All manner of things shall be well”.

In that spirit, after the Easter celebrations my wife Manala and I travelled to the United States, where I was blessed with an opportunity to preach at St. Thomas' Church in New York and to participate in adult class discussions afterwards—a truly enriching experience! It’s noteworthy that while most parishes in our province offer confirmation or baptism preparation classes for newcomers or those exploring faith initially, very few provide adult classes aimed at discipling already committed individuals who desire deeper spiritual growth within their everyday lives or professional environments.

Also in the United States, I had the privilege of addressing God's people at an inspiring gathering of the Church Club of New York. During my talk there, I made two heartfelt pleas: one was directed towards seeking humanitarian aid—such as that offered by the American government's PEPFAR HIV-Aids relief programme—while another focussed on fostering trade relationships with communities in need of support and development opportunities. 

Back at home, I convened an urgent meeting involving mining CEOs plus diverse business representatives across South Africa to reflect upon the potential impacts of the withdrawal of American aid, not only locally but across our church Province regionally, since neighbouring countries are impacted too. I am hopeful that, after also hearing valuable insights from government regarding PEPFAR's role across various nations, we can soon engage in dialogue with South Africa's Health Minister on the issue.

I returned from New York for the Elective Assembly which was scheduled to choose a new bishop of Port Elizabeth. Regrettably it had to be postponed to a date which has not yet been set as a result of a legal challenge. Subsequently, the Elective Assembly for the Diocese of Pretoria went ahead, but no candidate received the requisite support, so the election has been delegated to the Synod of Bishops in August or September.

Also back at home, Lungi and I had an enlightening opportunity visiting Nelson Mandela University, where former parishioner Wendy Luhabe, best known for her economic empowerment of women, spoke eloquently about values-based leadership in a lecture sponsored by our family foundation. Since she was addressing how to move forward together in pursuing broader community engagement strategies, her topic was particularly apt for a church dealing with disputed and deadlocked elective assemblies! 

Following this event, my chaplain, the Ven Mcebisi Pinyana, and I attended an insightful book launch at the University of the Western Cape centred around how slogans like “Rhodes Must Fall” and “Fees Must Fall” relate to efforts to decolonise education. The book looked at how to transform pedagogy beyond traditional Western constraints and replace conventional educational frameworks with justice-oriented local curricula.

As we move towards Pentecost, may each one of us be inspired by the Holy Spirit to find a centredness in our faith experience which will enable us to take on board Jesus's words in John 20:21: “As the Father has sent me, so I send you”. As you accept his call, be empowered to go out into the world to serve our communities faithfully wherever we are needed.

Blessings from Rome! 

††Thabo Cape Town

Archbishop Thabo Makgoba joins Anglican Communion delegation to attend the inauguration of Pope Leo XIV

 From Good Hope, monthly newsletter of the Diocese of Cape Town:

Archbishop Thabo Makgoba joined an Anglican Communion delegation in Rome earlier this month to attend the inauguration of Pope Leo XIV’s papal ministry and to hear his first address to other religious leaders.

At an Inaugural Mass on Sunday May 18, ecumenical leaders were seated in front of St Peter’s Basilica, where presidents, prime ministers and members of royal families were also present.

“The service—the liturgy and the music—was glorious,” the Archbishop wrote afterwards on his blog, and “the Pope's message of peace struck a real chord in me.

“Afterwards we had lunch at the British Embassy to the Holy See, together with English cardinals, MPs and members of the Royal family. We were also joined by Bishop Anthony Poggo, Secretary General of the Anglican Communion. After lunch, Lungi and I joined the Royal family and team and went to Pope Francis’s grave where I laid a white rose in his memory.”

In his homily at the Mass, Pope Leo deplored the state of the world, telling worshippers: “In this our time, we still see too much discord, too many wounds caused by hatred, violence, prejudice, the fear of difference, and an economic paradigm that exploits the Earth’s resources and marginalises the poorest.”

Declaring his intentions for his Papacy, he continued: “For our part, we want to be a small leaven of unity, communion and fraternity within the world. We want to say to the world, with humility and joy: Look to Christ! Come closer to him! Welcome his word that enlightens and consoles! Listen to his offer of love and become his one family: in the one Christ, we are one.”

He appealed for a united Church, to be “a sign of unity and communion, which becomes a leaven for a reconciled world”.

