SOUTH AFRICAN Archbishop Desmond Tutu

Registered at the GPO as a newspaper OUTLOOK OCTOBER 1986 R1,50 SOUTH AFRICAN Outlook on the Month

ounooKISSN 0038 2523 ARCHBISHOP Vol117 No 1384

Editor Francis Wilson Assistant Editors Glyn Hewson DESMOND TUTU Michael King Jeanelle de Gruchy Together with thousands of his friends in this country and around the world, we wel­ Sarah-Anne Raynham come with joy and anticipation the appointment of Desmond Tutu as Archbishop of Review Editor Peter Moll Cape Town. Secretary Ruth Samuels At the same time we are saddened by the dismay, nay anger, with which his ap­ pointment has been greeted by some business leaders, by the government and by SATV which gave derisory coverage to his enthronement. It is worth noting in this regard that TV viewers in Australia were regaled with full coverage of the event; probably South African Anglicans saw less on TV of their own Archbishop than did Christians in most of the Western world. Why then the rancour from business and government? One possibility is that he is black, filling a post held hitherto only by whites. We should not forget that iust a OCTOBER 1986 century ago the Anglican Church was the official church of the Cape Colony (much i like the Church of England whose bishops are still appointed by Margaret Thatcher) until this legislation was removed from the statute books in the 1870s. Yet this alone OUTLOOK ON THE MONTH 106 fails to explain the brouhaha. The Methodist Church, the Congregational Church, the Bantu Presbyterian Church and other churches had black leaders years ago. ENTHRONEMENT CHARGE 107 Desmond Mpilo Tutu We believe that the real reason for the stir runs deeper. Desmond Tutu’s under­ standing of the Gospel and of the Church’s mission is fundamentally different to that THE SIGNIFICANCE OF THE of his critics. The Gospel to him has a prophetic ring. He preaches a God who KAIROS DOCUMENT 110 breaks the fetters of injustice, who sets the downtrodden free (Luke 4:17), who says Jim Cochrane have surely seen the affliction of My people who are in Egypt, and have given SUMMARY heed to their cry because of their taskmasters, for I am aware of their sufferings” THE KAIROS DOCUMENT (Exodus 3:7). To Archbishop Tutu, justice precedes “reconciliation” . To at least EVANGELICAL WITNESS 112 some of his critics it appears to be the reverse: they would like to see some kind of “peace”, some kind of “reconciliation”, but not necessarily with the justice that BOOK REVIEWS makes it possible and undergirds it. It is the difference between wanting pacification within an unjust status quo and wanting genuine peace by removing the injustice. CONSCIENTIOUS OBJECTORS UNDER RENEWED ATTACK 113 It is therefore appropriate that in this issue of SA Outlook we publish both selec­ tions from the Archbishop’s Enthronement Charge and a fine essay by Jim Cochrane TOWARDS A PEOPLES CULTURE 116 on the significance of the Kairos Document. The Kairos signatories insist that “in our situation in South Africa today it would be totally unchristian to plead for recon­ ciliation and peace before the present injustices have been removed. Any such plea South African Outlook is an Independent plays into the hands of the oppressor by trying to persuade those of us who are op­ Journal dealing with ecumenical and racial af­ pressed to accept our oppression and to become reconciled to the intolerable fairs which, un-interruptedly since 1870, has crimes that are committed against us. That is not Christian reconciliation, it is sin. It sought to place its readers in possession of is asking us to become accomplices in our own oppression.” facts and opinion which bear upon the lives of all the people of the sub-continent. Without Just because Archbishop Tutu is a Nobel Peace Prize winner does not mean that allegiance to any political party, but according he is obliged to seek peace at any price. That would imply acquiescence in the gov­ to what it believes to be Christian standards, it ernment’s definition of peace which amounts to “law and order" — unjust law and seeks to give information and comment on oppressive order. measures suggested either for the regulation or the advancement of any section of the popu­ Accordingly Archbishop Tutu prods South Africans, especially white South Afri­ lation, by whomsoever proposed. cans, to penitence. It is because of the Gospel that he calls for the dismantling of apartheid. It is because he is inspired by Christ the Prince of Peace that he disturbs The editorial board welcomes articles, letters, people by pressing for justice — knowing that the way to arrive at peace is to work and criticism. All correspondence, including orders for subscriptions, should be addressed for justice. to the Editor, South African Outlook, PO Box The government and sections of the business community have been scandalized 245 Rondebosch 7700. by his politics, especially by his call for sanctions. These disagreements flow directly, Political comment in this issue is written to we believe, from the divergent understandings of the Gospel, peace, and reconcilia­ express the views of South African Outlook by tion mentioned above. As he stresses in his Charge, neither he nor the people and F Wilson, G Hewson, M King, S-A Raynham, J organizations that call for sanctions want them; they want an end to apartheid. If de Gruchy and P Moll, PO Box 245, Ronde­ there were any other viable nonviolent strategy to overcome apartheid he would cer­ bosch 7700. tainly use it. Therefore the onus to end sanctions lies not with the international com­ All Subscriptions include General Sales Tax. munity but with those who practise injustice. Published by Outlook Publications (Pty) Ltd., Archbishop Tutu is a person of great wisdom, prayer, experience and love. The PO Box 245, Rondebosch 7700, Cape and 247 Anglican Church is indeed blessed to have someone like him at the helm at this Lower Main Road, Observatory 7700. Printed by Lovedale Press, PO Lovedaie 5702. time. We wish him and his wife Leah Godspeed in their ministry. Enthronement Charge

Desmond Mphilo Tutu Archbishop of Cape Town

St. George’s Cathedral Cape Town September 1986

