Historical Example: Desmond Tutu

Our example for the Social 9 is South African Archbishop and Nobel Peace Prize winner Desmond Tutu. His biography is succinctly outlined on the website of The Peace Centre, an NGO inspired by his testimony.

Desmond Tutu Mpilo was born on October 7, 1931, in Klerksdorp, a town in the northwest of South Africa, to a modest and religious family. His father, Zacarias, was the principal of a missionary high school, while his mother, Aletha Matlhare, worked as a domestic worker. Desmond was the only son, surrounded by three sisters.

When Desmond was eight years old, his father was transferred to Ventersdorp, where he worked at a school that had students from various backgrounds and communities. Desmond also attended this school, growing up in an environment of great diversity. Though baptized in the Methodist Church, the Tutus converted to Anglicanism in 1943 under the influence of Sister Silvia.

Shortly thereafter, the family moved to Johannesburg. In 1945, Desmond began high school at a government institute. At that time, he contracted tuberculosis and had to be hospitalized for over a year. As a result, he developed a deep friendship with Father Trevor Huddleston, who would visit him and provide books that fascinated Desmond. Years later, Desmond would become Father Huddleston's parish church assistant.

Although he missed school due to illness, he was allowed to resume classes with his peers. Desmond caught up with his classmates with effort and determination, often studying by candlelight. His academic dedication earned him acceptance into the Witwatersrand University School of Medicine. However, he was denied the scholarship he had applied for, and his family could not afford his studies. As a result, he chose to shift his focus to teaching, following his father’s example. He graduated in 1953 and earned a Bachelor of Arts degree two years later.

On July 2, 1955, Desmond married Nomalizo Leah Shenxane and began teaching at Minsieville High School, where his father was still principal. His students remembered him as an inspiring teacher.

After three years of teaching, Desmond began to express his social critique. He resigned from his teaching position in protest against the implementation of the Bantu Education Law. This apartheid law, number 47, created a separate educational system for white and black students, aiming to prepare black South Africans for subordination to whites and for work in bantustans (tribal reservations).

While in Munsieville, Desmond considered the possibility of joining the priesthood. In 1955, he offered himself to the bishop of Johannesburg to become a priest and was admitted as a subdeacon. He studied at Saint Peter's Theological College in Rosettenville, where he graduated with two honors. During these years, Desmond and Nomalizo had three children: Trevor Thamsanqua, Thandeka Theresa, and Nontombi Naomi, born in 1960.

In late 1961, Desmond was ordained as a priest and transferred to a new church in Thokoza. The following year, the family moved to London so that Desmond could continue his theological studies at King's College on a scholarship. London was a transformative experience for the Tutus, as they escaped the suffocating conditions of apartheid. The couple’s fourth child, Mpho Andrea, was born in 1963.

After completing his MA with honors in 1966, Desmond returned to South Africa. Between 1967 and 1969, he served on the board of directors of the Fort Hare University Theological Seminary. During this time, he began to speak out against the sociopolitical situation, delivering lectures that highlighted the precarious conditions of many South Africans living under segregation.

In 1972, Desmond returned to London for three years. Upon his return to South Africa, he was ordained as the first black bishop of the Church of the Province of Southern Africa and appointed rector of St. Mary's Cathedral in Johannesburg. From this position, he promoted internal changes, often at the expense of some of his white parishioners.

On June 16, 1976, Soweto students led a large-scale rebellion against the discriminatory educational system and the mandatory use of Afrikaans as the language of instruction. The rebellion resulted in a massacre of students by police. Tutu supported the victims and their families and later played a significant role in the Crisis Committee formed after the killings.

In July of the same year, Tutu accepted the position of bishop of Lesotho and general secretary of the South African Council of Churches (SACC), becoming a prominent national and international figure. Under his leadership, the SACC became a crucial institution in South African spiritual and political life, challenging the white society and government and calling for aid for the victims of apartheid. Tutu advocated for reconciliation between all groups involved in apartheid, denounced the white minority government for its racist policies, and condemned anti-apartheid groups that resorted to violent or terrorist actions,

such as the African National Congress and various extreme left-wing organizations. Along with Steve Biko, Tutu called for civil disobedience.

A compilation of his speeches was published in 1982 under the title The Divine Intention, followed by a collection of his sermons, Hope and Suffering, in 1983. His strong position inevitably led to difficulties with the government, including the denial of his passport for a year and a half.

In 1983, Tutu was elected leader of the United Democratic Front (UDF), one of the most significant non-racial anti-apartheid organizations. His community activism was complemented by his wife Leah, who advocated for improved conditions for domestic workers.

In 1984, Tutu was awarded the Nobel Peace Prize for his peaceful struggle against apartheid. The award was widely celebrated by the black community, though it was downplayed by the government. In 1986, Tutu became the first black Archbishop of Cape Town, making him the head of the Anglican Church of South Africa.

Tutu became a leading figure in the transition to democracy in South Africa. He urged foreign nations to withdraw investments from South Africa to pressure the government to dismantle apartheid. He was harassed by security police and called for civil disobedience following the murder of activist Steve Biko. He led protests, including the “purple rain” demonstration in Cape Town in 1989, where protesters were sprayed with purple dye to be later identified by the police.

