"Die Skrif en Rasse-Apartheid." Save for later. Sendingkerk, also in 1982, in an impressive statement on apartheid, issued ... logical justification of … Abstract It is said that the life span of contextual theology is short-lived. References are further made to the Mission Policy of 1935, which declares the church's opposition towards social "gelykstelling" and affirms the importance of the idea of guardianship. Attention is also given to some voices critical of this endeavour. He began to question the biblical justification of apartheid by the Dutch Reformed Church: "I made an intensive study of the Bible to prove that those justifications were not valid. 39 Marais, "Die Skrif en Rasse-apartheid", 15. The unambiguous and overwhelming support of Apartheid by the Reformed churches justified and legitimated the system. They insisted that their policies were pleasing to God because they were grounded in Scripture. 5.The Bible, apartheid and identity constructions. Originally Answered: What biblical justification was used for apartheid ? God wills pluriformity, and unity is to be viewed as a spiritual unity in Christ. And a few years later, Botha's successor, F.W. Those who removed the divisions, perished.20. If they did, they might have to re-examine their argument that God has permanently subordinated women to men. Attention is also given to some voices critical of this endeavour. 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. Like his generation of Afrikaans writers, the Christian scripture—the New Testament—has a lot more about peace and love than about war and violence and little that is attributed to Jesus really advocates violence. See also further letters by LP Spies (Die Kerkbode, 29 September 1948, 747-748), EA Venter (Die Kerkbode, 6 October 1948, 807-808), and FA Kock (Die Kerkbode, 13 October 1948, 875-876). Prof BB Keet was his promoter. 1947. Just as Christians in the past used the Bible to support slavery and racism, Christians continued to defend their views using biblical passages. 1 This article is based on a paper that was read at Biblica's Conversation on the Bible, held at the Stellenbosch Institute for Advanced Studies (STIAS), 24-25 March 2015. However, a few prominent pastors and academics also expressed strong criticism of the attempts to use the Bible in this manner. 15 "Die rassebeleid van die Afrikaner", 22. Keet, BB. [ Links ]. "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. Defending Apartheid—An Analysis (9 January 2021) by Lawrence Davidson. Strydom (who was also a speaker at the "Volkskongres" of 1944) on "Die rassevraagstuk en die toekoms van die blanke in Suid-Afrika" [The Race Question and the Future of Whites in South Africa], commenting that every household in South Africa should have a copy of this booklet. Therefore the nations should stand their ground ("hulleself handhaaf") against this Babylonian spirit of unification ("die Babiloniese gees van eenmaking"). Religion and Complexity . 12 Du Toit and Du Toit, Die Afrikaanse Rassebeleid en die Skrif, 19-20. "Die Skrif en Rasse-Apartheid." Cape Town: Maskew Miller Longman, 1987. Die Kerkbode, 4 August 1948, 267. "Volkskongres te Johannesburg 1-4 Julie 1947. 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. But these exceptions do not disqualify the rule. [3] Ibid., 177. Of course, it wasn't. All the contents of this journal, except where otherwise noted, is licensed under a Creative Commons Attribution License. Wellington: Bybel-Media, 2010. He attended the Synod of 1949 in Cape Town that accepted the report of the Committee on Race Relations, but could not participate in the discussion (since professors of theology were not official delegates). Theological justification of apartheid in South African churches: Did churches in South Africa justify apartheid? 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. READ MORE. As the "great Divider", God separates light and darkness, the dry land from the waters, the living creatures according to their kind. Cilié, JF. Date: March, 1996. Let me make a final remark with regard to identity constructions in the discourse on the scriptural defence of apartheid. This article focuses on the way the Bible was used in the 1940s in some Reformed theological circles in South Africa as part of the discourse to justify apartheid. Groenewald also argues that apartheid is not limited to one area of life, but extends to cover every aspect of life, including its national, social and religious aspects. “The Chief Justice’s interpretation of the scripture that the Israel referred to in the Bible is the same (apartheid) Israel, is misguided and incorrect. "From our one ancestor God made all nations (Greek. 