In our District visits I used the metaphor of “a church with big ears”, a church ready to listen (This theme is explored by Kwame Bediako in Christianity in Africa , Elochukwu Uzukwu in A Listening Church and Mercy Oduyoye’s Beads and Strands as a tool for ecclesiological reflection in Africa). During our visits we saw healthy vibrant congregations in townships, suburbia and rural villages. We also saw congregations struggling to survive. We heard the heart beat, pulse, visions, dreams and hopes of our people. We also listened to stories of disappointment, frustration, conflicts, unrealised dreams and struggles. We learnt much that enriched and inspired us and we come to this Conference having loudly and clearly heard our people in their vastly different contexts. We are grateful that you, the people called Methodists, trusted us and shared your stories of joy and pain.

Poverty in our region is a scandal and a major challenge to the church. The litmus test of any legislation must be to what extent it is geared toward changing the lives of the poor, lifting them out of their “two dollar a day” existence into a quality of life that meets the basic needs of life. Grinding poverty cannot be ignored. It is a profound and deep call that challenges the very identity and role of the church. We need to ask what we can and need to do to ensure that the poorest citizens have access to better service delivery. We also need to build advocacy platforms to ensure that the experiences of the poor are heard, their interest is served and that justice is done as we formulate voices and policies that advocate for social and economic justice on their behalf to government. I wish to express appreciation for the numerous initiatives to address poverty throughout our Connexion. In addition, I commend the work of Diakonia Council of Churches, “The Oikos Journey; A Theological Reflection on the Economic Crisis in South Africa” for study in our churches.

Our Wesleyan heritage reminds us that our salvation depends not only upon our relationship to God but also our relationship to the poor. Feeding the hungry is a moral obligation and religious requirement (Isaiah 58:7). Our relationship with those marginalised and oppressed by political and economic structures is as indispensable as sharing in the sacraments for growth in grace and holiness.

At the same time we have learnt that the many projects and programmes of poverty alleviation are but scratching the surface of the problem. We need life affirming theologies that speak to government’s ability to effectively address poverty and destitution. We owe a debt of gratitude to the work of the SA Council of Churches and Rev Keith Vermeulen who represents us on the People’s Budget Campaign as well as on the Basic Income Grant Coalition. I commend to your study, the resource manual “Practising Faith in the Public Arena: Advocacy and Public Policy.”

In the same spirit that encourages faith as a practice in context I would suggest that the MCSA develop a clear theology in the public sphere – a theology that is able to converse with policy and legislative developers, while at the same time speaking the truth about faith experiences into the reality of the social and political discourse. Furthermore, we need to hold those we elect to public office accountable, speaking truth to power even though this might make us unpopular. The Book of Proverbs (31:8-9) puts it plainly: “Speak out for those who cannot speak, for the rights of the poor and needy.” Such is our calling – no more – no less.

Although we are faced with complex and contrasting realities in the nations that make up our Connexion, we are not without hope. I call on the people called Methodist to celebrate the presence of the Spirit in our lives as we draw on our particular traditions, indigenous wisdom, knowledge and our Wesleyan heritage of “social holiness” to communicate the gospel in new and dynamic ways.