Reading the Gospels in Cape Town
What I Believe Through Story
My understanding of slavery and colonialism has been shaped over the years through the lens of literature—both as a student of English literature and as a teacher of it. Writers like George Orwell,[1] Malcolm X,[2] Maya Angelou, Russell Baker, and Flannery O’Connor[3] illuminated the complex dynamics of colonialism, revealing the ways in which oppressive systems force conformity and suppress authentic human freedom. O’Connor, in particular, was instrumental in helping me see past the surface of religious oppression, showing that beneath the façade of authority often lies confusion and indecision. Stories and books have been my teachers in this journey of understanding, offering both knowledge and empathy.
One of the most profound sources of learning came from Barracoon: The Story of the Last “Black Cargo”[4] by Zora Neale Hurston. Hurston recounts the harrowing experiences of Oluale Kossola (who later took the name Cudjo Lewis), one of the last survivors of the transatlantic slave trade. Kossola’s firsthand account, detailing his capture by an African tribe and his six-week journey across the Atlantic on the last slave ship, Clotilda, brought the brutal realities of slavery to life in a deeply personal and painful way. It is through these stories that I have come to better understand the systemic and individual horrors of slavery.
What I Believe Theologically
The theological dimension of slavery is one I’ve wrestled with over the years, particularly through the biblical story of Joseph. Sold into slavery by his own brothers, Joseph’s journey is marked by betrayal, suffering, and eventual redemption. His famous words to his brothers—“You meant evil against me, but God meant it for good, to bring it about that many people should be kept alive”[5]—speak to a profound mystery of divine Providence in the face of human evil. Though slavery is depicted in the Bible in ways that acknowledge its brutal and dehumanizing nature, it also highlights God’s ability to bring about deliverance. The Exodus story, in which God frees the Israelites from slavery in Egypt, is a powerful reminder of Divine intervention in the face of systemic oppression.
As I reflect on modern-day instances of slavery, such as sex trafficking, I often pray for the same kind of deliverance God brought to the Israelites. This is not just a historical event for me—it is a living hope for freedom and justice in the world today.
I grew up in a community where the horror of slavery and genocide was discussed openly. My family often spoke of the Holocaust and the transatlantic slave trade, and my teachers and professors helped me see the deep sinfulness of slavery in American history. In a previous post, I shared how the Holocaust affected my family—particularly my grandfather’s mental health and my mother’s emotional well-being. If I never read a single passage of Scripture, I would still be convicted that slavery and colonialism are among the most destructive forces in history. These practices have interrupted the course of entire peoples’ histories, robbing them of inheritance, wealth, and familial bonds.
When considering historical suffering, I often reflect on the many groups who have endured persecution, and I recognize that comparisons between different peoples’ suffering can be complex. For example, while the Jewish people faced horrific persecution during the Holocaust, other groups have also experienced immense pain and loss:
- Armenians during the Armenian Genocide.
- Rohingya Muslims enduring ethnic cleansing in Myanmar.
- Indigenous peoples of the Americas, whose cultures were decimated by colonization.
- Tutsi during the Rwandan Genocide.
- Africans, who were displaced by the transatlantic slave trade, particularly from West and Central Africa.
- Asian communities, including those from India and Southeast Asia, who were subjected to forms of slavery as indentured servants during colonial times.
A Shift in Perspective: Reparations and Forgiveness
For a long time, I struggled with the idea that reparations or forgiveness could truly heal the deep wounds inflicted by slavery and colonialism. I felt that no act of recompense could fully restore what was lost. However, my time in Cape Town, South Africa, while reading the Gospel of Matthew and Desmond Tutu’s The Book of Joy[6] changed my perspective. Tutu writes, “The world is getting better. Think about the rights of women or how slavery was considered morally justified a few hundred years ago. We are growing and learning how to be compassionate, how to be caring, how to be human.” This recognition of progress, coupled with Tutu’s message of hope and reconciliation, has helped me see that while the wounds of history may never fully be healed, there is still room for healing through forgiveness, empathy, justice, and compassion. Is not this what we believe as the central theme of Jesus’ Gospel?
