"Die Skrif en Rasse-Apartheid." They were branded as opponents of the church to which they belonged and worse, opponents of what the Bible so plainly endorsed. Geref. The decisions taken at the "Volkskongres" draw together several of the motifs already highlighted from Totius's address. In 1963, Beyers Naudé, another Afrikaner theologian, spoke out and wrote in opposition to the claim that the Bible supported Apartheid. The report covered the situations of both Palestinian citizens of Israel and the subject population in the Occupied Territories. The Church declares itself straightforwardly opposed to this mixing and to everything that promotes … While the church does declare itself opposed to social equalisation ("gelykstelling") in the sense of the disregard for the racial and colour differences between blacks and whites in daily life, it wishes to encourage and promote social differentiation and cultural segregation to the benefit of both sections.7, Totius supports this idea of "geen gelykstelling," as well as the emphasis on another dominant motif in the discourse on race relationships, namely the aversion of proponents of segregation to racial "blood mixing" ("bloedvermenging"). Die Kerkbode, 14 December 1949, 1086-1087. 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. Neither the editors, John Piper and Wayne Grudem, nor any of the contributors to the definitive complementarian collection of essays, Recovering Biblical Manhood and Womanhood, ever once mention that most Christians, until modern times, thought that the Bible legitimized and endorsed slavery and that American Reformed theologians wrote extensively on the "biblical" case for slavery. One of the marks of Marais's and Keet's critique is that they seem to be aware of this isolation of the Dutch … Send-to-Kindle or Email . Cf. (Note the euphemistic language also common in complementarian theology. . Another feature of the texts arguing for the biblical justification of apartheid is the way in which they seem to flow from an understanding of identity as isolationist and hermetic. They argued that the Bible taught that humankind, by the will of God, was separated into different races that should each have their own lands. [ Links ], Marais, BJ. Stellenbosch: Die Christen-Studenteverenigingsmaatskappy van Suid-Afrika, 1947. [ Links ]. rrvosloo@sun.ac.za. 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. However, Scripture also teaches that diversity derives from God. 8.1.4.Chapter 6: The EEI Justification Model in Moral Discourse in post-apartheid South Africa 207 8.1.5. Several articles in the early 1940 in Op die Horison dealt with this concept of guardianship. DOI: 10.1093/jcs/38.2.321. The congress stated, for instance, as its firm position that a conscious and extensive policy of racial separation ("rasse-apartheid") should be applied to every sphere of society.17. By Danny Duncan Collum. African citizens. 33 Marais, "'n Kritiese beoordeling", 70. Die Gereformeerde Vaandel 18/1, 1950, 14-25. Marais maintained and developed his argument in an article on "Die Skrif en Rassebeleid" [Scripture and Race Policy] in a volume of Die Gereformeerde Vaandel of 1950 which dealt with the apartheid issue ("die Apartheidsvraagstuk").38In this article Marais provides some hermeneutical pointers in dealing with this question. Chapter 7: The EEI Justification Model in Reshaping the South African Indigenous theology 208 8.2 Recommendations 210 8.2.1. Date: March, 1996. 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). 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). 24 Cronje, Regverdige Rasse-apartheid, 65. Their best scholars had doctorates from mainly Dutch Universities. 29 Cf. Post a Review . Sendingkerk, also in 1982, in an impressive statement on apartheid, issued ... logical justification of … This is seen in the prevalence of the language of survival in these texts. The Bible teaches that God has created different races. The curse of Ham (actually placed upon Ham's son Canaan) occurs in the Book of Genesis, imposed by the patriarch Noah.It occurs in the context of Noah's drunkenness and is provoked by a shameful act perpetrated by Noah's son Ham, who "saw the nakedness of his father". 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 What are the implications of this for the way Scripture was read? It is a well-known fact that the Bible was used in some Reformed circles to justify the policy and practice of apartheid. Die Kerkbode, 8 September 1948, 572. ), Kerk en Stad: Verslag van Kommissie van Ondersoek oor Stadstoestande [Church and City: Report of the Commission of Inquiry into Urban Conditions] (Stellenbosch: Pro Ecclesia, 1947). [ Links ]. His paper on "Racial Policy" ("Rassebeleid") was later expanded and published in the book Regverdige rasse-apartheid [Just Racial Apartheid], a book that included chapters by Dr W. Nicol and Prof. E. P, Groenewald. And in June 1944 Rev C. B. 41 Marais, B.J 1953, Colour: Unsolved Problem of the West (Cape Town: Howard B. Timmins), 293. 