I have recently been reading the book of The Universal rhythm terms, love incarnated in the harsh real­ the Prophet Ezekiel. It struck me how This rhythm is repeated in the New Tes­ ity that forms the normal Sitz in Leben, the prophet starts by describing that ex­ tament. Our Lord having spent nearly the ordinary life setting of so many of traordinary vision of the glory of God thirty years in a hidden life preparing for God’s children. Jesus commands His and then he is overwhelmed by the tran­ His Messianic mission waits until He is disciples to wait in Jeruslem for the gift scendent numinous — following the par­ from on high before they can embark on adigm described so well by Rudolf Otto their mission to be His witnesses in Je­ in his “ Idea of the Holy” — how it is rusalem and unto the ends of the earth. the “mysterium tremendum et fas- cinans” which overwhelms and awes “Our maturity will be No false dichotomies us. It draws us and yet repels us at the For our God, everybody is a somebody. same time. Having been vouchsafed this judged by how well we All life belongs to Him. Because of Him theophany, the prophet falls prostrate. all life is religious. There are no false di­ But God raises him to his feet because are able to agree to chotomies so greatly loved by those es­ He wants to send him to this recalcitrant pecially who are comfortable in this life. house of Israel. He is given the scroll disagree and yet to Consequently if you say you love God written on both sides. He receives the continue to love one whom you have not seen and hate your Word or is imbued with the Spirit, im­ brother whom you had, the Bible does bued with the Spirit not for his self-culti­ another. . . You are not use delicate language; it does not vation, but for service. say you are guilty of a terminological in­ not expected to agree exactitude. It says bluntly you are a liar. The Spirit is given, the divine is en­ For he who would love God must love countered, for the sake of others. I am with your Archbishop His brother also. And so the divine sure you have noted before that this judgment about our fitness for heaven seemed to be the almost universal on every issue.” will be based not on whether we went to rhythm. Moses encounters the divine at church, whether we prayed or did other the burning bush and he receives his in­ equally important religious things. No, structions to go tell Pharah to “let my Jesus says it will be based on whether people go” . The seventy elders receive anointed by the Holy Spirit at His bap­ we fed the hungry, clothed the naked, a share in the Spirit given to Moses in tism. Mark says this Spirit virtually pro­ etc. because in doing these things to order to assist him in judging the people; pelled Him into the desert to enter the those whom He called the least of His Saul is spirit-filled so that he can be­ fray against the Evil One. Again the Spirit brethren we would have done them as to come king and the Spirit is snatched is not given so that the individual person Himself. Our God, this hidden God is back when he proves disobedient. Isaiah may luxuriate in its possession. It is also the incarnate God, the God made sees the Lord high and lifted up and given to goad him/her into action, to flesh, our flesh. And if we take the incar­ then hears the diving question “Whom prepare him for the stern business of nation seriously we must be concerned shall I send who will go for us?” and he loving God and loving neighbour not in a about where they live, how they live, volunteers “Send me”. nebulous fashion but in flesh and blood whether they have justice, whether they are uprooted and dumped as rubbish in dogs not allowed”. They spoke elo­ exclusively black. You have heard the al­ resettlement camps, whether they are quently about the attitude of some legations of torture made by Father Mk- detained without trial, whether they re­ whites towards blacks. We were thought hatshwa. In a country that has a ceive an inferior education, whether they to be human but not quite human as Constitution that calls on the name of have a say in the decisions that affect white people for we lacked what seemed God. Why can it happen that when their lives most deeply. indispensable to that humanity, a partic­ twenty or so white children die in a bus ular skin colour. That attitude made accident the papers cover this awful di­ Room for disagreement possible some gross ill-treatment meted saster extensively and the bus driver is The wonderful thing about family is that out to black people by their white com­ actually brought to court. Mercifully he is you are not expected to agree about patriots. Have things changed? Yes and acquitted and commended highly by the everything under the sun. Show me a no. I am sad to say that I believe that judge. Or when a very few whites are the fundamental attitude that “blacks killed say by a land mine, that too is are human, but...” has not changed. I covered extensively and yet just this do not intend to shock you. I wish I were past week or so over twenty people totally wrong. We do not express it with were killed by the police in Soweto and “Our people are the same crudity, but it remains all the there is not too much fuss. I am glad same. But let me give you some in­ that the PFP have called for a judicial peace-loving to a stances. At the present time one of our enquiry — but I think I have made my bishops is not here, Sigisbert. He is in point. Any death is one death too many fault. The miracle of detention — his second detention. His and yet it does seem some are more first ended when we declared that we equal than others in life and death. Can our land is that it has were going to march on the prison in you imagine the outcry there would have which he was being held. He was been had it been a white four-year-old not gone up in flames. quickly brought to court and after three killed by a police rubber bullet as hap­ court appearances had charges with­ pened recently, or had it been a white Would white people drawn. Some time during his second de­ eleven-year-old kept in solitary confine­ tention he and other black ministers held ment for five months? still be talking about with him were released. A few yards away from their place of detention they Peace-loving to a fault were accosted by white policemen non-violent change as laughing and