Saturday, December 16, 2017

The Revival Seed Germinates December 2017

The Revival Seed Germinates


Contents

Introduction

  1. Revival Seed in Earlier Centuries
  2. Curbs on Spiritual Renewal
3. Late 20th Century Harbingers of Revival
4. Germination at the Turn of the Century
5. Opposing Demonic Activity
6. Jews and Muslims as a Priority
7. Run-up to a new Season of Spiritual Warfare
8. Correctives in Church Practice

Introduction
Convinced that revival is much more than “happy clappy” church services where people just carry on unchanged after the event, I suggest that concern to address injustice towards the poor and needy - along with compassionate sensitivity to those who are persecuted for the sake of the Gospel - could be a good litmus test to discern how deep and effective a ‘revival’ has been.
          What could be signs of the beginnings of a genuine revival, clear signals of revival birth pangs that would usher in a massive movement of the Holy Spirit on the African continent? I believe that a significant number of conversions among Jews and Muslims in the Mother City of South Africa could be a signal that the fervently awaited spiritual renewal has arrived, that a divine visitation is a reality and not a manipulated or hyped-up revival. This would be a miracle of a magnitude that no human being could have brought it to pass. This is not saying however that God in His sovereign wisdom could not do it in a different way.
An article of Moishe Rosen, the founder of Jews for Jesus, highlighted 'God’s formula' for worldwide evangelization using Romans 1:16: I am not ashamed of the gospel for it is the power of God unto salvation to all who believe, to the Jew first and also to the Greek’. Rosen suggested that ‘by not following God’s programme for worldwide evangelisation – that is, beginning with Jerusalem (Israel, and the Jews) – we not only develop a bad theology because of weak foundations, but we also develop poor missiological practices.’
          Followers of Jesus could play a special role through intensified intercession and by sharing the love of our the Good News of our Master lovingly: praying that God might reveal himself to Jews and Muslims in places like Sea Point and Bo-Kaap, the respective religious strongholds of the other two Abrahamic religions of Cape Town. It could be pivotal to nudge followers of Jesus Christ to move forward in a united way. Ideally such a move should include those believers from Islamic background as well as Jews, whose eyes have been opened to recognize Jesus as their Messiah. This would be completely in line with Genesis 25:9, where the two sons of Abraham buried their father together – evidence of true reconciliation. That biblical incident must have had a run-up where Ishmael and Isaac had put the mistakes and sins of their parents aside. We would do well to take this as a special challenge. The Church should be a catalyst to stimulate such reconciliation. In this book I suggest a Bible-based prayer initiative as a significant attempt towards reconciliation between Jews and Muslims, to start right here at the Cape.
          At the end of the 20th century major prayer initiatives brought about historical changes, viz. the falling of the Berlin Wall and the resulting demise of Communism after seven years of prayer by Christians around the world. Ten years of prayer ushered in big changes in the Muslim world which culminated in the so-called Arab Spring of 2011. Various prophesies referred to a revival that will start at the Cape. That would ultimately impact the whole world. The massive prayer event on 21 March 2001 at the Newlands Rugby Stadium, could be regarded as a fore-runner of that big revival that would impact the world. That occasion evolved to the Global Day of Prayer by 2005 ultimately.
          It is furthermore my conviction that the positive provoking of Jews to recognise Jesus as their long-awaited Messiah might just be the trigger to ignite the dynamite. The Church must re-discover by and large that the Gospel is dunamis, the power of God unto salvation ….to the Jews first (Romans 1:16). The pride and arrogance of the Church – not only in the past - call for an expression of regret for the side-lining of the Jews. Remorse and repentance on this score could play a significant role. Ideally, confession should follow. This has often been used by God to open people up for the gospel. The Mother City of South Africa could be the advance guard of a special move of God in this regard. Yet, it would still be a miracle.
            Throughout this book, I speak about 'Coloured' people. In a country as ours where racial classifications has caused such damage, I am aware that the designation 'coloured' has given offence to the group into which I have been classified.  For this reason, I put ‘Coloured’ consistently between inverted commas and with a capital C when I refer to the racial group. To the other races I refer as 'Black' and 'White' respectively, with a capital B and W, to denote that it is not normal colours that are being described.
          I tried to keep footnotes to a minimum in this work. More details and references can be accessed at www.isaacandishmael.blogspot.com. In the hitherto unpublished manuscripts Spiritual and Ideological Dynamics at the Cape and The Cinderella of Christian Missions references can be found. In the first chapter I of this work I give an overview of the revival seed that had been sown in earlier centuries. It has become evident by the end of 2017 that it was God’s initiative that had started building up the seed germination many years ago. It would be my greatest joy to finally write about the fruition in due course.

Cape Town, December 2017



1.Revival Seed in Earlier Centuries

          The Cape of Good Hope was blessed even before a colony was started here. The shipwreck of the Haarlem in 1647 resulted in decisive input. Leendert Janzoon and Nicolaas Proot, two from the stranded crew, motivated the beginning of a halfway station with the need of bringing the Gospel to the indigenous Khoi. The Cape first nation natives impressed them as possible candidates for ‘the magnifying of God’s Holy Name and to the propagation of the Gospel.

Evangelical Beginnings in the Mother City 
The first serious evangelistic effort at the Cape is said to be that of the Dutch Reformed Ds Henricus Beck, a Groote Kerk minister, after his retirement in 1731. A group of evangelical Christians gathered around Ds Beck. His pioneering labour provided the spade work for the dynamic Moravian missionary Georg Schmidt to start lively Christian groups after his arrival in July 1737. The evangelical group in the Mother City laid the foundation of what became the Zuid-Afrikaanse Gesticht n the corner of Long and Hout Street.
          The widow Aaltje van den Heyden, one of Beck’s church members, played an important part in the mission work to the slaves after the death of her husband in 1740. She supplied the bulk of the funds for the Zuid-Afrikaanse Gesticht.  This institution would influence the religious life at the Cape for the next decades decisively.

Two spiritual Giants
Two 18th century spiritual giants laboured at the Cape only for a short period apiece. Georg Schmidt, the first missionary to South Africa, was banished to minister among the ‘Wilden’ at the Cape. Count Zinzendorf believed an substantiated accusation that Schmidt had reverted to Catholicism in persecution. He was pushed from our region in a very unjust way by church people. He influenced the origins of our country profoundly, although he was here for not even seven years.  His life typifies in a powerful way that “Much more is wrought by prayer than this world dreams of...” It points us to the Lord Jesus whom Georg Schmidt served in such a committed way.
          The fairly unknown Dr Helperus Ritzema van Lier, a Dutch Reformed minister of the Groote Kerk, has influenced mission history world-wide in a much bigger way than that for which he has received recognition.

Spadework for Revival
Georg Schmidt was a powerful evangelist. On his voyage various sailors to the Cape were touched and converted. Both corporal Kampen and his successor at the military base at Zoetemelksvlei described Schmidt as their spiritual father. His sense of purpose is demonstrated by the fact that Schmidt moved on from the city to the Overberg very soon to get to the original reason for his coming - to evangelise the Khoi. 
Also from the military post of Zoetemelksvlei he went to the Sergeants River, outside present-day Genadendal soon after the conversion of Kampen, the commander.
          Schmidt came to the Mother City in 1742 to greet his friend and benefactor, Captain Rhenius, who was about to leave the country for his retirement. On his arrival, he heard that his compatriots Nitschmann and Eller, two Moravian missionaries were on the ship ‘Marquetta’, which was expected shortly en route from Ceylon (the modern-day Sri Lanka). Nitschmann and Eller had been deported from there.                                    The visit to the Mother City with Willem, a convert, resulted in an unprecedented interest among colonists and officials. During this visit to the Cape Schmidt picked up the letter of ordination from Count Zinzendorf. The Count encouraged him in the same letter to baptize his converts ‘where you shot the rhino’, i.e. at the river.    
          In the conversion and baptism of the female Vehettge Tikkuie, one of Schmidt’s converts, there was a clear supernatural element. Quite prejudiced against females, he did not expect much, but Schmidt was very surprised by her answers. He had little choice than to baptize the intelligent Khoi woman, giving her the name Magdalena, surely hoping that she would spread the news of the resurrection of Jesus Christ like her biblical namesake. She had been exceptional any way, progressing quickly from the Dutch ABC manual, to read the New Testament in that language.
          Schmidt succeeded - against all odds and contrary to all expectations - to convert Khoi, baptizing five of them in or at the Sergeant’s River. To the church authorities this was unacceptable, the ordination letter having being signed by someone from a foreign denomination. Much too carelessly he shared with the believers at the military post that he baptised the five.  We can hardly comprehend the thinking that caused a government to forbid missionaries to baptize their indigenous converts. He was forced to leave the Cape, but he continued praying and hoping that he would return one day.

Another spiritual Giant
Officially Dr. van Lier was appointed as the third minister (also in rank) of the Groote Kerk in 1786. He had already been impacted spiritually in a deep way before his departure from Holland. The evangelical revival which started in England under John Wesley, had swept into the Netherlands, Germany and Scandinavia.  Very much ahead of his time Van Lier opposed slavery and fought for the human rights of the indigenous Khoi while he attempted to learn their language.
          Van Lier found fertile ground among a group of Christians at the Cape, including a group of pietistic Lutherans, the spiritual descendants of those believers who had been impacted by the short stint of Georg Schmidt, 50 years before Van Lier’s arrival. Quite soon after his arrival at the Cape, the legacy of Schmidt in Baviaanskloof at the Seargeant’s River worked through into Van Lier’s life when he was present at the deathbed of one of the missionary pioneer’s converts. He had seen how the Khoi believer died ‘in volkome rus en vrede van sy siel en in vertroue op die Here.[1] It made such a deep impression on Van Lier that he mentioned this in one of his letters to his uncle Professor Petrus Hofstede, an influential academic in Rotterdam, who was at that stage still an opponent of the Moravian brethren. Van Lier had been unsuccessful initially to convince his learned uncle to use his influence to nudge the Moravians resuming their mission work.
          Van Lier was inspired in yet another way.  In 1787 the boat carrying the Moravian Bishop J.F. Reichel en route to Germany from India made a stop at the Cape. Van Lier was already deeply moved that so many ‘heathens fell victim to the Muslims’, a direct consequence of a 1770 decree. (Many colonists actively encouraged slaves to become Muslims as a direct result of that ‘placaat’, which prohibited the sale of baptized slaves.)  Reichel’s visit spurred Van Lier and all his followers on to do something about the spiritual welfare of the Khoi and the slaves. Conversely, Reichel took the challenge of the resumption of the mission work in the Cape Colony back to Herrnhut.)

Local Influence of the prayerful Van Lier
As early as 1788 various people in Cape Town and its surroundings set aside one day in the week for the religious teaching of ‘the heathen’.  Cape Town evangelicals were among the worldwide leaders in this regard at that time - not far behind the Moravians of Herrnhut in Germany and Bethlehem (Pennsylvania, USA). The church members met on certain days of the week for prayer and mutual edification, also giving religious teaching to the slaves and Khoi in their service. A local newspaper, the Zuid-Afrikaansche Tijdschrift, Vol.1 (1824) wrote at this time ‘...toen men in veele delen van Europa nog bezig was te beredeneren of de slaven en heidenen wel moesten (geloven) en of het mogelijk ware dat zij konden onderwezen worden, had men met dat werk in deze Kolonie eenen aanvang gemaakt’.[2]  
          Van Lier did important spadework for what later became known as the South African Mission Society (SAMS).  The Lord used him to bring about an ‘omwenteling’ (revolution) in the attitude of many White believers towards slaves and other people of colour. The prejudice against missionaries was still prevalent when Van Lier arrived, but the youthful minister dared to challenge the church through his fiery sermons and personal example.
          The young dominee literally caused a spiritual revolution, shortening the duration of sermons and prayers during church services. The historian Theal reports that when Van Lier was preaching, people hardly dared to sleep in church because ‘at times it seemed as if he would jump from the pulpit’.  Furthermore, his preaching was full of earnest appeals and ‘…women were often moved to tears, and sometimes fell into hysterics’.  Van Lier was very zealous, spending much of his time visiting people from door to door ‘...holding prayer meetings and encouraging works of benevolence’.

International Impact of Van Lier
Van Lier was a world Christian. When he heard in 1790 that the Dutch East India Company contemplated attempting to Christianize the various races in their vast possessions, he immediately wrote to his uncle, Petrus Hofstede, offering to collect 50,000 guilders in South Africa towards the capital required. That speaks a lot for Van Lier’s confidence in the sacrificial giving potential of the Christians of his era at the Cape.
          The young preacher Van Lier almost single-handedly set the evangelical world ablaze. His letters from the Cape to Europe were very influential indeed. His testimony - in the form of six letters to Rev. John Newton - was originally written in Latin and translated by the well-known poet William Cowper. The title of the booklet is The Power of Grace, illustrated in six letters from a Minister of the Reformed church to the Rev John Newton. Van Lier’s humility came through when he insisted that a pseudonym Christodulus, (slave of Christ) and not his own name would be used with the publication of his letters to Rev. Newton. [3] (It was published in Edinburgh by Campbell and Wallace in 1792). Van Lier’s story about the influence of divine grace in his life seems to have made a lasting impression on John Newton, who belonged to the inner circle of (slave) abolitionists - especially when one considers that the famous hymn ‘Amazing Grace’ came from Newton’s pen.
          Various letters of Van Lier had the goal of getting the Moravians back to the Cape. After initially failing to sway his uncle, the Rotterdam clergyman and academic Petrus Hofstede (1716-1803) into action on this score.
          It is only natural that the prayer chain – 24 hours a day seven days a week - at Herrnhut would have included intercession for their Bishop Reichel on his trip to the East. But no one probably have envisaged that this would lead so soon to the resumption of their missionary work at Baviaanskloof. This was partly due to the mission-minded new dominee whom Reichel had met at the Cape.
          Van Lier’s correspondence continued to have an impact in Europe. Through his evangelical zeal Van Lier, along with William Carey’s 1792 book An enquiry into the obligations of Christians to use means for the conversion of the heathens, definitely laid the foundations for a Cape missionary society.           Tragically, Van Lier was not around to see the actual founding of the SAMS in April 1799. He had died of tuberculosis in March 1793 at the age of only twenty eight.

A Revival Trailblazer
Vehettge Tikkuie of Baviaanskloof was possibly the first female church planter since the Samaritan woman of John 4. When the three new missionaries, Kühnel, Marsveld and Schwinn arrived there at Christmas 1792, she had gathered and held together a fellowship of believers under the pear tree that had been planted by Georg Schmidt.
          The very first known proper revival occurred in 1793 at the Moravian mission station Baviaanskloof (that was later renamed Genadendal) soon after the arrival of the three new missionaries. This was clearly supernatural, possible the result of the 24/7 prayer chain in Saxony’s Herrnhut in East Germany that started in 1728. In the diaries of these three missionaries one reads again and again of Khoi coming to them, desiring to know more, wanting to accept the Lord into their lives and wishing to be baptized. Evidently the Holy Spirit had prepared these people. On a daily basis the Genadendal missionaries were overwhelmed by questions such as ‘What must I do to be saved?’ It is striking that those who came to faith in Christ also sought protection against satanic forces.  The Holy Spirit prepared the Khoi, e.g. through dreams and visions. People came to Genadendal from everywhere, almost drawn to the mission station like by a magnet. Some of those from the Cape testified to the obvious: ‘...this is God’s work, no one can hinder it though many are trying’

Revival Stimulation
In Europe there was a significant increase in missionary zeal at the end of the 18th century. South Africa also benefited from movements that started elsewhere. Whereas the earthquake of 1 December 1809 at the Cape was quite clearly divine intervention to combat the moral decay at the Cape, the opposition of William Wilberforce to the slave trade and slavery in general in the British Parliament stimulated and encouraged Dr Philip, the leader of the London Missionary Society here at the Cape. Conversely, Dr Philip’s volumes of Researches in South Africa assisted Wilberforce and Thomas Clarkson to get the final legislation passed which outlawed slavery in the whole British Empire. The Presbyterian Dr James Adamson and the Lutheran Rev. George Wilhelm Stegmann engaged in combined endeavours.  Soon after his ordination as a Lutheran minister, Stegmann not only felt the need to do something for the slaves, but he also started with a ministry in Plein Street.  The emancipation of slaves on 1 December 1838 was a significant catalyst to a mini revival at the Cape. Dreyer wrote in the Christmas edition of the Koningsbode, 1936 (p.19) that the organized mission to the slaves started on 1 December 1838 - i.e. the date of the official emancipation.

World Leaders in Church Networking
South Africans were among the world leaders in church cooperation when the Evangelical Alliance was formally started in 1857 in Cape Town. In fact, at this occasion the founders declared that an Evangelical Alliance existed in the Mother City in all but name already in 1842. (Cape Evangelicals got together in Cape Town in 1842 to work out a strategy to reach the lost of Southern Africa. Gerdener records how - within five years after the centenary of the start of Georg Schmidt’s missionary endeavour - ‘concerted action had arrived.’ At that stage there were 9 mission societies in South Africa, the bulk of which had to be contributed to the endeavours of Dr John Philip.[4])
          We highlighted the special roles of the Moravian missionary Georg Schmidt and Dr Helperus van Lier of the Groote Kerk in the 18th century. The towering figure of the second half of the 19th century – into the early part of the 20th century - was obviously Dr Andrew Murray. The well-known revival at Worcester in 1860 had a clear link to the prior revival in the US that started in New York in 1858.

The Run-up to a Revival
The 1860 revival of Worcester that started in the church where the well-known Dr Andrew Murray was the minister has been described as a result of teamwork. It has been reported that his father, Ds Andrew Murray (sr), had prayed for revival every Friday evening since 1822. By 1860 he would thus have prayed for 38 years.  The gifted young dominee Andrew Murray, who had just come to Worcester prior to this, would be impacted during the revival along with thousands in the Western Cape. The younger Andrew Murray appears to have at least matched his father as a prayerful minister of the Word. About his life the secular Dictionary of South African Biography, Volume 1 (p.578) wrote: ‘The golden ray of prayer illumined all he did...He believed that nothing that was amiss and demanded correction could not be corrected or endured by prayer.’  This is confirmed when one takes a closer look at the titles of his 250 books. There one finds titles like De Kracht des Gebeds (1860), Pray without ceasing (1898) and The prayer life (1912). A letter was sent out to call for prayer.
          A significant contribution to the revival came from Montagu where three believers came together for early morning prayer on Sundays from the beginning of January 1860. Then there was the missionary conference in Worcester in April 1860 that can be regarded as the trigger of the revival. Three hundred and seventy preachers and laymen attended. The Presbyterian Dr James Adamson set the tone with a report at the conference of the outpouring of the Holy Spirit in America, and the conditions for revival.  Ds Andrew Murray (sr.) was so overawed by the topic that he burst into tears. And then there was a passionate prayer by his son and namesake that stirred the hearts of many.
          Montagu was the first place to experience revival under Rev James Cameron, a Methodist minister. People came from Worcester, Wellington and Paarl to observe and experience it. (Ds G.W. van der Lingen from Paarl was initially a little apprehensive). In May 1860 the revival started there with three prayer meetings per day. There was also great conviction of sin and confession.

Women in spiritual Renewal
Women had been playing a major role in spiritual renewal at the Cape, all to often behind the things.  A rare feature of the 19th century is that a Cape-based missionary agency actually owes its existence to a woman. Mrs Martha Osborne was thoroughly impacted by the Holy Spirit after conversion during a meeting of D.L. Moody, a well-known American evangelist. Her husband became seriously ill soon after his retirement, and eventually died. A newspaper reported negatively about conditions. A newspaper report about the presence of ‘dens of the lowest description’ among British soldiers in Cape Town gripped her. This became Martha Osborne’s call to missions, sailing in 1879 to devote herself to work among the Cape soldiers.
            In South Africa she initiated evangelistic missionary work in Cape Town, Natal and Zululand. She founded a Sailors’ Home, a Ladies Christian Workers Union, the Railway Mission and the South African YWCA (see below).  In 1890, she married George Howe who had been working alongside her with a similar vision. During the South African War the couple established no less than 27 Soldiers’ Homes.
          The Africa Evangelistic Band (AEB) came into being through the evangelistic activity of Emma and Helena Garratt, two sisters. The Pilgrims, as their workers were called, evangelized in same-sex pairs, discipling new believers as they criss-crossed the country, bringing life to many a spiritually dead church.

The Emancipation of Women pre-empted
The author of The Romance of the three Triangles is convinced that the work of the Young Women’s Christian Association (YWCA) ‘had its inception in the mind of God’. The Ladies Christian Workers’ Union was formed in Cape Town at the suggestion of Mrs Martha Osborne. In August 1884, during a visit to the Mother City by Dr Andrew Murray for evangelistic services, this organisation was formally established under his chairmanship. At one of the Ladies’ gatherings the role of young women and the best way to help them was discussed. Mrs Osborne’s sister succeeded in gaining the interest of many Christian friends.
          The women continued to pray, asking God for further guidance. There was an urgency now to find a suitable venue to which they could invite young women. For weeks they prayed to this end.
          At this time the affluent Bam family of Cape Town had sent their two daughters to Germany for schooling. During their stay there both girls contracted Typhoid Fever, dying of it subsequently. In this time of grief their father heard indirectly of the desire of the Ladies Christian Workers’ Union to befriend young women in Cape Town. He wrote a letter in which he expressed his desire to devote the house, which was the birthplace and home of his deceased daughters, to the work the Ladies Christian Workers’ Union had in view.
          At a public meeting on the 6th May 1886 presided over by Dr Andrew Murray, it was decided to inaugurate the work of the YWCA. The building was dedicated for use by young women as a safe place and also intended as a place of rest for Christian workers and missionaries coming to town, right from its inception. A basis of faith became the framework within which membership would operate. The dependency upon God was epitomised by a week of prayer. When special needs arose, it was quite normal that the leaders would call for ‘quiet days’. ‘It has always been the great desire of the members that the organisation should never lose the spirit of waiting on God to know how and for what to pray’. On 5 June 1901 the committee of the former union resolved to discontinue using the name Christian Workers’ Union. It had by then done its job to instil dignity and self-confidence in many a young woman. The emancipation of Cape women was prepared and pre-empted in this way.

Evangelism takes off in the Mother City
The Salvation Army had a hot welcome in the Mother City. On 4 March 1883 Major and Mrs Francis Simmonds with Lieutenant Alice Teager ‘opened fire’ in Cape Town. Initially vilified by Cape society, young men would for example turn up in droves to attend their services, some of them intending to disrupt the services. The newspaper Lantern,[5] usually protecting the values of the lower middle-classes, bemoaned that the new group was bringing the Gospel to the streets in unfamiliar ways, ‘degrading the dearest sensibilities of the Christian Faith … to the commonest and vulgarest of music-hall tunes, the women glib in blasphemy and mouthing in illiterate dialect the most daring orations to appropriate music-hall gesture and demeanour’: Band members were arrested by the police and town councillors suggested that their open air services should be ruled a breach of peace.
          The evangelistic outreaches of the Baptist Church, which started in 1876 with nine members, first peaked at the end of the 19th century. No less than the “Prince of Preachers”, Charles Spurgeon, was involved in training and sending out the first Baptist ministers to the Cape.
          Mr Frederick George Lowe came to Cape Town in 1896 as a concerned Anglican and a businessman who sold cheap clothing. He soon got involved with loving outreach to the poor and needy, especially at the time of the Bubonic Plague in 1901. Lowe started what he called the City Slum Mission in 1902, combining compassionate outreach with evangelism. When he moved to Well’s Square, one of the most notorious spots of Cape Town that was known as a venue for drunkenness and prostitution, he had meetings that drew hundreds.
         After Lowe’s death the mission got its present name, the Cape Town City Mission. In later years churches and all sorts of homes were started all over the Peninsula. The combination of evangelism and compassionate outreach – which they took from their models, the Glasgow City Mission and the Salvation Army, became an integral part of their ministry. (This remained the case until the 1990s when the evangelistic sector became a part of Kingdom Ministries, led by Pastor Alfie Fabe, which started sending out missionaries to different counties of the world.)

Prayer as a special Key
Dr Andrew Murray put in practice what he had taught about ‘waiting on the Lord’ when he was invited to be a speaker at the World Missions conference in New York, 1900 - billed as the biggest ever to be held. (At this time the effect of the Enlightenment and rationalism had significantly diminished belief in unseen forces like the Holy Spirit.) Andrew Murray had no inner peace about going to New York, not even after the organizers tried to use his famous friend Dwight Moody to entice him. Murray felt morally bound to stay with his people because of the Anglo-Boer War (1899-1902). We may safely surmise that Murray was sensitive to the Holy Spirit, only wanting to take instructions from the Lord.
            Murray’s subsequent absence at the conference ironically became the biggest cause of missions in the 20th century.  After he received the papers and discussions at the conference, Murray wrote down what he thought was lacking at the event in a booklet: The Key to the Missionary Problem. This book had an explosive influence on the churches in Europe, America and South Africa.  In the booklet Murray referred prominently to the 24-hour prayer watch of the Moravians.
Murray powerfully stated that missionary work is the primary task of the church, and that the pastor should have that as the main goal of his preaching. These sentiments were repeated in a small booklet he called Foreign Missions and the week of Prayer, January 5-12, 1902.  He furthermore suggested that ‘to join in united prayer for God’s Spirit to work in home churches a true interest in, and devotion to missions (is) our first and our most pressing need.
          One of Andrew Murray’s classic statements is found in his book The Kingdom of God in South Africa (1906): ‘Prayer is the life of missions. Continual, believing prayer is the secret of vitality and fruitfulness in missionary work. The God of missions is the God of prayer'.

The Key to the Missionary Problem
Around 1990 spiritual warfare was widely but wrongly regarded as a modern fad. The great missionary Paul passed the paradigm on to us in Ephesians 6. The 18th century Moravian pioneer Count Zinzendorf already practiced the ‘warrior marriage’ and John Booth started the Salvation Army with all its military ranks at the end of the 19th century. Precursors of 20th century spiritual warfare started from South Africa when Andrew Murray brought the issue into focus through his emphasis on prayer and the interest he aroused in the work of the Holy Spirit. Revivals in different parts of Africa were initiated from Cape Town after Murray’s founding of the South African General Mission in 1889. His booklet The Key to the Missionary Problem really set the scene for great things, also in Africa.
            The family of Hans von Staden, the founder and Director of the Dorothea Mission, moved to Stellenbosch in 1920 where he developed a close friendship with Andrew Murray, the grandson of the well-known theologian with the same name. The writings of Dr Andrew Murray, especially The Key to the Missionary Problem, would have a profound influence on Von Staden                   .                                               In 1942 he experienced God’s call to his life-work, the founding of the Dorothea Mission: ‘I discerned His commission: we were to dedicate our lives to the evangelization of the people in the dark city townships of South Africa’. Van Staden played an inspirational role in the seminal book Operation World of Patrick Johnstone. At the end of the booklet The Key to the missionary Problem, Andrew Murray advocated the observing of Weeks of Prayer for the World. Patrick Johnstone comments: ‘So far as I know this was not taken up earnestly until 1962 when Hans von Staden inspired the launching of a whole series of Weeks of Prayer for the World in both Southern Africa and Europe.’ It was the Weeks of Prayer that made the provision of prayer information so important. They led to Von Staden’s challenge to Patrick Johnstone, to write a booklet of information to help in these Weeks of Prayer. Hans von Staden also proposed the name “Operation World” in 1964.
           
Mainline Church ‘Evangelism’
The mainline churches operating at the Cape at the end of the 19th century hardly had a vision for evangelism. In fact, to preach conversion was regarded as sectarian. A description which typifies the mission work – in this case of the Anglicans - is aptly described by the aim of the Society for the Propagation of the Gospel (SPG): ‘The primary aim of the SPG was to save Anglicans from lapsing into paganism, but a subsidiary aim (my emphasis) was to convert non-Christians to Anglicanism’.
          Other Protestant churches appeared to show little interest in bringing people into a living relationship with God, apart from a few individuals from these groups. They were just happy to keep their flock together, usually quite contented to bring into their fold those from other denominations who were disgruntled for some reason or another. In these churches conversion became almost a swear word. The Dutch Reformed Church did use it, but to all intents and purposes bekering (conversion) was confined to a tradition – one gets converted at Pentecost!  A life of holiness was not preached, regarded as overdrawn. Backsliding became the order of the day. The term ‘born again’ became suspect in due course.
          Andrew Murray and Spencer Walton of the South African General Mission (SAGM)[6] organized conferences at Wellington, which became known as the South African version of Keswick.
          At events with international preachers in the Old Drill Hall in Darling Street, one could invariably reckon with some Muslims in the audience. Many from the ranks of Islam were attending Christian schools in Bo-Kaap and District Six. (Pastor Gay, a Scottish missionary laboured tirelessly at Bethany in District Six and in Bo-Kaap until the 1990s, not without success.)

Underrated Churchmen and Missionaries
Outreach to Muslims and Jews have been the Cinderella’s of church and missionary work down the centuries to this day. It is therefore not surprising that one finds special contributions in these fields.
          Dr Arnold, an exceptional but completely underrated missionary, operated in Papendorp, later renamed Woodstock. He would definitely have made a deep dent on Cape Islam - in tandem with Dean Lightfoot in Bo-Kaap - if he had not died already in 1881, i.e. after being at the Cape for only 6 years.  Other reports show that Arnold impacted Muslims in the short stint in Papendorp, significantly.  That he was in charge of Muslim work over the whole Peninsula militated against an even bigger impression amongst the adherents of that religion in Papendorp (Woodstock).
          It is strange that hardly anybody referred to the profound missiological-theological work of Arnold prior to his coming here. Hardly anybody pointed to his monumental book on Islam, the third edition of which had been printed in 1874, just a year before he came to the Cape. It is all the more remarkable because only very few books on Islam had been written in English before his great work. He was a researcher of no mean quality, delving out less known facts about the life of Muhammad, the supreme Islamic prophet, e.g. that he had not been circumcised and not buried within 24 hours after his death.[7]
          That Arnold was an Islamist of note is demonstrated by the fact that he could not only quote from the faked Gospel of Barnabas in Spanish - i.e. at a time when an English translation was not yet freely available. Arnold gave his knowledgeable view: ‘the interpolation of this spurious Gospel by a Muslim hand is too palpable to deserve a word of comment or argument’

More Blessings from the Northern Hemisphere
A significant spiritual influence at the Cape was John Mott’s Student Christian Movement, along with the Edinburgh meeting of evangelicals in 1910 that became the forerunner to the World Council of Churches. All this looked set to spawn worldwide evangelization. The Cape was in the thick of things through the presence of the ageing Dr Andrew Murray. John Mott, the renowned preacher and leader of a global divine work among students, spoke at the Huguenot Hall in Orange Street on the outskirts of the City Centre at the beginning of the century. This ushered in the establishment of the Students’ Christian Association (SCA). 
          A related ministry in the 1920s was the Oxford Group, started by Frank Buchman, an American with a German Black Forest background. Edgar Brookes, as great liberal politician of the apartheid era, described the influence of the Oxford Group as follows: ‘Undoubtedly its first impact on South Africa was that of a genuine religious revival, and this made itself felt quite remarkably in the field of race relations.’

A new Fire for Evangelism    
The depression of the early 1930s appears to have caused a new fire for evangelism. The start of the Docks Mission is a case in point. When John Crowe listened to an open-air service of the Salvation Army in Adderley Street in 1932 as a young man, he was touched.  How happy his prayerful mother was when he shared that he had decided to follow Jesus! The ‘slightly Coloured’ family - as those with a fair complexion from that racial group used to be called - attended the Baptist Church in the Mother City’s Wale Street. Almost immediately the 18-year old Crowe wanted to share the gospel with other people in the neighbourhood of Roggebaai - the area where the famous Dr Andrew Murray had also evangelized. He soon struck a partnership with his namesake John Johnson, becoming involved in open-air services at different places. Later they were especially active on the Grand Parade[8], Cape Town’s equivalent to Hyde Park Corner,[9] where various political groups and others had their meetings. Harold, John Johnson’s brother, joined them at a later stage. When people started committing their lives to Jesus through their ministry, the young men asked for permission to conduct meetings in one of the Railway cottages that soon became too small. They then rented a wood and iron construction that was called the ‘Tin Shanty.’
Starting their outreach in the Dockyard, the church group, which started operating from the ‘Tin Shanty’, called themselves the Docks Mission. From its earliest years prayer and fasting became a custom of the Docks Mission.

