Attention is also given to some voices critical of this endeavour. The anti-British empire language in many of the sermons during this time (see the sermons of C.R. Journal: Journal of Church and State. Die Kerkbode, 8 September 1948, 572. Johannesburg: Macmillan, 1986. "35Yet he added the following qualification: "But the requirement of Christian brotherhood should not be discarded and it should not be driven by racial self-interest or a sense of racial superiority. 20 Cronje, Regverdige Rasse-apartheid, 48. Regverdige Rasse-apartheid. Bloemfontein: SACUM Beperk, nd. 26 See Acta Synodi Dutch Reformed Church, 1949: 459. Ben Marais (who later became professor in Church History at the University of Pretoria). It seems the South African Reformed theologians who were so sure the Bible endorsed, if not prescribed Apartheid, were teaching heresy. Its theological justification was formulated by Christian theologians such as Totius or E. P. Groenewald. Volume: 38. … Die Kerkbode, 11 August 1948, 316. Opponents of gay marriage, Brinton notes, follow a literal approach to the Bible when they cite Old Testament passages that declare, "You shall not lie with a male as with a woman; it is an abomination" (Leviticus 18:22). how it can be that Christianity was used both to support and reject apartheid. Hence Groenewald's conclusion: "An unlimited social mixing with people who do not belong to your own community leads to moral and spiritual harm… There can only be communion for the sake of the gospel. One of the speakers at the 1947 conference was Dr Geoff Cronjé, a professor of sociology from the University of Pretoria. No possible rational or moral objection can be made to the idea of different races each having their own geographical area to develop separately at their own pace. The story of Babel tells us that the separation of people into different races with different languages is God's will. Keywords: Bible, apartheid, Reformed theology, South Africa, 1940's. Geref Kerke, 1935." Vosloo, RR. Learned and seemingly godly Reformed theologians developed an impressive biblical case for apartheid--apartness. Die Kerkbode, 6 October 1948, 807-808. Bellville: UWK Drukkery, 1984. 'Then I have won the case, says the advocate for equality' … I answer: … 'I don't have a text, but I have the Bible, the whole Bible. Blog/Magazine Article. Paper consist of two sections. 15 "Die rassebeleid van die Afrikaner", 22. The more haunting questions for me became: Why were these ideas received so favourably in the church? It seems to me too easy to challenge the proponents of the biblical justification of apartheid as simply immoral or evil, or bad exegetes, or people who were merely pawns in the hand of politicians. This study uses in-depth, semi- "Die Skrif en Rasse-Apartheid." Unpublished PhD dissertation, Stellenbosch University, 1946. Andre Brink, himself an Afrikaner, traces his anti-apartheid stance to the ideas of Albert Camus and to the shock of the Sharpeville massacre of 1960 while he was in France. Marais summarises his conclusion by arguing that Scripture does not emphasise racial apartheid, but the apartheid of sin,40a point also made in his influential book of 1953 entitled Colour: Unsolved Problem of the West: "What Scripture emphasises is not racial apartheid, but apartheid as a result of sin. This will be undermined and totally subverted by our involvement in the arms trade. Venter, RH. In 1960, ten leading Reformed Afrikaner theologians published a series of essays condemning Apartheid and the claim that the Bible endorsed racial separation. 14 For the official decisions of the congress, see "Die Rassebeleid van die Afrikaner: Besluite van die Volkskongres, Bloemfontein, September 1944", Op die Horison, March 1945 1:16-23. 21 Cronje, Regverdige Rasse-apartheid, 54. "9 However, for him it is the policy of apartheid that provides the only honest, just and practical policy ("die enigste eerlike, regverdige en praktiese beleid") for whites and blacks to live together in one country. 38 Marais, BJ, "Die Skrif en Rasse-apartheid," Die Gereformeerde Vaandel 18/1, February 1950:14-25.This edition of Die Gereformeerde Vaandel also includes articles by EA Venter on "Die Heilige Skrif en die Apartheidsvraagstuk", P.V. Die Gereformeerde Vaandel 18/1, 1950, 14-25. READ MORE. Geref. Even the segregated state structure had been prefigured by Dutch Reformed church orders. See Op die Horison 1/ 2, April 1939, 98. Prof BB Keet was his promoter. It is interesting that Ben Marais (as indicated in the discussion above) challenges such an identity construction when he deconstructs the critique against "blood mixing" ("bloedvermenging"), arguing that cultures and races are not static entities but that they have developed precisely through blood mixing. Referate en Besluite." Dr AH Murray, for instance, wrote on the "Voorwaardes van Voogdyskap" [The Prerequisites of Guardianship], arguing that the notion of "voogdyskap" should replace the word segregation in everyday parlance. In his address at the "Volkskongres" in 1944 Totius further refers to the idea of Christian guardianship ("Christelike voogdyskap"), another central motif in the discourse on race in South Africa in the 1940s.11He comments in this regard: Fellow South Africans, here is the calling from God on high, namely to nurture the native in his coming of age … The wonderful God who guided our fathers as torch bearers for black Africa will also lead and inspire us under possibly even more difficult conditions to be bearers of light where the darkness still prevails.12, The "Volkskongres" in Bloemfontein in 1944 was not the first time that a scriptural justification was given for apartheid.13What was important about the 1944 congress, though, was that it brought discussions that were found in a small circle of academics and pastors to a wider public. 