The Role of the Church in Combating Crime

1.1 The Kingdom of God and a Good Society

The focus of reformed theology on the kingdom of God as being not exclusively about life after death but also about a good society here and now, functioning according to the law of God, having the wellbeing of all in mind, is an important starting point for a moral theology against crime.  The Biblical values of justice and compassion, peace and reconciliation are some of the values that would be important when one thinks about a society shaped by the Christian faith.  There is probably no better concise formulation of these values than the Belhar Confession with its strong emphasis on the Biblical foundation thereof.

The fact that all forms of corruption, crime and violence, would be, theologically speaking, forms of sinful injustice and a manifestation of the “falseness” and the moral corruption of humanity, should bring us into action to combat it with all our might.  On the positive side it implies that we should be activists for an orderly society where life and property is valued and respected and where the weak is protected against the powerful and against evildoers.

1.2 Justice

The first and foremost characteristic of a good society is the element of justice, meaning that there is fairness and an equitable social order that protects people from wrongdoing, abuse, oppression and injustice by others.  Especially in the Old Testament the laws given in the Pentateuch are clearly about creating a society where justice prevails and all sorts of wrongdoing and injustice is forbidden and also punished.  The purpose is clearly to make an ordered, peaceful and just society possible, where people live in harmony with one another.    This implies the important and even quintessential role of laws as guiding and regulating principles in society, including an accompanying penal code for the punishment of transgressions. 

The practice of justice in the Old Testament also encompassed the prohibitions against mistreatment and oppression of widows, the poor, and immigrant labourors and slaves.  The laws regarding the jubilee, every seven years, also restored the land to the poor and absolved those caught up in debt.    (Some of the laws in the new, democratic South Africa, e.g those relating to affirmative action and land reform, are actually designed to redress some of the injustices and inequalities of apartheid and colonialism)

The fact that penalties or punishment was prescribed for certain transgressions of moral or civil laws was part and parcel of the way in which justice was under- stood and enforced in the Old Testament.  Our modern view of grace is sometimes one-sided and skewed, as if grace means that transgressions are no longer punished.  It is important to remember that even in te New Testament our sins are nor left “unpunished”.  Jesus took the punishment of our sins upon Him, and accepted that punishment in our place and for our sake !

But the principle of justice also demanded that the punishment executed should not be disproportionate in relation to the gravity of the transgression.  The penal code should therefore be equitable and fair, lest unfair or extremely harsh punishments may lead to new forms of injustice.   And even in the Old Tesament some specific measures were prescribed and taken to ensure that a person is not falsely accused or convicted of a transgression or crime of which he/she  is innocent. 

Amongst the laws of the Old Testament is the Decalogue or the Ten Commandments as found in Exodus 20 and Deuteronomy 5, as well as the Holiness Code found in Leviticus.  The whole discussion about the applicability and relevance of some of the laws of the Holiness Code for New Testament believers and even for modern society is being debated.  Especially in the debate about homosexuality the question of the relevance of some of the specific prohibitions which seem to be linked to aspects of life typical of people in ancient communities, is put forward as an argument that those Levitical laws cannot be applied today.  (Especially since modern societies in general have decriminalised homosexual acts and some countries like South Africa have chosen to legalise same-sex “marriages”)

We have to remember though, that an important distinction is also made in the reformed confessions between the so-called ceremonial laws, in contrast to moral laws and civil laws.   It is clear that the Holiness Code comprises both of these categories, and that we will especially have to understand the purpose of those in the category of moral laws in the original context if we want to decide the relevance of those laws for believers in modern times.  

Concerning Levitical sexual codes of conduct, for instance, it is clear that the prohibition of adultery, sexual relations with near family (incest), homosexual relations and bestiality, are clearly meant to ensure peaceful relations in the family and wider society, but also to convey God’s holy will concerning the design and function of human sexuality within the covenant community.  It is clear from the context of these Levitical prohibitions on sexual relations that homosexual relations were the most radically rejected, with the exception of bestiality, which was seen as worthy of the strongest possible punishment. 