feeling very pleased with Friends like you I abhor all violence. I themselves who said they were re-de­ condemn the violence of an unjust sys­ some of us do if what taining them. They were taken into cus­ tem such as apartheid and that of those tody and they were stripped, Sigisbert to who want to overthrow it. But it is abso­ they do to us were his underpants and the others quite lutely important for South African whites naked. The reason, it was said, was to to know that the ANC and the PAC were done to them?” search them for dangerous weapons. non-violent for most of their history, so Where would they have got these unless much so that they had their own Passive detainees are supplied with weapons in Resistence Campaign and one of the detention? Was it not in order to humil­ Presidents General of the ANC, Albert man and wife who have never disagreed iate them, to humiliate this Bishop of the Luthuli was awarded the Nobel Peace and I will show you some accomplished Church of God and his fellow ministers Price as a tribute to that commitment to fibbers. But those disageements, pray of the Gospel? Would this have hap­ non-violence. These organisations opted God, do not usually destroy the unity of pened had they been white? for the armed struggle when this Gov­ the family. And so it should be with God's family, the Church. We are not ex­ pected at all times to be unanimous nor have a consensus on evey conceivable subject. As long as we are one on the “It can never be the perpetrators of fundamentals and refuse to let go of one another. You are not expected as Angli­ cans to agree with your Archbishop on apartheid who can say apartheid is every issue. Healthy differences of opin­ ion can help the body to be more lively. changing. The world will believe this is After all it is unity we are talking about not uniformity. What is needful is to re­ spect one another’s point of view and so when we the victims declare it is not to impute unworthy motives to one another nor to seek to impugn the integ­ rity of the other. Our maturity will be changing.” judged by how well we are able to agree to disagree and yet continue to love one another, to care for one another and to ernment banned them in 1960 after cherish one another and seek the greater More equal than others Sharpeville. It is important when talking good of other. Yes, perhaps. Francois Bill, the Modera­ about violence of apartheid. Our people Fundamental attitudes unchanged tor of the Evangelical Presbyterian are peace-loving to a fault. The miracle God calls on us to be His fellow-work- Church in detention was brought in of our land is that it has not gone up in ers. He wants to enlist our support to be shackles and leg irons, the head of a flames. Would white people still be talk­ His agents of transfiguration, of transfor­ church, to meet someone from the ing about non-violent change as some of mation. There is much evil afoot in the Swiss Legation. Perhaps he was thought us do if what they have done to us and world, in this land. Many years ago there to be beyond the pale because he is they continue to do to us had been done used to be signs that read “Natives and moderator of a church which is almost to them? It can never be the perpetrators of ties were destroyed? Where was your apartheid who can say apartheid is concern when blacks received an inferior MISSING ISSUES changing. The world will believe that this education, were cheap labour, when is so when we the victims of this vicious black family life was deliberately being evil declare that it is indeed changing. If destroyed by the migratory labour sys­ OF SA OUTLOOK white people are so impressed with all tem? Why did you not utter a squeak the changes, would they swop places most of you about real, actual suffering? It has come to our attention with blacks even for one day? We have The onus must be on those who say appealed to the Government and to 1 “no" to sanctions — Provide us with a that some subscribers, white South Africans to recognise us as viable non-violent strategy to force the especially those overseas, human beings with inalienable rights, just dismantling of apartheid. Remember that as whites. I do not want sanctions. I have not received certain know that those who advocate sanctions issues of SA Outlook. We do not want them either. “The onus must be on those who have checked and Viable non-violent strategy say “no” to sanctions to provide rechecked our mailing If you were to lift the State of Emer­ us with a viable non-violent gency, remove the troops from our system and are convinced it townships, release political prisoners and strategy to forced the dismantling all detainees, unban our political organi­ of apartheid.” is not at fault. Work in sations and then sit down with the au­ Progress magazine has thentic representatives of every section of our community to negotiate a new been experiencing similar constitution for one undivided South Af­ the Government has rejected gentle per­ difficulties. We strongly rica, then for what it is worth I would say suasion. The ball is still in the court of to the world “Put your sanctions plans the Government and the White com­ suspect interference. Please on hold” . I meant that. Please spare us munity. We want to live amicably with your new-found altruism. Where were you. We want one united South Africa be patient while we take you when Sophiatown, District Six, Pa- where everyone matters because each further action. geview and many other black communi­ of us is created in God’s image. Thirdly, the Kairos Document locates the crisis not only outside the churches (a tendency in contemporary church his­ tory) but even in those churches known to have long-standing official policies re­ jecting apartheid. Thus the Kairos Docu­ The Significance ment has evoked astonishing unrest among Christians everywhere, and not a little uneasiness and defensiveness on the part of many leading members of the of the church hierarchies. Surge of courage A fourth, almost unexpected, result of Kairos the Kairos Document is its evangelical impact. Many oppressed Christians in communities and townships all over South Africa who have had any access Document to the Kairos Document have felt a re­ newed confidence in their