Witness & Justice: Inseparable Movements

South Africa is a country with a complicated and sad history. This history is best known for Apartheid, a system of institutionalized racial segregation and discrimination that led to the systematic oppression of anyone who was not white. It was formally established in 1948 by the National Party and finally fell in 1994.

Where was the church in this time of deep injustice? Well, many reformed theologians in South Africa were absolutely convinced of the biblical mandate for apartheid, leaning on verses like Acts 17:26 to make the case for segregation: “From one man he made all the nations, that they should inhabit the whole earth; and he marked out their appointed times in history and the boundaries of their lands.”

Half a century ago, parts of the church provided moral cover for serious injustice by its action and perverse theology. Today, I fear the problem has flipped, but with the same result - parts of the church are providing moral cover for serious injustice by its inaction and lack of theology. In both instances, the churches focus on witness of the gospel in words without witness of the gospel in social justice deprives society of Jesus.

To explain why this happens, I want to look at two markedly different conferences of churches in South African history that led to two declarations from the Church. The Cottesloe Declaration in 1960, and The Rustenburg Declaration in 1990.

The Cottesloe Declaration

The Cottesloe consultation was held in 1960 and sponsored by the World Council of Churches. This was the global church attempting to force a conversation about systematic injustice that leads to action, something that we desperately need more of today.

By the end of the consultation, the delegates agreed on a Cottesloe Declaration, which rejected various forms of discrimination. The words of it wouldn’t raise an eyebrow today, but it has clauses that were like dynamite in apartheid South Africa, critiquing the social order and affirming certain rights of non-white South Africans. For example, its first clauses states:

“1. We recognise that all racial groups who permanently inhabit our country are a part of our total population, and we regard them as indigenous. Members of all these groups have an equal right to make their contribution towards the enrichment of the life of their country and to share in the ensuing responsibilities, rewards and privileges.” (THE COTTESLOE DECLARATION (1960), n.d.)

However, reading through the words of the declaration, I’m struck by the overall emphasis on witness without justice, evangelism with limited social reform, feeding the soul without nourishing the body. The next 7 clauses say:

“2. The present tension in South Africa is the result of a long historical development and all groups bear responsibility for it. This must also be seen in relation to events in other parts of the world. The South African scene is radically affected by the decline of the power of the West and by the desire for self-determination among the peoples of the African continent."

"3. The Church has a duty to bear witness to the hope which is in Christianity both to White South Africans in their uncertainty and to non-White South Africans in their frustration."

"4. In a period of rapid social change the Church has a special responsibility for fearless witness within society."

"5. The Church as the Body of Christ is a unity and within this unity the natural diversity among men is not annulled but sanctified."

"6. Non-one who believes in Jesus Christ may be excluded from any church on the grounds of his colour or race. The spiritual unity among all men who are in Christ must find visible expression in acts of common worship and witness, and in fellowship and consultation on matters of common concern."

"7. We regard with deep concern the revival in many areas of African society of heathen tribal customs incompatible with Christian beliefs and practice. We believe this reaction is partly the result of a deep sense of frustration and a loss of faith in Western civilisation."

"8. The whole Church must participate in the tremendous missionary task which has to be dove in South Africa, and which demands a common strategy.” (THE COTTESLOE DECLARATION (1960), n.d.)

I can’t escape the feeling that it is the type of declaration that we as the church would write. It’s a declaration clings onto the safety of the idea of witness with a few side parts on social transformation snuck in, leaving far too much space for injustice. Witness and evangelism are the main event, social justice gets a fleeting mention. Heaven matters in the next life, not in this one. Ultimately, for all the progress it represented, it’s a declaration that fails to acknowledge the upending nature of the life of Jesus who’s first sermon is about both witness & justice:

‘The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord’s favor.’

As I reflect on my time as a Christian, I’m struck that I have heard tens upon tens of sermons about the importance of spreading the gospel. I have heard warnings like “heathen tribal customs incompatible with Christian beliefs and practice” about modern cultural currents and I have heard a lack of moral conviction like “all groups bear responsibility for it” when we as Christians are faced with pressing justice issues like the genocide in Gaza. I have scarcely, if ever, heard continuous calls for social justice, transformation and renewal, and when I have it is always social renewal against “heathen tribal customs” rather than against poverty, war, consumerism, and the myriad forms of modern social oppression.

In the end, the Dutch Reformed Church rejected the statement as being too theologically liberal (Wikipedia Contributors, 2025).

The Rustenburg Declaration

30 years on, at the Rustenburg Conference, the tone struck was a very different one. The conference was “attended by delegates from 85 South African churches and was one of the most representative church conferences ever held." (THE RUSTENBURG DECLARATION (1990), n.d.) Again, a declaration was signed, but this time it seeped of biblical repentance and a desire for justice and reconciliation. The declaration starts by stating:

“We, participants in the National Conference of Church Leaders in South Africa, have come together in Rustenburg under the authority of God's Word and the guidance of the Holy Spirit. We have been convinced anew of God's amazing grace by the way in which, despite our wide variety of backgrounds, we have begun to find one another and to discover a broad consensus through confrontation, confession and costly forgiveness. We have sought a spirit of patience, mutual care and openness as we have tried to discern the mind of Christ and have often been surprised how our views on many issues have converged. Some of us aren’t in full accord with everything said in this conference, but on this we are all agreed, namely the rejection of apartheid as a sin. We are resolved to press forward in fellowship and consultation towards a common mind and programme of action.” (THE RUSTENBURG DECLARATION (1990), n.d.)