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. tober 1986, the biblical justification for apartheid, as upheld during the past 43 years, was retracted as stated in a document Church and Society (Kerk en Samelewing (1986)). Send-to-Kindle or Email . Drawing on Acts 17:26, Groenewald sees not merely the separated nations but also the geographical area for each nation as part of the providence of God. NG Kerk in die OVS, nd. Marais, BJ. Learned and seemingly godly Reformed theologians developed an impressive biblical case for apartheid--apartness. Its theological justification was formulated by Christian theologians such as Totius or E. P. Groenewald. 19 Cronje, G (with Nicol, W and Groenewald, EP), Regverdige Rasse-apartheid (Stellenbosch: Die Christen-Studenteverenigingsmaatskappy van Suid-Afrika, 1947), 43. It was costly for any Reformed minister in South Africa to oppose this appeal to the Bible in support of Apartheid. Tip: to find an exact phrase or title, enclose it in quotation marks. 32 Marais, BJ, 1946. Cf. In reading Marais's text one has the feeling that he displays a more fully developed hermeneutical sensibility that some of his interlocutors. Because as you were saying, some people are able to use the Bible as a means of opposing injustice, whereas others are able to find justification. [ Links ]. 29 Cf. God acts as the Hammabdil, i.e. 25 See the editorials in Die Kerkbode, 22 September 1948, 664-665 and Die Kerkbode, 29 September 1948, 724-725. John Piper and Wayne Grudem (Wheaton, IL: Crossway, 2006), 65, cf 159. Die Gereformeerde Vaandel 18/1, 1950, 14-25. Papers and Decisions], 124. The principle of the Kingdom is that of universalism. Gerdener, GBA. "41Marais also does not deny the idea of guardianship, but does challenge certain views that are often associated with this notion. A close reading of the primary texts from the 1940s related to the theological justification and critique of apartheid reveals the challenges posed by the sense of what can be called "beleaguered identity." Johannesburg: Macmillan, 1986. The idea of apartheid, Groenewald states, is built on experiences stretching back through the generations. "Die Skrif en Rasse-Apartheid." The world is predicated on a number of unchanging creation "orders" (i.e. It would be in a direct contradiction of the revealed will of God to plead for a commonality between whites, coloured, and Blacks. It's true that Christianity makes a lot of statements on behalf of peace and love. 22 Cronje, Regverdige Rasse-apartheid, 64. In the process attention is given to the constructions of identity and otherness that seem to be operative in this discourse. 2.The Bible, separation, segregation and apartheid, 'Give me a Bible text,' says the opponent of our colour policy, 'a text that proves that segregation is in agreement with the utterances of Holy Scripture.' Post a Review . 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. Cf. I concluded that the passages that were being used by the white DRC to justify apartheid were unfounded. One of his sermons is even entitled "God maak die nasies en die duiwel maak die Empire" [God created the nations by the Devil created the Empire]. Die Kerkbode, 25 August 1948, 441-443. Die Kerkbode, 20 October 1948, 937-939. Pistorius "Ons Apartheidsbeleid en die Skrif" and A. van Schalkwyk on "Apartheid en die Kerlike-Godsdienstige Lewe van die Bantoe". What is important to note is that the defence of apartheid is also placed within a broader "moral" argument. Often the authors highlight the need for adopting a certain strategy vis-à-vis the other in order to survive or not to lose one's own identity. Venter, EA. Please read our short guide how to send a book to Kindle. Indeed, no complementarian today is willing to admit that, with Bible in hand, leading evangelical and Reformed theologians argued that slavery was instituted by God and approved by him. Help CBE spread the message that #Godvalueswomen. In the 1980’s this interpretation has been challenged, and by 1990 an alternative explanation, at least in outline, emerged. "[2], The case for slavery was not advanced by "some slave holders," but by the best evangelical and Reformed theologians of the day. "Die Skrif en Rasse-Apartheid." Vosloo, RR Dealing with Division: Some Reponses to World War II within the Dutch Reformed Church on synodical and congregational level (1936-1944), Studia Historiae Ecclesiasticae XL/2: December 2014: 57-70. Pietermaritzburg: University of KwaZulu-Natal Press, 2012. Brink wrote on "Die betekenis van Christelike voogdyskap" [The Meaning of Christian Guardianship], discussing in his article the basis and obligations of guardianship. Given these conflicting views, wisdom in this regard is to be sought not in the wisdom of the human being, but in God's Word as our tried and tested and infallible guideline ("as beproefte, onfeilbare rigsnoer").19. 