While institutions of faith and those of government may have a symbiotic relationship, their interests remain distinct. One institution is the sum of self-control, the other, of state control. However, once linked to a particular political system or party, religious authority comes to be seen no longer as a shaper of the heart and mind but as the strong arm of the state.

Yet a pluralistic society is built on a foundation of religious faith. The teachings of Judaism, Christianity, Islam, and many other religions rely on precepts that advance a lawful order on daily activities. Among such precepts are: 

1. Do unto others as you would have them do unto you

2. Love thy neighbor as thyself

3. Honor God above all else.

These precepts, in turn, are based on the presuppositions that:

1. God is the Creator and source of all Creation

2. Human beings, created in God's image, have creative potentials through adherence to God's Law

3. A special time (Sabbath or seventh day) is to be devoted to reflection about the Creator, the Creation, and creative potentials.

Secular society, especially the Marxist version that is popular with John Garang and his Socialist colleagues in the SPLM/A, supposes to liberate the people from these presuppositions. What tends to happen is that instead of transcending the ways of their oppressors, the people find themselves in a perpetual class struggle, without institutional means for conflict resolution (other than armed force) or moral basis for forgiveness and reconciliation.

The religious presuppositions I mentioned provide the basis for peace, justice, and democracy by presuming all human beings to be equal before their Creator. On a political level, that presupposition accords equal value to all religions. The state must be open to allow the expression of diverse religions and ideas in the public forum. For some, the problem of accommodating a diversity of religions presents a challenge to establishing constitutional law, but a deeper understanding of one's own faith is the key to insights and understanding necessary for success. Freedoms of speech, press, worship, and assembly, and correlative limits on government are essential elements of a functioning free society. Where there is freedom of action, there is freedom from both religious and secular tyranny.

I want to caution against reducing the war in Sudan to issues of religion. There are good Christians and good Muslims on both sides. What is happening is a moral re-orientation of Sudanese society away from individual faith and toward state imposed religion. The government of Sudan expressly appeals to religious values by describing the war as a jihad (a holy war against unbelievers in Islam). The implementation of Islamic Law as national law has denied "unbelievers" a voice in the government and treats them as second-class citizens.

On the national level, peace and reconciliation requires an effort to identify elements of commonality between Islam, Christianity, and traditional ways and to allow the people of Sudan to squarely face the issue of self-rule through referendum.

On the individual level, the viability of reconciliation efforts between Northerners and Southerners and between Southern factions depends on individuals who are willing to forgive each other for what has been done in the past.

This article originally appeared in the January 1998 issue of the South Sudanese Lens