Belhar Confession. The Embracing Confession of Faith for Church and Society. Editors Mary-Anne Plaatjies-Van Huffel Leepo Modise

Transcription

1 Belhar Confession The Embracing Confession of Faith for Church and Society Editors Mary-Anne Plaatjies-Van Huffel Leepo Modise

2 Belhar Confession: The Embracing Confession of Faith for Church and Society Published by AFRICAN SUN MeDIA under the SUN PReSS imprint. All rights reserved. Copyright 2017 AFRICAN SUN MeDIA and the editors This publication was subjected to an independent double-blind peer evaluation by the Publisher. The editors and the publisher have made every effort to obtain permission for and acknowledge the use of copyrighted material. Please refer enquiries to the publisher. No part of this book may be reproduced or transmitted in any form or by any electronic, photographic or mechanical means, including photocopying and recording on record, tape or laser disk, on microfilm, via the Internet, by , or by any other information storage and retrieval system, without prior written permission by the publisher. Views expressed in this publication do not necessarily reflect those of the publisher. First edition 2017 ISBN ISBN (e-book) DOI: / Set in Fira Sans Light 10/13 SUN PRESS is an imprint of AFRICAN SUN MeDIA. Scholarly, professional and reference works are published under this imprint in print and electronic format. This publication may be ordered directly from Produced by AFRICAN SUN MeDIA. africansunmedia.snapplify.com (e-books)

3 DECLARATION For tomorrow s children

4 CONTENTS Acknowledgements... Meaning of the logo of the Uniting Reformed Church in Southern Africa... Introduction... vii ix xi Section 1 Chronological outline of the story of Belhar Acceptance, adoption, advocacy, reception and protestation: A chronology of the Belhar Confession... 1 Mary-Anne Plaatjies-Van Huffel The mission of the Dutch Reformed Church as mission for colonisation and division of the Reformed Church in South Africa ( ) Sipho Mahokoto Unity and diversity: An overview of the URCSA decisions on church unity since Willem Saayman Section 2 Theological and ethical themes regarding the Belhar Confession The unification process in the Dutch Reformed Church family and the Uniting Reformed Church in southern Africa: The confessional basis and Confession of Belhar Leepo Modise Conversion towards radical inclusivity Ernst Conradie Yearning for a just and inclusive society David Peter Carelse Belhar as a therapeutic resource to the Dutch Reformed Church family Eugene Baron The Belhar Confession of faith: A spirituality sense-making confession Leepo Modise

5 The Belhar Confession: Addressing racism in church and society Dawid Kuyler The Belhar Confession and the establishment of a theology of development Jacques Walter Beukes Belhar Confession, children and the Eucharist: Towards restoration of broken relationships Tipi Jacob Nthakhe Standing where God stands (outside the gate, with Christ): The Belhar Confession as a call for public pastoral care Llewellyn L.M. MacMaster The Belhar Confession and compassionate justice Henry Gerhardus Platt The Belhar Confession and internal unity: [A]nd together fight against everything that may threaten or hinder this unity. (Belhar Confession) Daniël Kuys From a racially-segregated congregation towards a multi ethnic, multicultural congregation Dawid Johannes Van Huffel Living Belhar: Enhancing the reception of Belhar in congregations J.N.J. (Klippies) Kritzinger Unwrapping the gift of the Belhar Confession Motlalentwa Godfrey Betha The history of Belhar Johannes Cornelius Adonis Can justice be embodied in sexist language? A challenge to the Confession of Belhar Christina Landman Barmen to Belhar: A contemporary confessing journey Hayman Russel Botman The relevance of pedagogical narrative maps: The Confession of Belhar as a practical theological narrative searching for a pedagogic therapeutic methodology Gordon Dames Barmen and Belhar in conversation: A South African perspective Dirkie Smit To stand where God stands: Reflections on the Confession of Belhar after 25 years Allan Boesak