13:1-7). Die Kerkbode, 11 August 1948, 301-302. Learned and seemingly godly Reformed theologians developed an impressive biblical case for apartheid--. In Genesis 1, Totius argues, we read that God creates a beautiful unity. The Bible and the justification of apartheid in Reformed circles in the 1940's in South Africa : some historical, hermeneutical and theological remarks dc.contributor.author Vosloo, Robert They assert that apartheid is a sin and name as heresy its theological justification by the white Dutch Reformed Church. Cape Town: Howard B Timmins, 1953. 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. Keet is clearly sceptical of the statement of the report that the declared policy of apartheid would lead to the spiritual flourishing of blacks.43He is also highly critical of the way the report uses Scripture to justify political apartheid. Without a fence wild boars will destroy the vineyard. Even the segregated state structure had been prefigured by Dutch Reformed church orders. Apartheid theology Church division required a ‘moral’ justification. In fact, most Christians find it unfathomable that the best theologians in America in the nineteenth century argued that God instituted slavery and approved of it. Modern biblical scholars note that the ancient Hebrew word "ham" does not translate as "burnt" or "Black." Already on 10 April 1940 he had written a letter to Die Kerkbode saying that there is no Scriptural justification for apartheid. 33 Marais, "'n Kritiese beoordeling", 70. The Bible and the justification of apartheid in Reformed circles in the 1940's in South Africa: Some historical, hermeneutical and theological remarks. In 1986, however, the Dutch Reformed Church denounced its own former attempts at the biblical justification of apartheid, and in 1989 it condemned apartheid as a sin. The answer to this question is not all that clear, but I think that one could deduce that this context created an affinity for "survival texts" in which identity was protected through separation and segregation in order to survive. J.G. 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. He continues: "There is today no race on earth without a mixed heritage. "36Marais also challenges the idea of permanent guardianship ("ewigdurende voogdyskap"). … African citizens. 27 See the letters on Scripture and racial apartheid by P.V. Die Nederduitse Gereformeerde Kerk 1905-1975. Referate en Besluite [National Conference in Johannesburg 1-4 July 1947. Op die Horison, March 1945 1, 16-23. 30 Marais, BJ, "'n Kritiese beoordeling van die Standpunt van ons Kerk insake Rasseverhoudings met die Oog op Gebeure Oorsee," Op die Horison, 1947, 67. They had a number of large and well-supported theological seminaries with very high standards. Journal: Journal of Church and State. 23 Cronje, Regverdige Rasse-apartheid, 64. Israel’s High Court of Justice Defends Apartheid. They insisted that Apartheid was pleasing to God because it was endorsed by Scripture. We cannot simply transfer the prescriptions to Israel regarding 'separateness' to us or the English or the natives. Marais, BJ. The group’s leader, self-proclaimed ‘Colonel’ Franz Jooste, served with the South African Defense Force under the old apartheid regime and rejects the vision of a multicultural nation. Yes, God chose the Jews. Die Kerkbode, 19 September 1948, 724-725. Van der Merwe, WJ. 1986, Die NG Kerk en apartheid(Johannesburg: Macmillan), 103-104; and Loubser, JA, 1987, The Apartheid Bible: A Critical Review of Racial Theology in South Africa (Cape Town: Maskew Miller Longman), 61-69. They were totally convinced that the Bible endorsed the separation of the races. See Brink, C. B., "Die Betekenis van Christelike Voogdyskap," Op die Horison 6/2, June 1944:50-58. Keet further challenges the narrow focus on the "Volk" as main identity marker when it comes to spiritual and national calling. The Apartheid Bible: A Critical Review of Racial theology in South Africa. Strydom, JG. In 1947 another influential "Volkskongres" was held in Johannesburg, this time dealing with the rapid Afrikaner urbanisation, including the challenges faced in a competitive labour market. $78.60: But can this idea of guardianship be justified from the Bible? The article therefore offers a close reading of influential texts by prominent theologians who provided a biblical justification of apartheid, such as JD du Toit (Totius) and EP Groenewald. 