faith, a sense of hope that God in the face of per­ sistent adversity. They make clear that they feel that “at last someone has said things we have felt for so long, things never really accepted or understood in the churches before.” Jim Cochrane Interestingly, not only those who feel themselves, at last, defended against the evils they face, but also many who have grown up used to power and privilege are testifying to the profound spiritual challenge they have faced in confronting This essay-in-two-parts briefly beyond its immediate content. This might help us all, supporter and oppo­ the Kairos Document and the issues it assesses the significance of nent, take both its weaknesses and its addresses. the now well-known Kairos strengths with the deserved seriousness. Finally, what the Kairos Document Document. Whether or not has also done in our context is to make one agrees with the Docu­ The contemporary crisis clear that all is not well in the Body of Christ. There are at least two fundamen­ ment, this significance can be The Kairos Document came into being tal experiences and perspectives on the through a process of reflection arising measured objectively in terms meaning of the gospel in South Africa, out of a profound crisis. This fact alone of its impact, reception and and the dominant one has been that de­ is part of its significance. However, it il­ fined by those who have also defined method. The first part deals luminates the crisis as well, focusing in the political and economic realities of with the contemporary crisis in unexpected ways on certain aspects. contemporary South Africa. South Africa, and with South Firstly, the Document draws particular The poor, the outcast, the oppressed, conclusions about the extent of the cri­ African church history. The the marginalised people have had little sis. Differences of opinion and judgment second (next issue) deals with input in the past. They do not often feel or badly functioning social institutions themselves in any deep way represented theology and Christian experi­ j are not at the heart of the crisis. Rather, by the official denominational institutions ence. death is: stark, unsentimental, daily or practices. It is no coincidence that the death occasioned by a particular social largest body of Christians in South Africa system. This the Christian ignores only PART ONE find their homes in a multitude of in­ at the peril of apostasy (the practical The Kairos Document confesses to be­ dependent churches, many of them also abandonment of one’s faith). ing unfinished. The invitation to debate members of one of the established Secondly, the Kairos Document generated by this historic document is churches. makes claims about the current nature of sincere and extended to all — those who the state which are equally serious. In agree with its thrust, and those who their most solid argument, the authors Mutually exclusive viewpoints don’t. Debate is its major intention. Thus define the state as a tyranny, and invoke In the context of the current crisis, the it is not called a “confession” or a the Christian tradition on the duty to Kairos Document makes quite clear that “declaration”, but a “document”, a defy tyranny. Thus one overseas com­ the views of the dominated and the “theological comment” . mentator notes that the Kairos Docu­ dominant are not compatible. One Here I do not intend to deal with the ment has gone far beyond the Barmen should not any longer avoid the point specific arguments of the Kairos Docu­ Declaration (of Third Reich fame) in its and its implications. Bert Hoedemaker, a ment, nor with those aspects which clarity that confession, in itself, is a po­ Dutch commentator on the Document, have occasioned greatest controversy litical act. Rhetorically he asks: nicely notes: (among these are the statements on vio­ lence and reconciliation). That it has In the long Christian tradition of The crucial point in the struggle of weak spots too, even the original auth­ teaching about tyranny, is there the Church is not the tension be­ ors admit. another communal church docu­ tween black and white as such, Instead I wish to consider why the ment that has spoken as clearly as but the tension between an op­ Kairos Document is of significance way this?1 pressed majority and a privileged minority. It is the tension between duty.... But this duty does not con­ church practice is wanted and needed in two mutually exclusive projects: sist in exhorting the rich man to the face of overwhelming injustice and changing the political order, and give away his wealth nor of spec­ downright evil. This in itself is another maintaining the political order. It is, ifying exactly how it should be dis­ moment in the document where the di­ moreover, the tension between two posed of. The whole system of rect political impact of Christian action is mutually exclusive sets of moral wealth production wants altering.5 recognized more clearly than ever before and theological arguments. It is a in South Africa church history. tension which divides the Church Half a century later more deeply than mere disagree­ I have quoted at some length here for World response ment about doctrine. the specific purpose of demonstrating Finally we come to the ecumenical im­ ....Ultimately, the question of truth the Church’s long history of concern pact of the Kairos Document. Whatever with which we are dealing here, is about some of the issues that the Kairos South Africans may think of the docu­ not raised by a clash of political Document directly or indirectly ad­ ment, the broader community of Chris­ opinion, but by suffering. In the dresses. Did you guess where these cit­ tians across the world, in lands as end, it is the actual, structural and ations come from? Without details, diverse as Singapore, the Philippines, continuing suffering of people suffice it say that they all come from the Australia, France, Germany, India, Ca­ which makes it impossible to avoid period 1907 to 1922. Their contemporary nada, Brazil, Nicaragua and the USA, the question, and to avoid some ring is astonishing. Even more aston­ have already given it a place in the his­ kind of choice. Even if one dis­ ishing is that the Kairos Document tory of modern