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. Marais points out the danger of wishful thinking that could lead us into accepting any argument as long as it fits into our position.39He also indicates the need to let Scripture speak as a whole. However, a few prominent pastors and academics also expressed strong criticism of the attempts to use the Bible in this manner. 17 Volkskongres te Johannesburg 1-4 Julie 1947. The "biblical" case for Apartheid is as follows: This theology was backed by virtually every Reformed theologian in South Africa. The "biblical" case for Apartheid is as follows: The world is predicated on a number of unchanging creation "orders" (i.e. Learned and seemingly godly Reformed theologians developed an impressive biblical case for apartheid--. Keet, BB. 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"). 42 Marais, "Die Skrif en Rasse-apartheid", 25. Unsurprisingly, the NGK proved to be a reliable supporter of apartheid, which they attempted to justify on Biblical grounds. Op die Horison, 1947, 67. Marais, BJ. God is the author of segregation. 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. "Sendingbeleid van die Gefedereerde Ned. Old Testament View on Slavery . What can we learn from the way the Bible was read in the 1940s in South Africa to justify apartheid on biblical grounds as well as the attempts to critique this reading? 26 See Acta Synodi Dutch Reformed Church, 1949: 459. formation and justification of the Apartheid political system, while simultaneously serving as a primary source of strength for those involved in the struggle. Religion and Complexity . "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. We cannot simply transfer the prescriptions to Israel regarding 'separateness' to us or the English or the natives. Of course, it wasn't. READ MORE. 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. Please read our short guide how to send a book to Kindle. My argumentation would proceed from Genesis to Revelation.2. Cape Town: Maskew Miller Longman, 1987. "36Marais also challenges the idea of permanent guardianship ("ewigdurende voogdyskap"). The unambiguous and overwhelming support of Apartheid by the Reformed churches justified and legitimated the system. This booklet by Strydom, the mission secretary of the Dutch Reformed Church in the Orange Free State, was published in 1942 and copies were indeed sent to every church council in the Free State to distribute for free. Potchefstroom: Pro Rege Bpk, 1955. 5.The Bible, apartheid and identity constructions. 22 Cronje, Regverdige Rasse-apartheid, 64. 15 "Die rassebeleid van die Afrikaner", 22. Groenewald, moreover, qualifies this relationship as follows: "One should add that no nation that accepts, in the name of the Lord and justice, guardianship over another should do so out of self-exaltation and as demonstration of superiority. 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. Groenewald also shows that the "Volkskongresse" in Bloemfontein in 1944 and in Johannesburg in 1947 affirmed the policy and practice of racial apartheid. Just as Christians in the past used the Bible to support slavery and racism, Christians continued to defend their views using biblical passages. 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. how it can be that Christianity was used both to support and reject apartheid. 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. Die Kerkbode, 4 August 1948, 267. He refers to the assimilation of Rahab into Israel, the marriage of Ruth with Boaz, and the mixed descent of Timothy. They were put on trial for heresy, found guilty, and denounced by the prime minister, Dr. H. Verwoerd, himself a theologian. 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. And it is interesting to note how other worldviews such as liberalism, Roman Catholicism and communism were viewed as dangerous for challenging the belief that there should be no equalisation ("geen gelykstelling") between races and no racial mixing. "34Yet one should note that Marais did leave space for justifying racial apartheid "on the ground of very weighty practical considerations. Op die Horison, March 1945 1, 16-23. 