6 Addenda Addendum 1: WARC Resolution on racism and South Africa Addendum 2: WARC Seoul statement on the DRC and the status confessionis Addendum 3: The Declaration of faith of the Presbyterian Church of Southern Africa Addendum 4: Covenanting for the reunification of the DRC family Esselenpark Declaration Addendum 5: Declaration of Laudium Addendum 6: The testimony of Vereeniging March Addendum 7: A pastoral letter to the moderamen and our brothers and sisters of the Dutch Reformed Church (NGK) from the 23rd WARC General Council, meeting in Debrecen, Hungary, August Addendum 8: Joint Resolution of the World Alliance of Reformed Churches and the Dutch Reformed Church Addendum 9: Resolutions of the moderamen (expanded) of the DRC on church reunification June 2008 Carmelite Retreat Centre Addendum 10: A Statement by the Delegation from the World Alliance of Reformed Churches Addendum 11: Memorandum of agreement between the DRC and URCSA Addendum 12: The roadmap to church reunification: DRC and URCSA Addendum 13: Response of the URCSA with regard to the acceptance/ (non)acceptance of the Belhar Confession in the DRC Addendum 14: Press statement of the URCSA on xenophobia Addendum 15: Confession of Belhar Addendum 16: Responsive Litany of the Belhar Confession Websites with material on the Belhar Confession Index

7 ACKNOWLEDGEMENTS 1. General Synod for entrusting the editors, Prof. Mary-Anne Plaatjies-Van Huffel and Leepo Modise with the noble task. It had been an honour to serve the Synod in this regard. 2. Prof. Mary-Anne Plaatjies-van Huffel for compiling the archival documents on the Belhar Confession and editing the manuscript. 3. Prof. Leepo Modise for keeping everyone accountable to honour due dates. 4. Authors for submitting superb chapters on the Confession. 5. The Ned Geref Teologiese Tydskrif and Studia Historiae Eccelsiasticae for permission granted to republish the articles of Proff. Adonis, Botman, Landman, Dames, Smit and Boesak. 6. The URCSA for permission granted to republish reports, articles, statements and speeches in Acts and Agenda of Synods as well as articles published in the URCSA News. 7. To the churches across the globe for developing excellent resources on the Belhar Confession which are available on various websites. 8. To tomorrow s children for reading and reflecting upon the book and embodying the Belhar Confession. vii

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9 Meaning of the logo of the Uniting Reformed Church in Southern Africa 1. The two symbols from the former Dutch Reformed Mission Church (DRMC) and the Dutch Reformed Church in Africa (DRCA) are jointly used in the logo of the Uniting Reformed Church in Southern Africa (URCSA) to showcase our common background and identity: a. The anchor was part of the logo of the Dutch Reformed Church in Africa. The anchor is an early Christian symbol. One of the oldest of the symbols of the cross is the anchor. The achor symbolizes atonement through Christ alone (Latin: solus Christus). For there is one God and one mediator also between God and men, the man Christ Jesus, who gave Himself as a ransom for all, the testimony given at the proper time. (1 Timothy 2:5-6). b. The lighthouse was part of the logo of the Dutch Reformed Mission Church. We as Christians are called to be the light of the world so that others can see, by the grace of God, the way to eternal life through Jesus Christ. The lighthouse symbolizes justification is by faith alone (Latin: sola fide), not faith plus anything else. Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. (Romans 5:1). The sinner s entire salvation is by free and sovereign grace only (Latin: sola gratia). For it is by grace you have been saved, through faith and this is not from yourselves, it is the gift of God (Ephesians 2:8). 2. The Bible showcases the centrality of the Word of God. The Uniting Reformed Church in Southern Africa as a reformed church places the Word of God and the preaching of the word in the centre. The Bible symbolizes that Scripture alone is the standard for our beliefs (Latin: sola Scripture). All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works. (2 Timothy 3:16-17). The Bible alone is therefore the ultimate authority. 3. The blanket with Africa design is indicative of multi-ethnic-multicultural character of the Uniting Reformed Church in Southern Africa which consists of the language and cultural groups in South Africa, Namibia and Lesotho. So in Christ Jesus you are all children of God through faith, for all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus. (Gal. 3:26-28). ix

10 4. The name of the Uniting Reformed Church in Southern Africa (which is in the continuous tense) and its logo (which is an incomplete circle) reflects the emphasis on unity and URCSA s hope for an even greater church unification within the reformed family in Southern Africa. I pray that they will all be one, just as you and I are one as you are in me, Father, and I am in you. And may they be in us so that the world will believe you sent me. (John 17:14). Every activity is therefore to be sanctified unto the glory of God alone. (Latin: Soli Deo Gloria). x