A Humble Reckoning
I must acknowledge that my understanding of such complex and painful topics is limited. As I read the scholarly works of Nigel Biggar’s Colonialism: A Moral Reckoning[7] and Jeremy Black’s Slavery: A New Global History,[8] I feel as if I am treading on holy ground. These books, though dense and difficult, continue to challenge and refine my beliefs. It is through the lens of Desmond Tutu’s compassion and hope that I can now say that the books I’ve read this week either confirm or challenge my beliefs about slavery and colonialism.
What Confirms My Beliefs:
- Large scale Christian abolitionism started to take hold in the seventh century and as Christianity spread through Europe, slavery was effectively eliminated. As slavery exploded, Black writes how the influential Methodist leader John Wesley strongly attacked both slavery and the slave trade. In his highly influential book, Thoughts upon Slavery, Wesley fought for human rights universally. Black also notes that it was Wesley’s dying message to William Wilberforce that urged Wilberforce to not give up the fight to end slavery.
- Even though Christianity was at all time low, church attendance sparse and preaching poor in Britain between 1562-1807, William Wilberforce was like Moses delivering God’s people.
Much like Moses, Desmond Tutu or John Wesley, William Wilberforce confirms my hope and beliefs that God still delivers his people.
What Counters My Beliefs:
- Nigel Biggar’s central thesis certainly runs counter to my beliefs: the British Empire was not entirely racist, exploitative or violent. His premise is a more positive story than what anti-colonists want to hear. Because of what I read in the literature I cite at the beginning of my post–particularly George Orwell–Biggar’s quoting of India’s Prime Minister, Manmohan Singh saying India’s judiciary, legal, and police are all great institutions derived from British-Indian administration absolutely runs counter to my beliefs. I feel confused about this as I do not have first hand experience with anyone living in India–only the stories I’ve read by authors I trust.
- Biggar differentiates between “rights” in certain cases and wants to talk more about “justice”. He writes, “Justice varies according to circumstances. What is just in an abundant environment with a small population is not just in the same environment with a large population or depleted resources.”[9] He is saying that if an injustice is done in the past, reversing it may not achieve justice in the present. Where this counters my beliefs is that the Church must face its moral failures as many Christians have sinned with respect to slavery–but many like Desmond Tutu exercised justice that helped free victims of an oppressive and dehumanizing institution.
In the end, my views on these subjects are shaped by both my personal journey and Scripture; and they continue to evolve. While in Cape Town, we listened to the court hearings Tutu facilitated; I would never read Matthew 18 the same again. The stories I read, the voices I listen to, and the history I study all converge to deepen my understanding of the complexities of human suffering, redemption, and the ongoing need for justice in our world.
[1] Orwell, George. Shooting An Elephant. London: Penguin Classic, 2009.
[2] X, MALCOLM, and M. S. Handler. The Autobiography of Malcolm X. Reprint edition. Ballantine Books, 2015.
[3] O’Connor, Flannery. Flannery O’Connor : Collected Works : Wise Blood / A Good Man Is Hard to Find / The Violent Bear It Away / Everything That Rises Must Converge / Essays & Letters. First Edition. New York, NY: Library of America, 1988.
[4] Hurston, Zora Neale, Deborah G. Plant, and Alice Walker. Barracoon: The Story of the Last “Black Cargo.” Reprint edition. Amistad, 2020.
[5] Genesis 50:20.
[6] Lama, Dalai, Desmond Tutu, and Douglas Carlton Abrams. The Book of Joy: Lasting Happiness in a Changing World. Large type / Large print edition. Random House Large Print, 2016.
[7] Biggar, Nigel. Colonialism: A Moral Reckoning. London: William Collins, 2023.
[8] Black, Jeremy. A Brief History of Slavery. Philadelphia : London: Running Press, 2011.
