Being (W)holy Selfish with Desmond Tutu

Greg Marcar is the Harold Turner Research Fellow at the Center for Theology and Public Issues at the University of Otago

In Being Disciples, Rowan Williams offers a meditative aside on his experience of Desmond Tutu and the reflections about the nature of self-love which arose from these encounters:

I have a theory, which I started elaborating after I had met Archbishop Desmond Tutu a few times, that there are two kinds of egotists in this world. There are egotists that are so in love with themselves that they have no room for anybody else, and there are egotists that are so in love with themselves that they make it possible for everybody else to be in love with themselves…They have learned to sense some of the joy that God takes in them. And in that sense Desmond Tutu manifestly loves being Desmond Tutu; there’s no doubt about that. But the effect of that is not to make me feel frozen or shrunk; it makes me feel that just possibly, by God’s infinite grace, I could one day love being Rowan Williams in the way that Desmond loves being Desmond Tutu… [1].

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Religious Privilege and Intolerance: Unveiling the Rainbow Nation

Lee-Shae Salma Scharnick Udemans is a senior researcher in the Desmond Tutu Centre for Religion and Social Justice at the University of the Western Cape.

This article is adapted from the original chapter in the book, Ecumenical Encounters with Desmond Mpilo Tutu: Visions for Justice, Dignity, and Peace. The book honors the life and work of Desmond Tutu and was published as part of his 90th birthday celebration

The rainbow nation moniker as a symbol of peaceful and inclusive religious co-existence, lovingly coined by Tutu, during a time of great socio-political upheaval and hope obscures the uneven ways that religious freedom as the constitutional commitment to promote and protect religions and religious diversity, is experienced by individuals and communities [1]. While the latest French legislation that further augments already ignominious restrictions on the hijab for Muslim women has left feminists and human rights activists reeling, this essay illustrates that in South African where religious freedom is protected constitutionally and promoted discursively, there is a record of Muslim women’s sartorial choices being surveilled and scrutinized. Through exploring the notion of religious privilege and by drawing on two examples of institutional and individual attempted unveiling, this essay highlights the limited utility of rainbowism and constitutional religious freedom at the rock face of intolerance and exclusion.

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Religious Liberty: The Basis of a Free and Just Society

Elder D. Todd Christofferson is a Member of the Quorum of the Twelve Apostles of The Church of Jesus Christ of Latter-day Saints.

Introduction

I am grateful for this opportunity to address you. I’m honored to be here among so many who work so hard to build better societies, to lift people out of poverty and desperation, and to protect fundamental human rights. We are all seeking for a more just and free society where every person is valued and where each has a fair opportunity to flourish. Thank you for all you do in the service of that noble end.

I speak to you today as an apostle of the Lord Jesus Christ. In doing so, I affirm the eternal human dignity of each person as a beloved child of God. I affirm that each one of us has a divine nature and destiny. We are not merely cosmic accidents in a cold and uncaring universe. We are known and loved by an all-knowing and all-loving God.

I also affirm that each of us has the right to exercise moral agency—the right of choice to live our lives according to the truth as we understand it. Indeed, one of the primary purposes of government is to secure the freedom of all people to exercise moral agency.

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