Spiritual Vitality of praying Women
The spurning and suppression of Black women with regard to leadership did not harden them. Instead of becoming bitter and resentful, Black women especially appeared to have accepted male leadership gracefully. Until the late 1940s these women organised activity among themselves independently. They would often allow the men to formally open meetings, in which they participated as speakers.  
          The practices and hurts inflicted by the apartheid society was possibly the reason that determined resistance in the 1950s. They reshaped their meetings to provide more practical instruction and opportunities for community activism. The manyanos (the Xhosa word for prayer unions) became instruments of Black empowerment virtually second to none. Here women leaders would not only pray and preach, but here their dignity and political awareness was also developed.
          Whereas ‘White’ and some ‘Coloured’ church women’s groups concentrated on fund raising, Black women soon amended their name to Prayer and Service Union. The social and mutual support offered by prayer groups helped to compensate for the isolation and poor social structures, which Western missionaries held up as models. Testimonies, preaching and spontaneous prayer became the lifeblood of Black Christian groups. In the prayer groups they could develop their potential as orators without first having to be literate.






2. Curbs on Spiritual Renewal

          The potential of indigenous Khoikhoi - blessed by godly colonizers - was not realised. Instead, mutual animosity and skirmishes became the order of the day. Jan van Riebeeck, the founder and commander boasted how he intoxicated the Khoikhoi and subsequently robbed them of their cattle and their land.
          The Dutch colonizers – along with opportunistic Germans from the lowest social classes - speedily sunk into grave moral degradation. This was checked to a great extent by the pious French Huguenots who arrived from 1688. The church historian Johannes Du Plessis described it picturesquely: ‘During the dark days of spiritual declension… deeds of individual charity on the part of the pious Huguenots towards the stricken natives stand out in bold relief.’
          Denominational divisions, language and race issues would curb evangelistic prowess from the very early years of the Cape Colony.

Repressive Denominationalism
Protestant missionaries were expediently abused to oppose Roman Catholicism in different parts of the world. The V.O.C.  (Vereenigde Oost Indische Compagne = United East India Company), the trade company that governed the Cape from 1652, regarded Dutch Reformed Calvinism to be the obvious guarantee that this would also happen at the Cape. An agreement had been reached after the 30 years war, which ended in Europe in 1648: cuius regio, eius religio. This implied that colonial powers could enforce their national religion on the areas that they ‘possessed’. Therefore no other churches except the Dutch Reformed denomination were allowed to operate at the Cape. Thus it would be ensured that the Catholics would not have any pretext to come and join the fray.
          One of the worst examples of denominational discrimination worldwide was practiced at the Cape in respect of Catholics. Around 1800 local inhabitants from this church ‘did not have liberty’ to attend mass with one of their clergymen on one of the ships in the port (Du Plessis, 1911:368). This is a polite way of saying that the Catholics were not allowed to visit their cleric on the ship. The three Catholic priests, the first of whom arrived in October 1805, were requested to leave the Cape at the British re-conquest of the colony the following year.
          Other religions were even worst off. Muslims were merely tolerated and Judaism was trampled upon. The Dutch Reformed Church saw itself as the new Israel that replaced the nation, which the Bible described as the ‘apple of God’s eye.’

The Dutch Reformed Church and other Mainline Protestants
The French Huguenots, who arrived at the Cape after 1688, were spiritual relatives of the ruling church but even they were not allowed to use their home language for worship. In France the Huguenots had been persecuted. They could thus be seen as the spiritual counterparts of the Mardyckers and other Muslims who came to the Cape before them. After the Huguenot pastor Pierre Simond had protested successfully against the language ruling, Simon van der Stel, the Cape governor, branded him a rebel. At this time missionary work among the Muslims was prohibited, also by other colonial powers.[10]
          It has furthermore been reported that although there were many Germans at the Cape by 1700, they were not permitted to have their own church. It took the Lutherans almost 40 years of petitioning until they were finally allowed to bring their own minister to the Cape and to have their own worship in 1779.   Georg Schmidt, the Moravian missionary, was the first cleric outside of the Reformed ranks to operate at the Cape. Theal (Vol. 3, 1964 [1907]:59) notes that Schmidt initially experienced ‘nothing but kindness’ from the government at the Cape. However, he was seriously handicapped after Ds G.Kulenkamp, an Amsterdam minister, issued a pastoral letter of warning against the ‘extreme views’ expressed by the Count Zinzendorf, the leader of the Moravian Church movement at the time. The letter branded the Moravians a mystical society, spreading dangerous opinions detrimental to the pure doctrine under the cover of pure simplicity Furthermore, the free attitude of the Moravians towards the various confessions caused offence.  Count Zinzendorf endeavoured to form a fellowship of all who accepted the salvation through Christ as the main point of their faith.
          A basic objection against the German missionary was that he had no relationship to the Dutch Reformed Church. Gerdener (1937:20) highlighted Schmidt’s reactions to these ‘whisperings’ that were intended to halt his work, a reaction that was so typical of that generation of Moravians: ‘More than ever  Schmidt sought the guidance of the Lord of the harvest and declared that this guidance demanded that he should not only continue but renew his efforts with even greater vigour.
          At Baviaanskloof Georg Schmidt was expected to refrain from starting a new church through his mission work, although the colonial church officials believed ‘less in the possible conversion of the Khoi than in the conversion of the devil’, to quote Schmidt’s own words. Schmidt was merely tolerated as long as he worked far away from company settlements. Worldwide the Moravians were operating with a low profile in remote places.  It is quite telling of the religious intolerance that this church group was nevertheless treated as criminals for attempting to reach the Blacks.’  It did not begin like that though. 
         
Language and Race Issue divide
It is sad that the language and race issue ultimately caused a division at St Andrew’s. A missionary association was begun in 1848 with two separate congregations, the one White and the other ‘mixed. Ostensibly, the reason given for this in the first report of 13 October 1848 was practical, because ‘the converts from the Heathen’ were not ‘sufficiently acquainted with English to derive edification from religious services in that language’ (Cited in Cuthbertson, 1984:56). Soon it became clear that the differences were much deeper. A dispute arose between the Dutch speakers and the English part of the church. The former congregation consisted mainly of people of colour. Tensions grew which had ‘distinct racialistic undertones’ when the Dutch-speaking members felt that they were not enjoying the same benefits as the White English-speaking congregation. The teaching was evidently lacking that they expected more to get something from the church instead of what they could put it.  Rev George Morgan was clear in his preaching, but that may even have been part of the problem: ‘wherever a Christian church is planted …it is the duty… to extend the blessings to all classes of men without distinction’ (Cited in Cuthbertson, 1984:60). Because of the depression of the 1860s and 1870s many English-speaking members left Cape Town. Eventually, on 31 October 1878, the Mission which was started in 1838, closed down. Yet, missionary work as such did not stop at the church.  A new venture, St Andrew’s Sabbath Morning Fellowship, was started in 1876. The hired a hall in Bloem Street where Blacks were reached. In due course this flowed into the Presbyterian outreach which started in 1893 in Ndabeni.

A Dent in Andrew Murray’s Legacy
At the 1829 Cape Dutch Reformed Church synod it had not only been decided that all church members would be admitted to communion ‘without considering colour or background’, but also that race was not even to be a subject for deliberation at a synod. Instead, it had to be seen as ‘a hard and fast rule, based on God’s Word’ that no person should be barred on racial grounds.
          Three decades later Murray and three other young dominees, namely P.K. Albertyn (Caledon), J.H. Neethling (Prins Albert) and N.J. Hofmeyr, wanted the church to move forward in reaching the lost. It seemed however that Andrew Murray, the great man of God, did not sufficiently discern the danger of racial prejudice. That the nationals of colour could also be used as missionaries was apparently not remotely present in the thinking of the Dutch Reformed Church in South Africa at that time. At the Church synod of 1857 they were given the challenging task as a commission to examine the matter and report back to the synod. With no money and personnel available for missions, it appears that some synod members might have tried to silence Andrew Murray and the three young colleagues because of these restraints.
          The report of the threesome however ‘took the breath away of some of the older members’ (Du Plessis, 1911: 284). The threesome was thoroughly vindicated when because of the revival of Worcester and surroundings, no less than 50 young men volunteered for ministry.
          However, the very same 1857 synod tragically agreed to accept racial separation because of the ‘weakness of some’ - as a motion put forward by no less than Andrew Murray himself.  This implied a complete about-turn of the 1829 decision not to divide the church along racial lines. The participants had no idea to what a disaster their decision would lead in the long run, even though separation would be voluntary. An incorrect message was conveyed, and it seems as if there was not a single person of colour among the 145 missionaries that left the Mission Institute in Wellington over the years. The decision paved the way for the ‘Coloured’ sector of the denomination, the Sendingkerk, to be sent on its separate way in 1881. An anomaly was that the (Coloured) St Stephen’s Church of Bo-Kaap was accepted as a member church at this same synod.

Revival Opposition
Racism came to the Cape already strongly in the 19th Century. The majority of the materialistic colonists sadly opposed divine moves through outright rejection of slaves, even in the first two churches of the time. Just as bad was what was going on at the farms. The workers who came to Genadendal had been told by some of the farmers that they were not equal to them and that it was therefore impossible for them to enter heaven. The negative attitude of the farmers however made the Khoi inquisitive. In the Genadendal Diaries one reads in the entry for 5 September 1794: ‘...they have heard the farmers say many bad things about us... So they wanted to come and see and hear for themselves’
             Although clearly opposed by Dutch Reformed Church leaders as early as 1829, the prejudice and arrogance that some Europeans had imported, stifled the biblical revivals at the Cape. Denominationalism is the other tool used by the arch enemy to oppose revival. A few mission agencies converged on the Cape after 1820, every one of them importing their own brand of Christianity. District Six (formerly Onderkaap) and Woodstock had many churches within a few decades. In some cases racism and denominationalism combined to get new churches started.

Denominational Rivalry
Internal bickering by religious leaders and denominational rivalry all but nullified the gains of the revivals of 1839 and 1860-61. Next to this phenomenon there were also other racially inspired congregations which were springing up in different local streets. Racism was of course an important ingredient of this mix. Thus the Dutch Reformed Church had a White congregation in Aberdeen Street in Woodstock, with a ‘Coloured’ fellowship just down the road a stone’s throw away.
            A pattern of internal bickering by religious leaders and denominational rivalry has been plaguing the Mother City ever since, grieving the Holy Spirit and preventing a spiritual breakthrough. Luckily there was also another side of the coin, which however took decades to come into its own: low-key evangelism, ecumenical co-operation and mutual support.
        In due course there was also an outreach established in Hanover Street, a heritage of the pioneering work of Dr Andrew Murray. At the subsidiary of the Groote Kerk in a ‘gemengde gemeente’ (a racially mixed church). Dr Andries Dreyer weathered the storm of ‘onrust en kwaad gevoel’ [11] during a movement for church unity in 1911. The congregation had a separate Sunday School for about forty neglected street boys, amongst whom there were also Indians and ‘Malays’.
          Quite significant at this time was the outreach of the Dutch Reformed Church in District Six by Ds G.B.A. Gerdener who worked there from 1911 to 1917. Gerdener had the fore-sight to stimulate the buying of a building for the discipling of converts from Islam. The building called ‘Uitkoms’ in Virginia Street, District Six, never really served the purpose for which Gerdener had intended it. It became a children’s home which was of course also necessary, but the impact that a house for converts could have made on Cape Islam can now only be guessed.

Andrew Murray’s Heritage jeopardized
Also in another regard Murray’s work was seriously curtailed. His legacy of interdenominational outreach was undermined. In 1870 there had even been a discussion about unification of the Dutch Reformed Church and the Anglican Church. In the Cape General Mission, which was started in 1889 with Andrew Murray as President, there were people from different denominational backgrounds from its outset. Andrew Murray was closely involved with this mission until the end of his life. From the outset the Mission agency was a dual enterprise, intending to reach both the White and Black sections of the population. In the main towns of the country they would labour among the neglected Whites. The Mission agency was blessed with spectacular growth. After only five years the original six workers had increased to sixty-eight.
          The same Petrus le Roux of Wakkerstroom fame had no scruples to mention that the ‘good, earnest, native preachers’ came from the Methodist and Anglican churches. Initially deeply influenced by Andrew Murray on divine healing and holiness theology, Petrus Le Roux was impacted by American Zionists from Illinois. Their three-fold immersion in the Snake River of Wakkerstroom introduced bickering over the number of immersions in believers’ baptism.

Paternalism breeds Secession
In the attitude towards people of colour there was a lot of goodwill among Whites at the turn of the century. A problem was that even radical thinkers among them hardly ever consulted people of colour. Proper consultation could possibly have averted many a crisis. From the earliest days at the Cape the ‘natives’ were regarded as inferior, their culture despised. Paternalism was rife.
          This gave rise to the secessionist ‘Ethiopian movement’. The ‘Ethiopians’ have been typified by the sentence: We have come to pray for the deliverance of Blacks’. The ideological link went back to the Ethiopian eunuch of Acts 8 and the church, which developed in that country without mediation of Western Churches. The term ‘Ethiopian’ was derived from the concept that the first indigenous church on African soil started in Ethiopia. The ‘Ethiopian’ movement started in different parts of South Africa as breakaway congregations from the Methodist churches. Disillusioned by the imperfections of colonial society, they withdrew from white-dominated structures to from exclusively African organisations. Their policy would throw off the shackles of White domination and reassert their former independence, while retaining at the same time what they considered to be the best elements of European civilisation.
          By 1902, Ethiopianism was used for the entire indigenous church movement. For the ‘rebel’ Black churchmen, Ethiopia was the model land where Blacks were ruling their own country. In America a separate church had been started among Negroes as the American Methodist Episcopal Church (AMEC). It was only natural that the ‘Ethiopian’ Methodists of South Africa linked up with them. Bishop Levi Coppin was sent here as the first Black bishop. The AMEC headquarters were in District Six. 

A missionary Drive from Cape to Cairo
The missionary drive of Ethiopianism was significant. James Dwane, who was earmarked to be ordained as the first South African bishop of the merged AMEC, reflected on the broad aims of the movement: ‘Africa must not be evangelised by Europeans, not even by American blacks, but by real Africans’. the desire to bring the Gospel to the rest of the continent, even to the Sudan and Egypt.
A negative facet of Ethiopianism was the tendency to polarise, by blackening everybody who did not join them. Lovedale-trained Elijah Makiwane concluded: ‘Those who refuse to join this movement are now called white men or Britons. The secessions however took energy so that lessened the effect of spiritual renewal,
Cooperation of disadvantaged Races                                                                                                          Sometimes the impression is created superficially that apartheid only started in 1948. However, Blacks were excluded from participation in the politics of the country already in the run-up to the formation of the Union in 1910. On the long run all this helped to bring the gigantic stature of Dr Abdullah Abdurahman to the fore. In another way, Blacks played a role in Abdurahman’s meteoric rise.                                                      After a draft constitution was made public in February 1909 at the deliberations of the National Convention, Black leaders formally came together in March 1909 for the South African National Convention. Their objections were echoed by the African People’s Organisation (APO) in Cape Town, who decided to send a protest delegation to England. They agreed for the first time that ‘The time has arrived for the cooperation of coloured races’ and to unite to protect the rights of all ‘Coloured’ races and ‘secure an extension of civil and political liberty to all qualified men irrespective of race, colour or creed throughout the contemplated Union’                      As president of the African People’s Organisation Dr Abdurahman left no stone unturned in the fight for political rights for all people. Thus he petitioned the government in 1923  ‘that such provision be made as may be necessary for the removal of the colour bar in South Africa, by granting to non-European subjects franchise rights in all the provinces of the Union of  South Africa, and the right to of being elected as members of the Legislature’.
The Battle for equal Education
As in so many other areas, District Six was countrywide also the cradle of the battle for equal education for all. Henry Sylvester Williams, the Black lawyer from Trinidad who came to Cape Town in 1903 organized a meeting in District Six on 22 March 1904 to protest against the treatment of people of colour in the new colonies. The hall was filled to capacity and hundreds had to be turned away. Williams pointed especially to the discrepancy in funding for education. It was all was of no avail.
          Williams returned to England disillusioned. There he organized a Pan African conference. His contribution to the struggle for justice and equality at the Southern tip of Africa was nevertheless invaluable. South African Blacks were encouraged to see that their struggle was not an isolated one, but part of a worldwide movement against racial oppression.
          Dr Abdullah Abdurahman, the leader of the APO, made the same point in a speech in District Six on 23 February 1905, protesting against the School Board Act. He was also the person behind the founding of the first High School for ‘Coloureds’ in the country, Trafalgar High School in District Six, but also the brain behind the first Teachers’ association, the Teachers’ League of South Africa (TLSA) in 1913. The bulk of the fighters against racial discrimination at the Cape over the next decades would come from the ranks of the teaching profession.

Empowering the Underdogs 
The AMEC played a significant role in the liberation struggle, by enabling South Africans of colour to study in the USA. Among the very prominent ones were the social worker and teacher Charlotte Maxeke and Frances Gow. Charlotte Maxeke toured the USA in the 1890s with an African choir. She remained in the States to study at Wilberforce University in Ohio, where she graduated with a B.S. in 1905, the first Black woman from South Africa to earn a bachelor’s degree.[12] After her marriage to a South African overseas and their return to the country, the couple impacted many Blacks. The couple was worldwide surely of one the first instances when indigenous folk opened a Bible School as they did on behalf of the AMEC in 1908. One of these persons influenced at the Cape was Rev. Zaccheus Mahabane, who would become an influential personality in the ANC for many decades. Charlotte Maxeke founded the women’s league of the ANC.
            Cape-born Frances Gow returned from the USA with a doctorate, becoming a bishop in the denomination in 1956, one of the first western-trained bishops on the continent who was not self-appointed. The AMEC denomination - with its origins among the Negroes of the USA - was a great propagator of the indigenisation of the church at the Cape. Under Dr Gow’s leadership – he only became their bishop in 1956 - the church expanded rapidly, at least numerically, with churches in different parts of the Peninsula.
            Another influential figure at the Cape was Henry Sylvester Williams, a Black lawyer who hailed from Trinidad in the West Indies. He came to Cape Town in October 1903, with the intention to build Pan-Africanism and to see British status coming into being for all Black people in the British Empire. When he and Bishop Levi Coppin saw how the ‘Coloureds’ were distancing themselves from the ‘Africans’, they thought that the ‘Coloureds’ might be the next to be segregated residentially (Blacks had been dumped in Ndabeni in 1901). They discerned all the ingredients of divide and rule when John Tobin, one of the early leaders of the African Peoples’ Organization (APO), looked for reconciliation between ‘Coloureds’ and Whites who also spoke Afrikaans. Tobin and his supporters were angered by what they regarded as the betrayal of the British in the run-up to the Anglo-Boer War.

Cape Women leading the Way
The Cape indirectly played a role in the fight for voting rights for women globally. The wife of Saul Solomon, the great 19th century parliamentarian, got involved in this movement after their emigration to Great Britain. From 1895 Julia Frances Solly, who came from England in 1890, became active in the move to secure the vote for women. From the beginning of the 20th century she concentrated on this issue after settling at Knorhoek, Sir Lowry's Pass, in 1901. As a close friend of Olive Schreiner she was one of the chief personalities in the National Council of Women in South Africa.
          Olive Schreiner was so much of a pioneer of positive feminism that her book Woman and Labour (1911) was referred to as the ‘Bible of the Woman’s Movement.

A Hub of Resistance in the Struggle by the Oppressed
The decade after 1935 has been described ‘a renaissance in the history of struggle by the oppressed in South Africa after the “dark years” of the early 1930s…’. It started with opposition to the three ‘Native Bills’ which spontaneously united Blacks. The Bills intended to remove Blacks from the common voters’ roll in the Cape and entrenching segregation. Seme and Jabavu, the ANC leaders, initiated the All African Convention (AAC), to challenge the Native bills. Unity among the oppressed was called for as never before. District Six became the national hub of resistance in the struggle against racist oppression. The National Liberation League (NLL) was started there in 1935 with Cissy Gool, the daughter of Dr Abdurahman, a ready-made president. The NLL became one of the main forces in the All African Convention, which met from 15-18 December, 1935 with more than 400 delegates. Reginald September, born in 1923 as the son of working class parents, joined the NLL in 1938. From factory work he moved into full-time trade unionism, organizing textile and distributive workers in the Mother City and Port Elizabeth in the 1940s. When ‘Coloureds’ were threatened with disfranchisement, he helped to organize the Franchise Action Council, serving as its secretary at the time of the protest strike of May 7, 1951 After being imprisoned in 1960 and 1961, he fled the country in 1963, after which he became the chief representative of the ANC for Western Europe.
          The All African Convention prepared the ground for the Non European Unity Front (NEUF) and the Non-European Unity Movement (NEUM), the major opposition movements of the 1940s. On Easter Monday 1938, the Non European Unity Front (NEUF) was started. It was officially launched in January 1939, with Cissy Gool as President and James La Guma as the organising secretary. This can be regarded as the precursor of the UDF of the 1980s. On Easter Monday, 27 March 1939, twenty thousand people gathered on the Grand Parade for a rally of the NEUF, the biggest demonstration the Mother City had seen up to that moment. In a moving ceremony Cissy Gool lit a torch which was passed on to the masses, who likewise had torches. The NLL anthem, which was written by James La Guma and Johnny Gomas, was sung as the crowd marched to parliament, led by the District Six Moravian Brass band.
Dark folks arise, the long, long night is over… Dark folks are risen and the DAY is here.
            Much of the opposition to racial segregation in political activity in South Africa started in District Six. A popular newspaper of resistance, The Torch, had its offices in Central Hanover Street. The AAC had its national headquarters in Harrington Street.
            A major vehicle of protest was the Non-European Unity Movement (NEUM), which was founded in 1943. It had the Teachers’ League of South Africa (TLSA) as one of the most influential affiliates. Teachers had taken the lead countrywide in the resistance to the oppressive government, due to the lead given at Genadendal and the mission and church schools which fanned out from District Six.
            In the 1940s District Six was the cradle of ‘a national solution for all of South Africa and the structures and ideas upon which a truly national liberation movement came to be based.’ The prime example was how the Freedom Charter of the ANC was ‘nothing but an imitation in many respects of our Ten Point Plan’, i.e. that of the Unity Movement.  If one considers the similarity between the Freedom Charter and the People’s Charter of June 1948, they display indeed great similarity.

Revival of Trade Unionism
When the stalwart the Jewess Ray Alexander, the General Secretary of the Food and Canning Workers Union, (FCWU) was banned in October 1953, it looked as if trade unionism was given its death blow. Largely through her efforts, along with another White female, Helen Joseph,[13] the battling trade unionism sectors which fought for the poor, was kept afloat. An injection came from an unexpected corner.
     The scene was the Wolseley Fruit Canning Company, which refused to be a party to wage agreements negotiated by the FCWU. It all started in the winter of 1953 when a delegation of the FCWU Frank Marquard (Chairman), Ray Alexander and Oscar Mpetha, a young Black official, visited the mission station Saron from where many workers of the factory were transported. At the third meeting of a branch of the FCWU the dynamic Rachel Williams was elected chairman in spite of her reservations. Williams and her brave colleague and name-sake Rachel Zeeman would play a big role in the battle at the factory in 1954. Unionising Wolseley was proving to be very difficult. Finally, two officials of the FCWU, Oscar Mpetha and Annie Adams were mandated by the executive to obtain work there to gather first-hand information. The great strike of Wolseley of 1954 not only put the FCWU on the map in country towns, but it revived trade unionism at the Cape generally. It also wrote the name of Oscar Mpetha indelibly in the annals of the struggle for democracy at the Cape. In 1983 he would be the first national President of the United Democratic Front (UDF), the people’s movement that finally brought the apartheid government to its knees more than any other.

Women, Jews and Muslims in the fight for Justice
Six White English-speaking women, gathering for a tea party in a Johannesburg suburb on 19 May 1955, decided to ‘do something’ about the proposed legislation authorizing the government to enlarge the Senate. The moral indignation was the result of another effort to get the ‘Coloureds’ removed from the Common Voters’ Roll. The Women’s Defence of the Constitution League was started, an organization which became known as the Black Sash. Over a period of twenty years this group – easily discernible through the symbols of mourning over the rape of the constitution[14] - developed a sustained campaign of public education, examining the legality and morality of the laws. Significant was that the move of The Women’s Defence of the Constitution League not only spawned a male counterpart, The Covenanters, but they organized a national prayer day for Wednesday, 10 August 1955.

Ministry amongst Youth and Children                                                                                                               During and after World War II concern was raised for young people whose families had been broken up by fathers serving overseas on military assignments. The absence of a positive father figure (male role model) in the home led to other social problems. The typical church structures were not catering for these young people. This compelled some Christian leaders to develop programmes specifically geared to reach out to these young people. The new initiative brought dynamic young evangelists into the frame, who started using revolutionary methods, conducting lively mass rallies in more than a dozen US cities under the name Youth for Christ (YfC).
          These initiatives became a movement and the pioneers started to travel to other countries. Youth for Christ (YfC) became an international Christian organization with its core mission and vision that of communicating the life-changing message of Jesus Christ to young people.  Jimmy Ferguson pioneered YFC’s ministry at the Cape where the organization started nationally already in 1946. YFC South Africa in its early years was born out of a middle class ministry to ‘White’ high school learners, also providing a valuable service to predominantly suburban churches through training, rallies and camping.
          The slogan Youth for Christ would find emulation in different ways like Cops for Christ, Jews for Jesus and Athletes for Christ.                 

Ambivalent Responses to Racism    
In the 20th Century racism became legally entrenched as apartheid in 1948. The Anglican Bishop Trevor Huddleston and others were making some inroads through their stand against the apartheid race policy and legislation that became official in South Africa after 1948, but the most effective initial opposition came surprisingly from within the ranks of the Dutch Reformed denomination. Eerwaarde (Reverend) I.D. Morkel, influenced a dynamic mover, a young clergyman, Ds. David Botha of the Wynberg Sendingkerk. In due course academics from the theological sphere came on board, notable the Professors B.B.Keet, Prof. Ben Marais and Albert S. Geyser. He paid the price for being one of the first Afrikaner nationalists to speak out against the Broederbond and apartheid on theological grounds, ostracized from the Afrikaner community.
The brutal clampdown of apartheid enforcers harvested ambivalent responses. In the 1960s and 1970s the apartheid rulers could still silence the political opposition via bannings and other methods. But Chief Albert Luthuli, the ANC leader had bequeathed an adage when he was dismissed as chief by the South African government in November 1952): 'It is inevitable that in working for freedom some individuals and some families must take the lead and suffer: the road to freedom is via the Cross'.
          In other parts of the continent Colonialism and Imperialism had traits which were clearly unjust. Oppressive practices became the hall-mark of these ideologies. This made Communism attractive to many Blacks. The atheist communist ideology would never have thrived among the masses on the African continent if it were not for the unfair benefits to the fairer races and the countries from where they originated. One country after the other came under communist influence in the early 1970s. Islam was still a sleeping giant at this time. This would change due to events from Cape Town that had started in the 1960s, the apartheid-related Group Areas legislation and a spiritual encounter on 13 August 1861 on the Green Point Track (see pp.??)

Origins of Racist Relocation at the Cape
Christian missionaries had a positive view of Muslims in the mid-1850s. In the report of a mission Committee in 1847 they were described as ‘an industrious, thriving people, many of them wealthy, and generally speaking, they manifest an intelligence of mind and a respectability of character decidedly superior to most of the other classes of the coloured population’. This was in keeping with the philanthropic spirit of the period after the emancipation of the slaves.
          The friendly atmosphere changed towards Muslims turned around significantly in the last quarter of the 19th century. In 1882 they openly showed their defiance by refusing hospitalisation, quarantine, vaccination and fumigation. The view that their religion is ‘superior to the law’ (Cape Times, 1 August 1882) made middle-class Cape Town furious against them and newspapers started to scorn them. The suggestion was made that the ‘Malays’ should be accommodated in separate residential areas. Bad seed had been sown, which would germinate in due course. The seed re-surfaced in the establishment of a ‘location’ for Blacks in Ndabeni at the turn of the century when the Bubonic plague hit the Mother City in 1902.

An emerging Church Unity high-jacked
In South Africa the Boer-Brit rift, a traditional animosity was still rife in the 1940s among Whites as a legacy from the Anglo-Boer War at the end the 19th century, especially after the Dutch Reformed Church withdrew from the Christian Council of Churches. The unity in the latter body, which was started in 1936 with Dutch Reformed ministers in leading roles, had however been quite frail. The sense of unity which had been experienced at the inauguration of the World Council of Churches (WCC) in Amsterdam (1948) was nevertheless still reverberating in many a country. Professor Gerdener could still write in 1959: ‘With thankfulness we observe signs to come together and work together, also in our own Dutch Reformed Church’.
          Albert Luthuli, the President of the ANC, was asked to address a predominantly Afrikaner – all White study group in Pretoria in the early months of that year: ‘In my audience, on this occasion, there was an unexpected mixture of Afrikaner theologians and professors and foreign diplomats, and to my surprise some of the Afrikaners had come from as far afield as Potchefstroom, about two hundred miles away’ (Luthuli, 1962:212). Soon hereafter, Luthuli was escorted from the Cape Town railway station to ‘an open square packed with people’, pre-figuring the event on the Grand Parade with Nelson Mandela after his release many years later.  
          The enemy of souls succeeded in high-jacking an emerging unity of believers in South Africa. After Luthuli’s return to his home town Groutville, he was served with a muzzling banning order, silenced and confined to the town for five years. The Sharpeville massacre of 21 March 1960 could have been God’s corrective to get the Church in South Africa at large to change its course. The World Council of Churches (WCC) met their eight member churches in South Africa – ten delegates from every church - at Cottesloe, a suburb of Johannesburg, from 7 December 1960 to discuss the crisis in the country in the wake of the Sharpeville killings and the arrest of Black leaders.
          With demonic scheming Dr H.F.Verwoerd, the Prime Minister, succeeded to make every move suspect which could foster Church unity. The ‘English-speaking churches’ and others sympathetic to the unity of believers across the race divide, were bad-mouthed. The storm caused by these moves caused the old Boer-Brit resentment to flame up: divide and rule was once again the name of the game.                                              Dr Beyers Naudé and a few other Church leaders who had been ostracized, valiantly walked the road of loneliness of which Luthuli had spoken. He started the Christian Institute. Bible Studies with participants from different races were merely a drop in the ocean. Nevertheless, along with Ds. Beyers Naudé and his Christian Institute, Rev. Michael Cassidy, the founder and long-time leader of African Enterprise performed stalwart work to unite believers across racial barriers. The South African Council of Churches (SACC) was founded in May 1968 during one of the darkest periods of South Africa’s history. At the time, the National Party was severely restricting the rights, associations and movements of the majority of South Africans.
          Until the establishment of the SACC, South Africa’s churches had generally made little effort to stand together against the injustices of the apartheid regime. The message to the people at the inauguration of the SACC in May 1968 was a new departure, stating that apartheid was not merely bad in practice, but was wrong in principle. It taught that apartheid was not merely heretical, but that it was a false gospel. The Message was intended to be a turning point in Christian responses to apartheid.

Islamic Shrines into the Limelight
Reverend Bernard Wrankmore had been a chaplain to seamen when he was especially challenged to pray for the beloved country.  Just at that time Wrankmore saw the dossier of Imam Abdullah Haron, who had died while in police custody on 27 September 1969. Mrs Catherine Taylor, an opposition MP, had brought up the issue in Parliament, which the government of the day evidently wanted to muzzle. The Imam Haron case highlighted for Wrankmore the fact that South Africa was now misled by a similar delusion as the Germans under Hitler. He decided to retreat for prayer and fasting to St George’s Cathedral for the situation in the country. However, Wrankmore was refused permission to do so by the Archbishop and the Dean of the Cathedral.
          In the church at large there was ignorance about the effects of ancestral worship on people in general and of praying at shrines. Being a lover of mountaineering, Wrankmore retreated for prayer to the Kramat near to Lion’s Head. He was in deep meditation when a group of Muslims entered. They promptly invited Wrankmore to attend the Muir Street mosque in District Six. When the Muslims there heard that permission had been refused for him to pray in the St George’s Cathedral, one thing led to another. Eventually Wrankmore was allowed to use the Islamic shrine at Lion’s Head for his fast. He was probably not aware of the occult connections. 
          Rev Wrankmore came into the frontline of opposition to Prime Minister Vorster, when he requested an inquiry into the death of Imam Haron. He added weight to his protest through a drawn-out fast. A friend who had visited him at the shrine near to Lion’s Head, put the newspaper reporters on his track. It was definitely not Wrankmore’s own idea to get media attention.  Initially the effort of the cleric seemed in vain, as Prime Minister Vorster remained unbending. Eventually a judicial inquiry followed when advocate Wilfred Cooper came into the picture. Imam Rashied Omar pointed to the role played by the local newspaper The Cape Times to keep protest alive in the minds of the people.
          Through apartheid legislation the ‘Malay quarter’ of Bo-Kaap was greatly extended, churches there were closed down and Christians were tempted to become Muslims if they wanted to continue living there. Some of the believers, who worshipped at St Stephen’s and the Anglican St Paul’s Churches, had started leaving the residential area because of this legislation. By 1980, Bo-Kaap had become a Muslim stronghold with very little Christian influence left.

