South Africa finds herself in a time of spiritual renewal, of renewed devotion – a return to a rootedness often discarded. After 40 days of Lent, churches this coming weekend observe Easter, the most significant and holy moment in the Christian faith. Easter remembers the death and resurrection of Christ.
Christian communities reaffirm their belief in victory over death, the promise of salvation, the possibility of new life, and the second coming of the Lord. Ascension Day follows 40 days later and shortly thereafter the Pentecost to remember the coming of the Holy Spirit – the spirit of God to encourage the faithful to bring hope to the world. The three-month-long spiritual journey from Lent to Easter, and to the days of Ascension and Pentecost together represents for the diverse communities of the Christian faith a return to their spiritual roots; a return to fundamental perspectives on the world, and ultimately to a sense of purpose, a sense of vocation – the calling to make a difference.
Different churches mark this period with unique liturgies – rites and rituals, which symbolise the historical moments of the faith. Many observe this period by joining the more traditional western styled liturgies of their local congregation, while others, such as members of the amaZioni – the Zion Christian Church (ZCC), undertake a pilgrimage to Mount Moria, the holy site where the faithful gather. One of the most prominent independent African churches, the ZCC combines traditional western liturgies with traditional African spiritual practices, including ancestral worship. During Easter the faithful also venerate and call on the ancestors to intercede for healing and salvation on their behalf.
African independent churches accordingly also use different attire and colours to signify beliefs and bring believers together, such as used by the iBandla lamaNazaretha – the Nazarite Church, where leopard skins form a critical part of every ritual as a mark of godly royalty and strength. However, even for bringing believers from vastly different Christian communities simultaneously to a time of renewal, Easter and Pentecost are not the only confessions that bring citizens to reflection during this time.
During this week the Jewish community celebrates Pesach, the Passover, to remember the Israelites' exodus from Egypt – their liberation from slavery more than 3000 years ago. It remembers the night when the Angel of Death passed over the houses of the Israelites who had marked their door frames with the blood of lambs, and the Pharaoh permitted them to leave for the promised land.
This story is recounted at the Passover Seder – a ritual meal to retell the story of the exodus and liberation by reading and following the order of the Haggadah, the Jewish text that sets out how the Seder is celebrated. By reading it the family fulfils the commandment of God, the mitzvah, that requires every Jew to teach their children the story as a matter of faith and history – a story of gratitude. The week that follows is a time of deep reflection and gathering inspired by themes of freedom, resilience, and gratitude.
Even with the Pesach taking place at the same time as church liturgies and pilgrimages to Mount Moria, this still is not where the story ends to reveal a nation engaged in reflection and spiritual devotion. Easter and Pesach follow close on Ramadan, when during the month of March Muslims observe a month of fasting and deep spiritual devotion. It is during this month that the Qur’an, the sacred scripture of Islam, is believed to have been revealed to the Prophet Mohammed. During Ramadan Muslims fast as a mark of faith discipline, but also of spiritual cleansing.
Deep prayer and reading of the Qur’an must be accompanied by acts of compassion to care for the destitute. Eid al-Fitr – the "Festival of Breaking the Fast”, ends Ramadan and ushers the faith community into the month of Shawwal. This month is one of rejuvenation and celebration following the fast, a time of renewal and to continue the acts of compassion from Ramadan into the rest of the year.
It seems a significant moment in the life of a nation when diverse faith communities at a similar time of the year, during March and April, enter a time of deep reflection on core beliefs, life purpose and vocation.
During March and April South Africans at large return to a core sense of self, of spirituality, which on the face of it is based on actual differences between communities, but which also in itself makes them different. And yet, at the same time, almost counterintuitively, all are engaged in the similar human project of contemplation and a return to deep-rooted values.
This is work done far beyond social or political identities that serve what is good and right and just, not firstly for oneself, but others. Is it unrealistic then during such a time to expect it of a nation to return to our shared and original projects of societal reconciliation, of justice and freedom for all, of inclusivity?
This time in the life of a nation reveals that these projects to be more than political projects. They are the signal of a spiritual rootedness. Is it then unrealistic to hope that prayers for togetherness make for the essences of the prayers of Easter?
Cape Argus