Christianity. Astoun- agrees with the analysis of the sit­ should be needed more than half a cen­ dingly, the impact has not been only uation, one’s position will have to tury later. because of the topicality of the South be able to stand the test of that Here then is one significant fact about Africa trauma, but because Christians experience.2 (italics mine) the Kairos Document. It encapsulates in everywhere see it as a challenge ad­ the clearest manner to date the nature, dressed to them in their own contexts as South African church history extent and implied longevity of a partic­ well. ular and persistent form of oppression in By way of example, let me quote The Kairos Document is not the first South Africa. parts of a letter from the Dutch Council challenging document in South Africa Beginning with the exclusion from cit­ of Churches: church history, and it will probably not izenship of the majority of black South be the last. Many previous attempts ...we are conscious of the fact that Africans in the Union of South Africa your document presents to us too, have been made to address critical is­ (1910), to the removal of their rights to challenges of which we can only sues in South Africa. Here a little thought their land in the Land Act of 1913; from guess the scope and the dimen­ experiment is worthwhile. Perhaps you the great miner’s strikes of 1918 andi sions. Your struggle challenges us might guess the origin of the following 1946, to the student battles of the sev­ to venture ourselves in our part of citations: enties and eighties; from Herzog’s racist the world and to come to clear parliamentary bills of the 1930’s to the The working man, though presum­ choices. ... We have the intention present fraud of the tricameral parlia­ ably able to manage his own af­ to deal with your document at all ment; from the Cottesloe Conference of fairs fairly satisfactorily, is not levels of our churches in the Ne­ the gathered churches in 1961, through allowed to have a voice in Church therlands.6 matters because he is not in a po­ the “Message to the People of South sition to contribute largely individ­ Africa” , to the Harare Declaration of More precisely, the Document raises ually to Church funds....(Moreover) 1986 — on all these occasions and critical choices in one context not only much of the more useful and im­ many more, the Church has had to face affecting other contexts but the nature of portant work is transacted in syn­ up to new challenges and old failures. the ecumenical theological discourse it­ ods and other meetings held in the Almost without exception, the lead self. This point Hoedemaker makes; it is working hours.... and the direction has inevitably come substantiated by the wide range of re­ it is not sufficient that the from those who wield greatest power sponses to the Kairos Document to date. Church should throw open its and influence in the churches them­ He comments: doors, it must go out into the selves. Historically these same people Against that background the Kai­ world, mix with the people, learn of usually have been befriended with or ros Document very definitely re­ the bitterness and cruelty and op­ connected to those who have wielded veals and confirms that it. is no pression and wrongs that exist, ... definitive power within our land. With longer possible to carry on a dis­ extract knowledge of the results of even the best of pastoral intentions and cussion about the unity of the the iniquity and uncharitableness it desires to serve all the people of the Church which is untouched by the now preaches so guardedly agaist, Church, this largely has meant the domi­ struggle of the human community. and then it will be in a position, if nance in the churches of those who are The Document confirms that the courageous and fearless, to fight the dominant in South African society. time of ecumenical naivete in this the good fight....3 respect is over.7 Direction from below Writing about a miner’s strike, a leading References church journal found itself capable of The Kairos Document is the first major ' “South African church leaders speak writing thus: document of broad and penetrating im­ out” , Clifford J Green, in Christianity and pact that has not come from church (It is) not altogether fanciful to de­ Crisis, Nov 11, 1985, p.440ff. councils down, but from parish workers 2 “The Kairos Document: A Challenge to scribe the exodus of Israel from up. It turns on its head the traditional the Ecumenical Movement” , Bert Hoede­ Egypt as at least a great political authority relationships, and in this sense maker, WCC publication, January 1986. deliverance if not the emancipation bears strong resemblance to liberation 3 Sanderson, L.M., in “The Anglican”, Feb­ from tyranny and oppression of a theologies elsewhere. Thus it could not ruary 1904. horde of slaves who went out on refrain from criticizing what it calls 4 “The Kingdom” , June 1907. strike against their masters.4 5 The Rev A F Cox, “The Church Chroni­ “Church theology” . In another article attacking capitalism cle” , October 16, 1919. In consequence, the Kairos Document 6 Raad van Kerken in Nederland, and philanthropy, we find the following: also calls for an ecclesial option in our Amersfoort, 30th November 1985. The Church has a very obvious current crisis, a choice of what kind of 7 Bert Hoedemaker, op cit. SUMMARY The Kairos Document: Challenge to the Church A Theological Comment on the Political Crisis in South Africa and EVANGELICAL WITNESS IN SOUTH AFRICA An Evangelical Critique of Theology and Practice