[9] P. 281.
About the Author
Pam Lau
Pamela Havey Lau brings more than 25 years of experience in speaking, teaching, writing and mediating. She has led a variety of groups, both small and large, in seminars, trainings, conferences and teachings. Pam’s passion is to see each person communicate with their most authentic voice with a transparent faith in Jesus Christ. With more than 10, 000 hours of writing, researching, and teaching the heart and soul of Pam’s calling comes from decades of walking alongside those who have experienced healing through pain and peace through conflict. As a professor and author, Pam deeply understands the role of mentoring and building bridges from one generation to another. She has developed a wisdom in how to connect leaders with their teams. Her skill in facilitating conversations extends across differences in families, businesses, schools, universities, and nonprofits. Pam specializes in simplifying complex issues and as a business owner, has helped numerous CEOs and leaders communicate effectively. She is the author of Soul Strength (Random House) and A Friend in Me (David C. Cook) and is a frequent contributor to online and print publications. You can hear Pam’s podcast on Real Life with Pamela Lau on itunes. Currently, Pam is a mediator for families, churches, and nonprofits. You can contact Pam through her website: PamelaLau.com. Brad and Pam live in Newberg, Oregon; they have three adult daughters and one son-in-law. One small, vocal dog, Cali lives in the family home where she tries to be the boss! As a family they enjoy worshiping God, tennis, good food and spending time with family and friends.12 responses to “Reading the Gospels in Cape Town”
Leave a Reply
You must be logged in to post a comment.
Pam, I appreciate that you connected your post back to your experience in Cape Town and Desmond Tutu’s compassion and hope. I agree that these books were dense and difficult. Like you, I was a bit surprised by Biggar’s assertion that the British empire wasn’t entirely exploitative in their colonization of so many other people groups. I also appreciate your humility; as you said, our views must continue to evolve.
Hi, Kim ~
I asked Jenny a similar question but have you come across situations while living internationally where you have face to face experience with any kind of human trafficking or slave labor? If so, have you involved yourself or your spiritual community?
Hi Pam,
You wrote of the hope you experienced from Desmond Tutu and your experiences in Cape Town, “…the wounds of history may never fully be healed, there is still room for healing through forgiveness, empathy, justice, and compassion.” I keep thinking of Brett Fuller’s three statements: “I feel your pain.” “I’m sorry.” and “How can I help?” Do you think these statements apply here to those who may or may not have experienced slavery or colonialism but whose lives generationally have been impacted? I wonder how well we are listening to the answer to how we can help? Are we asking the right people? Are we willing to respond?
Hi, Jenny~Thank you for articulating a question I have asked but hadn’t quite formed it fully as you have: How might acknowledging generational impact help? My faith informs me that I must, as Brett Fuller suggests, express that I do feel their pain, feel sorry and then ask, how can I help? But to your point, how well are we listening to how we can help? This week as I was reflecting on these readings, I reminded of Dante’s quote, “The hottest places in hell are reserved for those who, in a period of moral crisis, maintain their neutrality.” As I read your questions, I am now thinking about this–is the pain people feel from all that was stolen from them through slavery and colonization a moral crisis? When I listen to the public conversations and read books like we are reading, I conclude it is a moral crisis. In true confession, I do not know who I would ask that of. Do you?
Hi Pam, I’m with you on who to ask. I often hear stories about the generational impacts of a wide-variety of injustices, mostly in my counseling and spiritual direction practice. I think the question was more for me. Am I listening to those around me here in Asia, where injustices have occurred along racial lines and where might I be of service? Those three questions are helpful in a variety of situations. I want to listen and not assume I know how to help.
I’m confused too, Pam.
But I think in a good way. It’s so essential to wrestle through these wicked problems. Especially as ‘global leaders’
I’ve been wondering if it’s okay to recognize the good that colonialism did, but I still seek to restore something that was lost.