Although no law or prohibiton against the sexual abuse of children is found in the Holiness Code, it is not difficult to infer that the prohition against forcible sexual relations with women (i.e. rape) may also be extended to include forcible sex with children.  Indeed it was  accepted that a young girl is under the protection of her father until she is given away in marriage.  It is probably also safe to accept that even in ancient societies such gross abuse of another human being is not even comtemplated as a practical possibility.  Only in depraved modern societies saturated with evil are such things possible.    But in such cases of the abuse of children the principle of justice demands that evildoers be punished even more severely than in the case of the abuse of other adults (women).

1.3 The Decalogue, the Double Love Commandment and the Golden Rule

The Decalogue or Ten Commandments is given in the Old Testament as the standard of Gods will concerning the code of conduct of the covenant community.  It is the hallmark of God’s chosen people, in distinction of all other nations that do not know God, and live in darkness and ignorance, bound by their idolatrous practices. By their conduct according to the Decalogue the people of Israel will be known as the people of Jahveh, living in humble dependence upon Him, and receiving the blessings and promises God bestowed upon them.

The power of the Decalogue is in the fact that it combines the “vertical”, the relationship with God, with the “horizontal”, the relationship with my fellow-man, and it grounds the second in the former.  Because of the convenant-relationship with Jahveh, the people of God can relate to Him as the only and true God of Israel, in a thankful and reverent way, honouring his Name, giving Him thanks and keeping his Sabbath.  This convenant relationship also claims the day to day life of God’s people as the domain of his sovereign Kingship.  In everyday life, where I love and honour my parents and all of those with authority, and where I honour the life, the marriage, the good name and the property of my neighbour, and I live a life of honesty and integrity, I thereby acknowledge God’s sovereign Lordship over my life and the life of the whole of the covenant community.   In this way Israel became God’s kingdom of priests, not by attempting to manipulate God through all sorts of religious seremonies or even magic practices, but by living humbly and obediently before Him.

In the New Testament it is clear that salvation for the nations do not come through the meticulous observance of the Decalogue and the Holiness Code, but through faith in the saving grace of God through Jesus Christ’s sacrificial death on the cross and his resurrection from the dead.  In this respect the New Testament actually goes back to the Old Testament message of Jahveh that brings his covenant community into being by his grace, his never-ending love and faithfulness.  

The Decalogue is not absent in the New Testament though.   The New Testament  is, for all its emphasis on salvation through grace alone, is not anti-nomianistic. The first book of the New Testament testifies tot the fact that Jesus is the “Moses”, the lawgiver, of the new covenant community that was gathered in His Name.  Jesus’ law is not a cancellation of the Old Testament law, it is actually the fulfillment of it.  As a matter of fact, his new law is even more stringent than the Old Testament law.  It requires even more inner holiness and integrity than the Old.  It is not only interested in deeds of righteousness, but also in the genuineness and quality of the underlying thoughts, motives and attitudes.  Actually, in the new covenant, the problem of human nature, not of itself being willing and able to fulfill God’s law, is now properly addressed.  From the point of departure of Gods saving act through Jesus Christ and the gracious forgiveness the Holy Spirit imparts to the believer, a new heart is created within the believer, a message itself not alien to the Old Testament, but made true and real in a new way in the new covenant.  

Thereby the covenant law of the Old Testament, namely the decalogue, is once again given to the new covenant community, not as a law to be feared or acted on in slave-like obedience, but as a gift of God to his covenant people to create, model and mould a life of grace and thankfulness before God.  In this process, the essence of the Decalogue is also more clearly, although in zinc with the Old Testament preaching, designated as love of God and love of the neighbour.   In this respect the double love commandment by Jesus accurately mirrors the Old Testament theology of the law, but also articulates the specific Christian understanding of God’s will for his people, and in fact for all humanity. 

The golden rule, Jesus’ specific way of innovating the rabbinic command, flows from this understanding of love of neighbour as the essence of the law of God.                      

1.4 Faith and Hope

Closely related to the abovementioned point about the kingdom of God, is the fact that we as Christians are living and acting from faith and in hope.  Our faith is grounded in die salvific meaning of the cross and resurrection of Jesus Christ, which brings us into Gods gracious presence and which transforms our lives.  It makes us conquerors in his Name and creates in us a conviction that nothing is impossible if we live in the power of his Spirit and in humble dependence upon Him.  It creates hope that invigorates and empowers us.  This hope has to do with our eternal hope for life after death, with the coming of the eternal kingdom of God and the return in glory of our Lord Jesus Christ.  But we are convinced that this hope also has meaning and practical implications for this life on earth. We are already new creatures by the regeneration through the Holy Spirit, living a new life according to kingdom principles, denying and moving away from our sinful nature and the natural fruits of that life. 