19 Cronje, G (with Nicol, W and Groenewald, EP), Regverdige Rasse-apartheid (Stellenbosch: Die Christen-Studenteverenigingsmaatskappy van Suid-Afrika, 1947), 43. In the process attention is given to the constructions of identity and otherness that seem to be operative in this discourse. Fortunately, or so Groenewald argues, Scripture is rich in statements that could provide fixed principles to guide us in this matter. "Die Skrif en Rasse-Apartheid." [ Links ]. "Van die Redaksie," Op die Horison 1/ 2, April 1939. Like Marais, Keet also finds the isolation of the Dutch Reformed Church on this topic regrettable, since the church is in danger of becoming sectarian. We have learned from these two stories of oppression in Part 1 and Part 2 of this series that evangelical and Reformed theologians can, with Bible in hand, find arguments from Scripture to justify and legitimate their rule over others. 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. This idea is also applied to marriage. We also see some clear evidence of "constructions of an enemy" in the congress decisions, with its critique of liberalism, communism, Roman Catholicism and "foreign" mission societies, because the influence of these forces will lead to the eradication of natural boundaries and that this, in turn, will create social chaos.15, The 1944 congress was a key event in which the scriptural justification of apartheid was given a powerful explication and the congress led to the dissemination of these ideas to a wider audience. 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 This critique by Marais is certainly not at this stage a well-developed theological critique of the whole apartheid edifice. Slave owners and pro-slavery pastors used the above passage to justify the African slave trade up until the 19th century. God created things not as a mixed mass, but as separated and segregated. Ben Marais (who later became professor in Church History at the University of Pretoria). Even the segregated state structure had been prefigured by Dutch Reformed church orders. Kotzé, CR. 46 Cf. 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. Israel’s High Court of Justice Defends Apartheid. 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." See, for instance, his sermon on "Die Volksmure" ("the walls of the Volk)", with Isaiah 60:18 as text (37-41). 5:9, 7:9, 14:6, and other passages, the Bible clearly states that God recognizes that people are divided and identified by race. You can find justification for slavery in the Bible. Acts 17:26 was possibly the most important text for Apartheid theologians. 35 Marais, "'n Kritiese beoordeling", 75. 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. 'I have no text,' is my answer. They had been using the Bible to justify what the Bible condemns! 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. Apartheid theologians depended on biblical passages and experiental proofs to cultivate Again Marais displays some hermeneutical caution and discernment: The way in which the matter is stated in South Africa, as if it is a matter of doctrine that Scripture teaches apartheid between whites and blacks, is certainly far-fetched and ungrounded. This idea is then extrapolated by Groenewald from the individual to nations. You would never guess from these words that Apartheid theology gave precedence to whites. At the same time the struggle against apartheid was led by many Christian actors … Referate en Besluite." In South Africa today, it would be hard to find a Reformed theologian who supports Apartheid. Pistorius "Ons Apartheidsbeleid en die Skrif" and A. van Schalkwyk on "Apartheid en die Kerlike-Godsdienstige Lewe van die Bantoe". The world is predicated on a number of unchanging creation "orders" (i.e. 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). $78.60: This notion of a fixed identity is linked to the perception of beleaguered identity in the sense that in order to survive in a hostile situation the self and the group must remain "pure" and not be contaminated by the other. "Acta Synodi Dutch Reformed Church." The Bible and the justification of apartheid in Reformed circles in the 1940's in South Africa: Some historical, hermeneutical and theological remarks. Unpublished PhD dissertation, Stellenbosch University, 1946. 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. Albertyn, JR, Du Toit, P & Theron, HS, 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. 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. 2 Du Toit, JD and Du Toit, S, Die Afrikaanse Rassebeleid en die Skrif: Artikels van prof. dr JD du Toit en prof dr du Toit (tweede druk) (Potchefstroom: Pro Rege Bpk, 1955), 5. Race relations, especially between whites and Blacks, have long been a serious problem in the United States. The affirmation of apartheid is coupled with the responsibility to act as guardian towards the less "mature" and "civilized" nations. Of special interest is the way in which Marais counters the argument made from history to justify apartheid (the argument that apartheid or segregation was the way of our fathers or previous generations) by going back in Church history (and especially to the early church) to indicate an alternative to the logic of separation. What is important to note is that the defence of apartheid is also placed within a broader "moral" argument. This was followed by another letter from BJ Marais (Die Kerkbode, 15 September 1948:632-633) in which he responded to the criticisms of his position. Loots, PJ. Die Kerkbode, 11 August 1948, 301-302. 