What if we started with “why not” instead of “why” in this? What if when we, those from a dominant culture or race, heard someone crying out for justice, whether through repentance, addressing a system, or even reparations, we said, “Let’s try” or “Yes, let’s start there.”
Maybe we’d get to a stopping point where we coudn’t move furhter ahead, but to dig in and say “that’s not pracital” (see Jenn V.’s post) or “then where would it stop” we first took a breath and took a minute to lean into the historic and current pain associated with these issues.
I know that’s idealistic, but sometimes maybe Christians should be the most idealistic of all.
Yes, Tim–it’s essential for us as global leaders to wrestle through these wicked problems. And I might I add not just to wrestle by ourselves in our own minds and hearts but where the real value comes in is when we wrestle together–even when we don’t see eye to eye or agree. I am struck by the fact that had these books not been assigned to us, I might not have taken a closer look at slavery and colonialism from a leadership perspective. I get excited thinking about how YOUR church alone will benefit from you as their pastor WRESTLING through this disparaging topic of human slavery.
Hi Pam,
I was moved when you also mentioned Southeast Asia in your writing. You are right; our nation, located in the Southeast Asian region, was once one of the objects of colonization and exploitation that lasted for centuries. We only became independent in 1945. The struggle to build our nation after independence (which contained wounds and trauma) was not easy. There were many challenges and difficulties. One example is how there are views from (not all) of our Muslim brothers and sisters who view Christianity as the religion of the colonizers. Of course, this has more or less disturbed interfaith relations in our context. However, your statement that “there is still room for healing through forgiveness, empathy, justice, and compassion. Is this not what we believe as the central theme of Jesus’ Gospel?” gives me a glimmer of hope to remain optimistic that there is always a better future because God is still with His people and all of His creations. In your opinion, how do we promote forgiveness, empathy, and compassion amid the context of the lives of people who have experienced colonization in order to realize a peaceful and prosperous life together?
Blessings.
Dinka, I cannot fathom what your country has been through nor what it has taken to work out your independence. Eighty years doesn’t seem that long ago! You asked: “how do we promote forgiveness, empathy, and compassion amid the context of the lives of people who have experienced colonization in order to realize a peaceful and prosperous life together?”
In one sense, I turn that question back to you since you are living within a people group who have relatives who could speak from their lived experiences. How I might answer this is not a very popular thought. In her book, Confronting Christianity, Rebecca McLaughlin has a chapter called Doesn’t the Bible Condone Slavery. In it, she argues that the New Testament insists on the equality of slave and free within the church. Okay, that’s an easy one for us to agree upon and such a value does promote healing. However, Mclaughlin asks later in the chapter, “Why was this slave language so favored among the early church leaders? First, to communicate their utter belonging to Christ: ‘You are not your own,’ writes Paul. ‘You were bought at a price!’ (I Cor 6:19-20). Just as slaves lived to do their master’s work, Christians lived to serve Christ.” The first Christian leaders suffered persecution, beatings, hunger and shipwreck–the slave title communicated the cost of following Jesus. And many early Christians were slaves so when leaders referred to themselves as slaves, might that have given the early Christian followers of Christ who were slaves a sense of identity? My point is if we want to see deep healing from colonization and slavery in our present day, it may take Christians leaders the willingness to lower themselves and find common ground with those who have suffered–that’s what gives people status, motivation and an openness of heart. What are your thoughts, Dinka? Have you seen in your country the beginnings of wounds being healed and true forgiveness?
Pam, love your connection to Capt Town and Desmond Tutu. I think this man and his way of being is a great example of how to walk this journey of reconciliation. Where did you hear the audio? was it at his foundation museum?
Hi, Jana~
I watched and heard the videos at the Museum. I believe you can hear a small part of them here:
https://www.youtube.com/watch?v=YY-ee1hhghQ
Pam,
To this, “The stories I read, the voices I listen to, and the history I study all converge to deepen my understanding of the complexities of human suffering, redemption, and the ongoing need for justice in our world.” I say “Yes” and “Amen”!