I’ve selected a variety of clauses from the declaration below:

“2.2 As representatives of the Christian Church in South Africa, we confess our sin and acknowledge our part in the heretical policy of apartheid which has led to such extreme suffering for so many in our land. We denounce apartheid, in its intention, its implementation and its consequences, as an evil policy, an act of disobedience to God, a denial of the Gospel of Jesus Christ and a sin against our unity in the Holy Spirit.”

“2.5.2 Some of us ignored apartheid's evil, spiritualizing the Gospel by preaching the sufficiency of individual salvation without social transformation. We adopted an allegedly neutral stance which in fact resulted in complicity with apartheid. We were often silent when our sisters and brothers were suffering persecution.”

“2.5.3 Some of us were bold in condemning apartheid but timid in resisting it. Some churches failed to give effective support to courageous individuals at the forefront of protest against evil. We spoke out for justice but our own church structures continued to oppress. We blamed other churches and were blind to our own inconsistencies.”

“3.3 To the Nation we declare the compelling necessity for all to renounce and turn from personal, economic, social and political sin, most especially the sin of racism in both our souls and our structures. We call every South African to be positively involved in nationbuilding.”

“4.1 Justice The Bible reveals God as a God of compassionate love who has a special care for the sinner, the downtrodden, the poor and all who suffer injustice. Obedience to Christ therefore requires that we develop an economic system based on justice, compassion and co-responsibility, so that those in need benefit more than those who have more than they need. More equitable wealth distribution must go hand in hand with economic growth. After decades of oppression, the removal of discriminatory laws will have to be accompanied by affirmative acts of restitution in the fields of health care, psychological healing, education, housing, employment, economic infrastructure, and especially land ownership. For many years, greed has led to the taking of land from the poor and weak. But church and state must address the issue of restoring land to dispossessed people.” (THE RUSTENBURG DECLARATION (1990), n.d.)

In the 30 years between 1960 and 1990, the South African church had a theological renewal. They were transformed by the renewal of their minds. This declaration played a significant role in the fall of Apartheid, as did other faith movements, with the news reporting headlines like ‘How God stepped in to save South Africa’ (The Daily News in Durban), and ‘The Jesus Peace Rally tipped the scales’ (BBC). The church was the church.

As I look at our church currently, there is a phrase that deeply resonates with me and challenges me in the words of the declaration: Some of us ignored apartheid's evil, spiritualizing the Gospel by preaching the sufficiency of individual salvation without social transformation.

Are we not also guilty of preaching the sufficiency of individual salvation without social transformation? Now, as then, we live in a deeply unjust world, desperately in need of social transformation. We live in a world plagued by poverty, where one in ten people live in extreme poverty, on under $2.15 per day (Roser, 2023). We live in a world ravaged by war, where 14% of people in are within 5km of violent conflict (www.southampton.ac.uk, 2024). We live in a world full of lies, where populist leaders use their powerful voices to trample on the powerless, particularly immigrants and refugees. In the UK, we live in the midst of an epidemic of child poverty and a mental health crisis, a rising anti-stranger sentiment and a disgusting accumulation of wealth by a select few.

We are all contributors to these injustices, in our action and in our inaction. We buy things that have sin in their supply chains. We bank with banks that invest sinfully. We speak opinions that are more about protecting our influence and acceptability than they are about advancing justice. We don’t use our power and privilege to challenge injustice. We ignore the sin occurring in places like Gaza. We walk past people on the street, not acknowledging their humanity. We use our God-given skills to raise our own profile, not to raise up others. The darkness we see in the world exists in me and it exists in you, if only we had eyes to see it.

And yet as the church and in our lives we relegate the idea of justice, and of social transformation, to mission programmes – Side projects to the ultimate goal, the sufficiency of individual salvation. These programmes are wonderful, often focusing on merciful acts that extent compassion and love to the downtrodden. However, if this is all we do, we too are like the churches at Cottesloe. We've made a start but there is so much more. Firstly, we leave no space for our church to call for justice that leads to a change in oppressive structures, like the South African church did at Rustenburg. Secondly, justice becomes an optional extra to faith, a topic for the select few, often pursued by Christians in the secular sphere. It isn’t seen as an integral part of the life of Jesus that the church teaches and lives.

When we do this, we fail to take responsibility for the pivotal role we must play in the justice that leads to social transformation. We, the church, have access to the truest form of justice and yet we are so often behind the world in calling out injustice. I think back to Jesus’ first sermon, where he articulates witness & justice side by side:

‘The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord’s favor.’

I think about this sermon and I can’t help but feel that we, the church, are ignoring todays evils, spiritualizing the Gospel by preaching the sufficiency of individual salvation without social transformation. As we hope and pray for revival in our time and celebrate its green shoots, it must not be a revival just of individual salvation but a revival that leads to social transformation. It has to be both - Witness & Justice. These have always been, and will always be, inseparable movements, both lacking without the other. We cannot live in Cottesloe, we must go searching for Rustenburg.

1. THE COTTESLOE DECLARATION (1960). (n.d.). Available at: https://www.kerkargief.co.za/doks/bely/DF_Cottesloe.pdf [Accessed 8 Jun. 2025].

2. Wikipedia Contributors (2025). Cottesloe Consultation. Wikipedia.

3. THE RUSTENBURG DECLARATION (1990). (n.d.) Available at: Rustenburg Declaration 1990.doc [Accessed 8 Jun. 2025].

4. Roser, M. (2023). Extreme poverty: how far have we come, how far do we still have to go? [online] Our World in Data. Available at: https://ourworldindata.org/extreme-poverty-in-brief.

5. www.southampton.ac.uk. (2024). Estimated 14 per cent of world population exposed to conflict, data shows | University of Southampton. [online] Available at: https://www.southampton.ac.uk/news/2024/02/population-exposed-to-conflict.page.