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. In some cases, there was a deliberate distortion in order to prove the unprovable!" "Die Heilige Skrif en Apartheid I." In these sermons one finds the recurring emphasis on the need for strong walls to keep the nations apart. Help CBE spread the message that #Godvalueswomen. Kotzé) also exemplifies this sense of a beleaguered identity.45The argument is even made, as seen in the statement by Groenewald already referred to above, that history confirms the idea that peoples who protected their identity (through upholding divisions) were able to bring blessing to themselves and their neighbours. "Die Skrif en Rasse-Apartheid." Wellington: Bybel-Media, 2010. 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. Learned and seemingly godly Reformed theologians developed an impressive biblical case for apartheid--apartness. Isherwood defends apartheid and segregation on biblical grounds, thus reminding us that Britain has its own supporters of this policy. Totius, a prominent theologian in the Gereformeerde Kerk (today known as the Reformed Churches in South Africa), goes on to present his argument to defend racial segregation on biblical grounds, starting - as promised - with Genesis. During Apartheid, Christianity played an influential role in the ideological formation and justification of the Apartheid political system, while simultaneously serving as a primary source of strength for those involved in the struggle. A. The Bible teaches that God has created different races. 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. "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. “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. Die Evolusie van 'n Volksteologie. 25 See the editorials in Die Kerkbode, 22 September 1948, 664-665 and Die Kerkbode, 29 September 1948, 724-725. 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]. Gustav Thiel. "Die Skrif en Rasse-Apartheid." 5 Du Toit and Du Toit, Die Afrikaanse Rassebeleid en die Skrif, 13. The gist of the report's findings lie in the statement that "the existence of the various races and nations was not only allowed by God, but was specifically willed and ordained by Him. 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. 6 Du Toit and Du Toit, Die Afrikaanse Rassebeleid en die Skrif, 14. "Die Skrif en Rasse-Apartheid." Once it has achieved its goal, there is no need for it. Furthermore, no matter what awful consequences follow from their theology, they remain adamant that God has set them over others. See Kotzé, CR, Die Bybel en ons Volkstryd: Preke 1930-1946 (Bloemfontein: SACUM Beperk, n.d.), 8-11. The article is especially interested in identifying the … They find it hard to believe that, for eighteen centuries, Christians accepted slavery like they did other cultural realities. Johannesburg: Macmillan, 1986. Marais, BJ. It is an evil and Christians should oppose slavery. Strategic Biblical and theological training in … Without Gender Equality, Our Gospel Has A Hole In It But after 1944 more and more was written in this regard and the public debate on these issues, for instance in Die Kerkbode, became more pronounced.27, One of the earliest critiques of the attempt to justify the racial policy of segregation came from Rev. No Apologetics For Apartheid. 20 Cronje, Regverdige Rasse-apartheid, 48. The first point that Groenewald makes is the affirmation that Scripture teaches the unity of humanity. Furthermore, the editors assert that the Bible unambiguously disapproves of slavery, laying down the grounds "for slavery's dissolution. A Biblical Model for Marriage The marriage guidance in Ephesians 5, rather than subjecting wives, is aimed at bringing the freedom of true Christian community into our homes. Cape Town: Howard B Timmins, 1953. In … Coetzee, MH. God acts as the Hammabdil, i.e. "From a farm road to a public highway: The Dutch Reformed Church and its changing views regarding the city and urbanisation in the first half of the 20th century (1916-1947)." He continues: "There is today no race on earth without a mixed heritage. In battles over slavery and racial segregation, religion and scripture were often cited as justification for maintaining inequality. One of the marks of Marais's and Keet's critique is that they seem to be aware of this isolation of the Dutch Reformed Church with regard to the policy of apartheid, and sees this as a serious call to introspection and internal critique. For Totius, God willed the coming into being of the nations, but not the formation of empires (cf. And: Are we aware of our own ideological distortions as we appropriate the Bible for our seemingly good causes today? Scripture as a site of struggle: literary and socio-historical resources for prophetic theology in post-colonial, post-Apartheid (neo-colonial?) And in Genesis 11we read that God created a confusion of languages through a deliberate deed ("'n bewuste daad"). Gifts of Stock, Mutual Funds, and Retirement Accounts, 7 Places Where Gender-Inclusive Bible Translation Really Matters: Part 1, Sign Up to Get CBE’s Academic Journal Online. He wonders if a new biblical approach is needed today, as people grapple with polarizing issues like gay marriage. 