Prayer in the Process of Change
Prayer was very much part of the process of change in the country.  This is demonstrated by times of prayer and fasting in St George’s Cathedral.                                                                                                         Towards the end of 1974 and for several months thereafter, a large number of Black student leaders were arrested and detained without trial by the security police. Some were held in solitary confinement
 for long periods. During that time a prayer vigil was held at St George’s Cathedral, where various people committed themselves to prayer within 24-hour sessions by name for some student. The reflection of Professor Francis Wilson for 13 February 1975 has been printed, including notes on Nyameko Barney Pityana, who went on to become a top academic and the registrar of UNISA: ‘For such a man as he to be incarcerated is a judgement not upon Barney but upon the society which has acted so violently against him’. All students were finally released without being charged of any crime.
            Dr Francis Grim, a committed Christian and prayer warrior, was the worldwide leader of the Hospital Christian Fellowship for many years from the Cape suburb of Pinelands. Dr Francis Grim initiated a National Day of Prayer, called for 7 January 1976. However, this was not perceived by people of colour as something to join. In fact, few people from these ranks knew about the day of prayer. The all-’White’ organizers had still not recognized the need to draw in people from other racial backgrounds. Yet, this move may have stemmed the tide of Communist-inspired violent revolution, to which the Soweto June 16 upheavals in 1976 could easily have led. Grim gave a challenging title to a booklet that was published by his organisation: Pray or Perish. At any rate, God was already at work. On that very June 16, 1976 Johan Botha, a young policeman, was posted in Soweto. Supernaturally God would use him 18 years later to bring many in the nation to pray.[15]

Cape Build-up to Soweto June 1976
Thousands of Blacks continued to come into the Western Cape in the 1970s in spite of the government intention to finally remove Blacks from the region. About 100 shacks were built secretively at Werkgenot, near to the University of the Western Cape, but unknown to almost everyone except the ‘squatters’ themselves. Selected shacks were knocked down and women arrested while their husbands were at work. Finally two ‘squatters’ brought a suit against the Bantu Affairs Administrative Board for destruction of property. The judge ruled in favour of the ‘squatters’, lecturing the officials to respect the little possessions the ‘squatters’ had.  The Board did not contest the ruling, but their officials continued to harass the ‘squatters’. Pretoria would of course not allow itself to be challenged by Blacks.

Catapulted into Activism
The 16th of June 1976 catastrophe in the ‘Black’ township of Soweto, near to Johannesburg, catapulted me into more activism. (Protesting secondary school learners against the enforcement of Afrikaans as the language medium in certain subjects were brutally treated and some of them were killed.) With Pastor Uwe Holm, a leader of the Lutheran State Church in Berlin, I got spontaneously and fully immersed in organizing a protest meeting in the ‘Kaiser Wilhelm Gedächtnis’ Church. I feared an escalation of violence that could lead to the widely expected bloodbath of cataclysmic proportions in my beloved South Africa.              After my ‘Soweto’ speech in the Kaiser Wilhelm Gedächtnis Church in Central Berlin, I was catapulted into the role of mediator in a dispute between foreign African students and the local authorities. This led to a friendship started with Heinz Krieg, who was connected to Moral Re-armament.                       

Reactions to 16 June 1976

The South African Council of Churches (SACC) appealed to all Churches to give guidance and support to a shocked and bereaved society and to those who by virtue of the vote bore the responsibility for fuelling the oppressive structure. The SACC called on the churches to observe Sunday 20th June 1976 as a day of prayer, bringing to their attention II Chronicles 7:14. ‘If my people who are called by my name humble themselves and pray and seek my face, and turn from their wicked ways, then I will hear from heaven and will forgive their sin and  heal their land.’
At the SACC conference in July of that year, Bishop Tutu set liberation firmly on the agenda in an address entitled, “God-given Dignity and the Quest for Liberation in the Light of the South African Dilemma.”  In his speech, Tutu concluded with the following words:The struggle for liberation, a truly biblical struggle, is crucial for the survival of South Africa. It must succeed. Yes, liberation is coming because our God is the God of the Exodus, the liberator God…
In the aftermath of Soweto 1976 the Anglican Archbishop Bill Burnett actualized 2 Chronicles 7:14, the Bible verse that would play such a crucial role in the transformation process in the new millennium. In an open letter to Mr B.J. Vorster in September 1976 he wrote: ‘Unless White Christians in particular admit the wrongs they have done to Black people and take action to redress them, there can be no possibility of healing in our Land.’ However, not even exposure of corruption in the government Department of Information, which finally led to Mr P.W. Botha becoming the new Prime Minister in 1978, brought about change.

The Christian Institute (CI) as a Vanguard for Change
The Christian Institute (CI), led by Dr Beyers Naudé, was always one step ahead of the SACC and the churches in their resistance to apartheid. It was often the case that what the CI practiced, the SACC, followed by its member churches, also did. The CI discerned that the initiative for change in South Africa lay firmly in the hands of the Black people. This in itself represented a fundamental shift from an earlier position they had held. In a statement immediately following the Soweto uprising, the CI said: “the Government is no longer in a position to determine the course of political events, not only in Soweto, but also in South Africa as a whole; nor is it capable of guiding in any way the nature, direction or pace of change.”
The CI proposed that Blacks be given the freedom to elect truly recognized leaders from their midst, including those in prison, and those who were in exile. These leaders would then ‘participate in a national convention with a view to dismantling in the shortest possible period the unjust political and social structures of our land and to present to our country a political policy of liberation based on freedom and justice for all.’ They saw any action, which fell short of this demand as ‘a dangerous stumbling block to the achievement of fundamental peaceful change.’ The radical stance of the CI ushered in its own demise. In 1977 the CI called upon their White ministers and members to publicly retract their support from the policies of the Government unequivocally, and to make personal and collective representations to their members of parliament to press for a conference of Black and White leaders, recognising that there could be no peace until all people were totally liberated.  The CI position was apt to lead to government reprisals. The organisation was banned on 19 October 1977.

Personal Attempts towards peaceful Change           
After the Soweto debacle I attempted to start a front for peaceful change, hoping to use non-violent means to get the racist South African structures dismantled. I wrote letters to various friends, but support was not forthcom­ing. Very few responded and all bar one of those persons whom I approached had given up on South Africa.
         My effort was unsuccessful. The only support I received was from our friend Rachel Balie, a distant relative (my grandmother’s maiden name was Balie), who had come to study in Berlin. The violent reaction of the government to the peaceful protest of the learners was to almost all and sundry the proof that the days for boycotts and the like were over.         
         When we left for Holland in September 1977 to pastor the Moravian congregation of Utrecht, he gave me a challenging book as a parting gift: South Africa, what kind of change? When I read in it about personal friends from the Cape like Franklin Sonn and Howard Eybers, I was encouraged to increase my activism for racial reconciliation in my home country.                                                                
         Soon after our arrival in Holland in September 1977 we received a letter from our friend Rachel Balie. She had returned to South Africa after the completion of her studies. She informed us that Chris Wessels, a minister colleague and long-time friend, had been imprisoned. Nobody from his family knew where he was held. Chris was never formally accused or brought before a court of law. Later we understood that his main 'offences' were his involvement and role in the formulating of a hard hitting critical statement at the conference of the South African Council of Churches and that he helped to care for the families of political prisoners on behalf of that body. (Shortly before this, Steve Biko died while in police custody. We feared that the same thing could happen to Chris.)
         Egged on by Rosemarie, my activist spirit was aroused anew. I moved into action mode, attempting to nudge the Moravian Church leaders to act on behalf of our brother in detention. Initially I needed quite a battle to get our church authorities in Bad Boll (Germany) on board, but they subsequently also urged Moravian Church leaders in other countries to write to the respective South African Embassies. We heard later that this move possibly saved Chris’s life.
            At the end of 1977 Rosemarie and I attended the Moral Re-armament (MRA) conference in Caux, Switzerland. There the apology of a South African for the hurts of the government made a deep impression on me. I perceived it as something, which could change the social and political landscape of South Africa.            While we were visiting the Cape – having come from Holland as a racially mixed small family with our one- and a-half year-old son Danny in November 1978 - I was terribly angered by the reaction of the Moravian Church Board chairperson to my suggestion to come and work in South Africa. This coincided with the response of the government when we wanted to travel in the same train compartment as a family of three from Cape Town to Johannesburg. My expectation in both cases was actually unreasonable and unrealistic, but all the same I was hereafter determined not to put my foot on South African soil again.              I had one last carnal wish - to worship with Dr Beyers Naudé, the gigantic rebel against the apartheid status quo, who was basically under house arrest. (He was only allowed to attend church at that time.)
Determination to fight the demonic Apartheid Ideology
With a few believers linked to Moral Rearmament, Rosemarie and I visited the church that the late Dr Naudé and his wife attended. I had intended that visit to be my farewell gesture of solidarity with the politically oppressed of the country. A miracle happened that Sunday when I was changed from within.
                                               I became more determined
                                                   than ever to fight the
                                                      apartheid ideology
In His sovereign way God made me more determined than ever through to fight the apartheid ideology, endeavouring to bring about racial reconciliation in my home country.
          After our return to Holland following the six-week visit in 1978, I saw a ministry of reconciliation even more as my personal duty to the country of my birth. After reading in the newspaper that a church delegation from the influential (‘White’) Dutch Reformed Church - including Professors Johan Heyns and Willie Jonker - was in Holland to attend some church synod in Lunteren, I took the initiative to meet them. I saw this as a possibility to make amends for my stubbornness and headstrong refusal to meet Professor Heyns on our visit to Johannesburg the previous year. However, the only possibility that Dr Heyns could offer me was to meet him and the delegation at Schiphol Airport just before their return to South Africa. This I did. These Church leaders would be quite influential in bringing about significant change in the Dutch Reformed Church in the following years.

Aftermath of my Schiphol Airport Rendezvous
From my airport rendezvous stemmed a superficial correspondence with Professor Heyns in which I encouraged him to include theologians of colour like Dr Allan Boesak in the plans of the denomination for overhauling a booklet on race relations in the church.[16] Indirectly I also tried to reconcile the two theologians, who were respectively leading the influential “Broederbond” and “Broederkring”. (I knew from our student days how my friend Allan had been raving about Heyns, his lecturer in Biblical Studies at the University College of the Western Cape).

A Prayer Campaign in District Six Resistance         
Significantly, the second phase of resistance with regard to the removal of ‘Coloureds’ from District Six was also started by a prayer campaign. The vehicle to carry the campaign was the District Six Ministers’ Fraternal, an energetic group of clergymen from a few local churches. Father Basil van Rensburg, who came to District Six with advertising skills in September 1978, launched a fundraising initiative, along with the new prayer campaign: ‘our aim is to start in a small way with Holy Cross as a nucleus and gradually to build a forceful campaign of prayer and action until official thinking on District Six changes’ (Cape Argus, 5 September 1978). The parish priest of St. Philip’s Anglican Church expressed some of this commitment as he invited other congregations to join in prayer: ‘May we all by the Power of His Holy Spirit seek nothing else but a miracle from the Lord.’ Lay people were well represented in the ‘Friends of District Six’ movement, an offspring of the District Six Ministers’ Fraternal. The members came not only from the above-mentioned churches but also from other circles, notably Muslims and Jews. They included some Whites. Among those who joined were the Black Sash, the National Council for Women, the Civil Rights League and the Institute of Race Relations.
          That a part of the old District Six and Walmer Estate were later formally declared ‘Coloured areas’ was surely partly due to these prayers and efforts. Some people alleged that it was a sop by the government to keep the protesters happy.  Nevertheless, Whites hereafter refused to buy property in District Six en masse, possibly not wanting to be identified with the perpetrators of the injustice. This created some embarrassment to the government, but the suggestion that District Six should become an open residential area was not going to bring them off course, not even for the time being. That District Six never became a White suburb was surely an answer to prayer. In fact, God turned the injustice perpetrated in District Six around, stirring the conscience of White South Africa like few other apartheid measures had done.

Conciliatory Church Moves
A significant church initiative was the South African Christian Leadership Assembly (SACLA) of 1979. However, it would probably be safe to say that other factors like the 40 years of apartheid oppression - combined with the prophetic WCC and SACC actions between 1948 and 1988 – also helped to conscientize the poor and the oppressed. In this, the situation was radicalized towards the inevitable conflict.

A Cape Example with worldwide Impact
World Literature Crusade launched their Change the World School of Prayer.[17] The South African prayer manual was published in Cape Town in 1981. It seems as if this manual was not very widely distributed. World Literature Crusade’s publication might nevertheless have been the advance guard for the seven years of prayer for the Soviet Union, defeating atheist Communism at the end of the 1980s. The group in California (USA) documented some of their experiences, praying systematically over 40,000 continuous hours. The Change the World School of Prayer suggested that believers pray strategically, and that they pray for 100 unevangelized Chinese and Arab-Muslim nations. Rev. George Buckley, Vice President of World Literature Crusade, a New Zealander, ministered powerfully at the Cape. The first school held in Cape Town was attended by 1,130 people over two week-ends. The vision of the school of prayer was ‘to see a million Christians in South Africa pray for revival and world evangelism by the end of 1986.’ At one of these events in Windhoek, Ds. Bennie Mostert was moved. He would become a major mover of the prayer waves that started from the Cape in 1981, which sent powerful ripples throughout the continent in the following decades.

International Moves  
In 1983 Open Doors called Christians worldwide to pray for a period of seven years for the collapse of the Soviet Union and Communism. At conferences in Germany and Holland, missionaries started praying more intensely for the truth to be revealed to Muslims from 1987. 
          The fall of the Berlin Wall on 9 November 1989 ushered in the collapse of the Soviet Empire. This was the equivalent of a spiritual earthquake, also for the Muslim world. Yet, Christians were generally not interested in Muslims at this time, let alone concerned enough to pray for them. Until the 1990s only very few missionaries volunteered for work in Muslim countries.
         All this changed after Iraq’s troops invaded Kuwait in 1990. The run-up to the Gulf War sparked off the call by Open Doors for ten years of prayer for the Muslim World.
It is appropriate that the revived prayer movement started at the Cape where Andrew Murray had written his School des Gebeds in 1885. The Change the World School of Prayer appears to have inspired the initiators of a booklet, published by Hospital Christian Fellowship (HCF, later called Healthcare Christian Fellowship).  
                                    A little booklet motivated Christians towards
                                    a month of prayer for selected Muslim countries,
The Dutch section of the Hospital Christian Fellowship in Voorthuizen, which had South Africa’s Dr Francis Grim as its worldwide leader, nudged Christians towards a month of prayer for selected Muslim countries, with the publication of a little booklet in the early 1990s. They referred to specific needs in the 31-day prayer guide.[18] In turn, this appears to have been the model for the 30-day Muslim Prayer Focus that went around the globe during Ramadan in the years after 1993.
          1992 was the year during which mission leaders decided to call Christians worldwide to pray for Muslims during Ramadan. Floyd McClung and other YWAM leaders had retreated to a secluded place in Egypt in 1991. There the Lord gave them the vision for prayer mobilization during Ramadan, printed as booklets that caused an unprecedented change in the Muslim world.
This was a natural follow-up to the call by Open Doors for ten years of prayer for the Muslim world in 1990. Everybody still vividly remembered the spectacular result of the seven years of prayer for the Soviet Union. The little 30-day Muslim Prayer Focus was printed and distributed around the Globe with information on different issues relating to Islam. This was repeated for many years until the internet option made its actual printing almost redundant.[19]

Cape Revival among Youth
In the early 1970s Brian O’Donnell owned the Hippie Market of the city as well as a night club called The Factory. When he was spiritually revived, he decided to conduct an outreach on Monday nights and later also at Green Point Stadium.    
          The Holy Spirit moved mightily among the young people, ultimately leading to the Hippie Revival that paved the way for ten new Assemblies of God (AoG) congregations among Whites and five among ‘Coloureds’. With ‘Coloured’ AoG pastors like James Valentine and Eddie Roman working closely alongside their ‘White’ colleagues, this was a significant contribution to the breaking down of the racial barriers of the apartheid era at grassroots level.
                                      Cape Revival vibes radiated
                                      to the ends of the Earth
          The revival vibes radiated even much further afield. In Grahamstown the ‘charismatic renewal’ as it was called, moved into the Anglican Church where Bishop Bill Burnett was impacted. The Holy Spirit movement flowed via a big national church event with Dr Billy Graham in 1973. Held in Durban in March 1973, the Congress was attended by 630 delegates and observers from 31 different denominations, 36 Christian service groups, and 13 different African and overseas countries. The original idea of the Congress on Mission and Evangelism in Durban came from Michael Cassidy of Africa Enterprise and John Rees, General Secretary of the South African Council of Churches (SACC).

Hippie Revival spills into District Six                                                                                                       The flip side of the Islamic resurgence in the wake of the apartheid-related Group Areas legislation was a mini-revival amongst young people of District Six. This was a parallel to the Hippie Revival among Whites. Under the leadership of Clive and Ursula Jacobs at the Sheppard Street Baptist Church bubbling youth work developed.                          The use of the bigger Church Hall of Holy Cross displayed that there was a non-denominational flavour of the movement. This was no superficial 'happy clappy' occasion. Youth rallies were also held in neutral venues like the Palace Bioscope (Cinema) in the suburb Salt River, which were soon too small.
          Young people turned from drugs and gangsterism to Christ. Some started cottage meetings, others held open air services. Prayer meetings were conducted in the surrounds of Woodstock, Salt River and District Six. Eddie Edson was pivotal in all this. From this movement many young people went to night Bible Schools and colleges. Many of them became pastors and leaders in their churches. No less than 50 young people from this revival became pastors or pastors' wives.

Worldwide Ripple Effects of the Hippie Revival
At the Congress on Mission and Evangelism in Durban in March 1973 the racial barriers came down in a significant way for the first time in this country. Dr Graham's insistence on the absence of any segregation among the audience played no small role. Durban was also an important forerunner for Lausanne the following year when the evangelical-ecumenical schism was addressed as well as the unbiblical separation of evangelism and compassionate outreach.
          This Congress on Mission and Evangelism of 1973 birthed PACLA (Pan African Christian Leadership Assembly) in Nairobi in 1976. The Durban event furthermore led to the influential SACLA in Pretoria in 1979 where the German-born Reinhardt Bonnke was divinely touched. In subsequent years Bonnke would take the Gospel to many African countries and even further afield.
          Whereas earlier congresses apparently hardly seemed to touch the Cape, the Durban event did it in no uncertain way. One of the leaders, Professor Nico Smith, was based at Stellenbosch University with its hallowed theological faculty. From there he started bringing believers from different races into the houses from each other.

Conscientious Objection debated
In due course, the SACC (South African Council of Churches) became the main opposition to the government. Cross-pollination was taking place with input from the CI and related organisations like the Black Sash, which brought their objection against conscription to the military into the open in 1973.
          The SACC confrontation took a clearer perspective in 1974 on the issue of such conscientious objection. Reverend Douglas Bax of the historical St Andrew’s Presbyterian congregation of Green Point proposed the motion, which was seconded by Dr Beyers Naudé. In the preamble to the motion it was noted that in the case of South Africa one cannot speak of a ‘just war’ because Whites would wage war in ‘defence of a basically unjust and discriminatory society.’ This would lead on the long run to the End Conscription Campaign (ECC).
          Reverend Douglas Bax prodded away within the Presbyterian Church to keep the denomination relevant. Already in 1973 the church reacted on the SPRO-CAS report Apartheid and the Church with a Declaration of Faith in the trinitarian form of a creed that included the words ‘We believe in the Son… breaking down every barrier of religion, race, culture or class’. This was expanded significantly in 1981 to include ‘every separating barrier.’ The Church and the State were summoned to seek reconciliation and unity between all and justice and freedom for all.’
The defiant stance of the South African Council of Churches (SACC) in opposition to apartheid continued with the appointment of Dr Desmond Tutu as General Secretary in 1978, a position he vacated when he became Bishop of Johannesburg. He was succeeded by Dr Beyers Naudé, who had been unbanned the previous year. Dr Beyers Naudé understood his role as a caretaker. The radical Frank Chikane would become the next General Secretary of the South African Council of Churches.

A strange Mix: conscientious Objection and charismatic Renewal
As was expected, the SACC motion opposing military conscription - by supporting conscientious objection - made headlines which evoked the wrath of the government. Mr P.W. Botha, then the Minister of Defence and a later Prime Minister, indicated that he would introduce a bill in Parliament that would provide for a fine of up to R 10,000 or ten years imprisonment.
          Dr. Alex Boraine, a former president of the Methodist Church, led the attack sympathetic to the SACC resolution as a Progressive Party member of Parliament, suggesting that many would have no alternative than to break the law. The most interesting support of the church resolution came from Bill Burnett, the newly elected Archbishop of Cape Town. In his ‘enthronement’ sermon in August 1974 before a huge congregation in St George’s Cathedral that included the State President and military chiefs, he called for a new Pentecost. John de Gruchy noted that the connection between charismatic renewal and non-violence had found a powerful advocate. Archbishop Burnett was a strong supporter of the charismatic renewal in the Anglican Church.

A spiritual Earthquake in Pretoria                                                                                                 
Since 1978, Gerda Leithgöb, an Afrikaner believer, has been directing spiritual warfare in Pretoria.  She and her prayer team offered confession at the Voortrekker Monument. Their prayers and confession surely helped to cause a change in the spiritual complexion of the country’s capital that made true democracy possible.  That prayer ministry for the city of Pretoria and for the country was the prelude to the South African Christian Leadership Assembly (SACLA) event in the national capital the following year.  This conference was the equivalent of a spiritual earthquake. Professor David Bosch, a giant rebel against apartheid, was its leader.  SACLA influenced the whole country deeply in a positive way and the conference was evidently part of God’s plan to transform the apartheid stronghold and capital of South Africa. Pastor Ed Roebert initiated a gathering of like-minded pastors with the purpose of fellowship and mutual encouragement. Soon he met regularly with Reinhardt Bonnke, Ray McCauley, Fred Roberts, Tim Salmon and Nicky v.d. Westhuizen. In due course many new charismatic churches were established and men with unusually anointed ministries appeared on the scene.

The Run-up to the Koinonia Declaration                                                                                            
Dr Nico Smith, Professor of Theology in Stellenbosch, played a significant role in starting Koinonia, a movement that organised inter-racial weekends in different towns and cities. Participants would always lodge with someone from a different ethnic group. Christians of different races started meeting socially as families in order to get to know and understand each other. From their ranks the Koinonia Declaration followed in 1977 when three Dutch Reformed Church leaders in the Western Cape reacted against a government ruling which made opposition to detention without trial unlawful. They also called for transparency regarding ‘the handling of matters relating to the security of the state' (e.g. the prior series of bannings, detentions and arrests on October 19, 1977). The prayerful attitude of these clergymen was revealed in the first sentences of the Koinonia Declaration: ‘…We also believe that the prayers of just men have great power. We therefore urge all Christians to pray without ceasing for those in authority that…they may not be led astray by unbiblical ideologies…’
In another move, Professor Smith took his theology students to the informal settlement of Crossroads. This courageous move shook the Afrikaner establishment throughout the country. To have one of their ‘rebellious’ Church leaders at the hallowed theological faculty Stellenbosch University was completely unacceptable to the state and university authorities. This led to Professor Smith’s virtual banishment from the ‘White’ segment of the Dutch Reformed Church. He accepted a call to the impoverished and segregated Black township congregation of Mamelodi, rocking the boat even more by going to live there.

Black Families fight to be together
Strictly speaking, one would not expect to find the work of the rather secular Black Sash in a book of this nature, but their contribution in the scrapping of influx control - where Black married couples could be prohibited from living together as husband and wife - should be duly honoured. Mr Veli Komani, a resident of Gugulethu township, qualified for living in the Cape because he had lived in the city for more than 15 years and he could prove that he worked for the same employer for ten years. He proceeded to challenge the vicious influx control laws when he took action on behalf of his wife, Noceba Komani, so that she could come and live with him in Gugulethu. When she came to the Cape in 1974 she was given permission to live with Veli Komani temporarily. She had to get a lodger's permit but first had to get employment. In a typical catch 22 situation she however had to be in possession of a residence permit to get the lodger's permit.  When she failed to procure this, she was required to leave. Mr Komani proceeded to the Cape Supreme Court. It took him a further three years to get a judgement, which upheld the decision of the authorities. Upon intervention by the Athlone Office of the Black Sash, a young Mr Geoff Budlender, an attorney linked to the Legal Resource Centre, would make his mark. A brilliant performance by Advocate Arthur Chaskalson turned the tables on the government at the Appeal Court in Bloemfontein. 'It was a dramatic victory, a triumph for the lawyering of Chaskalson, Kentridge and Budlender and the tenacity of Komani'.
              For quite a few years hereafter government bureaucrats sought to subvert the effect. But seed was sown. A blow was struck against the pass laws, ultimately to be repealed in the mid-1980s.

Social Challenges to Apartheid
The bungling and red-tape of government officials made the run-up to our honeymoon in South Africa in 1975 rather traumatic and ultimately risky. Further visits to the country in 1978 and 1981 became harbingers of quiet acts of defiance and opposition to two sorts of laws, viz. those around racially mixed relationships and those around so-called Influx Control. The latter type of laws restricted Blacks severely if they wanted to come to the cities, disrupting ‘Black’ family life in a big way. Thus women from the ‘homelands’ were not allowed to join their husbands. The care for ‘illegal’ Black women by Celeste Santos, a ‘White’ nun gave dignity to the shack dwellers of the informal settlements of Modderdam, KTC and Crossroads. (Celeste ‘illegally’ married Rommel Roberts, a ‘Coloured’ candidate for the Roman Catholic priesthood. The couple had only been married in church and not legally in terms of South African Law, which prohibited marriage across the racial divide. Thus she could not adopt his surname.)

Divine Over-ruling
Initially another visit to South Africa seemed a non-runner in 1980. I was due to stop ministering in the Moravian Church of Utrecht in the Netherlands in December, 1980.
          In August of that year we received the news from South Africa that Magdalene, my only sister, had contracted leukaemia. She had played such an important role towards the education of us, her three younger brothers. Letters from South Africa with regard to the illness of Magdalene initially encouraged us to quite an extent. We knew that we could not get excited too soon, even though we believed always that nothing was impossible for God. Didn’t He prove it so often in our lives?
          The visit of Rommel and Celeste to Holland in 1980, the pregnancy of Celeste and the loss of their first baby combined to get my wife Rosemarie deeply involved in the plight of the ‘illegals of Nyanga and Crossroads’ during our six-month stay in South Africa. (That stint followed the death of my sister in December 1980, who had contracted leukaemia.)

SACLA Clinic in Crossroads
In 1980 a young physician, Dr Ivan Toms, launched the South African Christian Leadership Assembly (SACLA) Clinic in Crossroads as a sequel to the big inter-denominational event in Pretoria in 1979. This was the first of its kind, after various denominations had started their own ministries of compassion in the Crossroads informal settlement.
          Some Stellenbosch Missiology students under Professor Nico Smith were worried that their denomination, the Dutch Reformed Church (DRC), seemed to be unperturbed by what was happening in Crossroads. Prof. Smith became very controversial when he heeded their request to take a group of DRC (‘White’) theological students to the informal settlement in 1981. After being called to book in an aftermath of the event, Professor Smith agreed to refrain from making a statement to the secular press. He did subsequently, however, publish his statement in what became a front-page report of the Kerkbode. In his statement, Professor Smith criticized the government for its handling of the Nyanga ‘squatters’. Even more unconventionally, he lashed the Church for its non-involvement in the situation. He and his students challenged the Dutch Reformed Church to highlight the ‘painful policy’ of resettlement and migratory labour. The influence of Professor Smith reverberated later across the country via his students, even to far-away places like Ermelo in the former Eastern Transvaal.
                            Homeless people of Nyanga and Crossroads
                              scored one moral victory after the other

We returned to Germany and Holland in June 1981, unaware of the effect, which our involvement in Crossroads and Nyanga would continue to have. Only many years later did I read of how the homeless people of Nyanga and Crossroads had scored one moral victory after the other, encouraging many Blacks to resist the oppressive race policies. The compassion and concern of individual Christians like Celeste Santos and her friend Nomangezi Mbobosi, whose shack was subsequently burnt down by hate-filled Blacks who could not palate her friendship to a ‘White’, were major catalysts to this end.
Church Defiance of Apartheid                                                                                                                  The plight and determination of the women of KTC, Nyanga and Crossroads probably played a role in another sense. Churches now started to take a clearer stand in opposition to apartheid laws. Rev. Rob Robertson and our friend Rev. Douglas Bax played a crucial role in the political stand of the Presbyterian Church of Southern Africa as a denomination (PCSA).[20]  In the end newspaper posters lined the Johannesburg streets with massive black letters: CHURCH TO DEFY MARRIAGE LAW. A few Presbyterian ministers married a number of racially mixed couples. The marriages were registered and kept in the central office of the PCSA. When other Churches also supported the Assembly’s decision on the Prohibition of Mixed Marriages Act, this sparked a political debate that even­tually led in 1985 to the abolition of this keystone of apartheid legislation and with it the notorious section 16 of the Immorality Act which prohibited sexual intercourse between Whites and any other race.


3.      Late 20th Century Harbingers of Revival
          The apartheid brutality of the mid-1980s ultimately led to its downfall. Churchmen from the disadvantaged races traversed another route, one that could be summarised by Black Consciousness, Black Power and revolution. The growth of the United Democratic Front was one of the results of the apartheid oppression, but it signalled also the expansion of all variations of radicalism. The opposition was fed by the domino effect of Communism in various parts of Africa. Namibia was birthed and Black rule had become a fact in Zimbabwe. The success of Ayatollah Khomeini rebounded into Bo-Kaap where a graffiti slogan on a wall proclaimed ‘the only solution is an Islamic revolution.’ 

A Gale catapults an Evangelist into Prominence                                                                                
The destruction of a gigantic tent by a gale in the mid-1980s in which the German-born evangelist Reinhardt Bonnke was due to hold an evangelistic campaign in the Cape Township of Valhalla Park, created much interest for the event. The organisers were forced to conduct the campaign in the open. Thousands attended who would never have fitted into the gigantic tent. Instead of the planned 15 nights, four extra nightly services were added amid clear skies in mid-June, in the Cape rainy season.
                        There was an unprecedented networking
                        of Cape township churches
The networking of township churches in the run-up to this campaign was unprecedented. There with an unusual response at the altar calls. Many Muslims gave an indication that they wanted to become followers of Jesus. However, lack of proper follow-up by the churches prevented a massive spiritual turn-around at the Cape. This lack, combined with a brutal apartheid clampdown at the time, drove many nominal Christians to Islam. To become a Muslim was regarded as part of the struggle. Marriage swelled the numbers of Cape Muslims when the Christian partner converted to Islam, staying Muslim even after divorce. A sequel of the gale in Valhalla Park and the campaign was that Reinhardt Bonnke became a household name throughout the African continent and beyond.