We realise that we are still living in the ongoing tension between what God has already done for us in Christ, and what is still to be realized in God’s future for us.  We are sometimes torn between the realities of that which is already given and accomplished in Christ and that which is still a promise to which we are looking forward.  We are convinced, through God’s power and grace, that nothing is ever unchangeable or inevitable.  For believers and followers of Jesus Christ, a life of Christian discipleship, witness and holiness is possible, even though it may be imperfect and full of shortcomings, even in this corrupt, broken, and imperfect world.  It is exactly this Christian discipleship that makes a Christian community possible.  This conviction and reality gives meaning to our lives in faith and hope.

1.5 Love and Compassion – Caring for Others

The Biblical motive of love and compassion toward all those who are suffering is important because of the fact that many thousands of people are suffering because of crime and violence.  Especially the most vulnerable in society, the aged, the young, and women, should be our concern, and they should be able to look at the church to challenge their case and protect them against abuse.  The responsibility of fathers is especially important to protect their own families but also to look after others in their communities, especially the vulnerable.  The motive of caring for one another is one of the most basic functions of the church. In the case of combating crime this includes both the care for those who have been hurt and traumatized by crime, but also the prevention of hurt and trauma by resisting and punishing criminals.

1.6 Living and Teaching Virtues and Moral Values from a Biblical Perspective

Implicit in some of the above-mentioned theological motifs, is the living and teaching of moral values.  It is clearly presupposed in the motif of creating a good society.  Christians should live morally and also teach others to do the same.  The universality of good moral values should be accentuated. 

In the Old Testament the basis of all ethical admonitions, is the fact that Jahveh is the only and true God. He is the creator and He is the God of history.  He is the God of the covenant who establishes a relation with his people, who gives his promises of blessings and who makes a way in the wilderness for his people.  But He is also the God who demands obedience from his people, who demands justice and compassion in society and who judges his people when they are disobedient.  Therefore the monotheism of the Bible, esp. the Old Testament, is characterized by what has come to be called “ethical monotheism”.

The New Testament, in the gospels and in the letters, points to Christians’ calling to be salt and light in the world, to be an influence for the preservation and betterment of society.  In the Pauline letters lists of generally accepted virtues like love, joy, peace, patience, kindness goodness, faithfulness, gentleness, compassion, humility and self-control are accentuated as the fruit of the Spirit that should be visible in the lives of Gods chosen people. (Galatians 5:22-23; Colossians 3:12)  It is made clear that these virtues can only become a reality in the lives of believers when they are willing to crucify their sinful nature, follow the example of Jesus Christ and live their lives under the guidance and power of the Holy Spirit.

The Christian Church in the middle ages developed a set of values and virtues which was a combination of the three core Christian values of love, faith and hope, with the addition of the values of the Greek and Roman civilizations which consisted of the four central virtues of prudence (practical wisdom), justice (fairness), fortitude (courage) and temperance (moderation).  The practice of these seven cardinal virtues was central in the education systems of the early medieval society, and it was linked to the concept of character, which signifies integrity, faithfulness and credibility, which involve the whole person – intellect, emotion, will, values, actions, and decisions.  These virtues were ingrained in Christians so that their lifestyle, their actions and choices became a matter of moral habit, thus shaping their lives.

1.7 Grace for and Rehabilitation of Evildoers

Working for the rehabilitation and conversion of criminals may be another theological motivation.  In the Old Testament we find that some forms of transgressions could be handled by paying compensation of some kind to the victims.  And some cities were designated as “free cities” were criminals guilty of crimes like culpable homicide could find refuge from the law. 

In The New Testament the principle of repentance, forgiveness and restoration of sinners is the most important and central aspect of the gospel message.  Although it does not affect the principle of civil and criminal justice in society (you still have to go to jail if you are caught because of a criminal offence like theft, burglary, or murder, even though you may have repented and asked God’s forgiveness), it influences the way in which we as Christians view the plight of criminals in die correctional system.