Responding on his blog, Archbishop Thabo wrote: “Today was the first of many possible gestures of uniting us as humanity and then the household of Faith, especially Christians, in responding to what God is up to in God’s world."

On Monday May 19, the Archbishop joined Archbishop Leonard Dawea of Melanesia, Archbishop Stephen Cottrell of York, Archbishop John McDowell of Armagh and Presiding Bishop Sean Rowe of The Episcopal Church in the Vatican’s Apostolic Palace for an audience which the Pope held with representatives of other faiths and Christian denominations.

Addressing the audience on inter-church unity, Pope Leo told his guests: “As Bishop of Rome, I consider one of my priorities to be that of seeking the re-establishment of full and visible communion among all those who profess the same faith in God the Father, the Son and the Holy Spirit.”

Appealing for peace and justice, he added: “In a world wounded by violence and conflict, each of the communities represented here brings its own contribution of wisdom, compassion and commitment to the good of humanity and the preservation of our common home.

“I am convinced that if we are in agreement, and free from ideological and political conditioning, we can be effective in saying ‘no’ to war and ‘yes’ to peace, ‘no’ to the arms race and ‘yes’ to disarmament, ‘no’ to an economy that impoverishes peoples and the Earth and ‘yes’ to integral development.”

The audience included Orthodox Ecumenical Patriarch Bartholomew of Constantinople, Orthodox Patriarch Theophilos III of Jerusalem, and Catholicos Awa III, patriarch of the Assyrian Church of the East, as well as Methodist and Lutheran leaders. Representatives of the Jewish, Muslim, Buddhist, Sikh and Jain communities also attended.

Sunday, 18 May 2025

Archbishop writes from Rome after Pope Leo XIV's inaugural Mass

 Dear People of ACSA

I am writing from Rome, where I am with Lungi and members of an international Anglican delegation attending the Inaugural Mass of Pope Leo XIV. Tomorrow I am part of a team which will have an audience with His Holiness.

We arrived last night (Saturday night). Today the service, the liturgy [PDF] and the music, was glorious and the Anglican Communion was well represented. The Pope's message of peace struck a real chord in me.  

Afterwards we had lunch at the British Embassy to the Holy See, together with English cardinals, MPs and members of the Royal family. We were also joined by Bishop Anthony Poggo, Secretary General of the Anglican Communion.

After lunch, Lungi and I joined the Royal family and team and went to Pope Francis's grave where I laid a white rose in his memory.

Please keep us, the Communion delegation, all those who attended the Mass, and the Pope in your prayers.

††Thabo

 An addendum from the Archbishop after sending the photo below:

"Today was the first of possible many gestures of uniting us as humanity and then the household of Faith especially Christians in responding to what God is up to in God’s world."

[Photo: Neil Verger]

Photo by Neil Verger


Friday, 16 May 2025

Archbishop's letter to The Episcopal Church on South Africa's white "refugees"

 Archbishop Thabo Makgoba's letter to Presiding Bishop Sean W. Rowe of The Episcopal Church:

May 15th, 2025

Dear Presiding Bishop Sean,

I write to thank you for your call on Sunday, and to assure you of our gratitude for the stand you have taken in support of ACSA and South Africa in regard to the group of South Africans being resettled by your Administration.

What the Administration refers to as anti-white racial discrimination is nothing of the kind. Our government implements affirmative action on the lines of that in the United States, designed not to discriminate against whites but to overcome the historic disadvantages black South Africans have suffered.

By every measure of economic and social privilege, white South Africans as a whole remain the beneficiaries of apartheid. Measured by the Gini coeficient, which measures income disparity, we are the most unequal society in the world, with the majority of the poor black, and the majority of the wealthy white. 

While U.S. supporters of the South African group will no doubt highlight individual cases of suffering some members might have undergone, and criticise TEC for its action, we cannot agree that South Africans who have lost the privileges they enjoyed under apartheid should qualify for refugee status ahead of people fleeing war and persecution from countries such as the Democratic Republic of Congo, Sudan and Afghanistan. 

Please feel free to share this letter publicly.

Blessings,

††Thabo Cape Town


More background: Episcopal Church news report:

Friday, 9 May 2025

Archbishop's response to the election of Pope Leo XIV

On behalf of the Anglican Church of Southern Africa, I welcome the election of Pope Leo XIV and pray intensely for him and for the Roman Catholic Church which he now leads.

We are greatly encouraged by his statements on the importance of remaining humble and his commitment to being close to those who suffer as well as to building bridges between people.