God’s Over-Ruling
Brute enforcement of influx legislation in the late 1970s and early 1980s at the Modderdam informal settlement and Crossroads ultimately led to the first major defeat of the apartheid legislators. The requirement that Blacks needed to carry special passes was relaxed. Our ‘illegal’ presence at the Cape in the first half of 1981 was in a similar a catalyst to the ultimate scrapping of the prohibition on mixed marriages and the influx legislation. It was quite significant at the time but it did not satisfy opponents. One opposition leader, Frederik van Zyl Slabbert, said Mr. Botha’s reforms were the political equivalent of rearranging the deck chairs on the Titanic.
          The brutality of police in the mid-1980s, which came to the fore especially in the shooting at children who were running away, ignited reprisals. Speeches at funerals by certain church leaders could be described as incitement to violent reprisals. The majority of the cases of gross human rights violations before the 1996 Truth and Reconciliation Commission were perpetrated between 1985 and 1990. God seemed to have over-ruled when P.W. Botha, the State President, suffered a mild stroke on 18 January 1989. On 14 August Mr F.W. De Klerk, a low-key Cabinet Minister but the leader of the Transvaal NP, succeeded P.W. Botha as party leader and ultimately also as State President. Many saw God’s over-ruling hand in this move.
          At a mammoth march on Wednesday 13 September 1989 in the Mother City. After a short service of ‘peace and mourning’ at St George’s Cathedral, thirty thousand people packed the streets en route to the Grand Parade. The city was witnessing its largest and most peaceful march since the one led by Philip Kgosana in 1960. Unlike most demonstrations since 1960, not a single uniformed policeman was in visible attendance. Archbishop Tutu declared victoriously: ‘We are a new people, a rainbow people, marching to freedom’    This event set off demonstrations all over the country. De Klerk’s turn around – to allow the march - was prepared by 13 years of urban turmoil and economic recession, all of which spawned illegal strikes, unemployment and a more militant trade unionism. Internationally the era of perestroika had arrived in Eastern Europe. The march to freedom looked unstoppable. But what few were aware of – a wave of prayer for the country had been set in motion already in 1978.

More Church Opposition to Apartheid                                                                                       
The rise of the eloquent Dr Desmond Tutu and Dr Allan Boesak    in their respective denominations in the 1970s would give the Church in the country a strong voice. Also nationally and even internationally the two church leaders would get great recognition. The former received the Nobel Prize for Peace in 1984 and the latter was elected President of the World president of the World Alliance of Reformed Churches in 1982, a position he held until 1991. The two were the spokesman of the Church when Mr F.W. de Klerk became the new State President in 1989. After accepting a call to a black Dutch Reformed Church in Africa congregation in Mamelodi (outside Pretoria), Dr Nico Smith continued to play a prominent role in the church unity process nationally. Smith’s involvement with the Koinonia (which he founded) and his time living in Mamelodi were significant contributions in the struggle for justice in opposition to Apartheid. Dr Nico Smith brought Christians from the various races into homes from a different one with his Koinonia organization which sowed seed that united the Church on biblical grounds.
          Church opposition to Apartheid would ultimately lead to a big conference in Rustenburg in November 1990. This event became a major catalyst of change in the country at large.  Rev. Michael Cassidy was an important role player in the convening of this conference.

Confession as a Revival Instrument
Confession is an important element of prayer as a vital ingredient towards revival. The rebirth of the Jewish nation after the exile was prepared by the intercessory prayers of Nehemiah (1:6-9), Ezra (9:6-13) and Daniel (9:9-19). All three of them concentrated on the spiritual condition of the nation and confession of sins.    
In revivals through the ages, prayer has always been the basis. In these cases prayer brought about a consciousness of sin, which invariably led to confession and restitution.  Andrew Murray opined: ‘an essential element in a true missionary revival will be a broken heart and a contrite spirit in view of past neglect and sin’. In the most widely known recent revival in South Africa, in Kwa Siza Bantu (Natal), Rev Erlo Stegen, the founding leader, had been observing an extended period of prayer. However, the Holy Spirit only broke through when Stegen confessed his racial pride. He discerned that he was lacking neighbourly love towards the Zulus. The revival at non-denominational mission station reached out to people of all racial and cultural groups to bring a message of repentance and hope, as well as providing spiritual guidance, educational support and counselling. The Kwasizabantu ministry originated in South Africa, but has grown to include centers in several countries, most notably Germany, Switzerland, the Netherlands, France, Belgium, Russia, Romania, Australia and the United States. A daughter fellowship was started near to Malmesbury on a farm where many drug addict saw his/her life transformed.
         It can be argued quite convincingly that the Rustenburg Confession of 1990, verbalised at a conference that represented the Body of Christ in South Africa unprecedentedly, ushered in the ideological demise of apartheid and the subsequent democratic era in our country.
         In recent years a biographical film Faith like Potatoes depicted how Angus Buchan, an ordinary Natal farmer, experienced an amazing personal revival and then began to impact the lives of many others. His Mighty Men Conferences and other revival events would impact thousands in subsequent years.

Prayer guiding the difficult Transition
Already in February 1990 President F.W. de Klerk put into place the Convention for a Democratic South Africa (Codesa). From the earliest meetings the good rapport he seems to have with the leader of the unbanned ANC, the freshly released Nelson Mandela, augured well for the future of the country. There was however a big gulf between De Klerk and his Afrikaner constituency, which manifested itself in a humiliating defeat of the ruling NP at the hands of the Conservative Party in a Potchefstroom by-election at the beginning of 1992. The pragmatic State President, who was clearly bent on preserving ‘White’ power, decided to flee forwards.
          In the negotiations that followed Nelson Mandela’s release from jail in February 1990, Mandela described the Cape's Colin Eglin as ‘one of the architects of our democracy’. This was definitely no overstatement. In the memoirs of Colin Eglin two clear instances are mentioned where the intervention of Eglin contributed to salvage the negotiations. In the one instance he challenged Nelson Mandela to bury their petty differences in the national interest when deadlock occurred and in the second case he asked for an interview to see De Klerk where he suggested that Roelf Meyer be asked to take over the bilateral negotiations with the ANC's Cyril Ramaphosa. Eglin continued to make his impact in parliament over the first 10 years of South Africa’s transition to democracy.
          Sensitivity grew among Whites, which would finally lead to President F.W. de Klerk being enabled to take the risk of asking the ‘White’ electorate for permission to vote themselves out of power in a referendum.
          When President F.W. de Klerk announced a Whites-only election on 20 February 1992, it was still unclear in which direction the country would go. The possibility of unprecedented civil war could definitely not be ruled out. The Whites were asked to say ‘yes’ or ‘no’ to the question: ‘Do you support continuation of the reform process which the State President began on February 2, 1990 and which is aimed at a new constitution?’
                                               The success of the Proteas
                                      possibly influenced the referendum.
The success of the national cricket team at the World Cup tournament in Australia at that time possibly influenced the vote decisively. A ‘no’ vote would most certainly have sent the country back into the sporting wilderness. The latter possibility was for many in the sports loving country just as ghastly to contemplate! (This formulation was a dictum coined by Mr B.J. Vorster, a previous Prime Minister, for the civil war option.)  With a resounding ‘yes’ - 68% - from all corners of the country, Mr de Klerk was given a mandate on 17 March, 1992, to negotiate a new constitution with African National Congress (ANC) leader Nelson Mandela.

The Goodwill of promising Beginnings evaporate
Much of the goodwill of the promising beginnings seemed to evaporate after 1992 during the transition to democratic government. In Kwazulu, a simmering condition of civil war had been prevailing for years. The tension between ANC followers and those of the Inkatha Freedom Party (IFP) was just waiting for the final igniting of the proverbial powder keg. The apparent if perhaps not intentional simultaneous side-lining of Dr Mangusuthu Buthelezi and his IFP in the Codesa talks spelled danger. At the infamous Boipatong massacre on 17 June 1992 in the Vaal triangle 46 township residents were massacred by local Zulu hostel-dwellers.  The latter were taken to have been Inkatha followers of Dr Buthelezi, highlighting how volatile the situation still was. Over the Easter weekend of 1993, the country seemed to have been pushed to the precipice of major racial conflict. On 10 April, 1993, the news reverberated throughout the country that the outspoken communist Chris Hani, who had been groomed for a top position in a possible ANC-led government, had been assassinated. The fact that a ‘White’ woman provided information leading to the prompt arrest of the alleged perpetrators, two right-wing activists, helped to lower the political temperature momentarily, but the situation remained extremely tense.
            But satan overplayed his hand. The St James Church massacre of July 1993, when terrorists stormed into the church, killing and maiming several people, turned out to be the instrument par excellence to impact the movement towards racial reconciliation in the country. Those family members who lost dear ones received divine grace to forgive the brutal killers. The killing of innocent people during a church service sparked off an unprecedented urgency for prayer all around the country.

Friday Lunchtime Prayer Meetings
Prayer walks in Bo-Kaap resulted in the resumption of a fortnightly prayer meeting in mid-1992 in the home of Cecilia Abrahams, the widow of a Muslim background believer from Wale Street. The prayer meetings focused on reversing the effect of apartheid on Bo-Kaap.  
          As a direct result of our prayer walking in Bo-Kaap, regular prayer meetings in the home of the Abrahams family at 73 Wale Street were resumed. At one of these meetings, Achmed Kariem suggested a lunchtime prayer meeting on Fridays, at the same time that Muslims attend their mosque services. Such prayer events started in September 1992 in the Shepherd’s Watch, a small church hall at 98 Shortmarket Street near Heritage Square. These lunchtime prayer meetings would be the catalysts to many a blessed ministry in the years hereafter.

Special Operations from Cape Townships    
The Bless the Nations conferences influenced the Cape Church quite deeply. Bruce van Eeden, a pastor from Mitchells Plain who was powerfully touched in 1990, started Great Commission Conferences in ‘Coloured’ areas. After ministering at one of these conferences in 1992, Rosemarie and I became involved with children’s ministry at the Newfields Clinic where Van Eeden was pastoring an Evangelical Bible Church congregation.
                                    Law enforcement agents could
                                    not handle the criminality
At this time I participated in the establishment of Operation Hanover Park. The stimulus for the latter operation was given by Everett Crowe, a police officer, who approached the churches in a last-ditch effort to secure peace in Hanover Park, because the law enforcement agents could not handle the criminality in the area any more. Operation Hanover Park was formed with Pastor Jonathan Matthews of the Blomvlei Baptist Church as the main driving force behind the initiative. The City Mission Saturday afternoon prayer meeting was the precursor to the monthly prayer meeting of Operation Hanover Park towards the end of 1992.
          Operation Hanover Park involved believers of diverse church backgrounds who prayed together. Dean Ramjoomia, a Muslim background believer, was eager to operate among the gangsters as the local missionary of the churches. Blomvlei Baptist Church offered the Ramjoomia family accommodation on the church premises and a few other churches pledged financial contributions. Things looked quite promising. Furthermore, it looked as if our vision - to get local churches networking in missions and evangelism - was coming to fruition. At least, this was how it seemed! At the same time, this would also give an example to believers in other parts of the country to combat criminality and violence – through united prayer and action! That was however not to be. Operation Hanover Park was on the verge of achieving an early version of community transformation at the beginning of 1993 when a leadership tussle stifled the promising movement.
            The first Love Southern Africa Conference was held in Wellington in 1993, with the Nigerian Panja Baba and OM's international leader George Verwer as the main speakers. This co-incided with the renovation of the OM ship the Doulos in the Cape Town harbour. The ship's young people were hosted all over the Cape Peninsula and spreading blessings. Some of these young people were ministering in Hanover Park.

A Cape Catalyst into the Ten Forty Window
Pastor Bruce van Eeden passionately wanted to see South Africans involved in missionary work. The Lord laid India and China on his heart. When one of his daughters found employment as a stewardess with South African Airways, he saw that as his chance to get involved personally. He was now able to procure drastically reduced airfares to travel to Asia. In 1995 he started a Mitchell’s Plain-based mission agency called Ten Forty Outreach, which concentrated on sending out short-term workers to India. For three months a year Pastor van Eeden went to India to minister, partnering with Indian believers and taking with him volunteers from South Africa. There are now many Indian national evangelists and pastors who are linked to the mission agency. From the outset Pastor van Eeden made it clear to the Christians in India that they should not expect funding from outside their own country. He did not want to see the dependency syndrome repeated as it happened in so many African countries.

Other Types of Revival Seed
Various types of ‘Revival Seed’ were sowed during the 1990s, notably via various prayer networks, e.g. NUPSA (Network of United Prayer in Southern Africa) and its successor Jericho Walls working. Both of them networked closely with the AD2000 & Beyond Movement. (The AD2000 & Beyond Movement first gained attention at the international missions conference Lausanne II in Manila in 1989. The Movement then spread rapidly around the globe to help catalyse these evangelism plans that focus on the year 2000.)
The AD2000 & Beyond Movement has spread the vision for reaching the "10/40 Window," a region first identified by the movement's international director, Luis Bush. (The 10/40 Window is the rectangular area of North Africa, the Middle East and Asia between 10 degrees north and 40 degrees north latitude where 95 percent of the world's least-evangelized poor are found.) The AD2000 prayer initiatives called Praying through the Window mobilized many intercessors to pray for the 10/40 Window over several years.
            Operation Desert Storm, popularly known as the first Gulf War, was the successful U.S.-Allied response to the attempt of Saddam Hussain’s Iraq to overwhelm neighboring Kuwait. It had a significant impact, not only because many a Christian soldier distributed Arabic Bibles when the Allied troops moved around the Middle East. Coming so fairly after the fall of the Soviet Empire and their successful seven year prayer campaign, Open Doors also launched a new campaign of 10 years of prayer for the Muslim world. Gathering secretly in Egypt in 1992, mission leaders furthermore came up with the idea of the Muslim Prayer Focus, that was distributed around Ramadan in the years hereafter. The Twin Tower event of September 11, 2001 would usher in the ideological demise of Islam, highlighting its intrinsic demonic violent nature. On 25 January 2011 the Arab Spring in Egypt would become a significant game changer, followed by millions of Muslims turning their back on Islam.

International Initiatives that impacted the Cape
A group of intercessors from America visited the East German village of Herrnhut in 1993. The group included a believer from St Thomas, the island to which the first two Moravian missionaries left in 1732. That group experienced a sovereign outpouring of God’s spirit as they prayed in the prayer tower of Herrnhut. This could possibly be seen as the beginning of the modern wave of prayer that swept around the world since then, especially since 1999.
One of the most pronounced prayer expeditions ever was the repentance for the Crusades that had been perpetrated against Muslims and Jews. This took place from 1996 to 1999, exactly 1000 years after the actual happening. The initiative was launched in Cologne, and took prayer teams on the three main routes where the Crusaders left their bloody trail throughout Europe, Asia and the Middle East. At this time a challenge came to the Western Cape Forum of CCM (Christian Concern for Muslims) to repent publicly for the guilt of Christians to Muslims. After a long drawn-out discussion, no decision was taken, but the seed was sown. The seed appeared to have started germinating by November 2003 in Paarl at the National Partnership Consultation of CCM.
            In March 1997 a group from England came to pray in repentance for the sins of England at the location of Anglo Boer War concentration camps in South Africa. In 1998 a prayer team with international intercessors took a trip from Matopos in Zimbabwe to Cape Town to pray again around the issue of Cecil Rhodes and Freemasonry.
            In 1999 an extensive prayer journey was undertaken with the descendants of some of the first people of Africa, the San or Bushmen, to pray through Africa from Cape Agulhas to Cairo. Representatives of the San and a group of intercessors traversed the entire eastern part of the continent of Africa on a three-month prayer expedition to repent for the idolatry and witchcraft that were still defiling the continent, causing resistance to the spread of the Gospel. Repentance was brought in fourteen countries where the first people built altars to worship the spirit of the rain and waters. This happened simultaneously with 120 days of prayer and fasting by believers in different parts of the country.
            Something very remarkable happened in 1999 in England when Peter Craig challenged young people in England to pray non-stop for 30 days, asking the Lord for this generation of young people to come back to God. It began as the vision of a local church in England based on the model of Count Zinzendorf in Herrnhut in the 18th century. Bennie Mostert and Daniel Brink attended a conference led by Tom Hess in Jerusalem, bringing the message back to South Africa. In September 1999 this new challenge commenced in South Africa as 24-hour prayer watches. Since then hundreds of new 24/7 prayer watches have started globally.

Start of a 24-hour Prayer Room
Sooispit” - the turning of the soil – in preparation for the building of a prayer room in the Western Cape, took place on February 9, 2000. The premises in Bellville were earmarked to become a 24-hour prayer room for intercessors from the entire continent.
Daniel and Estelle Brink were called to lead the NUPSA initiative to get a 24-hour Prayer Watch off the ground at the Cape. That this was spiritual warfare of a high degree became evident when Daniel Brink became critically ill shortly after commencing his new function. The Lord touched and healed him in answer to the prayers of many intercessors.

Outreach to Foreigners
When we started to pray about the possible ministry to foreigners at our Friday lunch-hour meeting, God surely used these occasions to prepare Louis Pasques’s heart. When the destitute Congolese refugee teenager Surgildas (Gildas) Paka pitched up at the church, Louis and his wife Heidi sensed that God was challenging them to take special care of the youngster. One weekend Louis and Heidi had their parents over for a visit. They asked Alan Kay, an elder and the administrator of Cape Town Baptist Church, to provide accommodation to the destitute teenager.  Gildas captivated Alan’s heart. This was the beginning of an extended and unusual adoption process. One thing led to the other until Alan Kay not only finally adopted Gildas, but he also got more and more involved in compassionate care of other refugees. Soon the Cape Town Baptist Church became a home to refugees from many African countries. Gildas and our son Rafael became quite close friends.
            Allain Ravelo-Hoërson (T.E.A.M.) played a big part in establishing the ministry among Francophone Africans at the church, along with other missionaries who had been working in countries where French is the lingua franca. Allain ministered there faithfully from 1998 to August 2001, when he and his wife left to study in London. He was supported by Ruth Craill, an SIM missionary, who had ministered in West Africa. She played the piano and took care of providing meals after or before the services. Moreover, the weekly Bible studies held in the Ravelo-Hoërson home for several years helped to strengthen that ministry.
                                    Many a homeless person was transformed by the
                                    power of the Gospel
The Koffiekamer, once rejected as the venue for a 24-hour prayer watch, suddenly became a major channel of blessing when an Alpha Course was started there. A special role in the effort towards transformation in the city was accorded to it when many a homeless person was transformed by the power of the Gospel, and prayer meetings for the city started at that venue on every last Wednesday of the month. This is where we had increased contact with Vlok Esterhuyse. He would become one of our stalwart intercessors at the Cape Town Central Police Station.
A positive Change towards Refugees
The attitude of Whites in the Cape Town Baptist Church hereafter gradually changed positively towards refugees. Before long, quite a few refugee-background Africans started attending our churches services, especially when special ones in French were arranged monthly and later twice a month, as an effort to equip the Francophone believers for loving outreach to the Muslim French-speakers from our continent. The word spread quite well, so that in due course also other churches started opening their doors to refugees.
         The need for refugees to get employment was the spawn for the English language classes at the church to be revitalized. This inspired the offer of free English lessons to many of these refugees, ultimately leading to the resumption of English language classes at the church as an aid to help refugees find their way in the city. The simultaneous need for a discipling house for Muslim converts and a drug rehabilitation centre gave birth to the Dorcas Trust. I hoped that the city churches could take ownership of these ventures. (That turned out to be easier said than done.)

Praying through the Window 1997
At the sending of prayer teams to different spiritual strongholds in 1997, a team from the Dutch Reformed congregation Suikerbosrand in Heidelberg (Gauteng) followed the nudge of NUPSA to come and pray in the Mother City.
                                                 A team from Heidelberg
                                                (Gauteng) pray in Bo-Kaap
This was spiritually significant because Heidelberg had once been the cradle of the racist and right-wing Afrikaanse Weerstandsbeweging (AWB). That the AWB town was sending a team to pray for Bo-Kaap, might have hit the headlines had it been publicised! But all this was undercover stuff. This was transpiring at a time when PAGAD was still terrorising the Cape Peninsula. The Bo-Kaap Islamic stronghold was not geographically situated in the 10/40 window, but Bennie Mostert correctly discerned that it was the case ideologically. It had become a Muslim bastion because of apartheid.

Moravian Hill hosts a strategic Meeting                                                                              
As part of this visit from Gauteng, a prayer meeting of confession was organized for November 1, 1997, in District Six, in front of the (former) Moravian Church.[21] Sally Kirkwood not only had a vision for the desolate District Six to be revived through prayer, but she also informed Richard Mitchell and Mike Winfield about the event. The Cape prayer movement received a major lift. I asked Eben Swart to lead the occasion. That turned out to be very strategic. Eben Swart’s position as Western Cape Prayer Coordinator was cemented since he was now able to link up with the pastors’ and pastors’ wives prayer meeting led by Eddie Edson.  The event on Moravian Hill in District Six attempted to break the spirit of death and forlornness over the area, so that it would be inhabited again. However, it would take another seven years before that dream started to materialise (and abused for election purposes in 2004).  Fourteen years after 1997 not much has happened in terms of new inhabitants coming to District Six.
                                                A District Six watershed for many participants
November 1997 nevertheless became a watershed for quite a few participants.  Afterwards Gill Knaggs, Trish and Dave Whitecross became burdened to become missionaries in the Middle East. Sally Kirkwood received a more prominent role among Cape intercessors. Richard Mitchell, Eben Swart and Mike Winfield linked up more closely in a relationship that would have a significant mutual effect on the prayer ministry at the Cape in the next few years, and on transformation in the city at large.
Mike Winfield belonged to the Anglican congregation in Bergvliet, which had Trevor Pearce as their new pastor. (This Anglican parish later took a prominent role in the attempts towards the transformation of the Mother City through the prayer rallies at Newlands.)  The confession ceremony in District Six closed with the demolition of an altar that Satanists or other occultists had probably erected there.

Citywide Prayer Events
1998 brought significant steps to effect more unity in the body of Christ city-wide through the initiatives of NUPSA and Herald Ministries. Regular prayer meetings at the Mowbray Baptist Church ensued, with believers coming from different parts of the Peninsula and from diverse racial and church backgrounds. The meetings carried a strong message of unity. However, the suggestion to continue on local level in different areas, never took off. Nevertheless, the Mowbray exercise brought together two racial groups for prayer and became the forerunner of citywide events.
                                               A prayer event on the Grand Parade
                                               almost floundered after a bomb threat
A well-publicized prayer event on the Grand Parade almost floundered after a bomb threat. Prior to this, churches across the Peninsula had initially been requested to cancel their evening services on Sunday, 19 April 1998 and join this service. In sheer zeal, a Christian businessman had thousands of pamphlets printed and distributed.  Unwisely, he did not consult with the organizing committee about its content. The flyer and poster that invited believers to a mass prayer meeting against drug abuse, homosexuality and other moral concerns, unfortunately also referred to Islam in a context that was not respectful enough for some radical Muslims.  It was however also sad that certain City Bowl churches had not been prepared to close their doors even on a one-off basis for this event.
          A PAGAD member apparently regarded the flyer as an invitation to disrupt the meeting, passing on a threat to that effect. The event was subsequently announced as cancelled, but a few courageous believers showed up nevertheless.  These included the late Pastor Danny Pearson, who had been deeply involved with the preparation of the prayer occasion. He believed that we should not give in to the intimidation, and that, if need be, Christians should be willing to die there for the cause of the Gospel. The meeting proceeded on a much smaller scale than originally planned. The service included confession for the sins of omission to the Cape Muslims and to the Jews. And there was no PAGAD disruption of the meeting!

More Prayer Efforts in the City Bowl
Some churches in the City participated in a forty-day period of prayer and fasting from Easter Sunday to Ascension Day 1998.  Rev. Louis Pasques of the Cape Town Baptist Church spearheaded this endeavour.  A weekly meeting with a prayer emphasis gained ground slowly after the 40-day effort from April to May 1998. Later that year, combined evening services were held once a month in the City Bowl in participating churches, with the venue rotating very time.        
          A corresponding period of prayer and fasting in 1999 - this time for 120 days - was concluded in the Western Cape in the traditional Groote Kerk celebration of the Lord’s Supper when pastors from different denominations officiated. This was a visible sign of a growing church unity. At that Ascension Day event, Dr Robbie Cairncross was divinely brought into the situation.  He came to the Mother City with a vision to see a network of prayer developing in the Peninsula. His prayer for an office for his Christian Coalition/Family Alliance near to Parliament was answered in a special way when he moved into the premises of the Chamber of Commerce (SACB), a stone’s throw from the Houses of Parliament. Cairncross’ plan became quite strategic when Islamic convert Achmed Kariem, with a vision for distributing prayer information, joined the SACOB staff. Cairncross’s vision bore fruit.

A Link forged with Community Transformation elsewhere
Pastor Eddie Edson of Mitchells Plain organised two all-night citywide prayer events on 25 June and 15 October 1999. By this time White pastors started to attend the monthly pastors' gathering more regularly, even at places like Die Hok in Manenberg, a former drug den.
          Rev. Trevor Pearce, an Anglican minister from the township Belhar, started joining these prayer meetings. He was no stranger to the pain and hardship of discrimination and violence, yet his gentle disposition was often used by God to fulfill the role of peacemaker. Trevor Pearce attended a Sharing of Ministries Abroad (SOMA) retreat in Richmond, Virginia. It was at this conference that he heard a new story that gripped his heart and mind. Retreat director John Guernsey told the miraculous story of God at work in the city of Cali, Columbia. Reports of saved lives, community transformation, and national influence resounded so deeply in Trevor's heart that he felt broken, thinking of his own home country. Was it possible that South Africa could ever experience this kind of transformation?
He sat and listened to every word, not missing a detail of the incredible story. It felt as though the words were exploding into his soul, and in an instant he knew that God was birthing something of such importance and significance that he could not wait to return home.
Flying home to South Africa, Rev. Pearce guarded his most prized treasures - an audio copy of the retreat and a bound copy of the soon to be published book Informed Intercessions by George Otis, jr. This documented account of what happened in Cali (Columbia) also included principles for successful community transformation.
          Trevor Pearce wasted no time in meeting with Eddie Edison, who was already praying with a group of pastors for the city and the nation. As the group listened to the recorded voice of George Otis and watched the stories of transformation and redemption, they too felt that deep stirring deep within their hearts. There seemed to be so many similarities between the two countries. Drugs, death, and despair had all been part of daily life for the residents of Cali, Columbia, until the Holy Spirit brought transformation through the praying church. What satan had intended for evil, God was using for good.
          At the city-wide prayer event at the Lighthouse Christian Centre on 15 October 1999 the Transformation video was viewed by the audience.
          For many years the annual student mission events - such as there at Stellenbosch – were the vanguard for contemporary praise music. Traditional churches were affected during the limited transformation of a few communities.  Concerted prayer, followed by action in the Helderberg area and in Manenberg (of gangster fame), altered the respective communities significantly for the better. The annual Transformation events in sports stadiums were followed by a ‘week of bounty’, where the more affluent churches were motivated and encouraged to share with those on the other side of the economic divide.
          The March 2001 event at the Newlands Rugby Stadium and its repetition in the years thereafter, augured well in human terms.




3. Seed Germination at the Turn of the Century


         Rosemarie had a strange dream in October 2003 in which a young married couple, clad in Middle Eastern garb, was ready to go as missionaries to the Middle East. Suddenly the scene changed in the dream. While the two of us were praying over the city from our dining room facing the Cape Town CBD, a massive wave came from the sea, rolling over Bo-Kaap, the prime Islamic stronghold.  The next moment the water engulfed us, but we were still holding each other by the hand. There was something threatening about the wave, but somehow we also experienced a sense of thrill. Then Rosemarie woke up, very conscious that God seemed to say something to us through this dream. But what was God trying to convey?
          
A Wave of Opportunity
The very next day we heard about a conference of Middle Eastern Muslim leaders in the newly built Convention Centre of Cape Town. We decided on short notice to have our Friday prayer meeting there nearby instead of in the regular venue, the Koffiekamer of Straatwerk in Bree Street. Lillian James, one of our prayer partners, was on hand to arrange a venue for us near to the new Convention Centre. 
         The same Friday afternoon Rosemarie and our colleague Rochelle Malachowski went to the nearby Waterfront where they literally walked into a group of ladies with Middle Eastern garb. The outgoing Rochelle had no qualms to start chatting to one of them. Having resided among Palestinians in Israel, she knows some Arabic. Soon they were swarmed by other women who were of course very surprised to be addressed in their home language by a ‘White’ lady with an American accent. A cordial exchange of words followed.
         Rosemarie was reminded of her dream, sensing that God might be sending in a wave of people to Cape Town from Muslim countries. We understood that we should also get ready to send young missionaries to that area of the world when it opens itself up to the Gospel. Shortly hereafter we heard of various groups of foreigners who had come to the Mother City, including a minority group from China.

Personal Involvement in Spiritual Attacks
A medical check-up was due a year after my stress-related temporary loss of memory in March 2002. This led to a period that seemed to lead to the last lap of my 'race' on earth after prostate cancer had been diagnosed in October 2003. At that time however, Rosemarie also had the dream cum vision. The same day the interpretation of the dream became clear. We had to prepare for a wave of opportunity – a tsunami, as tidal waves got called from the following year.
         Our obedience to the call to the loving outreach to foreigners coming to the Cape as a team, brought matters to a head in our mission. We decided to resign as team leaders of the Western Cape evangelism team of WEC. The new national mission leaders that had just been elected could however not accept the combination of reaching out to Cape Muslims and involvement with foreigners. This ultimately led to our resignation from Worldwide Evangelisation of Christ in July 2007. Already at beginning of 2007 the umbrella-type networking organisation Friends from Abroad had been established. The arrival of Floyd and Sally McClung in the city with a similar vision to send out missionaries to the ends of the earth made things very easy for us. We linked up with All Nations International, finally joining them in 2008.

The Unity of the Body of Christ as a Priority          
I had been attempting for years to work towards a more visible expression of the unity of the body of Christ, with very little success. Billheimer made the following statement, with whom possibly nobody who knows anything about spiritual warfare would disagree. ‘Any church program, no matter how impressive, if it is not supported by an adequate prayer program, is little more than an ecclesiastical treadmill. It is doing little more or no damage to Satan’s kingdom.’
          God over-ruled via my hospitalisation for the prostate gland operation to catapult me into a co-ordinating role in the prayer movement at the Cape which I had been resisting. When I was in hospital for my prostate gland operation, I was challenged anew to look at the City Bowl 24-hour watch as a matter of priority for the first half of 2004. The unity of the body of Christ, i.e. believers in the crucified and risen Saviour, had been very much on our hearts. We believe that the prayer watch could be a decisive vehicle to make this more visible - to be used as a powerful means to take the city for God.

The Net thrown wider
I had already felt myself challenged to attempt to get the City Bowl prayer watch started in the first half of 2004. The unity of the Body of Christ, believers in the crucified and risen Saviour, has always been very much on my heart. Soon we were serving (Uyghur) Chinese and Somalians in loving ways.  The latter group in Mitchells Plain stretched our patience. We stopped teaching English to the Somalians after a few months in mid-2005 when it became apparent that they resented being taught by Christians.
            English teaching to foreigners in a small fellowship on the corner of Dorp and Loop Street on Saturday afternoons where Gary Coetzee was the pastor, turned into a double blessing. There we could not only help a few new sojourners in our city ourselves, but we also soon found a link to the nearby Boston House on the corner of Bree and Church Streets. We supplied learners from the ranks of refugees and Green Market Square traders for their TEFL (Teaching English as a Foreign Language) students.  A Cameroonian was one of these students. With him we had on-going contact - one of those who became like additional sons and daughters.

Contact with special Foreigners
When the movie The Passion of the Christ was released in March 2004, it was clear that this would be another event film. For an Indonesian missionary colleague who had worked in China years before, it was very special to watch the video version in our home together with two Uyghur female medical doctors from China. Our colleague had a special burden for the Uyghur, a Muslim tribe in the Northwest of the vast and populous country. For years she prayed for those people, without seeing any change. And now God brought some of them to Cape Town. Within months we had contact with more Uyghur folk who had come to Cape Town. (The increased interaction with the Peoples' Republic of China saw many nationals from that country coming to Cape Town. With the Olympic Games of 2008 looming, many students came to learn English in Cape Town.)
            At this time we were introduced to Leigh Telli who loves the Jews. Her husband, a North African Arab, comes from Muslim background. An old vision was revived, serving to confirm our calling of ministering to foreigners and linking our ministry to Messianic Jews. This unearthed a dormant wish of us to facilitate reconciliation of Jews and Muslims at the Cape through faith in Jesus as Lord and Messiah.