11 INTRODUCTION The Uniting Reformed Church in Southern Africa (URCSA) is pleased to present this book on the Belhar Confession. On 26 September 2016, the URCSA commemorated the 30th celebration of the Belhar Confession ( ). The moderamen of the General Synod of the URCSA commissioned Mary-Anne Plaatjies-Van Huffel and Leepo Modise to spearhead the book project. This comprehensive anthology expounds on the history of the Belhar Confession and presents the results of a study process, already started in The confession gives a strong biblical and Christological foundation to engage on numerous matters. The Belhar Confession is not confined to the issue of racism rather the language of the Confession implies its application to unity, reconciliation and social justice. While celebrating the gift of the Belhar Confession, we also take note of the reception abroad and the protestation against the confession by the Dutch Reformed Church (DRC), Dutch Reformed Church in Africa (DRCA) and the Reformed Church in Africa (RCA). Churches across the globe took heed of the call of the URCSA in 1997 to include the confession in their confessional basis, while the DRC, DRCA and the RCA, after numerous bilateral and multilateral talks could not come to an agreement on this inclusion. This book is a call to future generations to take heed of our history and to engage in an informative manner on unity, reconciliation and justice. The Belhar Confession is a declaration of faith that emerged in South Africa when certain practices of the church were so clearly contrary to biblical teaching that the integrity of the proclamation of the gospel was at stake. The Belhar Confession, like other classical confessions, such as the Belgic Confession, the Heidelberg Catechism and the Canon of Dort, originated in a specific historical context. These three confessions were written within a sixty-year period from 1561 to 1619 and were adopted within the then context of conditions in northern Europe. The Belhar Confession is the first and only confessional contribution received from the Reformed community in the Southern Hemisphere. Structure, method and aim of the book After an introductory overview, the anthology is divided into two major parts: original scholarly contributions and scholarly work of the URCSA members already published in accredited journals. The authors, two women and twenty-one male ministers of the Word or theologians of the URCSA, come from diverse cultural and language backgrounds. The methodology is multifaceted and interdisciplinary. It is xi

12 Belhar Confession multifaceted in the sense that the contributors are from different backgrounds and their contributions are of different categories and employ different approaches. This publication uses the Belhar Confession as a hermeneutical tool to comment on various aspects of justice in South Africa. The book does not attempt to give a comprehensive thesis on every sub-theme relating to the Belhar Confession. Rather the reception of the Belhar Confession is narrated in such a manner as to showcase the historical background, drafting, acceptance and adoption of the confession as well as the advocacy, reception and protestation of the confession in South Africa and abroad. The authors considered the theological contributions from the World Council of Churches (WCC) and the World Alliance of Reformed Churches (WARC) on racism, which bear direct reference to the drafting of the Belhar Confession. In addition, the authors take into account the presuppositions of the DRC family of churches (DRC family) regarding the confession. To understand the URCSA stance on the inclusion of the Belhar Confession in the confessional basis of the envisaged unified church, it is important to take cognisance of the troublesome history of the confession. The Belhar Confession has as background the racial, racist, segregationist and apartheid history and theology in South Africa. It is, therefore, important to put the drafting and ultimate acceptance of the confession in a broader historical context. The first section of the book gives a chronological outline of the story of the Belhar Confession with voices from different backgrounds telling the story from their vantage points. The interpretation of Belhar Confession is like a pattern in a kaleidoscope. When the instrument is turned a bit to get the historical perspective, a different pattern emerges, although the basic elements are the same. Section 1 considers the development of racially-segregated churches in the Reformed tradition in South Africa and Namibia, the theological justification of apartheid, the drafting of the confession and the acceptance, adoption, advocacy, reception and protestation regarding the confession in South Africa, Namibia and in the global North. The lead essay in this section is by Mary-Anne Plaatjies-Van Huffel, moderator of General Synod of the URCSA. Plaatjies-Van Huffel, Sipho Mahokoto as well as Willem Saaylman set Belhar in its historical context. The contributions of the authors depend on whether the author participated in the discourse personally (e.g. Smit, Boesak, Adonis and Botman) or reconstructs the history from the outside (Plaatjies-Van Huffel, Mahokoto, Saayman and Modise, among others). In Section 2, Leepo Modise, Ernst Conradie, David Carelse, Eugene Baron, Jacques Beukes, Tipi Jacob Nthakhe, Dawid Kuyler, Llewellyn Macmaster, Hendrikus Gerhardus Platt, Daniël Kuys, Dawid Johannes Van Huffel and Klippies Kritzinger reflect on theological and ethical themes regarding the Belhar Confession. These themes include church reunification, inclusivity, economic injustice, therapeutic resource, a theology of development, inclusion of children at the Eucharist, public pastoral xii