Even the example of the apostle Paul is relevant.  Formerly a cruel persecutor of Christians, after his conversion and acceptance of Jesus as Lord, he preaced the good news of forgiveness of sins and the new life in Christ.  

This aspect should be worked out in relation to the whole concept of restorative justice and in relation to the ultimate rehabilitation and reintegration of the criminal into society and even into our congregations if they repent and ask God’s forgiveness. 

1.8 Combating Crime by Preventing and Alleviating Poverty       

The fifth theological aspect of combating crime may be the prevention of crime on a longer and larger time scale by combating poverty and by uplifting and empowering the poor, restoring hope and a sense of human dignity in them.  Caring for the poor is part of our core ministry in the world.

1.9 Calling to Action and Responsibility 

Concluding the theological motives, it is important to accentuate the centrality of an approach which challenges Christians by pointing out that inertia and helplessness in the face of crime and injustice is sin and disobedience to God.  The central message of the letter of James is that faith should be validated by practical deeds that demonstrates the truthfulness and the quality of faith.  Being obedient to God demands deeds of justice and compassion.  Words alone will not suffice.    We are called to take responsibility and to take appropriate action.    

1. PROPOSED SPECIFIC ROLES OF A LOCAL CHURCH OR CONGREGATION IN A JOINT COMMUNITY STRATEGY FOR COMBATING CRIME

The following points are mostly the result of a Workshop held by the Centre for Contextual Ministry at the University of Pretoria, of which dr Malan Nel is the director, and of which dr Hannes van der Walt was the project leader and workshop director.  Some points were added.

2.1 Ongoing And Persistent Prayer And Intercession

According to 1 Timothy 2:1-4, we have the divine command and also the divine authority “to pray and do intercession for those in positions of authority, that we may live peaceful and quiet lives in all godliness and holiness”  This also has a missionary purpose: “this is good and pleases God, our Saviour, who wants all men to be saved and to come to a knowledge of the truth”.   The prayer ministry known as a “24-7 prayer watch” is such an intensive and continuous prayer ministry.  This type of ministry is perhaps not part of our reformed tradition, but it is not necessarily in conflict with it.  Prayer as a form of spiritual warfare is perhaps not the sort of approach everybody may be comfortable with.  But according to Ephesians 6:10-20 prayer as a means of spiritual warfare is Biblical. It is also necessary in the face of the huge challenge of crime in our country.  Speaking from a faith perspective, there should not be a problem with viewing the injustice and violence of crime as manifestations of the powers of darkness that seeks to undermine the whole of an orderly and developing prosperous society than can, if unchecked, eventually lead to chaos, the demise of democracy and of all forms of decency.  We may be informed by the stories from north of our borders of chaos, strife and utter economic meltdown when state-sponsored crime and violence rules. (Zimbabwe is foremost in most people’s minds.  But there are other examples also: Sudan, Somalia, Northern Uganda, Kenya, etc.)

The stories coming from the spiritual prayer- and transformation-movements as described in books like those of George Otis, Wesley Duewel, and Ed Silvoso, and portrayed in the “Transformations”-DVD’s by the Sentinel Group, as well as those of Harvest Evangelism, may give us an understanding that intensive and persistent prayer by all (most?) Christians in a given area or country can make a big difference in transforming communities and even nations.  We should learn from this approach, as long as it is not utilized as an excuse not to act in other, proactive ways.   The motto of all Calvinists was always “ora et labora” (“pray and work”). 

Nevertheless, we are mostly guilty of being active and doing many things but not really coming before God in true repentance and a spirit of humble and persistent prayer. Both the Old Testament as well as the New Testament is full of promises about the power of prayer, especially when it is accompanied by genuine repentance. “If my people, who are called by my name, will humble themselves and pray and seek my face and turn from their wicked ways, then I will hear from heaven and will forgive their sin and will heal their land.” (2 Chron. 7:14)

The stories coming from the Transformation Movement and Harvest Ministries confirms the conviction that even in the most depraved and dangerous prisons the gospel and the power of prayer can prevail and establish the kingdom of God in those places.    