Impacting Asians
The video version of The Passion of the Christ, plus English lessons to Chinese people who were coming to Cape Town in numbers of consequence, was the run-up to a fruitful ministry to Uyghur, an Asian people group that is still unreached in respect of the Gospel.
The conversion and baptism of two Uyghur Chinese in the first quarter of 2005 was very special, the result of divine intervention, but also a special answer to prayer for an Indonesian missionary colleague at the Cape who had been praying for many years for that tribe and now she found some of them in Cape Town. One of the two converts needed a second dream to convince her that Jesus was indeed the one to follow. The other Uyghur had a similar dream of light and divine presence in his room.
          
The 7-DAYS Initiative
As a follow-up strategy of Transformation Africa prayer in stadiums all over Africa in 2004, a ‘7-Days initiative’ was launched. Daniel Brink of the Jericho Walls Cape Office distributed the following communiqué: ‘...From Sunday May 9th thousands of Christians all over South Africa will take part in a national night and day prayer initiative called ’7 Days’.  The goal was to see the whole country covered in continuous prayer for one year from 9 May 2004 to 15 May 2005. On relatively short notice, communities, towns and cities in South Africa were challenged to pray 24 hours a day for 7 days. The prayer initiative started with the Western Cape taking the first seven weeks. Daniel Brink invited believers of the Cape Peninsula to ‘proclaim your trust that, when we pray, God will respond. Declare your trust that if we put an end to oppression and give food to the hungry, the darkness will turn to brightness. Pray that houses of prayer will rise up all over Africa as places where God’s goodness and mercy is celebrated in worship and prayer, even before the answer comes.
Global Prayer Watch, the Western Cape arm of Jericho Walls, filled the first 7 days with day and night prayer at the Moravian Church premises in District Six, starting at 9 o’clock in the evening on May 9.  Every two hours around the clock a group of musicians would lead the ‘Harp and Bowl’ intercessory worship, whereby the group would pray over Scripture. In another part of the compound,[22] intercessors could pray or paste prayer requests in the adjacent ‘boiler room’.
What a joy it was for Hendrina van der Merwe, the fervent intercessor, to be present on the 9th May 2004 in the Moravian Church. However, she was neither to experience a spiritual breakthrough towards new church planting in Bo-Kaap nor the start of a 24-hour Prayer Watch in the City Bowl. She went to be with the Lord on 31 December 2004 with the Bible in her hand.
Jericho Walls challenged millions of believers all over the world ‘to seek the face of the Lord and ask him to fill the earth with his glory as the waters cover the seas’ (Habakkuk 2:14) from the 6th to the 15th May 2005. Young people were encouraged to do a ‘30-second Kneel Down’ on Friday 13 May, and to have prayer, a ‘Whole night for the Whole World on Saturday 14 May, just before the Global Day of Prayer.




3. Opposing Demonic Activity


At an Islamic conference in Abuja, Nigeria, a new strategy was set out to bring Africa into the Islamic fold completely. Nigeria, Kenya and South Africa would be targeted as strategic countries in the West, East and South of the African continent.
Somalians brought a variation of jihad into play in 2009. Pirates received millions of dollars from the ransom for ships with valuable cargo on board that were sailing past their coastline. The revenue was partly used for the expansion in Kenya, e.g. for the building of mosques in that country. In Nigeria churches were burned and insurrection stirred up between Christians and Muslims. Around the centrally situated city Jos, retaliation of certain Christians played into the hands of Islamists, leading to the killing of scores of Christians in the first months of 2010. But much nearer home I sensed that demonic activity had to be opposed as well.
Rise of Islam
A spiritual power encounter on the old Green Point Track on 13 August 1961 initially seemed to have given Islam a fatal blow. Ahmed Deedat was a young imam at the receiving end of that encounter when a White lady was supernaturally healed with Ds Davie Pypers as a divine instrument. Imam Deedat would thereafter almost single-handedly contribute to the rise of Islam from the ashes via his Islamic Propagation Centre in Durban, not only in South Africa, but he also known internationally. He used distortion and untruthful methods cleverly, confusing many a Christian in the process. What was perceived as the defeat of Ahmed Deedat, and thus of the Muslims at Green Point, inspired a call for revenge. Deedat stated publicly that the original motivation for public debates was his humiliation at the hand of Christians. He was not willing at all to accept defeat lying down.
          The effect of the Green Point Track miracle was almost nullified by news that came from another part of the world on that same day. The report of the building of the Berlin Wall resounded throughout the world! A new type of battle was cemented - the ‘cold war’ between Soviet Communism and Western Capitalism!
Achmed Deedat however prepared unwittingly the next step in the rise of Islam.  In due course he would establish the Islamic Propagation Centre in Durban, from where he staged his onslaught on Christianity through distortion of biblical truth via tracts. He would become a household name in Muslim households around the world. Through clever editing of public debates with prominent Christian apologists into video recordings Muslims around the world believed more than ever before that the Bible has been changed and that Islam would ultimately conquer the world!

Islam linked to Communism?
As the ensuing cold war increasingly became the focus internationally, the enemy of souls abused Communism with its atheist basis, attempting to stifle the spreading of the victorious message of the Cross, as it had been proclaimed at the Green Point Track.
              Was there a subtle link to Communism
                          in opposition to the Cross?
I surmise that the event of 13 August 1961 had great importance in the spiritual realm. One wonders whether the Islamic Crescent was not probably subtly linked to Communism in opposition to the Cross at that occasion. (This would happen again in reverse in 1990 after the demise of Communism. Islam took over the mantle from the atheist ideology as a threat to world peace when the Iraqi army marched into Kuwait. That event became the catalyst for many Christians to start praying for an end to the bondage and deception at the base of the ideology of Islam as a destructive spiritual force.) 

Boosts through Apartheid Legislation    
Islam received a significant boost through Apartheid Legislation. A part of the area that was known as Bo-Kaap already had a big Cape Muslim Population (In the case of the Schotsche Kloof Flats it was 100%). When the Christians had to move out when Bo-Kaap was declared a Muslim residential area – or embrace Islam if they wanted to remain living there – the suburb became a religious stronghold.
          The Group Areas legislation probably contributed more to the regional spread of Islam than any other factor. In the 1950s Cape Muslims were still living in a predominantly concentrated area, in District Six and Bo-Kaap. The relatively slow growth of Islam of the 1950s was easily eclipsed by that of the three decades following 1970. Mosques arose in the new townships of the Cape Flats where there hitherto had been very few Muslims.
          The slogan of the Islamic revolution rebounded at the Cape when Muslims joined the UDF en masse. Becoming Muslim was seen as part and parcel of the ‘struggle against apartheid’. Two of the leaders of the UDF Dr Allan Boesak and Advocate Dullah Omar were often seen sharing the stage together. Marriages where the Christian party invariably became Muslim, became the order of the day. Often these marriages had been ‘prepared’ by a pregnancy and almost tacitly condoned as a way to expand the religion.

Devil's Peak still ruling supreme?
Already in 2009 the Lord put a public demonstration of the unity of the Body of Christ quite strongly on my heart. I really hoped to see believers uniting with the possible renaming of 'Devil's Peak'. I linked up with Pastor Barry Isaacs and Murray Bridgman, a local advocate, who had been praying with us at different venues over a number of years.
          The promising build-up to 2010 in which Cape Town was the host of the Global Lausanne III event and the Football World Cup during which a lot of church networking took place, turned out to be an anti-climax. Mission and evangelistic activity took a nosedive thereafter. One wonders whether something was not behind all that. Taking supernatural activity as a premise, it is possibly not unreasonable to suspect that satan would not have allowed the expected revival to take off without a good fight. 'Devil's Peak' – historically linked to the corrupt rule of Willem Adriaen van der Stel - was ruling supreme over the Mother City. A gentleman had become State President in 2009 whose link to criminal charges of corruption was known, but set aside irrationally via his special connections. That would haunt the country throughout his reign which could come to an inglorious premature end.
          This was only one way in which the demonic activity was fairly evident. Wide-scale xenophobia had not only brought the country to the brink of wide civil unrest in 2008, but the government seemed to be supporting it, notably at the Department of Home Affairs and the maltreatment of refugees from African countries. Widespread township violence kept simmering after intermittent slowing down and farm murders were two issues which reared their heads in October 2017 like never before.

Outreach Efforts
Already since 2003 we switched the focus of our ministry to Muslim foreigners. Teaching English to the newcomers seemed the obvious area where we could serve them. With our previous experience of outreach to Cape Muslims, it flowed naturally that foreigners with an Islamic background would get much of our attention. Although we had only a few workers at our disposal, a wide variety of foreigners soon came under our ministry and over our door step – it ranged from Chinese students to refugees from various African countries. 
In 2007 we formalised the ministry, starting a non-profit organisation that we gave the name Friends from Abroad.

Christians Respond to Xenophobia
The xenophobia, discrimination and corruption at the Refugee Centre of the Department of Home Affairs soon came to our attention. When we discerned an opportunity to invite the body of Christ to serve the foreigners in a loving way at the Foreshore premises of the Home Affairs at Customs House in 2007, we bumped into one disappointment after the other. Apart from Straatwerk, two ladies from the German Stadtmission - who assisted for a few weeks - were the only believers to come and assist.  In the Weekend Argus of November 3, 2007 it was reported that a Zimbabwean refugee died of starvation
on the streets of the Cape Town CBD. The death of Adonis Musati ignited a flood of goodwill. Gahlia Brogneri, an Italian-background Christian, became God’s instrument to launch the Adonis Musati Project.  Through this endeavour she started to care for the refugees outside the Department of Home Affairs’ Foreshore premises in a holistic way. The Adonis Musati Project would assist many a refugee the next few years. Gahlia Brogneri recruited many volunteers to get involved in the Adonis Musati Project. They assisted the refugees in finding accommodation and employment. They also helped to get foreigners on training courses that included security and fishing.

Outreach to Somalians
We started Friends from Abroad at the beginning of 2007 as a ministry of friendship and hospitality towards foreigners that have been coming to Cape Town. Rosemarie and I also simultaneously started the process to become missionaries linked to All Nations International, led by Floyd McClung. We discovered that he and his wife Sally had a similar vision.)
The biggest challenge to us was always the Somalians of whom the biggest concentration in our country is in Bellville – up to 20,000 of them in 2010 and today there a multiple of that are living there. The African Islamic Propagation Centre is also situated in Bellville near to the station in the same complex. Aware that a breakthrough among the Somalians in Bellville could make an international impact with a snowball effect, we were always careful not to rush things. To get the Christians in Bellville towards some semblance of unity proved to be quite a challenge just as it remained a big problem to see something happening in the City Bowl with the Body of Christ uniting.
          A request by Professor Pieter Els to join him in teaching at a seminar at the DRC Church of Bellville West on 28 March 2009 - where his son Johan was a minister - led to a teaching series in conjunction with Metro Evangelical Services (MES) that was led by his daughter-in-law Ilse. This occasion included outreach on the last Friday of the month into the area that had been taken over completely by the Somali community.

Prayer Outreach
We harboured great hopes for 2010. We had been praying for Bo-Kaap for many years. When we heard how Blair Carlson, the director of the Lausanne III Conference got accommodation at Mesopotamia Place in Leeuwen Street for him and his family, we were understandably very excited. They came to prepare the global event at the International Convention Centre a few months before the conference and they were due to stay there for a few months thereafter. All in all they would reside in Bo-Kaap for six months. We knew Carol Guenther, his secretary and another office worker quite well from our time at the Cape Town Baptist Church in the 1990s. In no time it was arranged that we would have our monthly prayer meeting in the Blair home at Mesopotamia Place.
            Privately I was also expecting Cape Town to influence world history again as it had done in the 1820s through the writings of Dr Philip which assisted to bring about the end of slavery in the British Empire. Noting that the venue used by the Lausanne III Conference was more or less equidistant from Sea Point and Bo-Kaap, the respective Cape strongholds of Judaism and Islam, I had hoped that the conference could express some form of regret or even confession for the negative ways in which heretical Christianity had impacted Islam. For many years I had attempted more or less unsuccessfully to disseminate my views in this regard. I wrote a letter via Blair Carlson to the theological commission, but he gave me little hope that they would consider my arguments. We prayed that breakthroughs in Sea Point and/or Bo-Kaap might lead to simple house fellowships in these suburbs and ultimately in reconciliation under the Cross which would send ripples into the rest of the continent, from Cape Town to Jerusalem. We dare to hope that it would ultimately ignite revival around the globe.

World Cup Outreach
The football World Cup of 2010 afforded us a unique opportunity to impact the nations. During a visit to London we had been inspired by OM missionary colleagues who operated there with a literature table. Ahead of the Global event we procured hundreds of tracts in many languages. We finally received permission to set up a literature table on Green Market Square.   We also had many copies of More than Dreams, a tool that God had been using to speak to many a Muslim around the world. This DVD contains the dramatized testimonies in five different languages with English subtitles. We had been using it a lot already quite profitably.  Just prior to the big event we had also received copies of the More than Dreams DVD that had been dubbed into French and Arabic.
            One of the highlights of our World Cup outreach was the day Algeria played in Cape Town. During the day we distributed many DVDs to the Algerian fans so easily detectible in green and white attire. What made this outreach so special was that Rochelle Smetherham, on a visit on 'home assignment' in Washington D.C. in 2012, bumped into a Syrian national there who reacted so excitedly when she saw a copy of the More than Dreams DVD. She wondered whether this was the same one about which Algerians were raving!
            Another evangelistic attempt circled around the North Koreans who also played in Cape Town.
The hostess of our church home ministry group, who held a top position in the Cape Tourism industry, had easy access to people who organised the accommodation of the various teams. Via Amanda we found out where the North Koreans were accommodated. At that time we had a Korean student living with us who came to faith in the Lord here in Cape Town. (A Chinese-background team member had been discipling here during ministry as team leaders with WEC International). The student was attending a Korean church where she was also doing children's work. Via her fellowship we procured a number of Korean Bibles.  After a number of phone calls we succeeded in getting the Bibles to the hotel in Newlands where the North Koreans were accommodated. At the end of their stay we fetched the remainder of the Bibles. Via our contacts with Open doors these Bibles were to be couriered to North Korea, the extremely closed communist country. Is it too outrageous to hope that one day we might hear how one of these Bibles impacted the one or other North Korean?

Dreams of a Man in White
After the World Cup we continued with weekly outreach every Thursday. We had been very much encouraged during the World Cup using the More than Dreams video. We hereafter chatted to traders in the city and elsewhere, trying to find out those who could possibly be open for the Gospel. It had become known that many Muslims had become followers of Jesus after having dreams of a man in White. It didn’t pan out for us in a similar way, but it did give us quite a lot of encouragement. (In one case Rosemarie bumped into a leader of his community who had three dreams of Jesus.)

Treasure Hunting
From different sides we heard of a new way of evangelisation. We decided to get some teaching about it when a Dutch volunteer joined the ladies at our 'bead workshop occasionally in August 2011.  After two training sessions in the supernatural, we started applying some of the teaching doing Treasure Hunting. We would have some exceptional experiences in the course of the next few months doing this. We were not surprised at all that we met folk from Bo-Kaap 'by chance' in the city from time to time as 'treasures'. Time will tell how God used these occasions in His special mosaic.  
The Treasure Hunting developed into a situation which really brought us fun as we evangelised. We used this especially when groups came to join us, such as those via the YWAM base in Muizenberg.

Discovery Bible Study
Using English as a vehicle to serve Muslims from other countries was simultaneously a tool to befriend them. One of them was a trader from Cameroon whom we subsequently invited for a meal. His home language is Hausa. This was a natural invitation to watch the DVD More than Dreams of which Hausa is one of the original five languages of Muslims who came to know Jesus via a dream.
In the course of our outreaches in the city and at the Home Affairs Refugee office where we served the folk with some drinks, we met a few foreigners who displayed openness to the Gospel.

A localised Gangster Impact
The intense involvement of Muslims in illicit drug peddling had a long-standing connection to gangsterism. In 1992 we were involved in a fairly successful response to the gangster violence via Operation Hanover Park in a networking effort of local churches. The gang lords were all too often Muslims and many a businessman with collar and tie has been a co-religionist who plies the same trade. When the locally produced drug called ‘Tik’, crystal methamphetamine swept across the Cape peninsula, causing great devastation among the youth, we attempted to revive Operation Hanover Park. (The drug had been virtually unknown as late as 2003.) This attempt did not get off the ground when it became known that pastors were also on the payroll of drug lords. The link of certain township pastors to drug-related activity and drug addicts who get back-slidden would remain a cloud over wonderful ministry and victories in the outreach to gangsters and other criminals in prisons.
Peace Deals between Gangs
The Cape Peace Initiative of the late 1990s, which I recorded fairly extensively in Seeds Sown for Revival had possibly the biggest impact of all peace deals with gang leaders. It became the divine instrument that ultimately marginalised PAGAD (People against Terrorism and Drugs). Simultaneously this period catapulted Rashied Staggie, a drug lord, into prominence in two areas. At first he was the spokeman of the gang lords opposing PAGAD, appearing frequently on television, especially after his twin brother was executed by PAGAD on 4 August 1996. In April 1999 he confessed his faith in Christ publicly at the funeral of Glen Ghan, his co-leader of the Hard Livings gang. Weeks prior to this, Rashied Staggie had been shot and hospitalised. In the Louis Leipoldt Hospital his conversion became front page news.
          Rashied Staggie would also become the Achilles Heel of gangster conversions. So many gangsters returned to their previous life-style after their parole or discharge from prison. Rashied Staggie became quite an embarrassment after he had been paraded publicly – possibly prematurely – as a sort of trophy, e.g. at the big Newlands Stadium event of March 2001. After he was finally set free from prison he never displayed remorse nor did he become positively involved with Christians, although Pastor Ivan Waldeck assisted him with employment. The link to drug peddling continued to play a role in the background of many a township pastor.
          A peace deal between gangs in Lavender Hill at the end of 2011 was met with optimism from residents, but the most poignant response came from children who could now venture out of the “territories” they were born into. Members of the Junky Funky Kids (JFK), Corner Boys and Mongrels walked together into each other’s areas to apologise to residents for the bloodshed.  The three rival gangs signed a peace deal. They made a commitment to do their best to keep this peace. The areas would thereafter be open to all. An excited young boy turned to his friend and said: “Now we can go anywhere and play anywhere we want to.” A resident expressed about the truce. “I hope the peace will last forever, and not just until New Year like in the past.” Many residents had been praying for peace. “
Gang leaders confidently told people that the agreement would work because there was now constant communication between the gangs. One of them also asked for community support and for members not to be ostracised. Involved in the process were various community and religious leaders which included Western Cape Community Outreach, which is chaired by Ivan Waldeck, a former gang leader from Hanover Park. The peace was however not completely enduring. In April 2013 there was a new eruption of gangster violence, albeit not widespread.
Taxi Violence addressed
Pastor Bongani Mgayi of Glory Manifest Church, organised a reconciliation and repentance prayer meeting in Philippi on 5 November 2011. The meeting was well attended by Christians, leaders and pastors from Crossroads and all around Cape Town and even further afield. Adriaan Vlok, an apartheid era Minister of Law and Order, also attended the meeting and addressed the elders and community of Crossroads. asking for forgiveness for all the atrocities and hurt caused by the apartheid government. He then asked to wash the feet of the elders from the community and the taxi leaders.
            At the meeting, Mrs Mene – a retired school principal who was forcibly moved to Old Crossroads in the 1970s by the apartheid regime – after hearing the address from Mr Vlok, told her story. She said she was relieved. She had always yearned in her heart to face the White people who had caused her and her family so much pain.
          Hereafter months of praying and meetings were held in private. The meetings were hosted at Power Group offices between prominent Christians and ministers from Cape Town and the taxi leaders from SANTACO and the taxi industry’s 15-15 committee. The 15-15 committee is a structure set up by the two taxi associations, CATA and CODETA, to self-regulate the industry and to work towards unity and peace.

Devil's Peak to be renamed?
At the beginning of 2011 the possible renaming of 'Devil's Peak' came to the fore once again.  I was ultimately referred to the Western Cape Provincial government. With municipal elections due later that year, we did not want the issue to become embroiled in the run-up to the elections.
            On election day 2011 our little group, i.e. Pastor Barry Isaacs, Advocate Murray and myself deliberated again. We requested Barry Isaacs to take the matter to the executive of the Religious Forum for input from that side as well. The provincial Heritage Council was initially quite favourable because we had researched that the peak had previous names like Windberg and Doves’ Peak. The matter turned out to be quite an intricate issue when Table Mountain was declared one of the seven natural wonders of the world. We knew that satanists had vested interests in the retention of the name.


4. Jews and Muslims as a Priority

          In the mid-1980s the German missionary colleague Walter Gschwandtner got believers praying in the home of the Abrahams family at 73 Wale Street in Bo-Kaap, a Muslim dominated suburb of Cape Town just below Signal Hill. The knowledge of the Bo-Kaap prayer meetings got almost lost when the Gschwandtner family left for Kenya in the early 1990s.

Turning the Clock back
At the Cape Town Baptist Church a few believers, including Hendrina van der Merwe, prayed at the church when outreach groups would go to nearby Muslim areas like Bo-Kaap, Walmer Estate and Woodstock.
Turning the clock back in areas that had become Islamic, was our goal. In fact, we prayed that these communities would become vibrant ones for Christ, even more than before!
          Prayer walks in Bo-Kaap resulted in the resumption of a fortnightly prayer meeting in mid-1992 in the home of Cecilia Abrahams, the widow of a Muslim background believer from Wale Street. The prayer meetings focused on reversing the effect of apartheid on Bo-Kaap.  Liz Campbell (nee Robertson) and Achmed Kariem were regulars from the beginning of that resumption of the prayer meetings.
          Soon thereafter we also started with a monthly prayer meeting for the Middle East in our home in Tamboerskloof. This evolved from the fortnightly event in Bo-Kaap. The vision grew to see Jews and Muslims reconciled around the person of Jesus Christ. This vision received fresh nourishment when we started praying on Signal Hill from September 1998 on every alternate Saturday morning at 6 a.m. Signal Hill is situated just above three residential areas that are associated closely with the three Abrahamic religions. Tamboerskloof is a predominantly ‘Christian’ suburb, Bo-Kaap is still a vibrant Muslim bastion and in Sea Point the bulk of Cape Jews are living.[23]                    

Friday Lunchtime Prayer Meetings  
As a direct result of our prayer walking in Bo-Kaap, regular prayer meetings in the home of the Abrahams family at 73 Wale Street were resumed. At one of these meetings, Achmed Kariem suggested a lunchtime prayer meeting on Fridays, at the same time that Muslims attend their mosque services. Such prayer events started in September 1992 in the Shepherd’s Watch, a small church hall at 98 Shortmarket Street near Heritage Square. When the building was sold a few years later, the weekly event switched to the Koffiekamer at 108 Bree Street (The venue was used by Straatwerk for their ministry over the week-ends to the homeless, street children, and to certain night clubs.)  In addition to prayers for a spiritual breakthrough in the area, a foundation and/or catalyst for many evangelistic initiatives was laid at the Friday lunch hour prayer meetings. The vision, to get prayer groups formed all over the Peninsula - so that the spiritual eyes of Muslims might be opened to Jesus as the Saviour of the World and as the Son of God - never took off. Here and there a prayer group started and petered out again. Two prayer groups operated in Plumstead and Muizenberg for a few years apiece. The leaders of the respective prayer groups, Sally Kirkwood and Gill Knaggs, later got involved with the Cape prayer movement.  The only prayer group that continued functioning over many years was the one in the Abrahams' home in Bo-Kaap's Wale Street. The Friday lunch hour prayer meetings persevered in the Koffiekamer of Straatwerk until July 2007, when it was relocated to our Discipling House in Mowbray and moved to another day of the week.

A special Impact on (Cape) Jewry
When the Bo-Kaap prayer meeting in the Abrahams’ home in Wale Street was changed to a monthly meeting, it made room for a prayer event where intercession for the Middle East was the focus. The new monthly meeting - at our home in Tamboerskloof and later in the suburb Vredehoek from 1994 - also included prayer for the Jews, those in Israel as well as those in Cape Town. The catalyst for the Jewish part of the prayer meeting was Elizabeth Robertson, whom God had used to stir the Jews of Sea Point in 1990. She had been confronted at that time with a very difficult choice when she was about to convert to Judaism, in preparation for her marriage to an Israeli national. Her autobiography The Choice made an impact on Cape Jewry when it was published in 2003. In the same year it was read on the programme Story Teller via CCFM radio.

Global Ramifications
Gill Knaggs went on to become one of the first students of Media Village that had been started by Graham and Diane Vermooten in Muizenberg, a ministry linked to Youth with a Mission. The founders, Graham and Diane Vermooten, committed their ministry to train believers for media work and also to tell the stories of God around the Globe. Gill wanted to make a documentary of our ministry at that time as a part of her practical work. Looking back, we are quite happy that it did not materialise. It could have jeopardised our sensitive ministry at a moment when it would have been quite dangerous too, if the footage had come into the wrong hands. Her documentary on Robben Island that was subsequently used on the ferries to and from the renowned island, may have assisted to put Media Village on the map.
            In later years the Media Village DVDs and stories would carry the story of Transformation Africa and the Global Day of Prayer around the world.

Slaughtering of Sheep in Bo‑Kaap
In our loving outreach to Cape Muslims it seemed as if we could never penetrate to their hearts. We had been reading how Don Richardson had a similar problem in Papua New Guinea until he found the peace child as a key to the hearts of the indigenous people. We started praying along similar lines, to get a key to the hearts of Cape Muslims.
            Muslims commemorate the willingness of Abraham to sacrifice his son at their Eid-ul Adha celebration. This made me realize how near the three world religions Christianity, Judaism and Islam actually are to each other. The narrative of Abraham and the near-sacrifice of his son is central to all three faiths.    
         One day our Bo-Kaap Muslim friends invited us to the festivities around the Korban, the slaughtering of sheep.  Attending initially with some trepidation and prejudice, the occasion became such a special blessing to my wife and me.
                                                The Lord gave us a key to the
                                                   hearts of Cape Muslims
Five sheep were slaughtered that Sunday afternoon. Vividly we saw how one sheep after the other went almost voluntarily to be killed. At the sight of the sheep being led to be slaughtered, Rosemarie and I looked at each other, immediately knowing that the Lord answered our prayer. He had given us the key to the hearts of Cape Muslims. The ceremony brought to light the biblical prophecy of Isaiah 53 that I had learned by heart as a child. It was pointing to the Lamb of God that takes away the sins of the world.
         A few minutes later the message was amplified when a little girl came into the kitchen where Rosemarie was talking to the ladies. (I was in the living room according to prevailing custom). The animal-loving child sought solace from her mother. ‘Why do the innocent sheep have to be slaughtered every year?’ The answer of the mother was special: “You know, my dear, it is either you or the sheep.”  We were amazed how the atonement concept was thus actually passed on in their religion.
         It was wonderful to discover somewhat later that according to Jewish oral teaching traditions Isaac was purported to have carried the firewood for the altar on his shoulder, after Abraham saw Moriah on the third day - just like someone would carry a cross. In many a church I not only hereafter preached how resurrection faith was birthed in Abraham’s heart, but we also shared the message of the death and resurrection of Jesus to many eager-listening Muslims, usually without any objection (Officially Muslims were not supposed to believe that Jesus died on the cross, let alone that He died for our sins!)

Prayer Warriors respond
A divine response followed when individual prayer warriors from different communities were raised. A fourth national 40-day fast was organised in conjunction with an international initiative called A Day to Change the World. Thousands of people participated in this fast, which culminated in Jesus Marches all over the country on 25 June, 1994.
                                       The country lapsed back into its traditional
                                               racial and denominational divisions
Although much of the mutual distrust was temporarily overcome, the country lapsed back into its traditional racial and denominational divisions. The recipe of Pete Grigg, an internationally known prayer leader, was very appropriate: If there is not significant unity, the first step is to bring together the believers in prayer or in renewal and teaching until there is reconciliation and brokenness.
            I linked up with the countrywide prayer movement through Jan Hanekom of the Hofmeyr Centre and SAAWE in Stellenbosch, a spiritual giant of South African missions and prayer movement. (He was prayerfully preparing entry into Bhutan as a tent-making missionary when he died a few years later after contracting some mysterious disease.) I joined Jan Hanekom and a few other local Christians to go and pray at the Islamic shrine of Macassar in October 1992. The group interceded at the shrine of Shaykh Yusuf, the man generally acknowledged to have brought Islam to South Africa. At this occasion we were encouraged to concentrate on uplifting Jesus. In later years I would often encourage prayer colleagues often in challenging situations to join me in singing Jesus, we enthrone you as King...

From Cairo to the World!
A church service on 28 July 1996 in the Moravian Church of Elsies River, a township-like Cape northern suburb would have world-wide ramifications. Mark Gabriel, the pseudonym of an Egyptian believer, shared his testimony in the church at a combined youth service that Sunday evening, (Mark had previously been forced to flee his home country where he narrowly escaped being sho by his father for becoming a Christian.) This event added a new dimension to the Cape Muslim ministry effort. Gabriel’s printed testimony had just been published in South Africa under the pseudonym Mustapha with the title Against the Tides in the Middle East. Within a few days, the booklet which contained his story was in the hands of a Muslim leader. Maulana Sulaiman Petersen correctly suspected that Mark Gabriel had contact with local missionaries. Threateningly he enquired after him on Wednesday 31 July. (Mark Gabriel was doing the practical part of his Youth with a Mission (YWAM) Crossroads Discipleship Training School with us at this time.)
                                      Mark Gabriel was forced into hiding
            Reminiscent of the situation when Martin Luther was taken to the Wartburg castle for safety,[24] Mark Gabriel was forced into hiding. The televised Staggie 'execution' by PAGAD as a part of the national news on 4 August 1996 reminded Mark of Muslim radicals of the Middle East.  He now started with significant research of jihad (holy war) in Arabic Islamic literature, finishing his manuscript in 2001 in Orlando (Florida, USA), where he had moved to in the meantime. The September 11 event of that year made Mark Gabriel's book on the topic a best-seller when it was published at the beginning of 2002. It came out under the title Terrorism and Islam. That book became a major factor in the exposure of the violent side of Islam. (Subsequently the book was translated into more than 50 languages).

Arson Attempt on a Church 
A 10-week teaching course ‘Love your Muslim Neighbour,’ in which we worked closely with Renate Isert, a German missionary, emphasised prayer as integral to ‘spiritual warfare’.  Just before the course was scheduled to begin, there was an arson attempt on the intended venue, the Uniting Reformed Church in Lansdowne, where Dr Henry Dwyer, a personal friend, was one of the pastors there.
                                                A Lebanon type scenario with
                                               Christians and Muslims fighting each
                                      other appeared even more ominous
          When Muslims offered to help with the repair of the damage, the suspicion was confirmed that satanists were not really behind the arson attack as had been suggested by a Cape Argus reporter.  A Lebanon type scenario with Christians and Muslims fighting each other now appeared even more ominous. (We did not know at that time that Lansdowne was a big PAGAD stronghold). 
          The reason that the ‘Love your Muslim Neighbour’ course was relocated to the St James Church in Kenilworth from 3 September to 5 November 1996 was exactly because we wanted to use it as a ‘Gideon’s fleece’ (compare Judges 6:36-40) - a test to make sure that we were in God’s will. That congregation had experienced a vicious attack in July 1993, which God used to get South Africans to pray as never before. For the Love your Muslim Neighbour’ course in Kenilworth I used my devotional teaching on John 4, the interaction of Jesus with the Samaritan woman - for the first time as a ten-part series.[25]
         
Churches from many Denominations joining Hands
It was truly significant for the Cape Town Metropolis in April 1997 when churches across the city and from many denominations joined hands for an evangelistic campaign on the Newlands Cricket Stadium with the evangelist Franklin Graham, the son of the renowned Billy Graham.  Pastor Walter Ackerman from the Docks Mission Church in Lentegeur and Pastor Elijah Klaassen from a Pentecostal church in Gugulethu/ Crossroads, worked tirelessly to enlist people from the Cape Flats and Black churches for this event. Transport from the townships was provided free of charge.
          In the Western Cape, Eben Swart became the coordinator for Herald Ministries. He worked closely with the Network of United Prayer in Southern Africa (NUPSA), which had appointed Pastor Willy Oyegun, a Nigerian pastor, as their Western Cape coordinator.  Together they did valuable work in research and spiritual mapping, along with Amanda Buys who counselled Christians with psychological problems.