13 Introduction care, addressing racism, compassionate justice, multiculturalism and the reception of the confession in local congregations. The premise of the authors is that good and just societies do not just need constitutions and laws, but also a worshipping church, calling people to, among the many things, justice, solidarity and care of the marginalised and suffering. The book includes chapters taken from articles previously published in accredited journals by URCSA, and the editors recognise the vast array of published work of URCSA members on the Belhar Confession. These chapters are: The History of Belhar by Hannes Adonis, Can Justice be Embodied in Sexist Language? A Challenge to the Confession of Belhar by Christina Landman, Barmen to Belhar: A Contemporary Confessing Journey by Hayman Russel Botman, The Relevance of Pedagogical Narrative Maps: The Confession of Belhar as a Practical Theological Narrative Searching for a Pedagogic-therapeutic Methodology by Gordon Dames. Barmen and Belhar in Conversation: A South African Perspective by Dirkie Smit, and To stand Where God Stands: Reflections on the Confession of Belhar after 25 Years by Allan Boesak. In June 2014, Professor Botman indicated his willingness to partake in this project. He tragically passed on during July Prof. Adonis also passed on during The mentioned articles are republished in this book with the permission granted by the Nederduitse Gereformeerde Teologiese Tydskrif (Dutch Reformed Theological Journal) and Studia Historiae Eccelsiasticae. The book includes 16 church documents issued by the WARC, DRC, RCA or the URCSA, which will help readers to come to terms with the complex history of the Belhar Confession. The book also offers a list of websites to acquaint readers, both local and global, with the material available on the Belhar Confession With this publication, the URCSA pays homage to the drafters, communal authors, and advocates of the Confession of Belhar, namely Allan Aubrey Boesak, Isak Mentor, Gustav Bam, Jaap Durand and Dirkie Smit. We hope that the confession continues to invigorate the discourse as well as research regarding confessions at large? We call upon to future generations to take heed of our history and to engage in an informative manner on unity, reconciliation and justice. We hereby affirm emphatically: Unity is a gift and an obligation for the church; God entrusted reconciliation to the church; justice and peace are revealed in the nature of God. We hereby offer the Belhar Confession as a gift to tomorrow s children. As Rubem Alves (1972) rightly imparts We must dream a new dream for tomorrow because we are tomorrow s children. Mary-Anne Plaatjies-Van Huffel and Leepo Modise November 2017 xiii

14 SECTION ONE Chronological outline of the story of Belhar

15 ACCEPTANCE, ADOPTION, ADVOCACY, RECEPTION AND PROTESTATION A chronology of the Belhar Confession Mary-Anne Plaatjies-Van Huffel 1 Historical background of the Belhar Confession On 6 April 1652, Johan van Riebeeck representing the Vereenigde Oost-Indische Compagnie in Holland (Dutch East India Company) arrived in the Cape of Good Hope. His goal was to establish a refreshment station for ships in trade between Europe and Asia. The arrival of Van Riebeeck heralded the introduction of Christianity to the indigenous people of the Cape of Good Hope and the Reformed faith was established in South Africa (Van der Watt 1977:4). Until the end of the eighteenth century, indigenous people and slaves were fully fledged members of the Dutch Reformed Church in South Africa (DRC) and participated fully in the sacraments (Plaatjies-Van Huffel 2011, 2013a, 2013b, 2014). During 1828, several problems arose in Stellenbosch, Calvinia, Caledon, Riversdale and the Swartland relating to the admission of black Christians to the Lord s Table (Loff 1981:18-19). For example, during that year, Bentura Johannes (a black man), after being baptised, became a member of the DRC of Somerset West. His presence challenged the DRC members of the congregation regarding the inclusion of the black people at the Eucharist Table. There was a known practice in the DRC, namely, that such persons will only share the Lord s Supper after the born Christians had been invited, as it is done in Stellenbosch and Caledon (Loff 1981:18-19). During 1829, the Cape Town presbytery of the DRC dealt with an enquiry from the church council of the Swartland congregation regarding the administering of the Holy Communion to people of mixed descent. At the DRC Synod of that year, the Swartland church council submitted a motion relating to the issue. The question to be considered was, whether persons of colour, who were confirmed and baptised, should be allowed, together with born again Christians (white people), to take the Lord s Supper or whether these people should take the Holy Communion 1 Prof. Mary-Anne Plaatjies-Van Huffel teaches Church Polity and Ecclesiology at Stellenbosch University. She was the moderator of the URCSA General Synod ( ) and was elected as the Africa President of the World Council of Churches (WCC) in 2013 at the WCC General Assembly in Busan, Korea. 1