2.2 Advocacy And Activism

Advocacy and activism is not in conflict with the a prayer ministry mentioned in the previous point.  We are not to choose between a “spiritual” and a “worldly” approach.  This distinction or even dichotomy is neither Biblical nor reformed.  Calvinists pray and work, witness and serve.  They do not give this world over to Satan and his demons.  And they do not accept that the affairs of government and politics are “secular” or the domain of evil. (Although we accept that a specific government or specific government policies may be unjust or even evil.  That is exactly the reason why Christians must be represented in government and their voices heard, preferably from different political parties) All of creation belongs to God. Every domain of society should reflect the kingship of God.  Romans 13 makes it clear that government is God’s servant, for the benefit of society, whether they (government) acknowledges it or not.  We should therefore never stop talking to government institutions, at the local levels (metropolitan and municipal levels) as well as at provincial and national levels.  Some say that we should also talk at the international level.  We should insist on effective and appropriate action to curb and prevent crime, on behalf of our endangered and sometimes already traumatized members. At the same time congregational leaders should also volunteer their support and assistance, within to the congregation’s own means and ability.  Activism should also be directed against businesses who are involved in the spreading of pornography, alcohol or drugs especially if they target minors.

Although this example may not be directly linked to the problem of crime, it is still useful to show that the church has divine authority recognized by those in power.  The Dutch Reformed minister of Thabazimbi tells the story of how the church intervened in a situation of extreme frustration by the lack of service delivery in their town and municipality.  The local church leaders from a across the board got together and after praying about the matter, made an appointment with the members of the local council.  During the meeting the frustrations and problems were pointed out and discussed at length.  At the end of the meeting the mayor asked whether it would be possible for the whole meeting to sing the Lord’s Prayer together.  They did that, everyone in his own language.  In Tswana, Afrikaans and English, the Lord’s prayer was sung together, and a new chapter of humble and honest cooperation in the solving problems and meeting huge challenges was established.      

2.3 Development Of Value System And Life Skills  (medium- , long-term)

Firstly, education on moral values and life skills based on Biblical theology, should be given to the church’s own members as part of a comprehensive program for the equipment of members for their walk as Christians in everyday life.

Secondly, the church may be involved in a combined effort of a broader, community project of values training, especially targeting schools in the process.

The combination of moral values and life skills is important because the skills of good decision making, communication and wise relational interactions are the places where the practical application of moral values takes place.  The handling of conflict and anger management, as well as positive skills concerning starting a small business or acquiring skills for jobs could also be included.  

2.4 Focus On Community Development Programs In Order To Alleviate Poverty and Social Circumstances Conducive To Crime (medium-, long-term)

                  Poverty and Unemployment

It is generally accepted that poverty and unemployment plays an important role in the phenomenon of crime, esspecially in countries like ours where the income gap between the rich and the poor is one of the highest in the world.   Admitting though that millions of our country’s poor are not involved in crime, and on the other hand, that many criminals are not poor, or were not poor, even when they started a “career” of crime, does not mean that poverty can be discounted as contributing factor. 

It should be admitted on the other hand that plain greed and the idea of getting rich easily plays an important role in crime.  

                  A Culture of Poverty

When poverty is understood to be part of the problem concerning crime, a broad description of poverty should be utilized that emphasizes the culture of poverty.  This does not only involve “the inability of individuals, households, or entire communities, to command sufficient resources to satisfy a socially acceptable minimum standard of living”, but also touches on the whole range of physical, psychological and social phenomena accompanying poverty. 

                 This may include the following aspects:  

·         Low income or no income, lack of food

·         Estrangement from society

·         Unemployment and idleness

·         Poor housing (shacks) and overcrowding in individual houses as well as in informal settlements

·         Poor or lacking basic facilities like water, sanitation etc

·         Alcohol dependency and/or abuse of drugs

·         Fragmentation of families, absent fathers, lack of discipline, teenage pregnancies, vulnerable children, sexual abuse

·         Desperation, lack of a sense of hope for the future, anger and discontent, apathy

·         Loss of human dignity and a sense of purpose and meaning

The abovementioned factors making up and accompanying the culture of poverty often causes a “poverty trap” or “poverty spiral” from which it is more or less impossible to escape, and which perpetuates itself over many generations.