Impact of Radio CCFM          
At the Global Consultation of World Evangelisation (GCOWE) conference in Pretoria in July 1997, Avril Thomas, the Directress of Radio CCFM, a Cape Christian radio station, was challenged to use the facility to reach out to Cape Muslims, the main unreached people group of the region in terms of the Gospel.  She phoned the author, offering airtime for a regular programme to this end.  We had to warn Avril of the unsuccessful arson attempt on the Lansdowne church building where we wanted to stage a Love your Muslim Neighbour course the previous year. She and the CCFM Board were prepared to take the risk for the sake of the Gospel.
          I wrote a radio series on biblical figures in the Qur’an and the Talmud, which was transmitted towards the end of 1997.  The consistent denial of the Cross in the sacred book of the Muslims had struck me. It was more than compelling. It was just too subtle to be man-inspired. Knowing the history of the compilation of the Qur’an, the question was how I could share this potentially devastating information in a loving way. The fact that I would possibly be addressing Christians and Muslims via the radio simultaneously would of course not make things easy.
          During one of our prayer walks in Bo-Kaap it became clear to me that I should not speak over the airwaves myself. I preferred to remain behind the scenes, with someone else reading my script. CCFM agreed to the suggestion. After a gradual increase of occasional programmes geared to address the Cape Muslim population, we felt challenged to start utilising the CCFM offer to use the medium on a regular basis. 

Fulfilment of Messianic Prophecies
During a lunchtime prayer meeting of City Bowl ministers in October 1996, a Messianic Jewish pastor entered my frame. He was known at that time as Bruce Rudnick. Bruce was the pastor of the Beth Ariel Fellowship of Messianic believers in Sea Point. That is where I got to know the servant of God who later changed his name to Baruch Maayan.
          For many centuries the fulfilment of Messianic prophecies had remained fairly obscure while Replacement Theology remained prominent. In recent years things started to change gradually, notably at the Lausanne Consultation of Jewish Evangelism global event here in Cape Town in 2010.
          Isaiah 19:25 was regarded by a few individuals down the ages as a prophecy of wide-spread conversion to Jesus as the Saviour and Messiah in Egypt, (As)syria and Israel – in that order. The general interpretation of the prophecy was furthermore understood by many believers to usher in the reign of our Lord as global ruler for a thousand years.

The African Highway of Holiness
Pastor Bruce Rudnick attended the ‘All Africa Prayer Convocation’ in Ethiopia in 1997.  A prophetic word that came strongly at that time was 'An African Highway from Cape Town to Jerusalem.' In due course the Church was regarded as a spiritual body on the continent of Africa with the feet in South Africa, the knees in Kenya. Uganda stands in this symbolism for the womb and thus for birthing. The heart is in Ethiopia and the head is Egypt. One hand reaches over to Morocco and the other hand to Jerusalem. This sleeping giant needed to be awakened to come into its calling.  The vision would become an integral part of the prophecy of Isaiah 19:25.
          Baruch and his family made aliya, leaving for Israel in 1999. He taught subsequently that Egypt stands in this prophecy for Africa and Assyria for Asia. (The Back to Jerusalem Movement had been around for many years already, starting in China.) In Israel Bruce changed his surname to Maayan.

Towards Muslim/Jewish Dialogue and Reconciliation
For many years our love for the Jews found very limited expression. This changed to some extent from 2004 when we increased our networking with missionary colleagues who ministered to Jews. After the arrival of Leigh and Rabbah (Paul) Telli at the Cape in 2003/4, Rosemarie and I were very much encouraged anew to attempt stimulating Jewish dialogue and reconciliation at the Cape.
            During 2004 our missionary colleague Edith Sher organised a prayer breakfast in Sea Point during which   a Cape Muslim background believer shared his testimony. God sent other people to help us in this effort.  Lillian James is a long-standing contact and one of our prayer partners. She grew up bilingually in Woodstock among people of different cultures. After she had become a committed follower of Jesus, she grew to love Jews and Muslims. She had been one of the believers who attended our prayer meetings for the Middle East where we prayed for both groups and she introduced us to Leigh Telli and her husband. Leigh loves the Jews and her husband comes from North Africa. All this served to confirm our calling of ministering to foreigners and linking our ministry to Messianic Jews.

More Reconciliation Moves
The next step was a seminar on reconciliation on February 19, 2005. It was our vision to attempt achieving reconciliation under the banner of Jesus, using Messianic Jews and other followers of Jesus – also those from Muslim background.[26] In our preparation for the seminar we worked closely with Leigh Telli. She shared in her contribution the role of the descendants of Isaac in the last days, and I did the same for Ishmael.  Subsequently a manual of our papers was printed, in which some of Leigh’s paintings also featured.
            Soon thereafter there was an open-air service in Camps Bay that was dubbed ‘Shalom Salam’, signifying the intention to reach out to both Jews and Muslims. These efforts became the start of a close friendship between Rosemarie and Leigh Telli, and a strengthening of the ties to Edith Sher who later started a weekly radio programme on Sunday afternoons via CCFM under the auspices of Messiah’s People.  (Edith Sher became an important additional source of information for my manuscript Pointers to Jesus, in which I highlight how the Hebrew Scriptures point to Jesus.)[27]

Confrontation with the Holocaust
After resigning from WEC International in July 2007, Rosemarie and I linked up with Floyd and Sally McClung. We joined the Church Planting Experience (CPx) course at the beginning of 2008, with the intention of becoming members of the All Nations International family. (CPx teaches a new dimension of church - whereby simple non-denominational independent fellowships are planted that attempt to come as closely as possible to the practice of the first generation of ‘New Testament’ followers of Jesus.) In one of the sessions Floyd challenged us to ‘tithe’ our ministry time. Rosemarie had been battling for years with the guilt of the Germans in respect of Jews. She was deeply convicted, resolving to give a tenth of her ministry time to loving outreach to Jews. This implied quite a challenge for her as a German in the light of the Nazi history of her nation.
God was not slow in answering her prayer on this score. Soon thereafter our friend Leigh Telli challenged her to share the platform with a holocaust survivor. Our being so busy with the CPx was a good reason for procrastinating the issue.
At a meeting in Durbanville on 31 May 2008 Rosemarie shared the story of her upbringing as a post-World War 2 child in Germany. David, a Polish holocaust survivor was the other speaker at this occasion. Quite a few Jews were apparently moved as she highlighted the fact that she learned to appreciate Jesus as the scapegoat for our sins. Here is an excerpt of what she had her talk at that occasion:
‘… I also stand here this afternoon with great humility. After having listened to David and his enormous sufferings during these horrible years of the Holocaust (and what this caused most probably for the rest of his life) brings myself as a German descendant to a place of utter humility and shame. And yet I want to thank God that He has given me this opportunity to stand here today. For many years I was searching for a way to express my deep feelings of regret, sorrow and shame as a German towards what has happened, to Jewish people in general, but even more so towards those who have suffered so much by themselves during the Holocaust and those who have lost family and friends in a senseless and gruel way…’
She closed with the following words:
…I also want to ask forgiveness for the Church, whose role should have been to stand up for the Jews in the times of horror, instead of being mainly silent. As for myself, it feels like being insulted myself when anybody says something negative about the Jews. I love them with all my heart and I am glad that I had the opportunity today to speak out what has been in my heart for a long time. God bless you all.

Hope springs eternal 
Hereafter a Jewish lady wanted Rosemarie to come and speak to her group in Sea Point. This took place at a follow up meeting in August 2008. There she, Leigh Telli and Cecilia Burger, a veteran Dutch Reformed church worker among the Jews, were warmly welcomed. Leigh wrote in her October 2008 newsletter: ‘I believe that R’s message touched many hearts that day.’           
The effect of this meeting was however nullified a few weeks later when Rosemarie and Leigh were identified as missionaries to the Jewish people. It looked however as if we would be back to square one with respect to further breakthroughs in Sea Point when out of the blue Rosemarie was invited out of the blue to share her story at a meeting of Jewish business people on the 20th of April 2009, together with a another holocaust survivor. The organiser of these events was Mirjam Lichtermann, a 85-year old energetic Jewish lady, likewise a holocaust survivor. 
A further invitation followed at a Jewish home in Claremont on 20 May 2009 and another meeting in Sea Point on the same day. At this occasion Rosemarie was attacked with heavy depression in the run-up to these events. Early the morning of 20 May she prayed fervently as she felt so completely inadequate. The Lord encouraged her not only with a word from Matthew 10 that she should not fret about what she should say, but she was blessed when she deemed it a special privilege to encourage the Jews with Isaiah 40:1 Comfort ye my people....
Thereafter things went quite for quite a few months in respect of Jews. We continued to pray that God would bring natural Jewish contacts on our path.

Isaac and Ishmael reconciled?
At the beginning of 2010 I was deeply touched when I discerned that Isaac and Ishmael, the two eldest sons of Abraham, had actually buried their father together (Genesis 25:9).  The evident reconciliation was probably preceded by confession and some remorse. Or was there some reconciling agent involved?
         I started to pray more intensely that a representative body of Christians might express regret and offer an apology on behalf of Christians for the side-lining and persecution of Jews by Christians.
            On 11 October 2010 the Lord ministered to me from Romans 1:16 when we received the Lausanne Consultation for Jewish Evangelism (LCJE) Quarterly Bulletin. That edition of the LCJE Bulletin highlighted the legacy of Moishe Rosen, the founder of Jews for Jesus. In the paper that Rosen delivered as part of the Jewish Evangelism track at Lausanne II in Manila in 1989, he highlighted 'Jews first' from Romans 1:16. In the printed summary of his paper he proposed 'God’s formula' for worldwide evangelization, bringing of the Gospel to the Jew first.  Highlighting the example of Paul: I am not ashamed of the gospel for it is the power of God unto salvation to all who believe, to the Jew first and also to the Greek’ (Romans 1:16), Rosen proposed in the same paper thatby not following God’s programme for worldwide evangelisation – that is, beginning with Jerusalem (Israel and the Jews) – we not only develop a bad theology because of weak foundations, but we also develop poor missiological practices.’ I felt personally challenged to get involved with loving outreach to Jews as well.
            The very next day our friend Brett Viviers, a Messianic Jewish believer and long-time friend, a former elder at Cape Town Baptist Church, whose daughter's prayers were instrumental in linking us up with that fellowship in 1993, visited me. At the end of 2010 we made another attempt at Muslim/Jewish dialogue and reconciliation, an effort to link Messianic Jewish believers and Muslim background believers at the Cape. Initially it did not reap much success however. On Fridays Brett Viviers and I started doing prayer drives and prayer walks in Sea Point.

Tears rather than Laughter?
For years I had been researching the history of revivals at the Cape. I discerned that a) united prayer across border of church and race and b) genuine remorse, accompanied by tears, are signs that a revival was not hyped up carnally. On Signal Hill at the beginning of October I stated publicly the need for tears of remorse as a possible condition for genuine revival. I was praying that I would also genuinely experience this.  In different places we had been seeing ‘laughing in the Spirit’, notably in the Toronto movement of the 1990s. But the deep remorseful crying to God as I had been reading about, was lacking. Via an experience in 1995 with our youngest daughter the penny had dropped for Rosemarie and me that it is not the ‘laughing in the Spirit’, but our weeping for the lost that honours God more!

Overawed by a Sense of Guilt
On 19 October 2010 we received an email from our friend Liz Campbell, with whom we started prayer meetings for the Middle East in the early 1990s. She shared 'that Baruch and Karen Maayan (Rudnick) and their five amazing children are back in Cape Town from Israel.  A quick and sovereign move of God believe me, and worth coming and finding out why! … we have sent this out to not only those who know Baruch and Karen but also to those we know will be greatly touched and taught by Baruch's ministry.'
         The meeting on the Saturday afternoon of 23 October at a private address in Milnerton with the Maayan family was a defining moment. Baruch shared his conviction that he was sent to Cape Town a second time to challenge believers with the highway message.
         I was very much embarrassed when I broke down in tears uncontrollably.  I was completely overawed by a sense of guilt towards Jews, while I felt a deep urge to apologise on behalf of Christians for the fact that our fore-bears had been side-lining the Jews. Christians have haughtily suggested that the Church replaced the nation of Israel and the Jews. My weeping was an answer to my own prayers, but it was nevertheless very embarrassing, especially as many others present followed suit. (The 'sea of tears' however knitted our hearts to the Maayan family. After an absence of 11 years, the Lord had called them back to be part of a movement to take the Gospel via simple churches from Cape Town throughout the continent of Africa, ultimately back to Jerusalem.

Replacement Theology still an Issue?
It was very special for Rosemarie and me to attend an event that was linked to the international LCJE Conference on 15 October, 2010. For the first time this was held in Cape Town. People from all over the world attended who are somehow involved with outreach to Jews - including of course those who specially came for Lausanne III – at the International Convention Centre.  It was however very much of a shock to us to hear that a few lines in the draft document for Lausanne III were supportive of so-called Replacement Theology - that the Church has replaced Israel as God's special instrument. The flaw was thankfully corrected in the final revision when it was published in the Cape Town Commitment.

Cape Jewish-Muslim Relations
On Wednesday afternoon, 27 October 2010, I had a meeting lined up to launch Jewish-Muslim Reconciliation under the banner of the Lamb with Achmed Kariem and Brett Viviers. It was very special to have the Hindu back-ground Richard Mitchell,who was visiting us after attacking Lausanne III, with us. He linked up wonderfully with Brett. We agreed to invite a few followers of Jesus from Jewish and Muslim background to a meeting on Saturday 30 November.

Start of the Highway Fellowship
Soon after the Milnerton meeting of October 2010, Baruch Maayan also approached Brett Viviers and me. At a meeting in the Company Gardens, he announced that he would start with weekly prayer on Monday evenings at the home of Gay French in Claremont. The 30 November meeting in Sea Point would become the beginning of monthly Highway meetings, during which however the Ishmael element was unintentionally side-lined.
         After a few months it was decided to have ‘Highway meetings’ every last Saturday of the month at the Sea Point High School. Pastor Light Eze, a Nigerian pastor, who had responded obediently to a divine call to rally the Church at the Cape to repentance and prayer, was at this time fairly closely linked to the group. He had also started a fellowship in Parow, where Maditshaba Moloko became a prominent member. She would also become connected to the Maayan family and the Highway fellowship when the Maayans moved to Pinelands.

Simple Churches on the Route to Jerusalem
Obedient to Romans 1:16 and Matthew 28:19 and 20, we attempted to share the Gospel with Muslims and Jews, praying that some of them who would have been open to the gospel, would become followers of Jesus. Thereafter new believers had to be discipled and we hoped that ultimately we would possibly still see the one or other enlisted in the planting of simple churches everywhere on the route to Jerusalem - the spiritual African Highway from Cape Town to Jerusalem ­- and to the ends of the earth. We believe that there is a special unction on Jews as the apple of God's eye and that they will have an important role to play in the end-time spurt of the Gospel. Rosemarie and I decided to take this as the focus for the last period of our ministry and service. This was however not easy at all to implement.
          It is still our firm belief that reconciliation of Jews and Muslims at the Cape would send powerful signals around the globe. In Cape Town we have the special situation where we have sizeable minorities of Muslims and Jews next to the majority group of Christians. On top of that we have a heritage and history where representatives of the three Abrahamic religions have been living harmoniously next to each other for decades in places like District Six, Bo-Kaap and Green Point until the 1950s. Of course, at that time no one even remotely thought of the possibility of a common movement like the one that we now have in the Middle East called Musalaha[28] where Christians of both Jewish and Arab extraction are meeting from time to time.

Run-up to the annual Jerusalem Prayer Convocation                                                                        Baruch challenged all Monday evening regulars in mid-2011 to pray about becoming a part of a group to attend the annual Jerusalem prayer convocation. On June 27 Baruch, Karen and a few other believers in Claremont prayed fervently that the Lord would confirm clearly whether Rosemarie and I should step out in faith to join the Jerusalem convocation.  Knowing that our children wanted to sponsor Rosemarie for her 60th birthday in July 2011 so that we could fulfil this secret wish, I prayed now for confirmation for myself before the 30th. This was very clearly confirmed.                                                                                                            The very next day a letter which I received from Germany informed me that I would receive a small monthly pension, retrospective from 1 January 2011. I felt that this was the confirmation to trust the Lord for all the funding necessary for the Jerusalem convocation, even though the situation in Israel was very unsettled because of the threats of the Palestinians.
         For Rosemarie it was very special that she could now be a part of the South African delegation. (She went to Israel in 1973, assisting there in a children's home as a volunteer for a few weeks.) Their leader had expounded from a Bible study during her visit to the Holy Land that nations would in future be going up to Jerusalem.
          When we left for Israel for the annual International House of Prayer (IHOP) convocation in Jerusalem in October 2011, we had one special prayer: We did not want to be the same on our return to South Africa. The Lord clearly answered our prayers.

In the Holy Land
At the convocation we took a firm decision to spread the word of the Highway of Holiness to our personal contacts. As a group of 11 South African Christians from diverse racial, and geographical backgrounds (Messianic Jewish, Black, ‘Coloured’, Afrikaner and English-speaking), attending the (IHOP) convocation in Jerusalem, we prayed separately for our country. At the first session we set out issues for praise and prayer.
Even before we looked at praise points, the concern came up to pray in remorse and confession for divine forgiveness because of the biased expressions of certain leaders in Church and State regarding Israel. We knew that such utterances could incur the wrath of God.  We agreed to disseminate the following lines via personal emails to our friends:

We derive from Scripture that since the two sons of Abraham buried their father together, we believe that loving both Muslims and Jews is the biblical position to take for followers of Jesus.

We ask God for his favour upon our country and for a change in the official position of our government in favour of a negotiated settlement (not the unilateral one the Palestinians are striving after). An even better suggestion would be if our government could take an independent line, striving to encourage Arabs and Jews to live peacefully next to each other as the descendants of Isaac and Ishmael.

 We praise God for divine intervention and the leadership of racial reconciliation that spared our country a civil war in the 1990s…

We note with sadness and remorse that African theologians played such a big role in doctrinal bickering that set the pattern for the disunity of the Church. Concretely, we repent of the resultant side-lining of Jews and the perception and belief of many Christians that the Church is understood to have replaced Israel. The Bible makes it clear that the divine wrath because of their rejection of Jesus as Messiah was temporary. Gentile Christians are merely grafted into the true olive tree Israel (Romans 11). In all humility they are enjoined to love Israel and provoke them to a jealousy that could bring them to discover their lost son who was pierced (Zechariah 12:10).

Arabs and Jews in Harmony
At the prayer convocation we were blessed to listen to Israeli Arab and Jewish pastors who met each other regularly. As in every effort of reconciliation, a price has to be paid. But the biggest price of all has already been paid by no less than God himself, who gave his one and only, his unique son to reconcile us to himself. This is the basis of Paul’s challenge to all followers of the Master, viz. to get reconciled to God, to accept his gift in faith, the death on the cross for our sins.
          What a surprise it was for Rosemarie and me to hear and see how Orthodox Jews and Arabs were actually living in close proximity in the controversial East Jerusalem. How prophetic and sad that all around the world people were clamouring for this portion of land to become the capital of a Palestinian State and thus perpetuating the strife, instead of praying that the day might be hastened when they would serve the Almighty together as descendants of Isaac and Ishmael. This would of course be the culmination of the fulfilment of Messianic prophecy. We were challenged towards increased commitment to usher this in via the Highway of Holiness from the Cape to Jerusalem via a 24/7 prayer room.
          Already a few decades ago an 8-year old child of Steenberg with the name of Julia van Diemen, who married an Indian with the surname Naidoo, had a vision for Israel along these lines. She ministered to the poor and needy in the township of Hanover Park. Julia Naidoo would become like a mother to Mark Wilson, a young man from Pinelands that would be robbed and killed in Dar es Salaam (Tanzania) on 7 January, 2015 in the course of a prayer journey from Cape Town to Jerusalem.  Mark believed that the diversely prophesied revival would start at the Cape and that it would ultimately spread throughout Africa and then to the rest of the world. He believed that this prayer journey would be seed for revival. In a sense it can thus be seen as the blood of a martyr!



5. Run-up to a new Season of Spiritual Warfare


          At one of our Monday evening prayer times with Pastor Baruch Maayan in Claremont we heard aabout the intention of the ANC to commit the country to the ancestors of their ANC founders and past leaders at its centenary celebrations from 6 - 8 January 2012. This spawned a season of intensive spiritual warfare in which Pastor Light Eze, a Nigerian pastor, playe a prominent role. Hehad responded obediently to a divine call to rally the Church at the Cape to repentance and prayer. In an email, I suggested that we cherish and celebrate the Christ-like legacy of ANC founders like John Dube and Albert Luthuli, but I also mentioned that we oppose the abomination of ancestor worship.
          Rather spontaneously Richard Mitchell called a few intercessors to join him in prayer at Rhodes Memorial for the early morning of Saturday, 24 December, 2011. After a number of prophetic utterances by him over the city which included the slumbering of the body of Christ, there was also encouragement regarding the unity of the Church. I updated Richard about the plans for '8 Days of prevailing prophetic prayers ...' initiated by
          Repeating my suggestion to uplift Jesus, and inspired by that very special prayer time at Rhodes Memorial, the programme was prepared by Pastor Light Eze and a few other prayer leaders.

Another Chapter of the name Change Effort of a Mountain Peak
The name change of the mountain peak, where satan worship has been practised for decades, was high on the prayer agenda. Noting that racial prejudice, discrimination of all sorts, unwitting demonic activity via ancestor worship and freemasonry have been practised in traditional religious rituals, repentance and forgiveness were included in our prayers but central in all of it was the uplifting of Jesus. 'Jesus, we enthrone you!' was our theme song throughout the week.                                                                             
             We invited believers to join us for a special occasion where we would pray that the Unity of the Body of Christ might be visibly demonstrated in the prayer event. The events were part and parcel of the Cape to Jerusalem movement and Transformation Africa - a new attempt to achieve a concerted effort by the Body of Christ. The vision was to move step by step until we would ultimately bless the nations around the globe.

8
Days of Prophetic Prayers
Pastor Light Eze called 'the city watchers, gate keepers, prophetic intercessors, and leaders of His people … to seek His face and to take responsibility to prepare the way for an unprecedented outpouring of His grace, His spirit, and His Blessings upon the Cape in 2012.' In an email he listed the following goals:
1.    To understand the spiritual significance of 2012 and to seek to understand God’s specific message for Cape Town, the Western Cape and South Africa (“SA”) in 2012;
2.    Taking biblical steps to deal with the strong man over the Cape and to reposition the City, Province and SA for the pursuit of her prophetic agenda;
3.    Annulling the evil machination of the leadership of ANC, to officially dedicate SA to the spirit of the ancestors on the 6th of January 2012;
4.    Dealing with the Israel, Palestine and South Africa issue;
5.    Personal Deliverance, Restoration and Revival;
6.    Releasing Africa into her prophetic destiny in 2012;
7.    Establishing the foundations and spiritual infrastructure to enhance Economic Empowerment among God’s people;
8.    To take a corporate spiritual stand against the Top-TV plan to further destroy morals by launching a 24hr pornography in South Africa in 2012;
9.    To open the gates and welcome our Lord and King into our City, Province and Nation from Cape Town ( the tip of Africa, the rainbow city, the feet of Africa and the prophetic muzzle of the revival gun);
10.              To raise an altar of unity unto the Lord to deal with the issue of racial discrimination in Cape Town and South Africa as a whole;
11.              To bring judgment against the spirit of the bond woman, Jezebel, homosexuality, prostitution, Satanism etc, in Cape Town and
12.              To seek God’s wisdom, strength, guidance and blessings for those in leadership positions in Cape Town, the Western Cape and SA.

Supernatural things seemed to point to divine approval as we attempted to uplift Jesus especially. A rainbow around the moon on the final night, water coming from the ground next to St George's Cathedral where we were praying - as if it was coming from a well, could never have been manipulated. Similary, water dripping from the lions' mouths above at Rhodes Memorial, was very special. Deep remorse was evident at the evening at national parliament for some of the laws promulgated that encouraged sexual immorality. We prayed for a reversal of them. Our prayers at the Green Point Stadium had an attack on all sexual immorality as the pivot, but they included also thanks and praise to the Lord for the victory of 2010 when the Lord so wonderfully answered our prayers regarding human trafficking. (Hundreds of prostitutes had been ‘imported’. They were hardly used because so many men who came to the event brought their wives or partners along.)
            The trip with 29 people to Cape Agulhas, the southern-most point of our continent, was surely a highlight. There Messianic Jewish Pastor Baruch Maayan led the prayers for the progress of the Highway of Holiness from the Cape to Jerusalem.
            A few extra sessions were added at the international airport and the main station of our city - as a signal of blessing to those from the nations coming to our city and for missionaries departing to take the gospel to the nations.
            The last evening was definitely the cherry on the top. There on Signal Hill we have never had such a diverse crowd before – the best representation of the body of Christ that I have ever experienced. Very special was the extended session of praying for Israel and for the Jews.
            Pastor Chris Eden of Bridges for Peace showed us from Scripture where we have faltered as a nation and as the Church, guiding us in our praying. Thereafter all pastors present were asked to come forward. The prayers included repentance for the replacement of Israel by the Church down the ages and the side-lining of Jews. Thereafter Pastor Light invited all persons present with a special link to a nation to pray and repent on behalf of that nation in its dealing with Israel. 18 countries from all continents were represented. Maditshaba Moloko, a Tswana intercessor, led us in a prayer of blessing for Israel and the congregation was thereafter requested to stretch our hands to the north, so to speak in the direction of Israel. At that point in time a rainbow formed around the moon. What a confirmation this was of the divine unction on the apple of His eye! In a few prophetic proclamations, Pastor Light Eze interpreted this as God's special approval of our prayers.
A Bulls Eye in Spiritual Warfare
We were aware that a lot of spiritual warfare was waged at Rhodes Memorial. We could have discerned that this venue was a proverbial ‘Bulls Eye’. Our battle had as target the corruption that was associated with the Zuma administration.  Advocate Murray Bridgman had been repeating the teaching how the Van Hunks of how Devil’s Peak got its name. The origin of the legend could be traced to the corrupt regime of governor Willem Adriaan van der Stel. Unintentionally, the venue of our Rhodes Memorial prayer would trigger off a train of actions with ramifications on various university campuses as far afield as Oxford in England and Los Angeles in the US in 2015.

A Satanic Backlash
We must have angered the arch enemy at least to some extent at this time. Some of the main Cape evangelical role players experienced the one or other form of attack at the beginning of 2012. Murray Bridgman put some persevering stalwart work into the process, but only by the end of 2013 there appeared some light at the end of the tunnel. We decided subsequently that we would use word of mouth as a strategy to achieve our goal.
It seemed to me no co-incidence that it was touch and go or I was eliminated personally in the night of 30/31 January 2012. This happened a few days before a Transformation Africa event that was scheduled for Saturday 4 February at Rhodes Memorial for a mountain peak name change event where I was listed as one of the speakers.
          Severe artery blockages should have taken me out.  But God had fore-stalled this massive attack on my life. A few days prior to this, God gave a vision to Beverley Stratis, a good friend of us and a faithful intercessor while she was praying. She saw in this vision a dark cloud and a life threatening vibe of death surrounding me. That was the cue for her to engage in intense intercession for me.
          About two weeks later Erika Schmeisser, an intercessor who attended our Saturday evening fellowship with Pastor Baruch Maayan regularly, came up to me to tell me about her special experience. She had heard that I had a heart attack when she woke up from a massive pain in her chest. Fearing that she was going to die, Erika immediately sensed that this was the experience of someone else and that she must intercede for the person who was having this severe pain.
          This circumstance highlighted Isaiah 53 to me in a special way because doctors and nurses were so surprised that I had no need for tablets for pain in the chest region. (The doctor who sent me to hospital for an EKG initially was very surprised that I drove there by myself with the low pulse that she had felt.
          Initially it was suspected that I had a ‘slight heart attack’. At the angiogram performed on me two days later, it surfaced that I had a complete blockage of a main artery and two blockages on another one that should have caused death. Three stents gave me a new lease of life. Also at Vincent Palotti Hospital where I admitted subsequently, they were so surprised that I experienced no pain. The Gospel message became clear to me as never before, namely how Jesus could bear our sins, ailment and pain vicariously, in our stead.

Prayer Service on Human Rights Day 
A meeting was also held on 15 February 2012 at the CODETA offices at Site C, Khayelitsha taxi rank. Mr Mtengwana from CODETA called this meeting 'a historic meeting that has never been seen at this office and taxi rank.' The meeting was attended by the taxi leaders and over 40 Christian members from CODETA and CATA, the two main Cape taxi operators.
Thereafter the Western Cape taxi industry hosted a prayer service for forgiveness and peace in the taxi industry at the Philippi Stadium on 21 March 2012. The prayer followed a request from the two taxi organisations who asked the Church to host a day of prayer for the taxi industry. They had lodged this request at a reconciliation and repentance prayer meeting organised by Pastor Bongani Mgayi on 5 November 2011. 
            The taxi leaders asked Mr Adriaan Vlok, former Minister of Law and Order under the apartheid government, if he was willing to come and speak to the community. He accepted the invitation and paid for his own flights. He said in his address: 'Apartheid was wrong. It was evil. Though I never created it, I fully supported it.'
            Adriaan Vlok addressed the crowd in the stadium: 'Apartheid hurt you and I want to say sorry. I am asking for forgiveness.' After Mr Vlok washed the feet of the taxi leaders, various Black leaders washed Vlok’s feet and blessed him.
            Vernon Billet, the executive chairman of SANTACO Western Cape, said even his children were too ashamed to tell friends at school that their father was a taxi operator. He subsequently said to his daughter at the stadium: “Don’t be ashamed anymore; we are changing.”
Give the Taxi Industry another Chance!
Taaibosch pleaded with the community to give the taxi industry another chance. He lamented how the people in the taxi industry were not treated as human – they were treated as “elements”. He then led a prayer with all the taxi operators standing in the stadium, confessing their wrongdoing and asking for forgiveness.
Pastor Ivan Waldeck led a prayer of confession, listing the atrocities and evil deeds which were perpetrated by the taxi industry. The list included murder, killings, corruption and immorality. He then closed this era of the taxi industry symbolically, by closing the door of an old taxi with the words “violence, corruption, murder” written on it. He then prayed a prayer of repentance and asked for the Lord’s forgiveness.
Waldeck thereafter declared a new beginning in the taxi industry. He prophetically opened a new door, referring to words written on another taxi, and highlighting “education, unashamedly ethical, good business management, peace, forgiveness and reconciliation”.
He then invited all ministers to pray with him as he led a prayer, blessing the taxi industry. Then everyone in the stadium stood as he dedicated the Western Cape and Cape Town to our Father in Heaven.
The day was filled with messages of forgiveness and repentance, songs of praise and worship to our Lord. The trumpet sound of shofars fervent prayer and excitement filled the air. A group of youngsters blessed the audience with spiritual dance.
After the prayer event, people walked out of the stadium with broad smiles on their faces and positive expectations of things to come.
Ongoing Xenophobia
As we were constantly interacting with foreigners who worked as traders and with the refugee-background ladies at our workshop, we were sadly also time and again reminded of the ongoing xenophobia. What made us very sad that this also happened at government institutions, notably at the Department of Home Affairs. The hassling and rudeness people were experiencing at the refugee department were blatantly xenophobic. Even we as stakeholders had to bear the brunt of sheer rudeness and bad manners of officials. During 2012 we had to witness our hard work of the past being eroded as the government seemed determined to close the facilities for asylum seekers and refugees in Cape Town. When stakeholder colleagues took the government to court successfully, the response was new hassling of our clients. Those whose files were somehow still at other centres like Johannesburg or Durban, even though they have been in Cape Town for years, were hereafter required to go there for the extension of their permits every month.