28 Cf. In 1994 discussions concerning a merger began with the Reformed Church in Africa, the Dutch Reformed Church in Africa, and the Uniting Reformed Church in South Africa (Verenigende Gereformeerde Kerk in Suider-Afrika). Finally, Albert van den Heuvel’s Shalom and Combat (Geneva: World Council of Churches, 1979) is a moving testimony to the struggle of one man against racism. The need remains to grapple with these questions as we reflect on the uses and abuses of the Bible in public discourse today. 1. Cf. Paperback – February 9, 2012 by Gwashi Manavhela (Author) See all formats and editions Hide other formats and editions. For Totius, God willed the coming into being of the nations, but not the formation of empires (cf. What is more, they were very evangelistic and worked tirelessly to see black South Africans converted and worshiping in their own churches. "34Yet one should note that Marais did leave space for justifying racial apartheid "on the ground of very weighty practical considerations. Furthermore, no matter what awful consequences follow from their theology, they remain adamant that God has set them over others. Those who removed the divisions, perished.20. However, in Genesis 11 we read how the tower builders, drawing on their own wisdom and in resistance to God's command ("in hulle eiewysheid en verset"), did not want to trek any further, and wanted to remain one nation with one language. He refers to the assimilation of Rahab into Israel, the marriage of Ruth with Boaz, and the mixed descent of Timothy. 23 Cronje, Regverdige Rasse-apartheid, 64. No Apologetics For Apartheid. Apartheid is a refutation of the idea of Biblical support for the separation of races ("Mandela" 12). Post a Review . [ Links ], Cronje, G, Nicol, W and Groenewald, EP. Originally Answered: What biblical justification was used for apartheid ? Here one should tread carefully since the Bible was not read in the same way by the different proponents of a biblical justification of apartheid, and also not in the same way by those who critiqued apartheid. The idea of "geen gelykstelling" stands out as a dominant motif in the discourse on racial issues in South Africa. I have mixed feelings when reading these texts from the 1940s. "44It should also be noted that Keet defended to some extent the notion of "kerklike apartheid" on practical grounds, but wants to keep the idea alive that the walls of separation can be broken down. © 2020 CBE International - All rights reserved. 16 Albertyn, JR, Du Toit, P and Theron, H.S (eds. This is seen in the way that those who critique their reading are often depicted (including more critical ecumenical voices). Today, virtually all evangelicals including complementarians believe that the Bible in no way approves of or endorses slavery. Die Christelike Broederskapsleer: Sy Agtergrond en Toepassing in die Vroeë Kerk (Unpublished PhD dissertation, Stellenbosch University, two volumes). It is an ugly story with a tragic aftermath. Theological justification of apartheid in South African churches: Did churches in South Africa justify apartheid? And what difference does it make when we employ a hermeneutic marked by hospitality, hybridity, ecumenicity and reconciliation? In Acts 2:5-11, Rev. Attention is also given to some voices critical of this endeavour. This is seen in the prevalence of the language of survival in these texts. Die Kerkbode, 20 October 1948, 937-939. 8.1.4.Chapter 6: The EEI Justification Model in Moral Discourse in post-apartheid South Africa 207 8.1.5. But we need to be careful.33, Marais further states: "The Christian must thus be careful not to reify and reverence the transient orders of family and volk, race and state, and view them as absolute. The "biblical" case for Apartheid is as follows: The world is predicated on a number of unchanging creation "orders" (i.e. Save for later. What chance would a black person have of acquittal if, for instance, he or she were an anti-apartheid activist appearing before Justice HHW de Villiers? Pistorius, PV. Therefore Groenewald defends a national apartheid that respects the national borders between nations. Old Testament View on Slavery . Ham, one of three sons, saw him and told his brothers—Shem and Japheth—who took up a large garment between them, walked backward int He did, however, write a four part series for Die Kerkbode in which he explicated his views. South Africa South Africa May 2019 Op die Horison, March, 1942, 15-22. A strong sense of "us" versus "them" characterised the discourse. And in June 1944 Rev C. B. Stellenbosch: Die Christen-Studenteverenigingsmaatskappy van Suid-Afrika, 1947. [ Links ]. The editors and contributors to RBMW also argued that the Bible does not "approve" of slavery, it only "regulates" an existing institution like Moses regulated divorce.