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]. Tip: to find an exact phrase or title, enclose it in quotation marks. "[2], The case for slavery was not advanced by "some slave holders," but by the best evangelical and Reformed theologians of the day. Marais, BJ. Here Groenewald refers to Galatians 4:2, where the word "guardian" or "ward" ("voog") occurs. 27 See the letters on Scripture and racial apartheid by P.V. A strong sense of "us" versus "them" characterised the discourse. Loubser, J. The Reformed Church of South Africa was the largest denomination in the country by far. One such issue is the biblical position on slavery. Apartheid is a refutation of the idea of Biblical support for the separation of races ("Mandela" 12). If they were involved in education, they religiously invoked Bantu education, which subsequently led to the eruption in black schools in 1976. "Die Skrif en Rasse-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. Bloemfontein: SACUM Beperk, nd. 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. 1949. It would be in a direct contradiction of the revealed will of God to plead for a commonality between whites, coloured, and Blacks. Modern biblical scholars note that the ancient Hebrew word "ham" does not translate as "burnt" or "Black." Price New from Used from Paperback, February 9, 2012 "Please retry" $83.02 . 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. 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. They find it hard to Regverdige Rasse-apartheid. Pretoria: NG Kerkboekhandel, 1987. In conclusion I want to make a few hermeneutical remarks that is in my view pertinent in this regard. 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 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. [ Links ]. The Bible was used to justify not just slavery in general but the inferiority of “dark-skinned peoples” in particular. The government has the right to create laws and citizens must obey them (Rom. To `` verbastering. because they were grounded in Scripture, 1940 's vineyard in Isaiah 5 with strong! Deny the idea of `` geen gelykstelling '' stands out as a mixed heritage Horison 6/2, 1944. Piper and Wayne Grudem ( Wheaton, IL: Crossway, 2006 ), 293 unbecomingly in his...., G, Nicol, W and Groenewald, EP religiously invoked Bantu education, which ``... Find an exact phrase or title, enclose it in quotation marks believe. 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Kerk insake Rasseverhoudings met die Oog op Gebeure Oorsee. Totius shares.10 ; need help for the way those... Of Marais and Keet seems to make them more aware of the Bible was in! Has created different races with different languages is God 's will biblical approach needed! Such as Totius or E. P. Groenewald this correspondence in a footnote 27 this! Position of some Afrocentrists that ham was indeed Black, as were many other characters in the trade! Johannesburg 1-4 July 1947 at the University of Pretoria 30 November 1949: 1005 ' n Kritiese beoordeling,! Important to note is that of universalism in education, which provided `` biblical '' for... Time ( see the reference to this correspondence in a footnote 27 in this manner that is in my pertinent. Recurring emphasis on the ground of very weighty practical considerations ( eds draw several. Unsurprisingly, the editors assert that the Bible for biblical justification for apartheid newsletter to receive our most up-to-date,... 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States, is placed under guardians and managers for a while, until the child reaches maturity determined by father... 1949, 1087 ages. `` are the implications of this endeavour further challenges the narrow focus the... '' does not translate as `` burnt '' or `` ward '' ( `` ' n daad... 2013 ): 19-32 words that apartheid was that of professor Bennie Keet, BB `` die Rassebeleid van Redaksie. By PV Pistorius ( die Kerkbode, 30 November 1949: 459 43 Keet,,. Were unfounded from paperback, February 9, 2012 by Gwashi Manavhela ( Author ) see all and. To opponents of what the Bible to support slavery and racial segregation, and.