As members of the worldwide Anglican Communion, we look forward to working shoulder to shoulder with him to build the kingdom of justice and peace, to forging our shared way ahead, and to taking forward the legacy of Pope Francis. Our prayers for his leadership accompany him solidly.  

††Thabo Cape Town

Thursday, 1 May 2025

Archbishop Thabo Makgoba appeals to Episcopalians in New York to save PEPFAR, AGOA

 The Church Club of New York

Gala Dinner, New York City

May 1st 2025

Remarks by the Most Revd Thabo Makgoba

Archbishop of Cape Town and Metropolitan of the Anglican Church of Southern Africa


A very good evening to you all, and thank you for your warm welcome. Thank you, the President, Vice-Presidents, the Director, and all members of the Board of Trustees for your generous invitation to me to speak to your members and guests. It’s a great honour.

I had hoped to deliver a more general address tonight on our South African experiences of reconciliation and healing, but these are urgent, even desperate times, for Africa, and especially for our relations with the United States, and this year, 2025, could go down as a historical watershed in our partnerships, certainly at government level. I hope you will bear with me as I sketch the concerns of faith leaders in our and other African countries at this time.

A decade ago, addressing the Anglican Church of Southern Africa’s Provincial Synod, I spoke of my concern at the fact that although South Africa has achieved political liberation, we have failed to secure our economic liberation. Inherited patterns of privilege and wealth, overwhelmingly associated with one racial group, have created an economy which spits in the face of Gospel values, and we have failed to make sufficient progress in overcoming the legacy of the past. Judged by the Gini coefficient, the method most commonly used by economists to measure income inequality, we are one of the most unequal societies in the world.

My plea to the church was that we should join the global ecumenical debate which is taking place at present, seeking to model an alternative to the current system of governing financial systems, one that is less exploitative and would distribute resources and income more equitably. I wanted us to explore a theology and ecclesiology of generosity—focussing on the Incarnation as hermeneutical conversation of theology and economy, developing if you like a social teaching on the economy.

My primary focus was on the economies of the Global South and especially those in my own church Province of Southern Africa—where we have dioceses in the nations of Lesotho, Namibia, Eswatini and the island of St Helena as well as in South Africa. But now, when I look back on what I said to the Synod, and see what is happening in the Global North, it has been almost with a sense of shock that I realise that we in the South are not the only victims of the current ordering of the global economy.

We now realise that what Desmond Tutu used to call the “so-called ordinary people” – “so-called,” he said “because in my theology, nobody is ordinary, all are created in the image of God” – that average men and women in the world's most powerful and prosperous economies, just as much as people in the Global South, are the victims of self-serving elites who wield economic and political power for their own benefit.

Across the world it appears that we are seeing the phenomenon of what we might call the “left-behinds” – those who stand on the margins, watching elites prospering while their standard of living is eroded. We see those people turning toward solutions reflecting economic chauvinism, xenophobic political nationalism, woven in with resurgent racism and even the stirrings of a new kind of fascism. We see our faith perverted and transformed into a narrow Christian nationalism which seeks to demonize “the other”, and whose adherents struggle to accept the teachings of Jesus concerning “turning the other cheek”. And in an age-old pattern, elites – through their dominance of the media and public debate – exploit divisions and divert people's anger so that it targets not those responsible for inequality and injustice, but the vulnerable, the poor and the weak; those even less fortunate than they.

Like a cancer, economic inequality is metastasizing across the world, eating away at our social compacts, threatening to devour our very being, everything that which makes us human. We face, I believe, a kairos moment for humanity.

So if we are facing a kairos moment, how are we as Christians to respond? I would normally hesitate to comment on the affairs of another country, but in this instance I am making an exception, since the person involved was born and spent many of his formative years in apartheid South Africa. I was distressed to read recently the transcript of an interview given by the billionaire entrepreneur Elon Musk to the podcaster Joe Rogan. In the interview, Mr. Musk said, and I quote: “The fundamental weakness of Western civilization is empathy.” While he also said he believes that “empathy is good,” he went on to describe it as “a bug in Western civilization” which is, in his words, being “weaponized”.1

