This study arises partly out of a pre-occupation with a period covering six impressionable years of my life - the final year at school, university days and the commencement of a teaching career; and partly from a reading of Alan Paton's Apartheid and the Archbishop which in covering the political aspects of Geoffrey Clayton's archbishopric inspired me to attempt the same for the term of Joost de Blank. The racial legislation passed since 1948 is discussed at the outset as it is the backdrop against which the whole Confrontation must be viewed. The reader might stagger under the sheer weight of detail but this is my intention since it facilitates an identification with de Blank who was overwhelmed by a plethora of legislative acts. The Anglican background to the period under discussion is of moment in that it reveals how de Blank became embroiled in a Church-State relationship which had gradually, yet perceptibly, deteriorated. Much of the material here is based on my own study of Synodal Resolutions and the Charges of Geoffrey Clayton. The biographical chapters provide the reader with the necessary factual background and, at the same time, make an independent judgement possible. de Blank's theological insights detected in the works written before his Enthronement furnish the categories into which the Confrontation naturally falls. This must be stressed because it is my conviction that de Blank's attack on apartheid represents not a departure from, but an extension of his earlier views, In conclusion, the Assessment examines the achievement of the Archbishop largely, but not exclusively, in the light of his own theological criteria.

Van Sendingkerk tot Verenigde Gereformeerde Kerk in Suider Afrika :1960-1997

Van Sendingkerk tot Verenigde Gereformeerde Kerk in Suider Afrika :1960-1997

Bibliography: pages 208-228. / The thesis is concerned with the nature of the interaction between church and state, and more generally between politics and religion, in the matter of so-called mixed marriages, and more particularly the debate surrounding the South African Mixed Marriages Act of 1949. The methodology of the study is interdisciplinary, dealing in detail with historical material as a basis for theological reflection and analysis. In the first chapter, marriage is dealt with generally from a theological viewpoint. Various approaches to marriage are considered, such as those in African society, the Bible, and in the Catholic and Reformation traditions. In contrast with the fertility-lineage, group-oriented ethic detected in the early part of the Old Testament and in many preliterate and patriarchal societies, a personalist and essentially 'sacramental' model of marriage is developed on the basis of New Testament teaching and later Christian theological reflection. The effects of a fertility-lineage and group-oriented ethic of marriage in South Africa are demonstrated in chapter two, which deals with the drive for anti-miscegenation laws in that country, with special reference to the role of the Afrikaans Reformed churches in this regard. The third chapter takes up this historical material, examining the nature of the initial debate on the Mixed Marriages Act in 1949-1950 and the aims of the Nationalist Government in introducing this legislation. The contrasting responses to the Act on the part of the Afrikaans Reformed churches and the more 'liberal', non-racial, mainly English-speaking churches are also considered here. In the fourth chapter the developments in the debate surrounding the Act since 1949 are discussed, with special reference to key points in the changing attitudes of the churches (especially the Afrikaans Reformed churches) to this legislation. This provides the background to the heated debate since the mid-seventies, when the Government began to show apparent signs of favouring a reformulation of apartheid which purportedly aimed at eliminating the most obviously racially biased aspects of that policy. The final chapter examines the theological assumptions of Afrikaans Reformed thought, and attempts to show how its roots in a particular view of Calvinism, Kuyperian Neo-Calvinism and the Bible result in the kind of fertility-lineage ethic which makes support for the Act possible. An effort is made to show the theological inadequacies of this thought from a Christian perspective, and to suggest an alternative, more dynamic theology, which recognizes the importance of individual choice and human rights. The impediments to such a fundamental reorientation are recognised, however, and it is argued that any major changes in position on the miscegenation laws on the part of either reformist government politicians or the Afrikaans Reformed churches in the near future will face major resistance.