Community development from a Christian viewpoint is not just about alleviating poverty or changing some aspect in the lives of people.  It is about an incarnational ministry where it is required to stand beside the people of the community in their need and demonstrating to them the love of God through Jesus Christ in a very practical way.  It is also about the transformational power of the gospel in situations of need, poverty and hopelessness.  It is also an opportunity to live and model values like love, compassion, caring, responsibility, accountability

etc.

2.5 Evangelizing – Preaching the Gospel

All of our programs and endeavors will however be of no avail if we do not preach the gospel about Jesus Christ.  We tend to be legalists.  We think that clear and specific preaching and teaching about good moral values will change people’s lives.  According to Romans 7 the law, though it is good and righteous,   is not able to change people’s lives.  Their hearts have to be changed before their lives can be changed.  There is only one thing that has the power to do this: the gospel of Jesus Christ.  Through the preaching of the gospel people come under the influence of the Holy Spirit.  The Spirit, by imparting the grace of God’s forgiveness, also changes their hearts and minds, and the way they think about life, death, sin, salvation and morality.  What the law can not accomplish, the love of God and his wonderful grace through Jesus Christ can. 

An excellent example of this truth was given to me by Dr. Rudolph Zinn, a criminologist at UNISA, whose research about house robberies is well-known.   He related the story about a rural community known as Leboeng in Mpumalanga where the Jesus film was shown three times to groups of young people during short term outreaches over a period of more or less two years.  The first time the film was shown to a group of only 84 youths and the second time some more, although there were a lot of problems with the sound. On the third occasion more than 600 youths viewed the film. As a result, a group of more or less 200 young people committed themselves to serving God and became involved in the church.  They volunteered to renovate the church building on their own and they started attending regular services. Once a year a youth rally is held which is attended by more than 1 000 young people.   The local police officer told Dr. Zinn that the crime statistics for that area decreased dramatically since the revival took place and that the area has become virtually crime-free.

2.5.1 Prison Ministry – Preaching the gospel to criminals and praying for them

Also refer to point 1.7  in this regard.   Prison Ministry used to be a strong point in the missionary outreach of the NG Kerk, together with the DRC Family.  But we do not have the same input that we used to have through chaplains etc.   A separate document should be compiled to develop a new policy and fitting strategies to reach the huge population in the prisons.  We should in the process, pay special attention to the sort of evangelistic approach that was mentioned in point 2.1 (Prayer ministry)

According to Dr. Zinn, an academic in forensic criminology  from Unisa,  secular government programs for rehabilitation are notoriously ineffective. The more or less  5% of all violent criminals that rehabilitate are those who have a very real and genuine experience of conversion and faith in Jesus Christ.

The aspect of restorative justice, where convicted and incarcerated criminals are given the opportunity to face the victims of their crimes face tot face, after both parties have been psychologically and spiritually preprared for the encounter, and even asking for their forgiveness, is a powerful way of reconciliation and healing, and is gaining ground worldwide.

This ministry may not be very popular ministry at the moment, exactly because of the high crime rates.  But as soon as stories of conversions and radical transformation reach the ears of church members, their attitudes will change, and they will also start being hopeful about the future.

2.6 Facilitation Of Cooperation With SAPS

Sector policing and local Police Forums create practical opportunities for all members of society to become involved in the joint fight against crime. The forums create the opportunity for the community to give information to the police concerning specific crime situations or observations.  Regular contact and liaison between police and the society, of which the church is part and parcel, promotes mutual trust and friendship.  It shows the church’s gratitude and concern for the work the police are doing on behalf of the community.  And it demonstrates the belief that police work should also be viewed as a high calling from God, which should be performed in humble dependence upon God.  Some congregations also have programs of spiritual and prayer ministry for the members of the local Police station.    This action of building bridges with the police and cooperating with them should preferably be done in ecumenical context.  

Where the problem persists that some members of the SAPS seem to be corrupt and collaborate with criminal elements in society, it becomes an issue for prophetic action or public witness in the form of decisive activism and political pressure.  The church can play a major role in mobilising different sectors of society to draw attention to the problem and to convey the message that such forms of corruption (as indeed all forms of corruption) are totally unacceptable.  It is important in such cases that as many as possible churches, political parties and other civil organizations become involved (without of course, resorting to violence).   