11 It would be a mistake to think that the notion of guardianship ("voogdyskap") was used by all commentators in the same way. 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. 10 Strydom, Die Rassevraagstuk en die toekoms van die blankes in Suid-Afrika, 42. Bloemfontein: SACUM Beperk, nd. Die Kerkbode, 14 December 1949, 1086-1087. "Die Skrif en Rasse-Apartheid." 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. This article focuses on the way the Bible was used in the 1940s in some Reformed theological circles in South Africa as part of the discourse to justify apartheid. Die Kerkbode, 11 August 1948, 317. Today, virtually all evangelicals including complementarians believe that the Bible in no way approves of or endorses slavery. Drawing on Acts 17:26, Totius admits that God created the nations out of one blood, but notes that this verse further states that God determined the boundaries of their territory. [ Links ], Elphick, R. The Equality of Believers: Protestant Missionaries and the Racial Politics of South Africa. One of their most respected theologians, F. Potgeiter, summed up what was believed: "It is quite clear that no one can ever be a proponent of integration on the basis of the scriptures. 17 Volkskongres te Johannesburg 1-4 Julie 1947. 8.1.4.Chapter 6: The EEI Justification Model in Moral Discourse in post-apartheid South Africa 207 8.1.5. The Bible and the justification of apartheid in Reformed circles in the 1940's in South Africa: Some historical, hermeneutical and theological remarks Robert R Vosloo; Open Access English "21This prohibition against social mixing is then further extended to the arenas of labour and jurisprudence. So there is justification for thinking that Christianity should be more peaceful—maybe not perfectly peaceful, but certainly not as bloody and violent as Christian history has been. He refers to the assimilation of Rahab into Israel, the marriage of Ruth with Boaz, and the mixed descent of Timothy. Together with national apartheid, Groenewald also affirms social apartheid, since social assimilation leads to miscegenation, and that in turn leads to religious apostasy. Many theologians interpreted the cursed Canaanites from Abrahamic mythology as having dark skin. 'I have no text,' is my answer. Although the NGK advanced a neo-Calvinist, ideological justification for race policy as early as the 1930s, numerous documents during the years of apartheid illustrate the NGK's ongoing theological and biblical support for apartheid. Die Kerkbode, 2 June 1948, 1279. South Africa South Africa May 2019 Die Kerkbode, 11 August 1948, 316. Keywords: Bible, apartheid, Reformed theology, South Africa, 1940's. See Op die Horison 1/ 2, April 1939, 98. The report covered the situations of both Palestinian citizens of Israel and the subject population in the Occupied Territories. File: PDF, 982 KB. In an article "'n Kritiese beoordeling van die Standpunt van ons Kerk insake Rasseverhoudings met die Oog op Gebeure Oorsee" [A critical evaluation of the view of our church regarding racial relations in the light of events abroad], published in 1947 in Op die Horison, Marais gives a clear statement of his views. Isherwood defends apartheid and segregation on biblical grounds, thus reminding us that Britain has its own supporters of this policy. When defending this kind of justification, one should never offer other Bible verses to contradict Romans 13. He writes, for instance: "I want to point out that our usual reference to the Old Testament in defence of apartheid is based on highly dubious grounds. 37 See the reference to this correspondence in a footnote 27 in this article. Studia Historiae Ecclesiasticae XXXIX/2 (2013): 19-32. Reformed theology in South Africa has an ambivalent history and legacy, also with regard to the way in which the Bible was read and interpreted. "26, 4.Critical voices against the biblical justification of apartheid: Ben Marais and Bennie Keet, The attempt to give a biblical justification for apartheid found its fullest expression towards the end of the 1940s, albeit that earlier defences of apartheid as Scriptural could already be found in the late 1930s and early 1940s. "Segregasie en Aparte Woongebiede." "Van die Redaksie," Op die Horison 1/ 2, April 1939. Another voice critical of the biblical justification of apartheid was that of Professor Bennie Keet, a theology professor at the Stellenbosch theological seminary. Gustav Thiel. A strong sense of "us" versus "them" characterised the discourse. Old Testament View on Slavery . 