Bibliography: pages 272-287. / This study attempts an analysis of the form and content of the opposition of the Roman Catholic Church in South Africa to the policy and practice of apartheid during the period 1948-1989. It is argued that the divisions, tensions and contradictions of the Catholic Church reflect the socially divided character of the broader society. It is suggested that some of the policies, teachings and social practice of the South African Catholic Church serve to reproduce and reinforce the existing societal relations of domination, thus contributing to the hegemony of the dominant social group, while others undermine the same and point toward a transformation of social relations in a democratic society. In some instances the Church has contributed to the nascent hegemony of the dominated group. Literature focusing on the Catholic Church during times of social upheaval is reviewed. Recent analyses of the role of the Christian Churches in apartheid South Africa are considered. Various approaches to the Sociology of Religion are discussed and the relevance of a contextual approach to the analysis of the Church is argued. Gramsci's concept of hegemony as a tool of political analysis is discussed. A brief .historical overview of the Catholic Church in South Africa is given. It is contended that the Catholic Church in South Africa must be understood in terms of its colonial, missionary and racist history. An ecclesiological overview of the Roman Catholic Church in terms of its - history, traditions, organization, authority structures, governing procedures and beliefs is sketched. The ·social Teaching' of the Catholic Church during the twentieth century is outlined. The importance of the Second Vatican Council, the emergence of the Theology of Liberation and the increasing centrality of social justice in Church teachings is discussed. The implications of these developments for the pastoral practice of the Church is emphasized. The response of the Catholic Church to the introduction and implementation of 'separate development' is considered. Content analysis is used as a research method. The study therefore falls within the realm of hermeneutic or interpretative sociology. The gradual transition from an attitude of paternalism to committed involvement in the anti-apartheid struggle is traced. The Catholic Church's response to the Bantu Education Act, which was the primary focus of its opposition to apartheid in the 1950's, is evaluated. The challenge of the Black Consciousness movement is acknowledged. It is argued that the realities of apartheid society have had a profound impact on the Church, severely compromising its unity. The related processes of reform, repression and resistance are examined. It emerges that while the Church's championship of human rights has been unequivocal, its support for some of the strategies employed in the struggle against apartheid has been more tentative. It is argued that the Catholic Church's participation in the anti-apartheid struggle has facilitated a growth in ecumenism and increased contact with secular organizations. The Catholic Church has become part of a broad anti- apartheid alliance. It is suggested that while there have been important changes in the Church's self-understanding and perception of its role in, and pastoral mission to, society, these changes have been uneven and ambiguous. They have not been reflected throughout the Church and have underlined the divisions within the Church. There has been considerable reluctance on the part of many white Catholics to endorse the anti-apartheid stance of the hierarchy. However, the S.A.C.B.C.'s commitment to social justice is in tune with modern Catholic social teaching. Finally, it is argued that the Catholic Church has challenged white domination and undermined the hegemony of apartheid in South African society.

Submitted in partial fulfilment for the requirements for the Degree of Doctor of Theology in the Department of Systematic Theology at the University of Zululand, 2003. / The purpose this thesis is an examination of the impact of the current South African Constitution on the church. The question is whether there is conflict or co-operation between certain provisions of the Constitution and the church as reflected in the word of scripture. The reason for this is that certain sectors of the church expected a Christian rather than a secular state to be established in the new political and constitutional dispensation. Some Christians were also not pleased with the protection in the Constitution of certain practices which are in conflict with Christian values and principles. Some of these are not provided for in the Constitution but in legislation. These include, inter alia, abortion, homeosexuality and pornography. This criticism is based on a misapprehension of the fact that both the secular authorities and the church or alternatively the political kingdom and the kingdom of God are ordained by God. They are mandated by God to perform certain f unctions. The state is representing God in matters of governance, good order justice and peace in the country. God holds it responsible for this. The church is supposed to be responsible for the spiritual and moral life of the people. It has to propagate the gospel of the salvation of humankind and of the coming of the kingdom of God. It is essential that there should be separation between church and state. Not only should there be separation between church and state but there should be structural pluralism. This is so because the state is not omnicompetent and has to allow other structures like the family, the school, the church and the university to play their own roles. Because of the separation between church and state the state should not decide for individuals what to believe or what not to believe. The reason for this is that the state is not competent to decide on what is true religion. It may also manipulate religion for political reasons. This is unacceptable in a democracy. Not only should the state allow freedom of religion, but it should also allow the church or members of the church to manifest their belief by adopting certain stances on issues. Religion has a pivotal role to play and seeks to influence society as a whole. Properly understood, there is no real conflict between the Constitution and the word of scripture. The Constitution provides scope for co-operation between church and state without each taking over the function of the other. The church has more than ample opportunity for propagating the good news of the kingdom of Cod. The Constitution provides for the creation of a democratic state based on the rule of law, the independence of the judiciary, free and fair as well as regular elections, adult suffrage, a Bill of Rights policed by a fearless judiciary and a multi-party system. It also promotes openness and accountability on the part of the government These are not in conflict with Christianity. The Constitution also provides for a Bill of Rights which is regarded as a cornerstone for democracy and which protects the rights of the individuals including institutions such as the church. It also stipulates that there be equality before the law and that there should be no unfair discrimination based on the listed grounds. These are compatible with fairness and with Christianity. Christians can play an important role in clarifying the respective roles of the church and state. They can also seek to exercise a positive and constructive influence in the affairs of the country. In this way they can prove to be the real salt and light of the world.