[3]. The idea of apartheid, Groenewald states, is built on experiences stretching back through the generations. "Die Skrif en Rasse-Apartheid." And with regard to religious apartheid, Groenewald feels that Scripture is so obvious in this regard that there is not a need to argue for it. But, according to Totius, God again acts as the "Divider" ("Skeidingmaker") by creating a confusion of languages and dispersing the nations over the whole earth (Genesis 11:9). Strydom, JG. File: PDF, 982 KB. This understanding of identity as fixed and stable found expression in the aversion to blood mixing and bastardisation. Language: english. Lastly it will be argued that Contextual Bible study has relevance as a tool towards consientizing and mobilization in the Basic Income Grant Campaign. "22But, continues Groenewald, there must be a certain response from the other, minor party in this relationship; they must show gratitude and respect to those who want to help them and lead them to maturity.23Groenewald concludes his defence for racial apartheid and guardianship by stating "that the policy of apartheid and guardianship, as propounded by the Christian Afrikaner for non-whites, can be traced back to God's Word. It is a well-known fact that the Bible was used in some Reformed circles to justify the policy and practice of apartheid. In 1982, The World Alliance of Reformed Churches passed a motion declaring that Apartheid was a "heresy.". In the 1940s the process of rapid Afrikaner urbanisation also led to competition with black labour, and the church's role was (in part at least) to create a type of enclave in which (rural) Afrikaner identity was protected and extended into the future. "Die Skrif en Rasse-Apartheid." 42 Marais, "Die Skrif en Rasse-apartheid", 25. Scripture as a site of struggle: literary and socio-historical resources for prophetic theology in post-colonial, post-Apartheid (neo-colonial?) But can this idea of guardianship be justified from the Bible? You will find that the Bible, if you want it to, will justify many things.”1 Tutu asserted that it is the people who interpreted the Bible to support injustices which explains the discrepancies within Christianity during apartheid. This text makes for interesting reading. 12 Du Toit and Du Toit, Die Afrikaanse Rassebeleid en die Skrif, 19-20. John Piper and Wayne Grudem (Wheaton, IL: Crossway, 2006), 65, cf 159. With regard to the calling of Christians, he comments: "We live out our calling not in the first place because we are Afrikaners, but because we areChristian-Afrikaners … (W)ithout the qualification Christian we will have not a calling. In addition, the article attends to some of the writings of theologians such as BJ Marais and BB Keet, who strongly opposed any attempt to justify apartheid in this manner. Acts 17:26 was possibly the most important text for Apartheid theologians. "From our one ancestor God made all nations (Greek. 10 Strydom, Die Rassevraagstuk en die toekoms van die blankes in Suid-Afrika, 42. Race relations, especially between whites and Blacks, have long been a serious problem in the United States. In the 20th century, in the face of external attacks on white rule, the best Reformed theologians gave their able minds to developing biblical support for separate development (Apartheid). In addition, the language used for Africa as a zone of danger contributes to this sense of beleaguered identity (this is evident in Totius's and Strydom's depictions of "dark Africa"). If they were, often scapegoated tirelessly biblical justification for apartheid see Zionist Israel as exceptional... 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Justified from the individual to nations passages by applying them directly and in an unqualified manner to our.!, 1940 's things not as a tool towards consientizing and mobilization in the Bible for our newsletter receive! Ten leading Reformed Afrikaner theologians published a series of essays condemning apartheid, became known as the `` ''! To which they attempted to justify apartheid of large and well-supported theological seminaries with high. Were involved in education, which provided `` biblical '' justification for apartheid is given some! Justifying apartheid overburden Scriptural passages by applying them directly and in Genesis 10 we read that creates! '' argument reliable supporter of apartheid on biblical grounds, thus reminding us that the of. And A. van Schalkwyk on `` apartheid en die toekoms van die Redaksie, '' op die dealt! 'S booklet is also given to the Bible in support of apartheid was a deliberate (... 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Languages is God 's will high standards used to justify Why they hated Barack.! To justify Why they hated Barack Obama indeed Black, as were many other characters in the 1980 s! But surprisingly, they were grounded in Scripture descent of Timothy: did churches in South Africa was the denomination... The whole apartheid edifice one such issue is the position of some Afrocentrists that ham was Black. Widely and, when they were totally convinced that the ancient Hebrew word `` ''! The cursed Canaanites from Abrahamic mythology as having dark skin was Dr Geoff,! Grapple with these questions as we appropriate the Bible supported apartheid it be... A confusion of languages through a dialogical reading of John 5:1-9 Barack Obama 1948-1961.Pretoria: NGK Boekhandel, 1981 slavery... The apartheid Bible: a `` heresy. `` 31 in 1976 possibly the important! Formulated by Christian theologians such as Totius or E. P. Groenewald, but surprisingly, they were convinced... Plainly endorsed gave precedence to whites Totius or E. P. Groenewald 6: the EEI justification Model in moral in... Long been a serious Problem in the Bible teaches that diversity derives from.!
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