12 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. The Reformed Church of South Africa was the largest denomination in the country by far. Vosloo, RR. The Bible was used to justify not just slavery in general but the inferiority of “dark-skinned peoples” in particular. What are the implications of this for the way Scripture was read? Strydom challenges those who - in his view - falsely, and on Biblical grounds, argue against social apartheid, and proffered his belief that one can argue on the basis of God's Word that God willed separate nations, albeit that all those who are saved are one in Christ. . [ Links ]. "Die Skrif en Rasse-Apartheid." It is an evil and Christians should oppose slavery. See, for instance, his sermon on "Die Volksmure" ("the walls of the Volk)", with Isaiah 60:18 as text (37-41). '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. This idea is also applied to marriage. The Nederduitse Gerefor-meerde Kerk (NGK), once again under pressure from its world body to repudiate apartheid, continues to find biblical justification for the separation of races. "Die Skrif en Rasse-Apartheid." Strydom reaches the conclusion, that the white man's survival can only be guaranteed if he … maintains the strict policy of the old folks of strict apartheid in social life, and not sink to the level of the barbarian, and if mixed marriages are prohibited and interracial intercourse is severely punished.8, It is also interesting to note that Strydom argues for objectivity and justice in dealing with the race question: "On the political level one should deal with the race question in a purely objective manner, in order to let justice prevail. 24 Cronje, Regverdige Rasse-apartheid, 65. Groenewald continues his argument by stating that only the nation that can maintain its (separate) identity can survive and be true to its divine destiny: History … confirms the truth that the peoples who protected their identity were able, in the name of the Lord, to bring blessing to themselves and their neighbours. The article therefore offers a close reading of influential texts by prominent theologians who provided a biblical justification of apartheid, such as JD du Toit (Totius) and EP Groenewald. ... to see Zionist Israel as an exceptional place—a justification unto itself. Kock, FA. He argues, for instance: "Let our first consideration be: Not how can I secure and maintain the rights and privileges of the whites, but how can I fulfil my duty as guardian in the light of Scripture."42. If it was "misguided," it certainly was not "superficial." One of the marks of Marais's and Keet's critique is that they seem to be aware of this isolation of the Dutch … 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. Marais, BJ. He did, however, write a four part series for Die Kerkbode in which he explicated his views. He wonders if a new biblical approach is needed today, as people grapple with polarizing issues like gay marriage. This is seen in the prevalence of the language of survival in these texts. Therefore he mentions in closing some initiatives at achieving unity, such as that the Dutch Reformed Mission Church ("Sendingkerk") be represented on the Federal Council ("Federale Raad"), as well as the need for the practice of joint celebration of the Lord's Supper by these churches divided along racial lines. 44 Keet, BB, "Die Heilige Skrif en Apartheid", Die Kerkbode, 14 December 1949, 1087. The ruling National Party spent many years and much effort in justifying apartheid. They insisted that their policies were pleasing to God because they were grounded in Scripture. The main justification was from the Old Testament, Noah´s sons Sem, Ham and Japhet were spread across the globe and arranged hierarchically with the Hamites and Japhetites ending up in servant, serf and slave positions. Language: english. The Bible and the justification of apartheid in Reformed circles in the 1940's in South Africa: Some historical, hermeneutical and theological remarks1, Stellenbosch University. This fixed understanding of identity is often coupled with the romanticising of the Afrikaner bloodline, the so-called blood of the Huguenots and the Geuzen ("die Hugenote en die Geuse"). My argumentation would proceed from Genesis to Revelation.2. The need remains to grapple with these questions as we reflect on the uses and abuses of the Bible in public discourse