Another Bash at Bo-Kaap
For many years we hoped and prayed for a breakthrough in the Muslim stronghold of Bo-Kaap. We were rather disappointed that after so many years, the interest from the side of our All Nations missionary colleagues was still almost non-existent. Of course, we couldn't expect many to see the strategic importance of this area. Perhaps we were not forceful or clear enough to draw attention.
Things started to change at the end of April 2012. A group of young people joined us for our Thursday outreach in the Mother City.  When we were prohibited from serving the foreigners at the Home Affairs Refugee Centre premises in Maitland where we had been going every alternate Thursday, we changed the outreach from the Methodist Church on Green Market Square to a weekly event. We followed this up with a prayer occasion in Bo-Kaap.
Soon our City outreach started with ‘treasure hunting’.  As we prayed for Bo-Kaap, the YWAM-related young people from different countries got a vision to impact the Muslim bastion, by trying to go and live their prayerfully. A few of them even ventured to launch a six-month Strategic Mission School. The bulk of them even quite perseveringly proceeded to find affordable accommodation in Bo-Kaap itself. They finally succeeded, finding something for two months. Another missionary colleague discerned divine intervention that she could rent a house in nearby Woodstock, which was for her by no means affordable, but it was so clear that she dared to launch into it in a leap of faith.

Issues around the Prayer Room
During our visit to Israel Rosemarie and I were challenged with regard to a prayer room we felt that had to be built at our home. We did not expect the prayer room to be built at our house to be a cake walk. That the prayer room would keep us on edge for many months, was however very against all expectations.
We were initially very much blessed when Doug Smetherham, a structural engineer and the husband of our missionary colleague Rochelle, expressed willingness to donate his services towards the project.
There were however so many delays to get the plans approved at the city council. It would take months before we had the final approval.
A big challenge was still the funds. But we had faith after so many experiences over the decades.
Is this your Idea, Lord?
Because of inclement weather conditions on the first Saturday of December 2012 we had the prayer warriors congregating at our home who normally would have gone to Signal Hill. What an encouragement it was when Baruch Maayan climbed on to the roof above our dining room where the prayer room would be built. He duly anointed the place.
            Here and there a financial gift came in towards the project, but nothing substantial. At the turn of the year, amid the blessings we experienced when many believers turned up for prayer events, we became somewhat unsure paradoxically whether it was indeed the Lord's commission to us to have the prayer room built or was it just a nice idea? In His faithfulness, the Lord confirmed this in no unsure way when Rosemarie came out of the dining room door, seeing a repetition of the fleece experience of Joshua. Above the awning and the area adjacent to it on the table on our north-facing balcony it was completely wet whereas the rest of the balcony was completely dry. Because the awning was just below the place where the prayer room would be built, we gladly interpreted this as a confirmation that the Lord was very much confirming the project.
            A few weeks later, just before the Passover week-end, we had a devout young German medical student visiting us who worked in one of our townships as an intern. When he heard about the prayer room project, his down to earth question was how we expected to fund it. We had no hesitation to tell him that God would see to that.
            We were however very much surprised - dumb-founded - when the very next day we received an email from Holland. The WEC office had received a bequest for the missionary work of the Cloetes in South Africa in 2010, which had just been cleared. They were not compelled to pass this on to us since we were not WEC missionaries anymore. The committee felt that they should honour the wish of the deceased. We had no qualms to accept the bequest. We were blessed because it more or less covered the bulk of what we still needed for the building of the prayer room. There would be many more delays before we started with the actual building of the prayer room.  (In the end it also costed us significantly more than the original quotation. But God provided all of it in His faithfulness.)

Visit of Pastor Umar Mulinde from Uganda
Umar Mulinde from Uganda, a Muslim background pastor, miraculously survived an assassination attempt.
On Christmas Eve 2011 after a church service, where many Muslims received Jesus as Lord and Saviour, Pastor Umar was on his way to his car when he heard someone calling, pretending to be a congregant,  “Pastor, help me!” As he turned around, acid was thrown into his face. He ran back to the church and more acid was thrown onto his back. He suffered unbearable pain and was rushed to the hospital in Kampala. Due
to inadequate medical facilities and more attempts to kill him, Pastor Mulinde was taken to India to receive medical treatment and from there taken to the Sheba Medical Centre in Israel. The acid badly burnt the right side of his face and he lost his right eye.
            Through a spectacular divine sequence of events he landed in a Tel Aviv hospital where he received the best treatment he could have enjoyed anywhere in the world.  In search of a Muslim background follower of Jesus and speaker with a love for Israel, the Lausanne Consultation for Jewish Evangelism organizers at the Cape surprising invited him in faith. He was still very sick indeed.
            In fact, he had a major operation only 10 days before his arrival in Cape Town. Pastor Mulinde’s schedule was filled with many a meeting despite his brittle health condition.   Pastor Umar had his last operation ten days before he came to Cape Town and was still not well at all, but he was convinced that the Lord wanted him to visit South Africa. By the time he came to Cape Town, he had already undergone five major operations.

Forgiveness
The people who attacked him with acid are Muslims. He received divine grace to forgive his assailants. His heart’s desire for the Muslims is that they should hear the gospel and be saved.
            Coming from a person who has been persecuted for his faith, we were encouraged with the words of Paul to Timothy in 2 Timothy 1:7: 'For God did not give us a spirit of timidity, but a spirit of power, of love and of a sound mind.' Pastor Mulinde highlighted that believers often keep quiet because of fear, whereas people whose plans are evil are bold. A silent believer is powerless. The Lord requires prayer and action. While the world is filled with hatred, we as believers must not keep quiet. Pastor Umar said that the best way to fight terrorism, is to give people the gospel. 'We have to oppose the spirit of Islam, but love the Muslims.'

He is our Peace
The South African Lausanne Consultation on Jewish Evangelism (LCJE­SA) conference theme with Pastor Umar was taken from Ephesians 2:14, For he himself is our peace, who has made the two one and has destroyed the barrier, the dividing wall of hostility…” Christ Church in Kenilworth experienced the unique presence of a number of believers from Muslim and Messianic Jewish background. Amongst the 150 people who attended the two day conference there were Messianic Jews, Christians from a Muslim background and other Christians. The unity was also emphasised when a Jewish believer and an ex-Muslim told their stories of how they came to faith in Messiah Jesus.
            Pastor Umar Mulinde, the keynote speaker at the conference, said: 'I’m not a stranger. I’m only your brother from another mother... We are from different backgrounds, but we are one in our Messiah Jesus.
A very remarkable meeting took place in our home a few days later, on Tuesday afternoon 28 August 2012, with an audience of over twenty people. More than half of them came from a Jewish background. Pastor Mulinde’s deep love for God’s chosen people and his concern for the safety of the land of Israel became apparent in the course of the afternoon. A Jewish woman with a background in radio broadcasting dropped the million dollar question: “So what led you to become a Christian?” Pastor Mulinde thereafter shared how he came to accept Yeshua as his Lord and Messiah.
            At the end of his message, one of the Christians, Jamie Campbell, felt prompted to pray for Pastor Mulinde. He concluded his prayer with the words “...in the Name of Jesus the Messiah”.
            Jamie’s prayer was the catalyst for a conversation with a couple from Orthodox background. Our friend Leigh Telli reported about this conversation: ‘I was caught off guard when a woman looked at me saying, ‘I noticed that that man prayed in the Name of Jesus the Messiah. We Jewish people don’t believe Jesus is the Messiah, you know. I once asked the rabbi why Jesus isn’t the Messiah and he said that when Messiah comes, he will bring peace to the earth and that didn’t happen with Jesus.’
            I waited a couple of seconds and was given an invitation to reply with complete freedom when her husband looked at me and said, “How would you answer that Leigh?” She utilised the opportunity to share how Jesus came the first time as “Messiah ben Joseph”, a Suffering Servant, to reconcile us to God but that at His second coming He would bring world peace during His reign as “Messiah ben David”. 'I encouraged them to read Isaiah 53 to see how Jesus fulfilled the prophecies of the Suffering Servant.’
What was especially striking to the people listening to his story at the different venues, was that Pastor Mulinde, who clearly bore the marks of someone who had suffered greatly for his faith, also stood with Israel and the Jewish people.

Naive Hope
I hoped naively that church leaders would get on board against our government's anti-Israel stance in 2012. I wrote an email to minister colleagues with the following content after the visit by Pastor Umar Mulinde where he had shared at meetings in August how the Church there countered efforts to introduce Sharia Law in their country:
I wrote the following email to pastoral colleagues:

Dear Pastoral Colleagues,
At the City Bowl ministers' fraternal this week, one of the colleagues brought up the concern that a cabinet minister has recently presented a government view that is in all likelihood only supported by a small majority of the population.

The tragedy is that the anti-Israel position our country has taken, may take us towards an economic precipice. It is probably no co-incidence that the view expressed on 14 August was followed by the Lonmin mine disaster two days later which brought the currency decline and the unprecedented rise in the price of petrol and a string of mine strikes in its train. (This is definitely not the first time that some form of divine wrath followed the 'cursing' of the apple of God's eye (Compare Genesis 12:3).

The brother colleague expressed his concern at the ministers' fraternal that the Church is so quiet. In recent weeks Pastor Umar Mulinde of Uganda encouraged us with the example in the country when a minority of the population succeeded to get a proposal for Shariah Law onto their statute books. The Church stood up in united opposition to that move.

The question is: Must we wait until similar moves also happen here? The point is that there are many a precedent in Africa where countries went into serious economic decline after turning against Israel in recent decades (DR Congo (Zaire), Malawi).

In a recent radio broadcast Pastor Barry Isaacs gave seven reasons why Christians should support Israel. I asked him to email this to me. Please consider them in the attached document and please comment. Do you agree that it is time that the Church should speak out; that it is time for the silent majority – which we believe is present in South Africa, notably in the Church – should we take a stand in opposition to those in government who express views which will harm all of us in due course?

There was hardly any response.  Also other efforts to get the local churches of the Cape Town City Bowl joining in concerted action, floundered.  Although the Lord had already comforted me at the end of 2011 on this score that unless he builds the house, I would toil in vain, I was nevertheless disappointed when there never seemed to come a change in this regard.

A Role for the Church in corporate Restitution?
Participating in a group of believers which looked at the follow-up of the conference at the Drill Hall in December as the 5 R's (Repentance, Reconciliation, Restoration, Restitution, Revival) with restitution at its core, the quest was of course also to get some unified action by the Body of Christ. In a response to notes by Hilary-Jane Solomons, I wrote the following lines after attending one of the meetings where I was so excited to hear of biblical research around Sabah and Ramah as the possible ancestors of the first nation of South Africa, the Khoisan:
Confession by the Body of Christ for the gradual increase in the first A.D. Centuries of anti-Semitism of non-Jewish background Christian believers and for the Replacement Theology of theologians, including the Church Fathers – that the Church replaced Israel. General global confession is also needed for the subsequent side-lining of Israel and Jews (notably by the decrees of Emperor Constantine in the early 4th century) and for the general neglect of the Tenach ('OT') as second-rate in respect of the 'New Testament' by the Body of Christ at large.
I believe that a possible subsequent return of the Body of Christ to the Torah in a non-legalist and loving way and/or giving prominence to it could be the result which the Father will honour in a big way….

​Hilary-Jane Solomons became critically ill hereafter. The initiative petered out to some extent although the movement for church-led restitution, started by Dr Charles Robertson and Pastor Martin Heuvel, prodded on perseveringly without making any significant impact.

More Prayer Room Dilemmas
On Monday evening 11 March 2013, Rosemarie went alone to our weekly prayer meeting in Claremont while I attended the occasional meeting of the 5 R's (Reconciliation, Restitution etc.) group. In Claremont they prayed especially for another builder to finish off the prayer room. Another disappointment occurred when extensive damage to the lamination of our kitchen floor was the last straw after we had pleaded with them to cover the open roof area properly the day before. (An extraordinary deluge on Friday 8 March did however give us another special experience of the mighty ‘Eagle's Wings’. It was already special that our daughter Tabitha and her husband Mike happened to be present – completely unexpectedly - when we were at our wit's end to keep the water out of the kitchen, using all our towels to keep the flooding in check. While I wrenched towels into a bucket, I decided to praise the Lord instead of allowing the trial to bog us down. Supernaturally, we experienced the peace that surpasses all rational thoughts.)
On Monday afternoon 11 March 2013 we had been interviewing the first builder. As impressive the gentleman was, Rosemarie and I felt instinctively that we should not use him. In the meantime, we had a long list of potential project managers and builders that were sent or given to us. I was rather overwhelmed by the thought that I would now have to phone and/or interview them one by one. Ahead of another interview on Tuesday morning at 10 a.m. Rosemarie and I prayed that this would not be necessary, that we would immediately have unity whether the person was the one to take or not. Our hearts really clicked with the builder, a former gangster who had been in and out of prison, whom we saw that day. As the conversation progressed, we were overwhelmed in another way, sensing that this was of the Lord. At one point all three of us were crying. His motives etc. were so completely different than anybody else from the building fraternity to whom we had spoken. Coming from a background of having been a vagrant and having been in prison for a number of years, he progressed to start his own business. Not interested in making money, he instead wanted to serve the Lord and the poor.

                                               


                  4. Correctives in Church Practice

One of the necessary correctives of South African History is the role of the Church in the apartheid era. While it is true that the big churches were more often than not guilty through complacency, fear and indifference, there is a side that has generally been ignored. In Gateway News of 31 August 2012, Pastor Bongani Mgayi made an attempt to fill that void.  He rightly highlights in that article that the accounts of history we have in the Gospels are accounts by simple men who had no status. The academics, historians and authors of the time had no interest in keeping an accurate record of the Lord’s work or writing an account of the work of the Church.  He concludes that 'We must preserve our own history and testimonies, lest we allow the world to write a distorted history for us.'  He furthermore wrote as follows:
My parents have a different account of history. They remember how they as Christians would pray and fast, holding night vigils and meeting illegally in back rooms to intercede in the townships. This was while the politicians were in jail, in exile and on the streets murdering other black people through necklacing, and by humiliating old ladies by giving them OMO washing powder to drink as punishment for going to work.
My mother remembers vividly how they were praying in a shack in Crossroads when a group of security police stormed in to arrest and beat them. But as they crashed inside they found the women praying, took off their hats and quietly slipped out…
Pastor Nkomonde, an elder at the Assemblies of God, once told of an account how they as young men were working as assistants to Nicholas Bhengu. Bhengu would set up tent crusades in the townships of Zwelitsha, Zwide and Gompo. With the tent’s arrival there would be peace and criminals would return their loot, violent men would bring their weapons to the tent and there would be no stone-throwing or tyres burnt in the streets – a kind of peace the Stability Unit of the police could never achieve.
Mrs Mene, a retired school principal from Old Crossroads, recounted for us at a recent prayer in Cape Town how they were living in fear, while the ‘witdoeke’ – a group led by Johnson Ngxobongwana – were burning down shacks and hacking other black people to death in the streets. She mentions that their only comfort was to meet at churches and pray...
            The Church was part and parcel of the struggle for freedom in South Africa and does not need to justify its existence to the world and onlookers. The Church must unapologetically assume its position as the bona fide agent of peace, justice and transformation in society.

Substantial Contributions of Lay Church Members
South Africa is no exception regarding Church practices that are far removed from biblical teaching. A hierarchical set-up is common, not only in denominations which are structured that way. Also small congregations which are not linked to a denomination have a (senior) pastor who leads proceedings all too often prescriptively. Also there where things are done more biblically, the concept that normal so-called lay church members should also have substantial contributing input, is not widely found at all.
            In September 2012, the Lord spoke vividly to Maditshaba Moloko, one of our friends, during her time of devotion. She felt charged 'to gather His people so He can speak to them, to gather the five-fold Ministers in the City so that He can make known to them His plans for the Church and city, country, continent and Israel through some of His sons and daughters.' The result was a special Conference organised on fairly short notice in the Good Hope Centre on 10 and 11 December.

A special Conference
In 1 Chronicles 12:32 it says that "And of the children of Issachar, who were men that had understanding of the times, to know what Israel ought to do; the heads of them were two hundred; and all their brethren were under their command." Maditchaba wrote: 'I believe that the Lord is ready to empower His Church for the journey ahead so that as His army we will understand the times and know what we ought to do in this hour. The Church of Cape Town, this is your hour ... you were born for such a time as this!
The churches confessed their passivity in ignoring this emerging crisis for too long, issuing a declaration.
We do stand with all people who suffer and seek justice in the current context.
While being thoroughly aware of the complexity of this matter, and as we are deeply saddened by all the suffering as a result of the current state of affairs, we direct the following to the various role players.
1.            To the workers/employees: As we are following the example of Christ, we as the church has to be seriously concerned about people’s quality of life. We fully understand the need to protest against circumstances and wages that do not adequately acknowledge the dignity of workers. We urge you to keep on voicing your opinion in a peaceful and non-violent way – and to take up your role in the wage negotiations. Your fate as workers is inseparably linked to the sustainability of agriculture.
2.  To the producers/farmers: We acknowledge and appreciate the contribution of numerous producers to improve the quality of life of their workers. As spiritual leaders we are well aware of and sensitive to the many economic realities which have to be considered in order to maintain a sustainable industry. Churches can hardly dictate about minimum wage structures, but will always plead for remuneration that give people hope and the opportunity of a decent quality of life (living wages vs minimum wages). We urge producers to adjust wage structures accordingly and where necessary. We also urge you to come to an interim agreement in order to address the current crisis.
3.  To organised labour: Thank you for putting the matter of benefits of farm workers on the agenda of our country. As you surely will know, there is a fine balance between wage structures and the retention of jobs. This balance should be respected by trade unions when bargaining. We ask for wisdom and a long-term perspective which also keeps job creation in mind. We also ask that you guide workers to withstand all types of intimidation and incitement to violence.
4. To organised agriculture: We urge you to participate actively to help find solutions to the situation in both the short and the long term. 
5. To the South African Police force:  We strongly urge you, while maintaining law and order, to treat all people in a dignified way, without any brutality and with the utmost constraint at all times 
6. To the national government: This is a national socio-economic and welfare crisis, but at the same time an opportunity. It is inappropriate that local producers (farmers) are kept solely accountable for the total welfare of thousands of seasonal workers. Subsidies may be one way of linking grants to job opportunities. We fear that, should local producers (farmers) remain the only ones responsible for the challenges of compensation and caring for permanent and seasonal workers, thousands of job opportunities will be lost. Should minimum wages be increased without considering all socio-economic factors, many of our smaller producers (farmers) may go under. Only the larger, established farmers will survive, while smaller, emerging farmers will disappear.
7. To our congregations: We thank you for your compassion with both workers and producers. And we are also thankful for the constructive role that churches are able to play. We ask you to join hands to ensure that dialogue and an earnest seeking for long term solutions may continue. Let us not withdraw in a spiritual role alone, but continue to promote the Gospel truth of the human dignity of all people as God’s image bearers. May our own example and involvement continue to embody this.
Lavender Hill as an Example
In four months, 15 people have been killed in gang violence in Lavender Hill, near Muizenberg, resulting in the community becoming the most notorious in the province in terms of gangsterism.
The death of yet another victim of the gang war brought some sanity. Representatives of the Corner Boys, Mongrels and the Junky Funky Kids – the three gangs at war mainly over drug turf – signed a peace pact. Twenty gangsters and a handful of religious and community leaders met at the Methodist Church in Lavender Hill for the gangsters to formally vow to put an end to their war.
The gangsters, many with tattoos on their arms, sat on plastic chairs and bowed their heads as prayers were said.
Solomon, now a member of the Western Cape Community Outreach Programme, was one of those who addressed them, saying that drugs fuelled gangsterism.
When I grew up there were no drugs or cigarettes. Those are things that were in other countries and that were brought here,” he said. Solomon said the authorities needed to clamp down on drug lords who were behind the transporting of drugs.
Plato thanked those who had helped organise the peace accord.
I also want the killing of people to stop. The idea is that we must stop the killings, the bloodshed,” he said.
The leaders of the Corner Boys, Mongrels and the Junky Funky Kids then signed the peace accord, shook one another’s hands and stood alongside one another, smiling.
After the funeral of the victim of the gang war, the gangsters then walked around the area apologising to community members for what they had done, seeking forgiveness for their killings. Residents cheered.
Outside a block of flats where Grade 8 pupil Carmelita Martin was fatally shot in October, Moegamat Abrahams, a member of the Corner Boys, addressed residents. “Listen, we want peace. We’re asking for your forgiveness. We are sorry for this,” he said.
Abrahams’s voice was then drowned out as residents cheered. While walking to another area, Mark Tobias, a member of the Junky Funky Kids, said he welcomed the accord. “I feel quite good about myself. I hope this does put an end to the shootings,” he said.
Tobias said yesterday it was the first time in two years he had been able to walk in the street without a gun, which he previously carried to protect himself from rival gangsters.
Vivian September, a resident, said she believed the peace accord would end the gang violence in Lavender Hill.
But another resident, who declined to be named, said she feared the gangsters would start fighting again. She spoke while standing in her home next to a window which had a bullet hole in it, from a recent gang shooting.
Another Attempt to impact Cape Judaism
The visit of Pastor Mulinde opened up a significant contact with Jews at the Cape. Sharon Ellwood, who organized a speaking engagement for him in Johannesburg just before his return to Israel, was also the pivot in organizing an evening at Camps Bay High School attended by Jews and Christians on 21 October 2012. (That secondary institution where many learners from the Jewish stronghold of Sea Point had already been successfully infiltrated by the committed teenage daughter of our close friends Baruch and Karen Maayan. Camps Bay High School was the venue of yet another significant event on Wednesday evening 31 October, viz. to counter the false information spread by the media about Israel. This event coincided with an announcement by the ANC leadership to support the international Boycott, Disinvestment and Sanctions (BDS) programme directed at Israel.

The official dedication of the Western Cape Province to God is a united act of faith by the body of Christ in the province by which we express our total dependence on God. By this act, we are bringing our land, the people, the resources and all elements of creation in the Western Cape and South Africa to the Lordship of Jesus Christ both now and in all generations. It’s a united declaration by the body of Christ that we will serve no other gods.

Cast your bread
Lameez
Good Hope Centre event
Robert Muhari

I think Brett and Ian the guys on our team that would have the report would be more the ones to give you want you are looking for.
But I know that Robert is coming again in January with HUGE plans for us Christians and the Zionist Fed here in SA to set up Radio stations all the way up Africa and start this synergy between America that has funding, Israel that has the Technology and SA the resources!!! He is coming for the Feast of Tabernacles with a plane load of Americans as they feel it is TIME FOR AFRICA and this support shown this way could kick start something in the hearts and Spirits of the Jews of our commitment and seriousness to be their faithful friends no matter what the world says.

On Signal Hill on the 12 December 2012 at 12 noon about 7 of us were there to intercede for the Bo-Kaap and the Jewish Communities of Cape Town. We also had a wonderful history lesson by Ashley to give us background that was very encouraging when we prayed for these communities. We bound the strong men that were binding up people’s hearts and minds and loosed the Gospel to be preached and received by those how heard it. For a release of boldness for those of us with the truth by signs and wonders and that God would truly be with us in the highways and byways of life. We asked the Lord to forgive us for the damage done in the past and the lack of love and that Cape Town would truly be that Gateway of LIGHT AND LIFE UP AFRICA TO JERUSALEM.
We prayed for God's LOVE to be released and the power of God to be experienced. We were aware of all the other prayers going up and that the unity of the Body was felt. The fact that it was during Chanuka was very special - the season of MIRACLES that Yeshua was conceived, the true LIGHT OF THE WORLD..............

Rise Up Against Violence Against Women & Children!  
The rampant national crisis of sexual violence against women and children in SA dominated the media since the horrific rape and murder of 17 year old Anene Booysen in the W/Cape for weeks. South Africans - including President Jacob Zuma, who mentioned the incident in his State of the Nation Address - were shocked by violent nature of her death and demanded action.
Social studies have emerged making South Africa the world leader in sexual violence and domestic abuse against women. Something is terribly wrong with SA society – and urgent action is required.
Despite all the public discussion about this horrendous scourge in our nation, the Christian Church remained mostly silent and disengaged.
Visit of Pastor Youssef Ourahmane
In December 2012 I was approached to help invite folk to hear about what God was doing in Algeria. At various occasions Pastor Youssef Ourahmane, a former Muslim, narrated how over the last 30 years there has been a revival in that country. Before 1980 the number of born-again followers in Algeria could be counted. There are now over 100, 000 believers in the country. He has personally seen Imams, Islamic scholars and terrorists come to Christ. In 2006 the Algerian government brought in a law that stated no evangelism of any kind would be allowed and ordered several churches to close down. The churches refused to obey the government and said “You had better build more prisons because we are not going to do what you are ordering.” Since 2006, because of the persecution of Christians, the church has grown faster than before and the Algerian government came to understand that they would never be able to stamp out the church. Subsequently the Algerian government said to the church “You must train your pastors!!!” and the government gave permission for a Bible Institute to be set up.                                                                               At the various events during the first days of March 2013 that they addressed at the Cape, Pastor Youssef and his wife did not only share these facts but they also share with us their ‘secret’.
A Fasting and Prayer Chain takes Shape
An email from Pretoria announcing a National Day of Prayer for 19 May 2013 sparked a country-wide reaction. That was the background of my question to other Cape prayer warriors. The reaction was quite swift. Within a few days the Drommedaris Hall of the Good Hope Centre in the City was booked and plans made for a meeting from 2-5 p.m on the 19th of May.
Furthermore, response for the prayer and fasting chain was positive. On Friday afternoon 19th April a few people came to our home in this regard and a few more showed interest to participate. The same evening believers gathered for a half night of prayer.  That this was noticed in the spiritual realms became evident when my car battery was removed, although I had specially parked the vehicle under a lamp post. When Jack Bruce announced what happened two days later in their Sunday service, some believer had been divinely moved to drop an envelope into the collection. The content was intended 'for a new battery for Pastor Ashley'. 
A Movement with MBBs and Messianic Jewish Believers?                                                                 We used the visit of the couple from Algeria to challenge a few Muslim background followers of our Lord to organise an evening in Mitchells Plain. We were encouraged when the overwhelming feeling was that the occasion should be repeated with regularity. To implement the intention was a great challenge however.              Jack Carstens, the leader of the David and Jonathan Foundation that supported Messianic congreagions in Israel substantially and our missionary colleague Cecilia Burger organised a meeting for Messianic Jewish Believers on April 20, 2013 in Brackenfell. This was the first time that such an event took place in Cape Town, with about 40 of them attending. Our vision of a movement of reconciliation of the descendants of Isaac and Ishmael was thus fed in this way. At this occasion we had invited only a few MBBs.
Two Muslim foreigners, a male and a female who had been living in Bo-Kaap, were significantly impacted in due course. We baptised the young man from Sudan in December 2013 along with another MBB from Senegal. The lady, who had been married to a Somalian, was baptised soon thereafter. Within the space of two months seven were baptised that were linked to our ministry. A few other male MBBs came into our frame during the next few months, where accommodation for them became a matter to be addressed. At some stage we had three of them living in our home!                                                                                     A young believer from Algeria, who came to a meeting with Pastor Youssef Ourahmane, was impacted there to attend a Bible, graduating at the end of 2016.
Prayer for Revival gets a Fillip
In 2010 Daniel Brink read in Rick Joyner’s book The Power to change the World about the Welsh revival. He was challenged to see similar phenomena also at the Cape. Halfway through 2013 when I visited him at his office, we were both rather discouraged about the lack of unity of the Body of Christ everywhere. Already towards the end of 2011 the Lord had spoken to me through the words of Psalm 127 that it was not my business to try and forge such unity of believers locally: ‘He would build the house. Yet, almost half of another year had passed with a situation even worse than it had been.
            But then something started to happen with Daniel Brink. He noticed that the clock sometimes had ‘doubles’ like 09h09. He decided to make a deal with the Lord. He was willing to pray for revival daily if the Lord would confirm that by letting him see such doubles in quick succession. Soon after this deal he looked at the clock. There it was 11h11. 
            He decided to be obedient. The prayer movement got a dramatic fillip.
Events to highlight the five-Fold Ministry
Events to highlight the five-fold ministry (Ephesians 4:11)[29] kept the prayer for revival alive. A significant move in the spiritual realm occurred when Maditshaba Moloko, who had been ordained as Pastor, was appointed as the co-ordinator for the annual Jerusalem prayer convocation.in 2014. The gifted intercessor and visionary moved with her business into office space on the 20th floor of the Thibault Square Building in mid-2015. Soon thereafter a monthly prayer meeting for Jerusalem started there. This would become the venue for many strategic city-wide meetings linked to prayer events, such as meetings ahead of a big event at the Lighthouse in July 2015 and a prayer event with Pastor Baruch Maayan at Cape Point on 11 December 2015 that was organised on very short notice. The latter event would transpire in the context of intense spiritual warfare that had the country reeling economically.
Ignition of the #Mustfall Movement                                                                                               The statue of Cecil John Rhodes on the UCT campus triggered the Rhodes Must Fall movement. The first protest, and the action that started the Rhodes Must Fall campaign occurred on 9 March 2015, when Chumani Maxwele threw human faeces onto the statue. The student protest was initially about the removal of the statue of Cecil Rhodes, a symbol which the protesters felt was oppressive, and grew to encompass institutional racism, the perceived lack of racial transformation at the university, and access to tertiary education and student accommodation. Protesting students created a Facebook page entitled 'Rhodes Must Fall' and promoted and made use of the hashtag '#RhodesMustFall' on Twitter.
            A train of ‘Must fall’ campaigns followed that would culminate in the Fees Must fall and Zuma Must Fall campaigns that became rather anarchic in due course. Students made use of occupation, civil disobedience, and violence during their protests.
(Lack of) Evidence of Ecclesiastical Unity
The steam of the Highway event of November 2014 at the Lighthouse Christian Centre seemed to be dwindling after a few months. We were blessed by an initiative of Elizabeth Jordaan of Jericho Walls in Durbanville which linked the Cape with believers in Malaysia and Holland in April/May 2015. This displayed some evidence of Church unity. During the first half of 2015 there was very little other evidence of a broader unity.
Michelle and Arthur Coetzee, a couple from Krugersdorp that has a ministry in the prophetic, were invited to bring a message from God that they were led to share with the Church in Cape Town. Their War Room Prayer Strategy led to the birthing of the Cape Town Unite in Worship and Prayer Committee. On Sunday, 7 July 2015 the Body of Christ was called to come in unity for worship and prayer. The 'Uniting in Prayer and Worship' meeting on the 7th July was a most inspiring and exciting event.
As a symbol of unity and dying to self the leaders knelt and cast their crowns, symbolic of their ministries, at the foot of the cross. Different people prayed for seven 'gates of influence' in society, viz. Family, Belief systems (church), Government, governance and leadership, Economy Education,  Science and Technology, Media, Arts and Culture. 
Another big prayer event was called on the 13th of September that was labelled as a National Day of Repentance for South Africa. The main event was in Bloemfontein where the ANC dedicated the country to the ancestral spirits. In the Mother City an event was arranged on short notice to co-inside with that one in St Mary's Catholic Cathedral just outside Parliament, uniting for prayer with Catholic believers. 
A uniting prophetic Word from Jerusalem                                                                                                           A prophetic word given in Jerusalem, was brought to Cape Town by 2 couples. (On the 10th November 2015 Rick Ridings of Succat Hallel 24/7 House of Prayer overlooking the Temple Mount). The Cape Town Unite in Worship and Prayer Committee had a prophetic a vision of a wave across Africa shaking witchcraft and idolatry, and thereafter bringing increased Kingdom harvest. They shared the vision of someone striking the waters off Cape Town with a staff. Lyndy Haslam, who hosted the Jerusalem folk, had an almond staff stored a staff of Baruch Maayan in her garage. (Baruch went to Uganda in 2011 with a rod made from an almond tree in their Pinelands garden. The conference in Uganda was a prayer initiative for Isaiah 19 and was attended by a Chinese believer from the ‘Back to Jerusalem’ movement. The Chinese brought a rod and an Ugandan brother brought a rod from Egypt.) These rods were unplanned by man but moved by the Holy Spirit.                                                                                                                                                              A prayer event at Cape Point was triggered by the email of Rick Ridings, to take place on Friday 11 December. The Cape Town intercessors - together with the folk who had come from Jerusalem - decided that Baruch needed to be the person to strike the waters with his staff. What was the chance of Baruch coming suddenly to Cape Town?  Later that day after the group had prayed, they heard that Baruch was planning to be in Cape Town within the next 2 weeks!!!
That prayer event was very timely. On Wednesday 9 December 2015 President Zuma had replaced an able Finance Minister Nhlanhla Nene – barely two years after he took office. In a shocking move that saw the rand plummeting, President Jacob Zuma appointed a relatively unknown backbencher David ‘Des’ van Rooyen – who served as a member of the finance committee in Parliament – to replace Nene. (Nepotism was all too evident Nene has been at loggerheads with SAA chair person Dudu Myeni. The latter served as the chairperson of the president Jacob Zuma’s education trust with a record of discord with an array of other cabinet ministers.)
 That 50 intercessors rocked up at the venue for which one had to fork out quite a few bucks, was something akin to a miracle. A group of leaders and intercessors performed a prophetic act in Cape Town at Cape Point on the 11th of December 2015, led by Baruch Maayan.
It is impossible to gauge and compare the impact of the prayer that was rallied. The effect was one of the most significant since our miracles elections of 1994 where prayer was clearly also the driving force.  That President Zuma seemed at least to have the courage to heed the advice given to him was a miracle looking back. (In 2016 he stubbornly held on to his position in spite of many calls – also from within the ranks of his party – to step down.) He appointed Mr Pravin Gordhan, a former Finance Minister who had a good track record, in a desperate act to salvage the economy of the country. The Rand recovered in resuscitation mode to a level near to where it had been before the appointment of Mr van Rooyen. Hereafter believers would pray a few more times into the possibility of economic collapse as sinister forces seemed to collude to bring Pravin Gordhan down. The latter was subsequently replaced by Mr Mavusi Gigaba.
United Prayer for South Africa
At a meeting in January 2016 in the 20th Floor offices at Thibault Square with other church leaders I asked if anyone knew whether anything is happening in the Cape Peninsula regarding the United Prayer for South Africa initiative. I had picked via some channel, possibly from Gateway News, that Pastor Robbie Black of East London had the vision to get South Africans to pray on Sunday the 28th of February 2016 at 14:00. He had suggested: ‘It is time for us as Christian believers to rise, take a stand and unite in prayer for our nation. I pray that you as a fellow Christian will share in the excitement and join us in the “United Prayer for South Africa” … to have a prayer session at prayer points all across our country, mobilizing as many towns and cities as possible.’
            Just like 1994 when my inquiry brought the Marches for Jesus in the Western Cape into my lap, I hereafter found myself attempting to get United Prayer for South Africa off the ground in our part of the country. This time round it was however fairly easy with the technological advances of emails and whatsapp at our disposal.
We were not buying the Saturday edition of the Cape Argus as regularly as before but we happened to do so on Saturday the 27th of February 2016. There on the front page it was disclosed that President Zuma was about to get Pravin Gordhan, the able Finance Minister, removed. It was only natural to mention that as a main prayer point at Rhodes Memorial the next day, along with prayer for Dove’s Peak. (We advocated fairly low-key for the name change of the mountain peak in the months prior to that event.) We were blessed that our prayer intervention could clearly see a divine response when the sinister links of the President and his cronies to the Gupta family and came to be known as the state capture were revealed in the weeks thereafter.
New Tyres?                                                                                                                                         When I turned 65 in December 2010 I started looking more intensively at re-tyring – putting on new tyres. We seriously considered relocating to the Middle East to share the Gospel low-key there among Arab speakers. During our sabbatical in 2014 we were in Holland for two weeks. We were very much challenged by the fact that hardly anything was done by believers there in the loving outreach to the Moroccans, many of whom had been living there for generations. The health of Rosemarie – concretely we got very concerned about her constant coughing, that had been triggered by the dust at the building of our prayer room – brought us to the idea to relocate to Holland during the middle months of the year. (With three of our children living in England and Germany respectively, this option looked quite attractive in the light of Rosemarie’s intense coughing that approached an asthmatic condition during the Cape winters.)
            By September 2015 the war in Syria had been causing many refugees to flood Europe. We seriously started to consider relocating once again to go and minister in Europe. After careful consideration and prayer we decided to rather concentrate on Holland where up to that point in time very little had been done in that regard, starting in 2016 with a trial period.
            After our return at the end of August 2016, we seriously contemplated another extended stint in Holland in 2017. Major problems during our absence at our Discipling House brought about second thoughts. We felt hereafter that our succession as leaders of FFA should be properly in place before we would attempt another extended stint abroad.