Compare those words with those of Pope Francis, in his recent letter to the American Catholic Church on the question of migration. The true common good,” he wrote, “is promoted when society and government, with creativity and strict respect for the rights of all—as I have affirmed on numerous occasions—welcomes, protects and integrates the most fragile, unprotected and vulnerable."2 Compare the words of Mr. Musk also with those of another South African, the bishop who accepted me for ordination training, namely Desmond Tutu: “The first law of our being,” Archbishop Tutu said, “is that we are set in a delicate network of interdependence with our fellow human beings and with the rest of God’s creation. We are meant to live as sisters and brothers, as members of one family, the human family, God’s family. We are created for peace, for harmony, for togetherness. All kinds of things go horribly, badly wrong when we flout that fundamental law..."3 [Ends quote]

Our experience in South Africa—the experience of those who have lived in South Africa all their lives, of those who stayed and fought apartheid even when they could have left—is the reverse of a philosophy which fears empathy, and is suspicious of those who show it. What held us together under apartheid; what has held us together in the most turbulent years of three decades of democracy; and what enables societies to flourish economically is in fact empathy. For what is the purpose of economic activity? Each one of us lives in relationship with others, so our economic activity is worthless unless it is about ensuring human flourishing, the flourishing of all, which can be achieved only by working for the common good. As Pope Francis also said in his recent letter: “Christian love is not a concentric expansion of interests that little by little extend to other persons and groups... The human person is a subject with dignity who, through the constitutive relationship with all, especially with the poorest, can gradually mature in his identity and vocation.”

Accepting those views as being at the heart of our mission as Christians, I want to appeal to you tonight for your intervention with your public representatives to save two government programmes which have constituted the most remarkable examples in our generation of American empathy and compassion for the poor and vulnerable of Africa. One, which goes by the acronym PEPFAR, concerns aid, and the other, called AGOA, concerns trade.

PEPFAR, the President’s Emergency Plan for AIDS Relief, is an initiative of the George W. Bush administration, which since the programme was launched in 2003 has saved the lives of 26 million people across the world. Moreover, it has enabled 7.8 million babies to be born without being infected with HIV, and it has saved 8.3 million children from being orphaned.

To quote Charles Kenny of the Centre for Global Development in Washington DC, whose board is chaired by the former Treasury Secretary, Lawrence Summers: “Every day around the world a quarter of a million people pick up antiretroviral prescriptions thanks to the program. PEPFAR can take a considerable portion of the credit for the fact that global AIDS deaths have halved since its creation... New infections worldwide each year are at about a quarter of their peak. It is miraculous progress...” And, the writer adds: “Progress extends beyond HIV: the President’s Malaria Initiative is helping to turn the tide against what may be history’s greatest killer, with global malaria incidence rates down by about a quarter since 2000.”4

Last year Congress re-authorised PEPFAR for another year, until March 25 this year, and as of now it is unclear whether it will be continued, and if so what its budget will be. In a presentation prepared for members of Congress, Professor Lucie Cluver of Oxford University and her colleagues warn that if PEPFAR is terminated, then between now and and the year 2030, 19.2 million adults and children will lose support for HIV treatment and 680,000 mothers will lose the services they need to prevent their babies being HIV-infected at birth. They estimate that another 13.4 million people, including nearly half a million babies and children younger than 15, will die of AIDS, and 2.8 million children will become orphans because their parents will die of AIDS.5

Addressing faith-based groups in a recent seminar, they say there’s an urgent need to reauthorize PEPFAR for five years, with 10 percent of the funds earmarked for orphans and vulnerable children. And with more than 10 million girls already reached with programmes protecting them from sexual abuse, trafficking and exploitation, another 22 million can be reached if PEPFAR is reauthorized.

One of the issues raised by congressional staffers is the over-reliance on donor funding of some countries which receive aid. That is a legitimate concern, and as faith-based organizations we recognise that co-financing involving both domestic sources of funds in recipient nations and external donor funds is essential to long-term sustainability. Many governments, especially in countries which have received PEPFAR funding, have already stepped up domestic funding substantially, but we still need coordinated advocacy to push for further commitments.

Eighteen months ago, when Congress was considering what turned out to be the one-year reauthorization of PEPFAR, former President Bush wrote in the Washington Post: “To abandon our commitment now would forfeit two decades of unimaginable progress and raise further questions about the worth of America’s word.”6 His words have a new urgency in 2025.

The other programme, AGOA, is the Africa Growth and Opportunity Act, which offers African countries which qualify for its benefits duty-free access to the U.S. market for more than 1,800 products. It is set to expire in September this year, and given your President’s views on tariffs, most trade experts are pessimistic about its chances of being renewed.