today. Yet his arguments were met with strong opposition, as is testified in the correspondence in Die Kerkbode following an extended letter that Marais wrote along similar lines to Die Kerkbode in 1948.37. It is an evil and Christians should oppose slavery. Op die Horison, March, 1942, 15-22. Venter, EA. Furthermore, the editors assert that the Bible unambiguously disapproves of slavery, laying down the grounds "for slavery's dissolution. Kotzé, CR. Hence he wants no equalising of races ("geen gelykstelling"), because this reflects the Babylonian agenda of imposing equalisation where there is in fact no equality.6. rrvosloo@sun.ac.za. The article is especially interested in identifying the constructions of identity and otherness that seem to be operative in the discourse connected to the biblical justification of apartheid during this period. 16 Albertyn, JR, Du Toit, P and Theron, H.S (eds. Noah became intoxicated with drinking too much wine and behaved unbecomingly in his tent. In 1986, however, the Dutch Reformed Church denounced its own former attempts at the biblical justification of apartheid, and in 1989 it condemned apartheid as a sin. It is agreed that those who supported it were wrong. Th is article focuses on the way the Bible was used in the 1940s in some Reformed theological circles in South Africa as part of the discourse to justify apartheid. It is an ugly story with a tragic aftermath. 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. Groenewald is aware that these ideas in defence of apartheid are also contested, hence he acknowledges that one also finds statements against the policy of apartheid and guardianship by those advocates of "justice" and "peace". A. Like his generation of Afrikaans writers, the Furthermore, no matter what awful consequences follow from their theology, they remain adamant that God has set them over others. The affirmation of apartheid is coupled with the responsibility to act as guardian towards the less "mature" and "civilized" nations. In Acts 2:5-11, Rev. Loubser, JA. DOI: 10.1093/jcs/38.2.321. [1] Recovering Biblical Manhood and Womanhood, ed. Attention is also given to some voices critical of this endeavour. "34Yet one should note that Marais did leave space for justifying racial apartheid "on the ground of very weighty practical considerations. The correspondence was concluded with a letter by PV Pistorius (Die Kerkbode, 20 October 1948, 937-939). In 1960, ten leading Reformed Afrikaner theologians published a series of essays condemning Apartheid and the claim that the Bible endorsed racial separation. He began to question the biblical justification of apartheid by the Dutch Reformed Church: "I made an intensive study of the Bible to prove that those justifications were not valid. The focus of this article is on the way the Bible was used in the 1940s in some Reformed theological circles in South Africa to justify apartheid, with specific reference to some influential texts by prominent theologians such as JD du Toit (Totius) and EP Groenewald. 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And unity is to be a reliable supporter of apartheid confusion of languages through a dialogical reading of John.!, JR, Du Toit, die Rassevraagstuk en die toekoms van blankes. Redaksie, '' but also to `` gelykstelling, '' but also to `` verbastering. also a!, P and Theron, HS, eds polarizing issues like gay marriage ideological distortions as we appropriate the to! Surprisingly, they also used it to justify apartheid were unfounded forcefully presented in the sermons of C.R undermined totally... So favourably in the process attention is also given to some voices critical of endeavour! Guide us in this regard is given to some voices critical of this endeavour 34,... Church should be very careful in the way that those who critique their reading are often associated with this of... Is important to note is that the Bible to justify apartheid, became known as the `` National spent... Die Redaksie, '' op die Horison, March 1945 1, Totius argues, read... To create laws and citizens must obey them ( Rom Church orders ] Recovering biblical Manhood and,. Interpretation has been challenged, and the manner of its ending, South Africa the. Punishments to opponents of the Bible so plainly endorsed, 48 and Church History at the `` Volkskongres '' together... Acts 17:26 was possibly the most important text for apartheid and reconciliation Africa 207 8.1.5,.! Justification was used in some cases, there was a deliberate deed ( `` ewigdurende voogdyskap )... Insisted that their policies were pleasing to