Appendices

Appendices



Subject: SOUTH AFRICA ARISE - Prophecy 22nd Jan 2013
Importance: High
 The Lord shows me of the breaking down of satanic influence and rule in the South African terrain. The Lord is shattering the strongholds of darkness, corruption, injustice, violence and the rule of fear. I see in the Spirit that satan cannot keep his management of the territory because there is a sovereign shaking of the terrain in which he is standing. From underneath his feet is emerging a generation of men and women who are the True Rainbow Nation – Faces without Races. They are locked arm to arm, step by step taking back the land from deceptive pretenders and politicians.
 Piece after piece is broken from his control and these pieces are coming together to form a whole new nation. This stranglehold will be broken. It will not be a black or white or coloured South Africa. It will be a whole new nation. The spirit of apartheid will be broken for good and forever (1994-2014). These Egyptians you see today you’ll never see again. The system of slavery will be completely destroyed. This system of rule of fear, oppression and intimidation will fall by the wayside. Satanic influence on South Africa’s destiny will be minimalized. It will become a minority race because the Lord Himself will silence the enemy. Satanic forces will not utter their voice in the streets, in the media and in their communities. Where He is heard, the enemy will be silenced!
 A new sound will be heard in the political arena. A call for oneness. A call for true sons of Africa. A call for Africa to Arise. The call for death and destruction will be silenced by the overwhelming resonance of excitement of joy of the birth of a new nation.
 South Africa the next two years are seasons of prayer and hiding in His presence. The angel of death will send His judgement on those who violate His blood and His redemption of this nation. The blood of His righteous Son has been shed No other blood need to be shed. His life was given for South Africa’s redemption, no other life need to be taken.
 God is rising in jealously for her. He is going to execute swift judgement on those bent on hell and destruction. You will see Him sovereignly moving them out and He will terrorize them with fear of Him.
 The Church must arise from her lethargy and connect together and not collide with each other. He is summoning fathers in the land to humble themselves and surrender their self-identity for a corporate dynamics of destiny. He will bring the fathers together with their agenda but under His kingdom mandate and agenda. Those who refuse to yield because of bitterness will be removed and side-lined. They will be like Uzziah alienated till the day of their death. Some will be like Hezekiah who will follow this course of destiny for a while and then revert back to the old. Though God will extend their years, they will lose all by the next generation.
 South Africa will rise once again and become the Cape of God’s Hope. There will be life and not death. The winds of adversity will give over to winds of refreshing and restoration. We will see fulfilment of what we have believed. It is only a matter of time now, wait patiently; wait earnestly; wait in His Presence. When He rises, You will.
 God’s Servant,
 Dr. Jonathan David




Political Ramifications

Not only were 17 of the 21 nations occupying the Bethlehem Gate-region in Africa (one of the 12 Gateway-regions of the world designated by the number of portals in the ancient wall which surrounds the old city of Jerusalem) present but there was also a unique spirit of unity among delegates and visitors which produced a sense of sheer joy — especially toward the end. 
A powerful prayer meeting in Parliament has prompted intercessors to call a united prayer meeting in Cape Town on July 5, 2015, focusing on unity and 24/7 prayer for revival.
“We are contacting all churches, intercessors, prayer warriors, watchmen on the wall and prophets to come and join us,” says Helen Phillips, founder of Prayer Mushroom Ministry.
She says that “as a result of the tremendous power generated in our prayer in Parliament on the 8th May” a Gauteng couple, were given a vision by God to urge the regular parliamentary prayer group to organise a meeting to “pray in unity for Cape Town, our communities and our country”.
Prayer leaders in Cape Town are encouraged by a stronger than expected response to a recent call to prayer warriors in the city to join in a united prayer gathering around the themes of unity and 24/7 prayer for revival.
A venue at the Lighthouse Family Church in Parow that can accommodate about 400 people was booked for the united prayer gathering on July 5.
“But the Lord wanted to do something in our day that even if we were told of it we would not believe it! (Habakuk 1:5) We had over double the number and the Lighthouse Church Leadership graciously moved us to a larger hall! Grace, Grace, Grace!” says Maditshaba Moloko, a member of the working committee that helped facilitate the gathering.

40 Days of Worship
WELCOMING THE GLORY OF THE LORD IN AFRICA - 2016
Last year a group from the Solomon Islands contacted me to ask for assistance in their All Pacific Prayer Assembly (APPA) initiative “From the Ends of the Earth Back to Jerusalem” or “Deep Sea Canoe Project”, with which they travelled to all the continents for the past few years on their journey back to Jerusalem. The focus of their initiative is: TO WELCOME THE GLORY OF THE LORD. It is very significant to see how the Holy Spirit is leading different prayer groups to prepare for the fulfilment of His prophecies. Please pray with us as we prepare for this initiative to arrive in South Africa next year towards the latter part of the year.
All glory to the Lord Jesus Christ who is working to build His church and to prepare the nations for His return. May He find us faithful and engaged in the work of discipling the nations when He returns.

Vision of a Wave Across Africa Shaking Witchcraft and Idolatry and Bringing Increased Harvest
Received by Rick Ridings 10 November, 2015


During a time of worship in Succat Hallel, I saw in a vision a spotlight on Africa.  The borders of Africa were enclosed by a very high wall of witchcraft and idolatry. 

Then I saw the Lord strike a staff into the waters of the ocean off of Cape Town, South Africa.   This produced a great wave of light that swept the whole continent from South Africa to Egypt. 

As the wave progressed, there were earthquakes and shakings, and the enclosure wall of witchcraft started to crumble.   Witch doctors fell on their knees to repent and to worship Jesus.  Then idols began to fall down.

I then saw highways of dominoes going from various points of revival and harvest in other parts of Africa moving in the direction of Egypt. From the South, the dominoes were falling northward from countries such as South Africa and Mozambique.  From West Africa, the dominoes were falling eastward from places like Ghana, Burkino Faso, and Nigeria.   As these dominoes began to fall, there was a momentum of revival and harvest that moved through Uganda and Kenya northward up into Ethiopia, and then into Egypt.

When the wave of light, and the “dominoes” of harvest reached Egypt, huge, ancient idols of Egypt started to fall.  I saw the Lord, as described in Isaiah 19 “riding on a swift cloud” into Egypt.  Idols trembled and fell.  Then a red beam of occult light coming from the Great Pyramid (that the Lord had first shown me in a vision in 1991) was extinguished, and no longer exerted such influence over Egypt and the nations.

My sense was that this new level of breakthrough concerning witchcraft in Africa would travel from the African part of the “Isaiah 19 Highway” on into the Middle East, helping bring breakthrough against the witchcraft in the Middle East, thus furthering that harvest as well.

Rick Ridings
Jerusalem
Succat Hallel (24/7 House of Prayer overlooking the Temple Mt. )


RE: TESTIMONY : CHURCH IN NAIN

We would like to use this opportunity to give praise unto God the Father of our Lord Jesus Christ, who in His loving kindness continue to call all of us to take part in the work He is doing, by walking in obedience in partnership with Him. Looking not at ourselves and our own inability but looking at Him and His ability. We are so blessed with the verse in Luke 5 where Jesus illustrated the mentioned partnership, when He called on Peter to throw out the nets - even though Peter complaint based on the whole nights effort, when he went in obedience the result was above anything they could imagine. (Romans 8:

Luke 5:4-10  Now when he had left speaking, he said unto Simon, Launch out into the deep, and let down your nets for a draught.   And Simon answering said unto him, Master, we have toiled all the night, and have taken nothing: nevertheless at thy word I will let down the net. And when they had this done, they caught a great multitude of fishes: and their net brake. And they beckoned unto their partners, which were in the other ship, that they should come and help them. And they came, and filled both the ships, so that they began to sink.  When Simon Peter saw it, he fell down at Jesus' knees, saying, Depart from me; for I am a sinful man, O Lord.   For he was astonished, and all that were with him, at the draught of the fishes which they had taken:   And so was also James, and John, the sons of Zebedee, which were partners with Simon. And Jesus said unto Simon, Fear not; from henceforth thou shalt catch men.

We believe the Lord is calling on us to partnership with Him in Nain, Israel. Nain is the town where Jesus preformed the first resurrection of the dead when He raised the son of the widow back to life. Luke 7:11-14  And it came to pass the day after, that he went into a city called Nain; and many of his disciples went with him, and much people.  Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow: and much people of the city was with her. And when the Lord saw her, he had compassion on her, and said unto her, Weep not. And he came and touched the bier: and they that bare him stood still. And he said, Young man, I say unto thee, Arise.

The mentioned, reminding us of what Jesus said unto Martha in John 11:25 ..... I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:

Although Nain is currently a Moslem town, we believe the Lord wants to send us out, just to throw out the net, and is calling on all who are prepared to believe and continue to believe in Him until the glory of God manifest as Nain is being resurrected into the life in Christ Jesus as the Son of the living God. We believe based on the below mentioned witness that God not only called but have already prepared the community for what He wants to do.

Witness

My name is Daniel Huyser and my wife is Beulah Huyser, we are South African missionaries. The Lord laid prayer evangelism on our hearts, as we firmly believe and experienced in Africa that the Lord brings about transformation within communities as the body of Christ unite in prayer.

During a visit to Israel in August 2010, the Lord called on us to go to the place where Gideon defeated the Midianites. In searching for the place we went to the Church where Jesus resurrected the son of the widow, for in the information booklet the Church is said to be about 2 km from where Gideon defeated the Midianites.

As we arrived, we were amazed to see the Church is now only a monument reminding us of the miracle that Jesus did out of His compassion. In entering the Church we sat there calling on the Lord that He would allow the community to be resurrected in His name.

As we left the Church we met a young Muslim man who invited us to his house, he asked us about ourselves and the reason for visiting Nain. As we told him that we are missionaries proclaiming the Gospel of Jesus Christ and that we call the body of Christ to unite in prayer through Africa, he showed us a painting of the Church, painted in 1860 hanging very prominent in the living room.

This young man continued to explain to us that his grandfather was involved with the construction of the corrugated roof of the Church, explaining that there is however no more Christians in Nain. In his family there is still Christians but they no longer come to pray in the church in Nain. He then encouraged us to start a prayer house within the church; we were once again amazed to receive such an invitation from him being a Muslim. We however told him that we will find out to whom the church belong and to look into the possibility of using the church as a house of prayer.

As we left the house, the Lord reminded us concerning Gideon, and said it is exactly what happened in Nain, the enemy came to steal the harvest. As with Gideon we believe the Lord is calling on mighty prayer warriors to stand up in His power, trusting not in themselves and in their own inability but trusting in God and His ability to do what only God can do, to take back the harvest.

Now three years later the Lord is calling on us to go and do what He started in 2010, we go not because of any other reason than walking in obedience to the Lord and His calling. As we were there still climbing up the hill even before we met the young man we heard the Lord say :'the army of God, the army of God.

We are sending this letter to call the army of God in the body of Christ, "not by power nor by might, but by My Spirit said the Lord". If you received this letter. Please consider prayerfully if the Lord is calling on you to be part of this calling.
No Sign of Revival                                                                                                                                  Rather by chance we saw a poster of a Muslim-Christian debate to be held in Sea Point on Friday 11 December, 2009.  I discovered in the next few days that hardly anybody known to us who was involved with Muslim Outreach, knew of the debate. I decided to write emails to invite pastors and prayer warriors to a special prayer meeting, stating that Muslims usually rock up in big numbers at such occasions - especially keeping in mind the proximity of Sea Point to Bo-Kaap. In my email to local pastors I furthermore proposed that we should not engage in competition or rivalry in terms of numbers attending the Sea Point event.  I also wrote: Instead, we would like you to encourage your church numbers who would want to attend, to come with a loving and prayerful attitude and definitely not seeing Muslims as enemies of Christians or Jews.'                                                                  The debate did not provide fireworks in any way, but God seemed to have the last word. The electronic projector got stuck while it beamed a slide on the screen of the victorious Jesus standing there with a dove above him, reminding all and sundry of His baptism, where the divine voice proclaimed: 'this is my beloved Son in whom I am well pleased.' This was there on the screen for quite a while.    
In a counter to the preparations for the ANC centenary celebrations of January 2012 that included a lot of ancestor worship, Pastor Light Eze initiated '8 Days of prevailing prophetic prayers

Sabbatical

Crisis at Discipling House, visit to Israel and Jordan

Crossing the Jordan! 

On the first Sunday of 2016 Wilna van der Merwe, our pastor at the First Century Vineyard Fellowship preached from Deuteronomy 11:10-12. ‘Crossing the Jordan’ became our goal as Rosemarie and I prayed more intensely from three couples to take over from us. We were blessed when shortly thereafter a couple contacted us that has been serving as Missionaries in Mozambique, intending to return soon because of the education of their two school children.


South Africa on the Rise?
At the beginning of 2016 various Christians felt challenged to oppose the negativity in South Africa. The argument of the South Africa must rise campaign – an initiative of Pastor Errol Naidoo, well known via the Family Policy ministry - was that ‘If everything must fall - then eventually, the nation will fall’.
            The death of our revered (former) President Nelson Mandela in December 2013 had inspired me to make our love story available in hard copy for our grandchildren, kick starting the low-key publication of WHAT GOD JOINED TOGETHER in 2015. We joined the #SAMustRise Campaign as we continue our journey of crossing the Jordan! We believed that one of the best tools available was still the written word, albeit that Facebook, Twitter and Whattsapp was taking over from books.
Instead of only having my books and manuscripts available on our blog called www.isaacandishmael.blogspot.com, we also joined the #SAMustRise campaign via the other social media with a parallel one. Our son Sammy started #hopeforsa as a catch word and using our book WHAT GOD JOINED TOGETHER in the campaign via Facebook. He wrote: I quickly put together a website over here: www.whatgodjoinedtogether.co.za. Let's spread some more good news #hopeforsa! This led in turn to an invitation for Rosemarie and me to a live interview on the TV programme Afternoon Express.

Mandela and What God joined together’ ??
  A groundswell of prayer came out of concern of where the student unrest and seeming never-ending corruption in government circles were taking us. The "State Capture" report in which the actions of various government officials were exposed brought a significant correction. The National Prosecuting Head, Shaun Abrahams, who brought the country to the precipice of economic collapse with threats and actions against Finance Minister Pravin Gordhan and other SARS officials that sounded like a vendetta, was asked by the State President to write why he should not be suspended.
          In an Isaac Ishmael prayer update on 21 October 2016 I took liberty to remind the recipients that the crisis into which the #Feesmustfall campaign has thrusted our nation, had started a few days after Hamas political chief Khaled Mashaal addressed a government-endorsed rally in Cape Town on Wednesday 21 October 2015. I went on to highlight the biblical connection, writing ‘Because we as a nation cursed Israel - via the invitation and high-profile treatment of Israel’s worst enemy last year by our government - we reaped what we saw on our television screens in recent weeks.’

         In the same email I noted South Africa’s voting with 23 nations to give its preliminary approval to a UN Educational, Scientific and Cultural Organization (UNESCO) resolution that ignores Jewish ties to its most holy religious sites: the Temple Mount and the Western Wall in the Old City of Jerusalem. 
This ignited correspondence around a possible petition. Furthermore, the Church seemed to be waking up from its dormant state of recent decades because of two new Bills around Hate Speech and general Freedom of religion. Bible-believing Christians are making their voices heard. Whatsapp technology end email petitioning made it quite easy to get onto the worthwhile bandwagon. There has also been an element of hype in this communication, which made it not completely truthful. This was detrimental to the credibility of the message of the Church. 
Whatsapp was in the thick of things in January 2017 in a big way. The real threat of a tense situation around Jerusalem via a so-called Peace conference in Paris on 15 January ignited an unprecedented world-wide call for prayer. Followers of Jews linked with Israel and Jews praying that the enemies of God might be scattered and confused. He did this in no uncertain way when the UK – possibly intimidated by the prospect of the incoming new US President Donald Trump who had put the move of the US Embassy from Tel Aviv to Jerusalem – sent o low-profile delegation to Paris and clearly stated that they would not sign the final statement. Likewise, in New York on 17 January 2017, the feared UN Security Council resolution was not passed that would have given the right of way to the Palestinian Authority to divide Jerusalem unilaterally.
           Many of the fires in the Western Cape which caused extensive damage were probably started by politically motivated people. The result was an unprecedented wave of prayer as these fires coincided with a serious shortage of water. Thousands of churches around the country prayed for rain on 22 January.

Cape Town for Jesus Campaigns                                                                                                              Dag Heward-Mills, a Ghanaian Minister based in Accra, (Ghana), approached Cape church leaders in 2015 to have an evangelistic campaign after one that was scheduled for Kwazulu Natal, had to be cancelled because of the wide-spread xenophobic expansion there The success of the campaign that had to be organised in seven weeks, encouraged the 30-odd Cape pastors to repeat the event possibly on an annual basis as Cape Town for Jesus Campaigns. In 2016 it was held in Belhar with a resounding success.  At the beginning of 2017, the Athlone Ministers’ Fraternal approached the steering committee of the Cape Town for Jesus Campaign.  With Pastor Trevor Herbert of Eerste River as Chairman, the group got many churches participating actively in various capacities.
            The 2017
White Friday
Black Friday – the day after the annual day of thanksgiving in the USA - also found its way to South Africa. 24 November 2017 was a day to remember, so much so that we dubbed it White Friday. This was the culmination of an escalation of prayer that may have started in October 2015 when our ANC government gave red-carpet treatment to HAMAS leaders.  The short-sighted actions of our government were divinely opposed. A prayer event with Pastor Baruch Maayan at Cape Point on 11 December was organised on very short notice. Around 50 intercessors attended, some coming from far away places. The event would transpire in the context of intense spiritual warfare that had the country reeling economically. Simultaneously God raised a Christian in East London, Pastor Robbie Black, to initiate prayers all around the country on the last Sunday of February.
 A movement was birthed called United Prayer of South Africa.       Here at the Cape we had two meetings apiece at Rhodes Memorial on the last Sunday of February in 2016 and 2017, which we linked to the attempt of name change of the mountain peak that seems to rules supremely over our city. The event on 26 February would become a part of the run-up to a massive prayer event in Bloemfontein with a million intercessors from all around South Africa – divinely orchestrated in six weeks. There Pastor Angus Buchan prophesied that the prayers there would reverberate in Parliament. This happened on White Friday, 24 November 2017.



At the Cape Islam expanded quietly, e.g. through the use of petrodollars and the flexing of economic muscles. In the Gatesville-Rylands residential area the Muslims already boasted the biggest mosque at the Cape and a massive Islamic educational institution. In recent times the minute Christian presence took a big blow when the former manse of the Indian Reformed Church was bought up by Muslims. They eagerly spread the rumour that they would buy up all the churches of the area.
          On another page, Somalians bought up shops in different areas, also penetrating into the CBD.  On ?? February
The Muslim Community of Pinelands invited everybody in their community to attend a meeting in the local Islamic Centre on 4 March 2017 to come and listen to their beliefs and ask any questions. This is obviously an attempt of M’lims to practice Dawa, their version of missionary work.  On Saturday 1 April 2017 they were

Special Encouragements
As we prepared for the 2017 United Prayer for South Africa initiative, I was very much encouraged that Terence Phillips, an Indian background believer who had originally come from Durban, took over the baton as Regional Co-ordinator.
A phone call from Cecilia Burger made me very excited on Thursday 23 February 2017. She had met a gentleman with the name of Reggie on the Jewish cemetery who had played some role in the salvation of Michael recently. Michael was a vagrant who had come to see Jesus as his Messiah at the premises of Hillsong and died not long thereafter. Cecilia wanted to inform me that Reggie had a significant spiritual encounter on or near to the mountain peak above Cape Town that we had been attempting to get changed to Dove’s Peak.
The next day I went to to meet Reggie at his place of work in Burg Street. Reginald Mpumgose came to the Cape in 1997 where he was basically living on the streets as a vagrant. When he heard of the Shelter in Salt River with the name Loaves and Fishes, that place became the haven where he also came into a living relationship with God. In AD 2000, he went to pray on the mountain. On the third day of fasting he met a jogger with a jar of oil. The man had come from a smalll town 80 Kilometers from Cape Town with the divine charge to come and pray on the mountain to 'unchain it from demonic sources.
Soon after the jogger had left, a woman came walking in Reggie’s direction. Glynnis, a saintly woman from Manenberg, a notorious township of Cape Town, had also been fasting and praying for a few days. For five years they operated together among vagrants before finally getting married.


Possible Additions


A new Season of spiritual Combat
The last quarter of 1999 turned out to be another season of spiritual combat. A pattern of traumatic incidents happening during my absence from home continued when Rosemarie and I attended our WEC International conference in Natal in October 1999. When we phoned our home, we heard that our 21-year old son Danny had to counsel a Muslim background believer whom we had taken into our home. She was threatening to commit suicide.
         Shortly after our return from our conference in Natal, I received an invitation to attend an international conference on Muslim Evangelism in Nairobi as the South African delegate, with all expenses to be paid by TEAR FUND, a British development and charity agency.
         I had furthermore heard just prior to this that I would lose my Dutch citizenship and passport unless I interrupt my residence in South Africa before January 2002. We thought that a guest lecturing period at the Cornerstone Christian College, a WEC International institution in Holland, could be the solution. We thus considered the possibility of going to discuss the matter in Beugen (Holland) en route to Nairobi.[30]
          Making extensive use of our new communication medium, the e-mail, it was soon finalized that I would be stopping over in Amsterdam en route to Nairobi.                      

Our Son Danny rushed to Hospital
The TEAR FUND-sponsored conference in Nairobi was linked to a traumatic event at home. While I was still in Europe in November 1999, our son Danny was rushed to hospital after his appendix had burst. In addition, he displayed allergic reactions to the medication given to him there. It was touch and go or we could have lost him. Rosemarie sensed that this was an attack from the arch enemy while I was absent from home.
                                               It was touch and go or we
                                               could have lost our son
Also on another score we sensed that the attack on Danny's life was demonic. At this time our second eldest son Rafael returned from Germany where he had been evangelising with Youth for Christ in a mobile bus for the greater part of the year. After his return from overseas an interdenominational youth ministry called + culture (cross-culture with the emphasis on the emblem) would flourish. With his music talent, Danny was quite pivotal in this movement.  Petty interference by one of the local pastors who had no vision for the unity of the Body of Christ brought the promising revivalist movement amongst youth to naught.


one of the most active years for spontaneous prayer initiatives around the country. A growing uncertainty in our nation is leading to more and more people crying out to God. The recent calls for nation-wide prayer for the on-going drought, crime & violent deaths, are some examples of these. Coming closer to the end of 2017, we have also witnessed the biggest prayer gathering in recent history in Bloemfontein, 22 April, this year. We can draw much encouragement from these movements of the Holy Spirit. One of the nation-wide prayer initiatives is the “7 Days on the Wall”, engaging thousands of churches, schools and other groups across the nation to pray for Spiritual Awakening, Salvation of Souls and Social Justice.



[1] Died in complete rest and peace and in trust in the Lord (Schmidt,  1937:6)
[2] Zuid-Afrikaansche Tijdschrift, vol.1 (1824), p.25. Translation: When people were still discussing in many parts of Europe whether slaves and heathen should believe and whether they could be taught, they had already started with that work in this Colony. 
[3] Newton subsequently became a prominent catalyst for the end of the slave trade in 1807. He was the boyhood hero of William Wilberforce. When the evangelical parliamentarian Wilberforce wanted to resign his seat in parliament to become a clergyman in December 1785, Newton dissuaded him. No two years later, on 22 May 1987, Wilberforce initiated the ‘Society for the Abolition of Slavery’. 
[4] In 1937 – another century on – South Africa had become the best occupied mission field in the world with 1,934 Protestant missionaries and 658 Roman Catholic priests, according to the World Mission Atlas of those years.
[5]The Lantern, 10 March 1883
[6] The SAGM was later called the Africa Evangelical Fellowship (AEF). 
[7] Through his own research Arnold showed that an Arab author, El Kindy, had pointed out more than 1100 years ago to the logical reason for this fact, namely that Muhammad was expected to rise again after three days. In Ibn Hischam’s updated biography of the Islamic prophet, it is reported that Umar would not believe that Muhammed had died, but that he would be like Moses who returned after forty days when everybody thought that he had died.

[8] This is a big square in the City Centre where military parades were conducted in earlier days.
[9] A tradition evolved on Hyde Park Corner in London where anybody can publicly share views on any topic.
[10] William Carey, the well-known missionary in India was perhaps the most known to defy the restrictions, ‘flouting the prohibition on missionary work as stipulated in the Charter of the EEIC’ (Hofmeyer, 1991:43).

[11] Translation: unrest and bad feelings.
[12] The influential Zaccheus Mahabane joined the Congress movement in 1917 after hearing political speeches by Charlotte Maxeke and her husband Marshall Maxeke, a fellow South African whom she met in the USA. Both studied at Wilberforce University.
[13] She was a founder member of the Congress of Democrats, and one of the leaders who read out the clauses of the Freedom Charter at the Congress of the People in Kliptown in 1955. Appalled by the plight of black women, she played a pivotal role along with Lillian Ngoyi in the formation of the Federation of South African Women and spearheading a march of 20,000 women to the Union Buildings in Pretoria to protest against pass laws on August 9, 1956.
[14] The reference is to the government attempts to bypass the entrenched clause in the Constitution guaranteeing the rights of ‘Coloured’ voters.
[15] The supernatural intervention by God in the run-up to the miraculous elections in April 1994 is beautifully described in Cassidy, Michael: A Witness for Ever, Hodder and Stoughton, London, 1995
[16]   In translation it received the title Human Relations and the South Afri­can Scene in the Light of Scripture.
[17] In the most recent republication of the translation of Andrew Murray’s School des Gebeds, Dick Eastman, the founder of World Literature Crusade, conceded that he had received his inspiration from the prolific Cape Scottish writer.
[18]  Internationally Dr Andrew Murray was the big model, pioneering with writing 31-day or 365-day devotionals.
[19] In South Africa CCM (Christian Concern for Muslims) printed their own version of the Ramadan Muslim Prayer Focus for 2003 with national prayer fuel.
[20]Presbyterian Church of Southern Africa. Proceedings and Decisions of General Assembly 1981, p.180ff. The Assembly also rec­ognized ‘the bona fides of those Christians who in good conscience before God took up arms to fight either for “liberation” or for “law and order” in South Africa’—and paid tribute to conscientious objectors.
[21] The church complex had been declared an historical monument, and was thus spared the fate of many buildings in District Six in the wake of Group Areas legislation. It was incorporated into the Cape Technikon and subsequently used as a gymnasium and an art studio. Holy Trinity, a congregation related to St James Church of England in Kenilworth, used it for a few years for student outreach in the 1990s.
[22] This had been a parsonage in the hey-day of District Six and the venue of the temporarily displaced theological seminary where I studied from 1971 to 1973.
[23] In preparation of a church service in September 2011, in which we celebrated the various cultures in our city, we were quite surprised that there are so many more Jews in Sea Point (15000 compared to Muslims in Bo-Kaap (7,100).
[24] From May 1521 until March 1522, Martin Luther lived at the Wartburg castle, after he had been taken there for his safety at the request of Frederick, the Wise, following his ex-communication by Pope Leo X and his refusal to recant at the Diet of Worms. It was during this period that Luther, under the pseudonym Junker Jörg (the Knight Jörg), translated the ‘New Testament’ into German.
[25] The latest version of these studies – expanded to thirteen chapters - can be read as A Revolutionary Conversation - Lessons from the Master teacher to share the Gospel cross-culturally at www. isaacandishmael.blogspot.com
[26] Our co-worker Rochelle Malachowski who had been working in Palestine, reported on the ministry of Musalaha in the Middle East.
[27] For quite a few years Esther Krüger, an Afrikaner, produced a programme for Jews on Radio Tygerberg called Israel Kaleidoscope on which Leigh Telli featured frequently.
[28] Musalaha is a non-profit organization that works towards reconciliation between Israelis and Palestinians based on the Biblical principles of peace, justice, and love. The name Musalaha comes from the Arabic word for 'reconciliation'. Musalaha, which means "reconciliation" in Arabic, was founded in 1990. Since its creation, an executive board of Palestinian and Israeli community and church leaders has led this ministry of reconciliation in taking steps towards unity in our society. 


[29] The four-fold or five-fold ministry is a Charismatic and Evangelical Christian belief that five offices mentioned in Ephesians, namely those of apostles, prophets, evangelists, pastors (or "shepherds") and teachers, remain active and valid offices in the contemporary Christian church.
[30] Thankfully the law was changed in the Netherlands soon hereafter, so that the drastic move was not needed.