|
South Africa Religion and Apartheid
Dutch Reformed Churches
Christianity became a powerful influence in South Africa, often uniting large numbers of people in a common faith. In the twentieth century, however, several Christian churches actively promoted racial divisions through the political philosophy of apa
rtheid. The largest of these denominations was the Dutch Reformed Church (Nederduitse Gereformeerde Kerk--NGK), which came to be known as the "official religion" of the National Party during the apartheid era. Its four main branches had more than 3 millio
n members in 1,263 congregations in the 1990s.
The Dutch Reformed Church arrived in South Africa in the seventeenth century, after Calvinist reforms in Europe had entrenched the idea of predestination, and the Synod of Dort in the Netherlands had proclaimed this church as the "community of the ele
ct" in 1619. The church gained recognition as the state religion in 1651, and the Dutch East India Company, as an extension of the state in southern Africa, established the first Dutch Reformed Church at the Cape of Good Hope in 1652.
Church members in South Africa generally resisted liberal trends that arose in Europe in the nineteenth century, but rifts occurred in the church in 1853 with the formation of the Nederduitsch Hervormde Kerk (also translated, the Dutch Reformed Church
), and in 1859, with the formation of the Gereformeerde Kerk van Suid-Afrika (the Reformed Church of South Africa). The NGK is generally referred to as the Dutch Reformed Church, and these two newer churches are also referred to as Dutch Reformed churches
.
All of the Dutch Reformed churches share similar Calvinist beliefs and presbyterial organization. Their doctrines assert that God is eternal, infinite, wise, and just, and the Creator of the universe. He has planned the life and the fate of each indiv
idual on earth; the "chosen" are saved, as long as they adhere to the church's teachings. The Bible--both the Old Testament and the New Testament--is the final authority on religious matters.
The presbyterial organization of the Dutch Reformed churches means that the functioning of each congregation is governed, in part, by that community, whereas decisions concerning policy and discipline are generally handled by regional synods. A genera
l synod is responsible for the denomination as a whole. In South Africa, a national synod and nine regional synods oversee the operation of the Dutch Reformed congregations.
As black Africans and people of mixed race converted to the religion, church members debated the question of racial separation. Pressures grew for racially separate congregations, and the issue was complicated by the demands of some black church membe
rs for their own churches and congregations. In 1881 the Dutch Reformed Mission Church (Sending Kerk) established a separate coloured church. In 1910, when black South Africans made up about 10 percent of the community, the synods established the NGK in A
frika, as it became known, for black Africans. (An Indian Dutch Reformed Church was formed in 1951.)
Racial separation was only widely accepted in the church in the early twentieth century, as many Afrikaners came to believe that their own survival as a community was threatened, and as the belief in racial separation was gaining acceptance among whit
e South Africans in general. Social and spiritual survival became intertwined in church philosophy, influenced in part by the early twentieth-century persecution of the Afrikaners by the British (see British Imperialism and the Afrikaners, ch. 1). Church
leaders refused to condemn Afrikaner rebellions against the British, and their followers gained strength by attributing divine origins to their struggle for survival.
As the system of apartheid was called into question throughout the country in the 1970s and the 1980s, church leaders were, in general, more committed to apartheid than many of their followers, and the church became an impediment to political reform.
A few Dutch Reformed clergy opposed apartheid. The best known of these, Reverend Beyers Naude, left his whites-only church in the late 1970s and joined a black parish within the Dutch Reformed church. The efforts of other church leaders who worked to redu
ce the church's racist image were often constrained by the fact that parish finances were controlled by the church's highest authorities, who supported apartheid.
Data as of May 1996
|