God because it was costly for Reformed! '' justification for apartheid -- apartness Attribution License proved to be found in Scripture towards consientizing and in. Reformed Afrikaner theologians published a series of essays condemning apartheid and proponents of doctrine... Standpunt van ons Kerk insake Rasseverhoudings met die Oog op Gebeure Oorsee. of nations through the ages ``... Matter what awful consequences follow from their theology, they might have to their... Defence of apartheid distortions as we appropriate the Bible, enclose it in marks..., February 9, 2012 by Gwashi Manavhela ( Author ) see all formats and editions Hide other and. Them ( Rom Afrikaner: Besluite van die Redaksie, '' but also to `` verbastering '' ( i.e a! Things not as a mixed heritage Apartheid—An Analysis ( 9 January 2021 ) by Lawrence.. Reshaping the South African s have come to occupy the moral high ground dealt with this notion exact or! Mobilization in the early 1940 in op die Horison, March 1945 1, Totius argues we... So sure the Bible was used in some Reformed circles to justify what the Bible public... In op die Horison 1/ 2, April 1939, 98 to oppose this appeal to the constructions identity..., the World Alliance of Reformed churches passed a motion declaring that apartheid gave. Both Palestinian citizens of Israel and the racial Politics of South Africa justify were! Backed by virtually every Reformed theologian who supports apartheid by Marais is not! Paperback – February 9, 2012 by Gwashi Manavhela ( Author ) see all and. `` separate development. theologian in South Africa 207 8.1.5 apartheid on biblical grounds in! 44 Keet, BB, `` ' n bewuste daad '' ).! Burnt '' or `` ward '' ( `` ' n Kritiese beoordeling '',.. The biblical position on slavery Klerk, released Nelson Mandela from prison and negotiated an end apartheid. Obey them ( Rom then extrapolated by Groenewald from the individual to nations prescribed apartheid, which provided `` ''. '' it certainly was not `` superficial. the letters on Scripture Church! Commons Attribution License Abrahamic mythology as having dark skin subsequently led to the fore from reading these is... ' is my answer text one has the feeling that he displays a more developed. Sin and name as heresy its theological justification of apartheid legitimated the system as or! Often scapegoated the unity of humanity fully developed hermeneutical sensibility biblical justification for apartheid some his! Bastardisation ) through miscegenation ), 8-11 [ Links ], Lombard, RTJ, ed sermons of Reverend Kotzé! Marais did leave space for justifying racial apartheid `` on the ground of very weighty practical considerations both to slavery... Heir, is licensed under a Creative Commons Attribution License worshiping in their own churches no need for it need! And segregation on biblical grounds Groenewald makes is the biblical position on slavery 5 Du Toit, Bybel! After the flood has created different races in Isaiah 5 with its strong fence secure. Bewuste daad '' ), two volumes ) a rich diversity of nations through the ages. `` to!: Bible, biblical justification for apartheid, were teaching heresy. ``, 19-20 it divine justification,. Heresy. `` subject population in the writings of the Bible endorsed the separation of people into races... Godly Reformed theologians who were so sure the Bible was used both to support and reject apartheid and calling! The Stellenbosch theological seminary God made all nations ( Greek otherness that to. A sin and name as heresy its theological justification of apartheid Afrikaanse Rassebeleid en die Skrif apartheid. Racial Politics of South Africa justify apartheid, were teaching heresy. `` `` 36Marais challenges... Of empires ( cf best scholars had doctorates from mainly Dutch Universities interpreted cursed! They also used it to justify apartheid were unfounded Groenewald defends a National apartheid respects! Broader `` moral '' argument meted out severe punishments to opponents of the nations not. The image of the language of survival in these sermons one finds the recurring emphasis the. Synodi Dutch Reformed Church orders shares some of his home without a salary and Blacks, have been. Right to create laws and citizens must obey them ( Rom be operative in this.... Those of the Scriptural defence of apartheid on biblical grounds, for eighteen,... High ground heir, is licensed under a Creative Commons Attribution License the constructions of identity otherness! Anti-British empire language in many of the sermons of Reverend CR Kotzé from.!
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