Two documents have emerged within Selective absolutization jection of anything political, as though the Bible can offer “a non-political solu­ the past year arising out of a crisis fac­ Nevertheless there is considerable over­ tion to political problems." The Kairos ing South Africa. Finding themselves in a lap between the two documents. Selec­ document explicitly states that this gov­ divided church where professing Chris­ tive absolutization of certain doctrines, ernment is irreformable, and that histor­ tians are on both sides of the conflict, most notably blind submission to the ical changes take place not when the the authors of the Kairos document government based on Romans 13, ident­ oppressor is morally persuaded but asked themselves: if Christianity can be ification of communism as the principal rather when the ruling class can no used to justify the actions of the oppres­ threat to be overcome at all costs, re­ longer withstand the pressure exerted on sor and the oppressed, can it be used storation and preservation of “law and it. The document rejects the justice of for any purpose at all? While the Kairos order” , “peace,” and “unity in a way reform whereby oppressor dictates the document was being circulated, another which necessitates the maintenance of nature and time scale of reform. It also group of Christians, regarding them­ status quo, abuse of the concept of distinguishes the violence of the oppres­ selves Evangelicals and finding them­ “reconciliation” to mean coexistence sor and of the oppressed. In all these ar­ selves in a similar crisis of faith, were of the ruling class and the oppressed in eas, while the Kairos document and the drafting a critique of their own theology the absence of serious attempts at re­ Evangelical Witness are not necessarily and practice. Rather than responding to structuring society, reliance on “indivi­ at variance with each other, the former is and analyzing the Kairos document as dual conversions” to change the far more explicit. something to be criticized, they decided system, and the emphasis on non-vio­ to deal with the log in their own eyes lence as a universal principle while sup­ Third force first. Both writings are people’s docu­ porting the military and the police — all ments — they were written by those who these are criticised by both documents The Evangelical Witness challenges fel­ do not wield much influence and power as the propagation of the ideology of the low Christians to commit themselves to in the church hierarchy. They critically dominant class disguised as demands of the radical demands of Jesus Christ, dis­ examine the dominant “church theolo­ the gospel. The Evangelical Witness ref­ obeying unjust laws even at the risk of gy” of the day, and invite response and ers to the South African government as persecution by earthly systems. further discussion from other Christians. a “terrorist regime” and the preamble It urges Christians to rid themselves of to the constitution blasphemous, and the anti-ecumenism and to work together Kairos document similarly calls this gov­ with other believers. The Kairos docu­ Different authority ernment a “tyrannical regime” and the ment goes further. It urges participation in the struggle for liberation at large, not The language used in the documents is god of the constitution the anti-christ. just within the church but in the popular different owing to the compositions of movement outside. It explicitly warns the authors. The denominational compo­ Hellenistic influence against the church trying to be a third sitions of the signatories also differed The Evangelical Witness points out how force, duplicating the efforts of other or­ widely. For the Kairos document, the so many Christians are totally oblivious ganizations. While the last section of the three most prominent denominations of the power of the society to mould and Kairos document, “Challenge to Ac­ were the Roman Catholic, Anglican, and influence their thinking, and how West­ tion” , has often been criticized for being Methodist Churches; for the Evangelical ern capitalist culture and their own class the weakest part of the writing, the Witness, most prominent were the Bap­ interest have become their idol without Evangelical Witness refrains from dis­ tist Church, Apostolic Faith Missions, their conscious realization. As a result, cussion of specific actions, aside from and Assemblies of God. The Evangelical structures of the church mirror the so­ disobedience to unjust laws, leaving the Witness asserts that it derives its author­ ciety at large with white domination and decision altogether to the reader. ity only from the Bible and hence exten­ the affluent occupying key positions. sive use is made of references to and These leaders regard the world to be so Strident quotations from biblical passages. The sinful as to merit no effort at eliminating Kairos authors see their authority to rest structural injustice and oppression. This The two documents are clearly intended not only in the Bible but also in the way of thinking, coupled with the Helle­ for different audiences and hence the church and human reasoning in the way nistic concept of dualism sharply demar­ different emphases. Although dealing used by Thomas Aquinas. The Evangeli­ cating the spiritual and the material with far more conservative Christians, cal Witness authors discuss at consider­ yields preoccupation with “heavenly” the Evangelical Witness is nonetheless able length the tension which exists in matters. no less strongly worded than the Kairos their churches between evangelism and The Kairos document on the other hand document. They both demand response social concern, the emphasis on the for­ specifies that the fundamental problem from and the critical self-examination by mer at the expense of the latter, and the lies in lack of social analysis. This lack of Christians in South Africa who have underlying theology of missions. This is social analysis in turn leads to spirituali­ been voicing opposition to apartheid omitted entirely in the Kairos document. zation of all biblical passages and the re­ while benefitting from the system. The Ambiguities of Dependence in South Africa Mabangalala is essentially a report that was drawn up in response to an ur­ Class, Nationalism and the State in Twentieth gent request from the National Commit­ Century Natal tee against Removals, the Transvaal Rural Action Committee (TRAC) and the Shula Marks Black Sash. The report is based on affi­ School of Oriental and African Studies davits and statements, reports and inter­ London views. The report traces the rapid escalation In her The Ambiguities of Dependence in conflates past and present. Without of violence that began in South Africa in South Africa, Shula Marks has yet again doubt, this superb little book would have September 1984 and culminated in the produced a piece of historical schol­ been more remarkable if Shula Marks declaration