2.7 Facilitation And/Or Initiation Of An Effective Neighbourhood Watch

A neighbourhood watch is the most practical way in which Christians can assist one another in the struggle against crime.  It may be viewed as a Christian way of looking after one another in a situation of danger and fear.  It is about caring for one another and being your brother’s keeper in a most profound way: preventing innocent lives being taken. The “byproduct” or spin-off of this process is that beighbours get to know one another once again, and a spirit of ubuntu or neihgbourliness is once again created, despite the fact that the unifying factor might be “negative”. 

In Garsfontein and in the Faerie Glen area in Pretoria the neighbourhood watch use radios to communicate with each other in order to warn one another when they see something or somebody suspicious or when attacked.  Neighbours react by switching on their alarms, putting on spotlights and coming out of heir homes if they have the courage, all to scare of the robbers or burglars, in defense of their neighbours.  More importantly, they give relevant information to the police or the security companies about suspicious vehicles driving around, probably looking for an opportunity for a housebreaking or robbery.  Members also patrol the streets at night, on foot or in vehicles identified by a green light on the car. When robbers see the vehicles with the lights, they immediately leave the area. 

The philosophy of this way of operating consists of two important points. First, the neighbourhoods are being taken back from criminals.  The spaces between the houses, namely the streets, are being watched and kept crime-free, in stead of leaving it to the criminals.  Secondly, it is not necessary to close off the area with booms or other means. Members or the public are not restricted in this way, and a friendly face is shown to members of the public, whilst the criminals are scared off.  Close contact and good communication with one security organization is maintained that have two or three vehicles in the area on a permanent basis.  Some members, who are at home, drive around in the streets when the schools come out, in order to keep an eye on children on their way home, for the sake of their safety.  Unfortunately some members or their children have been threatened because of their participation in the neighbourhood watch.   It is clearly an effort by criminals to intimidate in order to win back the streets.  There is no way that we will let ourselves be scared off is this way. In the Garsfontein area crime is virtually non-existent since the start of the neighbourhood watch. They have their own website, known as Garscom. 

2.8 Guidelines For Safety Of Individual Homes

Safety becomes a way of living in times of danger. Unfortunately many people are still negligent concerning their own safety.  Homes have to made safe as far as possible, and people have to do observation when they get home or leave home, especially after dark.  Guidelines for safe behavior and other safety measures should be given to church members.

2.9 The Distribution Of Information On Self- Defense Courses Etc

Many congregations should probably have people who are trained to give some basic training in self-defense.  He church could utilize these people to give instruction that may eventually save lives.  It is essential that people should also be trained not to resist in hopeless cases where robbers have guns, knives or other dangerous weapons.  In such cases it is mostly better to cooperate with criminals in order to prevent serious injuries or death of the victims.

2.10 Pastoral Care And Participation In The Provision Of Trauma Centers

This is one of the most important roles the church should play. Providing services for the victims of violent crime is exactly the things Jesus would want us to do. If we think about the parable of the Good Samaritan, it was exactly about the priest and the Levite not wanting to get involved in the problems of a crime victim, in order to stay ritually clean.  We should be prepared to get our hands dirty, so to speak, in helping victims of all sorts. This is also the sort of project that could be done together with other churches and organizations  

2.11 Mobilization of Community to Be Involved In Joint Action.

Common to all the abovementioned aspects is the belief that the most fundamental problem in combating crime is one of two problems: either total inactivity and passivity or otherwise futile efforts to fight crime individually, in stead of jointly by the whole community.  Therefore, the effective mobilization of the community is called for. Without this, nothing of any importance can be achieved.

In the film “Life is Beautiful”, an emotional, sympathetic and heartwarming film about the true story of a Jewish-Italian father’s project of persevering and saving the life of his young son in a concentration camp of the Nazi’s in Italy, an important message is conveyed.  In the end the father succeeded, yet at a cost – that of his own life.  At the end of the film the words of the adult son are: “This is my story.  This was my father’s gift to me”. 

In a country struggling to establish and maintain a young democracy and plagued by al sorts of crime, what may be the gift we as church have received from our Father that we can give to our children and to all the children of this beautiful country we all love ?  May it be agape love, self sacrifice, compassion and caring?  This may be how we can bring blessings to our neighbourhood and country and honor to our Saviour and King.  

Rev Andries Louw