By Hans Ngala
Cameroonian Catholic bishops have been very critical of the Biya regime in recent weeks, mincing no words in telling the nonagenarian not to seek reelection for an eighth term, which would mean he would be nearly 100 years old by the time his term comes to an end.
“Why do we always expect the head of state to be a candidate?” Bishop Emmanuel Aboo of Adamawa region said. “Enough is enough,” he continued, explaining that Biya is already too old to continue running the nation’s affairs.
Archbishop Samuel Kleda of Douala opined that asking Biya to seek re-election was “unrealistic.”
“What I want for my country is a peaceful transition. This means that we must organize elections in accordance with the norms, elections where everyone accepts the democratic game… We are human beings; at some point, we will leave this world. We cannot work miracles. Those who are calling on Biya to stand again are not at all realistic,” Kleda said in an interview on French radio, RFI.
Perhaps of all the bishops, Bishop Barthélemy Yaouda Hourgo of Yagoua in the Far North was the one with the most scathing condemnation of Biya. Abbo said that Cameroonians have suffered so much that even the devil “can’t inflict greater pain on the people of this country.”
“What have Cameroonians not suffered?” the bishop asked rhetorically during a Mass. He went on to list the failures of Biya including the joblessness among youth, the numerous promises he has made during his more than 40 years in power, and how he failed to fulfill them.
In his New Year address to the nation, Biya hinted at an 8th term in office, saying “I can assure you that my resolve to serve you remains steadfast and grows stronger by the day as we address the immense challenges facing us,
“I have heard your calls and encouragements, and I remain dedicated to serving our beloved nation,” he said.
However, his words rang hollow for Catholic bishops who are probably the most vocal group among religious leaders in Cameroon in their condemnation of Biya.
So why have Catholic bishops been so bold in their criticism of Biya but not their Protestant counterpart pastors?
Several factors could explain this, including numerical strength on the part of the Catholics which comes of course with greater political influence.
There are some 4 million Catholics in Cameroon according to statistics from Operation World, an evangelical Christian group that compiles data on Christianity around the world, making Catholics the largest single Christian denomination in Cameroon. According to Operation World, there are also 3.4 million Protestant churches in different denominations such as Anglicans, Baptists, Presbyterians, Lutherans, Methodists, Pentecostals etc.
Given the divisions among the Protestant churches, it makes it a little difficult for them to speak with one voice even though most of them join together under the umbrella organization i.e. the Council of Protestant Churches in Cameroon, better known by its French acronym, CEPCA. Even so, not all Protestant churches belong to CEPCA and so it makes it harder for them to wield as much influence as Catholic bishops. Also, the fact that most Protestant churches in Cameroon are indigenous Cameroonian churches, means they do not exist outside of Cameroon. The Cameroon Baptist Convention (CBC) exists only in Cameroon for example with its own unique Baptist tradition suited to Cameroon and only Cameroonian leaders hold office in it. That would explain why in next door Nigeria, they have the Nigerian Baptist Convention (NBC) which even though also Baptist, could be starkly in contrast with the CBC on some issues. Same with the Presbyterian Church in Cameroon (PCC). Its approach to worship and leadership are uniquely Cameroonian and that would also explain why next door to Nigeria, there is the Presbyterian Church of Nigeria (PCN) and on the other side of the Mungo in Cameroon, there is the Evangelical Presbyterian Church of Cameroon and the Cameroon Presbyterian Church. With all these many divisions, Protestant churches are unable to exert the same influence as Catholics.
Another factor is the growing trend of charismatic Pentecostalism that is sweeping through almost all Protestant churches. Most of them see Biya’s grip on power and his misrule of the country as a “spiritual attack” on the country that can only be solved spiritually. That would partly explain why they would rather not criticize him openly like Catholic bishops are doing. Unlike the bishops, the Protestants would for the most part, focus on their evangelism and Bible study, steering clear of politics. It is not uncommon to find some Protestant churches with self-styled “prophets” who spend all-night prayers binding and casting demons instead of simply pointing out that Cameroon is where it is today because Biya mismanages the country.
Also, the fact that Biya himself is a Catholic and understands the influence of the Vatican is probably why his government might get uncomfortable when criticized by Catholic bishops. Catholic bishops have the weight of the Vatican behind them, something Protestant pastors do not have. It would be very dangerous (almost treasonous in fact) for Biya to arrest a bishop. The Vatican would immediately issue a statement and the regime would not want the global negative publicity bound to ensue, so they tend to tread carefully.
In more liberal democracies such as the United States, Protestant pastors have a lot of clout, however. The glaring example of the late Rev. Dr. Martin Luther King Jr, a Baptist pastor who led the Civil Rights Movement is still fresh in the minds of many. More recent examples such as the Rev. Jesse Jackson and the Rev. Al Sharpton who are well-known for their crusades for social justice are well known.
The landscape in Cameroon however is much trickier with Biya having power in almost all spheres of Cameroonian life, including over the running of churches themselves. For his 42 years in power, President Paul Biya has overseen numerous changes and failures that have deeply affected the lives of Cameroonians. One of the most significant examples is his amendment of the Constitution in 2008 to remove term limits, allowing him to extend his presidency indefinitely. This move, alongside his failure to institute meaningful reforms, has kept the country in a perpetual state of stagnation. Under his leadership, there has been an alarming increase in youth unemployment, widespread corruption, and a failure to address the country’s deteriorating infrastructure. The government’s inability to resolve the ongoing Anglophone crisis, resulting in years of conflict, has further exacerbated the suffering of ordinary citizens. Additionally, promises of social and economic development have gone unfulfilled, leaving many Cameroonians disillusioned and desperate for change.
Despite these setbacks, Biya’s leadership remains largely unchallenged, as the political landscape has been shaped to favor his grip on power.
The silence of Protestant pastors in the face of Biya’s misrule can be attributed to several factors, including the fragmentation within the Protestant community in Cameroon. The lack of unity among various Protestant denominations, each with their theological stance leadership structures, and regional focus, makes it difficult for them to act as a unified political voice.
In contrast, the Catholic Church in Cameroon benefits from greater cohesion and the backing of the Vatican, which adds a layer of international influence that protects Catholic bishops from potential retribution by the regime. The fact that Biya himself is a Catholic adds another layer of complexity, as his government is more likely to avoid confrontation with the Catholic Church due to the potential international backlash that the Vatican would unleash. Protestant pastors, by comparison, lack such international backing, making them more vulnerable to retaliation, arrest, and detention if they criticize Biya.
The divisions among Protestant churches, coupled with Biya’s overwhelming influence in all spheres of Cameroonian life, explain why Protestant leaders have been reluctant to speak out as forcefully as their Catholic counterparts. For change to occur, Protestant pastors will need to find ways to unite and use their collective voice to challenge the status quo, drawing inspiration from the political activism that Catholic bishops have embraced. Without such unity, the Protestant community risks remaining silent in the face of a regime that has consistently failed to deliver for its people.