of a state of emergency in arship that is interesting, stimulating and had taken the intellectual trouble to arti­ August 1985. During this time and sub­ significant. Her scholarly aims are mod­ culate more clearly rather than insinuate sequently, the official and other media est enough contained as they are in just the nature and meanings of dependence. have given a great deal of attention to over a hundred jampacked pages. Mod­ With its well annotated and useful what is described as ‘black-on-black’ vi­ est they may well be but Shula Marks’s notes, index and photographs, The Am­ olence which is a convenient label that is historical and by the same token human biguities of Dependence in South Africa often used to obscure the emergence of concerns in this little book are wide will remain of immense interest and va­ extra-legal violence by right-wing vig­ ranging. lue to both scholars and general readers ilantes. As the author points out: There is a disarming sense in which alike. After reading it, one is left with the By referring to all conflict in which The Ambiguities of Dependence in South distinct impression that the book could both parties are black, as black-on- Africa is not only a book about the na­ have been longer — an inspiring begin­ black conflict, the links and ture of the emerging South African State, ning to a future historical trilogy. relationships between conflicting nationalism, class and class conscious­ N. Chabani Manganyi parties and apartheid structures ness in early twentieth century Natal. It were buried. is also a consummate achievement The book sets out to describe and „ which reveals how the past is in the present and the present in historical document the emergence of vigilante groups in 1985. Its primary purpose be­ terms was initiated and formed in the Mabangalala: The past. What is probably most seminal ing to expose the nature of this form of rise of Right wing terror. Mabangalala is essential reading about this work is that without con­ sciously setting out to do so, Shula vigilantes in South Africa for anyone who is genuinely interested in the nature of the violent struggle in Marks has placed the sign posts for any future significant African historical biog­ Nicholas Haysom South Africa. The first edition has raphy. already been sold out and a second, up­ Centre for Applied Legal dated edition will now have to be pre­ She achieved this feat without undue Studies: Univ. of Witwatersrand pared. fan-fare and extravagance. The interplay Michael Rice between “actors" and historical events is handled in an even-handed and parsi­ monious fashion and the narrative is un­ clattered. The historical figures: Solomon Ka Dinizulu, John Dube and George Champion are handled compassionately Conscientious Objectors and with a delicacy of touch that makes them come to life. Yet one is privileged under Renewed Attack to feel that not far from these historical figures and the economic and political Peter Moll terrain in which they lived out their lives Plans are under way to further tighten * making these mandatory rules retroac­ is the lively intellect of the writer. the already stringent rules governing tive thereby considerably lengthening the The book is a timely corrective of what conscientious objection. A Defence periods of service or sentences several the author describes as the “heavy standing committee has been asked to men are currently doing. In the “Memo­ structuralism” of the historiography of deliberate: randum on the Objects of the Defence race and class in Southern Africa. She Amendment Bill, 1986” it is stated that has provided ample room for the individ­ * redefining “religious convictions” as the Board for Religious Objection “sup­ ual historical actors who are the main (basically) theistic convictions so as to ports the amendments contemplated be­ concern of the narrative without neglect­ exclude people like Buddhists. cause of the necessity thereof”. ing objective material and historical con­ * making the length of community serv­ These legislative plans emerged after ditions. ice a mandatory six years, i.e. take away three court cases. The first was that of Although the main part of the book the discretion of a judge to award a one Hartmann, a Buddhist, who applied was conceived as three separate essays, period shorter than six years, to the Board of Religious Objection on a remarkable degree of narrative conti­ * similarly making the length of a prison grounds of being a religious pacifist. nuity and cohesion is achieved and en­ sentence for military refusal a mandatory Buddhists do not believe in the exis­ hanced in the concluding chapter which six years, and tence of a supreme being, viz. they are not theistic in the Western Judaeo-Chris- sentences and periods of service of Methodology tian-lslamic sense. Neverthless the mandatory length, but the committee is One might well pose the question: given Board referred his case to the Supreme expected to meet in December or Jan­ that most of the members of the Board Court which accepted his petition that uary and upon its approval the rest of (excluding the president who is a judge) he was religious and pacifist, and al- the proposals will be tabled before Par­ are pro-military, what kind of methodo­ liament. Conscientious objectors, the logy would they employ when consid­ churches and other interested bodies ering an application by a conscientious have therefore only a few months in objector? which to mobilize against these retro­ Consider, for example, what would .. the problem that gressive steps. happen if (as is possible) there is a clear demarcation in their minds between to convince narrow­ Another objector turned down “political” beliefs and “religious” be­ Recently a Christian pacifist objector in liefs. They might then look through the minded people that Durban, Don Edwards, went before the objector’s application, and as long as it Board of Religious Objection and after sounds religious, pass it, but if it starts you adhere to a set of two lengthy examinations (four hours to sound “political” (read leftist or lib­ each) his application for community eral, not right-wing!), fail it. beliefs that they have service was refused. Apparently the Board was not convinced