When the multiracial republic of South Africa was established in 1994, Tutu resumed his pastoral duties while continuing to influence the country. In 1995, the Truth and Reconciliation Commission (TRC) was created by newly elected President Nelson Mandela to address human rights violations committed during apartheid. Tutu was appointed as the chair of the commission. The following year, he stepped down from his position as the Anglican Church's representative to focus solely on the TRC and was later appointed archbishop emeritus.

In 1997, Tutu was diagnosed with prostate cancer and underwent successful treatment in the U.S. Despite his health challenges, he continued to work with the TRC, which presented its report on October 28, 1998, condemning atrocities committed by both sides during apartheid.

Tutu officially retired from public life on October 7, 2010. However, he has continued to actively participate in various social organizations, denouncing international injustices and inequalities, such as the situations in Zimbabwe, Palestine, East Timor, Guantanamo, and the HIV epidemic, while also advocating for the rights of gays and lesbians. He is currently

regarded as a prominent moral figure worldwide, working towards reconciliation in conflict zones.

Demond Tutu as a Social 9

From his biography, we can extract several characteristics that define him in this subtype.

As a child, Desmond was known for being a good, studious, and hardworking boy, who showed respect for his father and the authority he represented. His interest in social issues played a central role in his life, shaping his career (which included frustrated aspirations to be a doctor, teacher, and priest), as well as his clear public and political stance in support of those suffering the most.

His worldview was deeply influenced by a religious and benevolent perspective. John Allen, a South African journalist and biographer of Desmond Tutu, explains how his life of prayer sustained him during the dark days of apartheid: “You can't talk about Tutu without his life of prayer. It is an integral part of his faith, and his spirituality sustains him.” Allen notes that Tutu rises at four in the morning to pray, and also takes time for prayer at noon and at night. This practice of stillness and meditation can be seen as an element that balances his otherwise active nature.

Desmond is described as a man who “does not like confrontation, but when he sees people being mistreated, he thinks: ‘I have to speak up.’” This highlights his tendency to avoid conflict in everyday life, with confrontation being only justified when it serves the defense of others. Violence, however, is never seen as acceptable.

In the introduction to the book God Is Not a Christian: And Other Provocations, John Allen describes Tutu’s collection of speeches as “a series of texts that reflect a life in action, not the meditations of a scholar.” This clearly captures Tutu’s active, practical, and earthly spirituality.

From his public speeches, we can highlight several fragments that reflect his worldview:

“In our African Weltanschauung, our worldview, we have the concept of ubuntu. [...] This expression is very difficult to translate, but we could put it this way: ‘A person is a person through other people.’ We need other human beings to learn as human beings, since none of us comes into the world fully formed. [...] For us, the solitary human being is a contradiction in terms.”

This statement emphasizes his view that human beings are inherently social and that personal fulfillment can only be achieved through a sense of belonging to humanity as a whole.

The use of the plural (“for us...”) is also notable, reflecting his role as a spokesperson for a group of people, whose collective voice he represents. And, more clearly:

“Ubuntu is the essence of being human. It expresses how my humanity is linked and inseparably bound to yours. He does not say, like Descartes: ‘I think, therefore I am,’ but rather: ‘I am because I belong.’ To be human, I need other human beings. The absolutely self-sufficient human being is subhuman. [...] I am because we are, since we have been made to live together, to be a family.”

Let us remember that belonging is the key word that defines the social subtype of E9. Tutu demonstrates a strong sense of inclusion, which ensures that no one is excluded. He shows a remarkable ability to understand different perspectives and integrate them. In a liturgical celebration at the Cathedral in Ireland, he exhorts:

“May your negotiations include as many representatives as possible. Don’t let anyone feel that they have been excluded. No group, no matter how small, that has complaints, real or imagined, should feel excluded; otherwise, you can say goodbye to peace.”

This sense of inclusion, coupled with a concrete and practical spirituality, translates into a deep commitment to those in need, as well as a politically engaged theology.

“I am here before you as a person who professes the Christian faith. This is the starting point for everything that I am; it is the inspiration for everything I say and do. As a Christian, therefore, I place my worship and service to God as the most important priority in my life. I must first maintain an authentic relationship with God through prayer, Bible reading, meditation, and the celebration of the sacraments. [...] This is the so-called vertical dimension of human life: the relationship with God. [...] The authenticity of this relationship with God is expressed and tested in my relationship with my neighbor. This is the so-called horizontal dimension. You must keep both the vertical and the horizontal together. [...] For Jesus, love of God was inconceivable without its corollary: love of neighbor. [...] What I am saying is that I am not a politician. What drives me to engage in sociopolitical life is not politics, but my Christian faith. [...] Through obedience to the imperative of the Gospel of Jesus Christ, I am engaged in socio-political and economic issues.”

“In the Bible, we learn that God is a God who takes sides. God is not neutral. He is always on the side of the poor, the oppressed, and the little ones who are despised. For this reason, we, His Church, must stand in solidarity with the poor, the homeless, the hungry, and the oppressed.”

From the information available through websites and books, there is little reflection of Tutu's emotional experiences or moments of weakness. His public image reveals no room for fragility. Instead, it highlights his moral integrity and his commitment to action, with a total identification between the person and his message.

John Allen notes, “I have come to see that he gives his best when faced with the toughest and most challenging situations.” This observation underscores the remarkable ability of the Social 9 to face difficulties and bring out “the best of oneself” without showing signs of struggle. This "nothing happens here" attitude reflects an internal disconnection that allows him to maintain a positive public image while placing himself in a seemingly neutral position.