Crucially, AGOA is based on the principle that trade is better than aid, and to qualify for it, African governments must be committed to a market-based economy, the rule of law, political pluralism, and the right to due process. They also have to eliminate barriers to U.S. trade and investment, enact policies to reduce poverty, combat corruption, and protect human rights.7

In the view of Daniel Runde, a senior vice-president of the Center for Strategic and International Studies in Washington, and I quote, “If the AGOA ship sinks, so will the U.S. relationship with Africa.” He says that since its enactment in 2000, AGOA has transformed the relationship from one that is primarily aid-based to a mutually beneficial business partnership. He adds: “Fingers are pointing every which way for what will prove to be an economic and geopolitical catastrophe for the United States should AGOA lapse.”8

Whatever the effects of President Trump’s new tariffs on the rest of the world, they don’t seem to make sense for Africa. Take Lesotho, for example, whose diocese is part of the Anglican Church of Southern Africa.

The now-temporarily suspended “reciprocal tariff” on imports from Lesotho has been set at the extraordinary level of 50 percent. That’s not because Lesotho charges a high tariff on imports from the U.S.—it levies only 7.5 percent. President Trump’s figure is based on the trade imbalance between the two countries—the fact that Lesotho doesn’t buy as much from you as you buy from them. In 2024, Lesotho’s imports from the U.S. were valued at $2.8 million, while your imports from Lesotho were worth $237.3 million—ironically, a consequence of AGOA, which has enabled Lesotho to develop a vibrant clothing industry, for example making jeans for Levi’s and Wranglers.9

The only way Lesotho could escape the reciprocal tariff would be if they imported goods from the U.S. equal to the value of their exports to you. This would be impossible, Lesotho being a nation of only two million people, and one which is classified as one of the world's 44 “least developed countries”. And Lesotho is of course not the only African country which might be hit with the reciprocal tariffs; 20 African nations are affected, 11 of them facing tariffs of more than 20 percent.10

Neither the reciprocal tariffs, nor ending AGOA would appear to be of much benefit to the United States. Instead, members of your Congress could re-examine other ways of pursuing what the State Department's new Senior Advisor for Africa, Massad Boulos, said after a trip to central Africa last month. On his return to Washington, he declared that President Trump’s approach to Africa was to pursue the U.S.’s security interests while strengthening economic relationships with the people and nations of Africa “through greater trade and investment.”11

Forgive me for addressing you on such prosaic matters, but the lives and livelihoods of millions of our sisters and brothers are at stake. And there is a measure of self-interest for your children and grandchildren in this; Africa now has a population of more than one billion, and unlike some other regions of the world, its population continues to grow and will become ever more important markets in the future.

Let me end on a note of hope. Within the continent, despite the many challenges we face, there is a great deal of hope for the future of Africa. But as Christians, the promise of hope goes beyond mere optimism. Christian hope, the hope offered by the Easter story, the Resurrection of our Lord, is not a nebulous, pie-in-the-sky concept. It is rather the driving force which motivates our determination to name our problems, to identify solutions to them and to mobilise people to overcome them. The Resurrection, the new life of Easter, means turning history round, opening spaces for healing, restoring trust, growing in compassion and empathy, and therefore building a world in which equal opportunity, justice and equity flourish.

Archbishop Desmond Tutu once said: “Easter says to us that despite everything to the contrary, God’s will for us will prevail. Love will prevail over hate, justice over injustice and oppression, peace over exploitation and bitterness.” His words offer us the reassurance this Eastertide that we can and will build a better Africa, a better United States of American, and a better world. As followers of Christ, of that we can be certain.

I end by adapting the Prayer for Africa, with which we end services of worship across Southern Africa:

God bless Africa,

God bless the United States,

Guard their children,

Guide their leaders,

And give them and the world your peace.

Amen.

* * * * *


1 https://www.happyscribe.com/public/the-joe-rogan-experience/2281-elon-musk

2 https://www.vatican.va/content/francesco/en/letters/2025/documents/20250210-lettera-vescovi-usa.html

3 John Allen, ed. The Essential Desmond Tutu. (Bellville/Cape Town: Mayibuye Books/David Philip Publishers). 1997, p6-7.

4 https://www.cgdev.org/blog/preventing-deaths-during-90-day-assistance-freeze

5 See also: https://www.ox.ac.uk/news/2025-04-08-nearly-500000-children-could-die-aids-related-causes-2030-without-stable-pepfar