Thesis (LLD)--University of Stellenbosch, 2002. / ENGLISH ABSTRACT: The central issue which is considered in this thesis is the meaning of the constitutional guarantees of religious rights and freedoms in South Africa. In other words, it is concerned with the functions of the state, through its laws or conduct, in respect of religion and with its relationship towards the institutional church or religious community. It is argued that religious freedom is, in fact, a bundle of rights and freedoms. The "essential rights and freedoms of religion" which constitute this "bundle" are identified in the context of the historical development of religious rights. It is shown that religious rights theories have developed in the West which include concepts of freedom of conscience, the right to freely exercise religion, accommodation of pluralism of a confessional and institutional nature, equality of all religions before the law, nondiscrimination on the grounds offaith, institutional separation of church and state and some separation of state (or law) and religion. It is maintained that no single principle could by itself guarantee religious freedom and that these rights and freedoms are mutually. supportive of and mutually subservient to the highest goal of guaranteeing religious freedom. These essential rights and freedoms are therefore treated as constituting minimum standards for the protection of religious freedom and it is argued that religious freedom as protected in the South African Constitution should be interpreted to incorporate these multiple principles. It is shown that, prior to the promulgation of the interim Constitution the essential rights and freedoms of religion were not adequately protected in South Africa and that the constitutional entrenchment of these essential religious rights was necessitated by various factors in the preconstitutional South African society. The position with regard to religious rights and freedoms in post-Constitutional South Africa is considered by briefly sketching the broader constitutional context and by assessing the constitutional clauses protecting religious rights to determine whether the essential rights are protected. The religious rights provisions in the Constitution are analysed in detail in order to determine how they should be interpreted and implemented to ensure adequate protection of the essential rights and freedoms of religion in South Africa. / AFRIKAANSE OPSOMMING: Die sentrale vraagstuk wat in hierdie proefskrif ondersoek word is die betekenis van godsdiensregte en vryhede wat in die Grondwet verskans word. Dit ondersoek die funksie van die staat, hetsy deur wetgewing of staatsoptrede, ten opsigte van godsdiens en ten opsigte van kerke of godsdiensgroepe. Daar word geargumenteer dat godsdiensregte inderdaad uit 'n aantal regte, oftewel, 'n bondel regte, bestaan. Die essensiële regte en vryhede van godsdiens wat hierdie bondelopmaak word geïdentifiseer met verwysing na die historiese ontwikkeling van godsdiensregte. Teorieë van godsdiensregte het in die Weste ontwikkel wat die volgende essensiële regte en vryhede insluit: vryheid van gewete, die reg om godsdiens vrylik te beoefen, akkommodasie van pluralisme, gelykheid van alle godsdienste en nie-diskriminasie op grond van godsdiens, institusionele skeiding van kerk en staat en gedeeltelike skeiding van staat en godsdiens. Die argument lui verder dat 'n enkele beginsel nie opsigself godsdiensvryheid kan waarborg nie en dat hierdie regte en vryhede mekaar wedersyds ondersteun en tesame die doel van godsdiensvryheid dien. Die essensiële regte en vryhede van godsdiens word daarom behandel as minimum standaarde vir die beskerming van godsdiensvryheid en daar word 'n saak uitgemaak dat godsdiensvryheid in die Suid-Afrikaanse Grondwet geïnterpreteer behoort te word as synde hierdie veelvuldige beginsels in te sluit. Die proefskriftoon dat die essensiele regte en vryhede nie voor die inwerkingtreding van die interim Grondwet in Suid-Afrika genoegsame beskerming geniet het nie en dat die konstitusionele verskansing daarvan deur verskeie faktore in die pre-konstitusionele Suid- Afrika genoodsaak is. Die posisie na die inwerkingtreding van die Grondwet word geëvalueer deur kortliks die breë grondwetlike konteks te skets en vas te stelof die artikels in die Grondwet wat met godsdiens handel, inderdaad die essensiele regte en vryhede van godsdiens beskerm. Hierdie artikels word in diepte geanaliseer ten einde te bepaal hoe hulle geïnterpreteer en geïmplementeer behoort te word ten einde die essensiele godsdiensregte en vryhede genoegsaam te beskerm.

No abstract available.

M.A. (Historical Studies) / Please refer to full text to view abstract

M.A. (History), Faculty of Arts, University of the Witwatersrand, 1994