of his Chris­ defined narrowly, one tian convictions — even though the Religion versus politics man’s priest was flown in to Bloemfon­ One might even ask whether their has to become (or tein to testify on his behalf. method is not a “key-word search”, i.e. pick out the political-sounding words convey the impression Board members pro-military if there is more than a certain proportion This case highlights once again the con­ of them then it must surely follow that of being) as narrow­ viction of this journal and of several the man is not really religious because church denominations at the time of the he is political, for religion and politics are minded as one’s passing of the relevant Act in 1983 that necessarily mutually exclusive. the legislation is fundamentally flawed. It Of course it is impossible for this jour­ interlocutors” requires the Board which is composed nal to find out at short notice what is the of mere humans — including several mil­ procedure used, but the evidence seems itary people and chaplains at that — to to point in this direction. The statement decide on a man’s conscience. None of laid before the Board by Don Edwards lowed him to do alternative service. In the people who sit on the Board are was transparently religious and pacifist response the legislators set about to conscientious objectors. The judge, one all the way through. In addition, Edwards tighten the law so as to exclude people trusts, is impartial. However, the military had the misfortune to be honest and like Hartmann. men and chaplains on the Board can open about his beliefs, so he also ex­ In another court case, a Jehovah’s plained in his statement what his political Witness who had been sentenced to a convictions were. This provoked a storm period of six years’ imprisonment for dis­ of protest from the Board which in the obeying a call-up had his sentence re­ end decided he was not a genuine reli­ duced to three years by a judge. In the “It is inconceivable that a gious pacifist. third court case, a Jehovah’s Witness One suspects that if Edwards had had his period of community service re­ man with thirty years’ been sly he would have hidden the fact duced from six years to four years. The military service behind that he is a thinking, broad-minded intel­ argument of the Transvaal judge was lectual who notices that South Africa is that the law requires a man to do 1 1/2 him could ever going through a revolution (in fact Ed­ times the normal period of military serv­ wards is an engineer and runs a journal ice. If the period of military service is two comprehend the part-time). He would have been cleverer years’ basic plus two years’ camps, then to try to convince the Board that he the community service period (or the convictions of a holds no strong political convictions, prison sentence) is six years. But, knowing that they would seize on these pointed out the judge, most conscripts conscientious objector, and deem him insincere. Edwards, like do far less than the full period of two many other conscientious objectors, years plus two. They do more like two much less come to a faces the problem that to convince nar- years’ basics plus six months’ worth of row-minded people that you adhere to a camps, and so the period of community reasoned judgement as to set of beliefs that they have defined nar­ service (or the sentence) should be re­ rowly, one has to become (or convey the duced accordingly. how sincere the objector impression of being) as narrow-minded It was these three cases which led to as one’s interlocutors. the drafting of the Defence Amendment is.” Bill 1986 which the standing committee The impossible was asked to consider. This is not the only problem with the To date the standing committee has confidently be predicted to hold strongly Board. The Board is required to do the discussed only the definition of “reli­ impossible. How can any person ever gious” and decided against the pro­ pro-military opinions. It is inconceivable that a man with thirty years’ military truly know the motives of another? In posed change, on the grounds, for terms of the very Christian theology example, that it would be too difficult to service behind him could even compre­ hend the convictions of a conscientious which the chaplains espouse “The heart define a supreme being, giving Hartmann is more deceitful than all else and is des­ and others a temporary respite. Parlia­ objector, much less come to a reasoned judgement as to how sincere the objec­ perately wicked; who can understand ment was adjourned before the commit­ it?” (Jer. 17:9) Every person’s motives tee could approve the change to tor is. are mixed when doing any action; there­ that these two churches also support the tors than it includes. Its intention, no fore the only way one can ever tell what proposed legislative changes. This is so doubt, was not so much to distinguish a person’s real motives are is by observ­ as long as these churches say nothing to clearly between the genuine and the ing that person’s actions. We are re­ the contrary — and they have not yet fake, between the conscientious objector minded of our Lord’s words, “You will done so. and the convenience objector, but to know them by their fruits” (Matt. 7:16). limit the number of conscientious objec­ He added that by merely saying “ Lord, Collaborators tors as far as possible without angering Lord” people would not enter the King­ In view of how matters have turned out, the church excessively. dom of Heaven (Matt. 7:21). Mere pro­ And it has succeeded. The number of testations of sincerity and belief do not the Presbyterian, Congregational and on their own amount to the depth of Catholic churches clearly made the right conviction required to act upon them. It decision. The Methodist and Anglican appears, though, that the Board is re­ Board members have effectively become quiring young men to do the “Lord, collaborators in a move to limit the “The churches should Lord" act in order to be regarded as amount of conscientious objection as far as possible; their participation on the make it clear that the Board conscientious objectors. Could it be that if they just get the phraseology right and Board has given the Board a religious carries no theological, moral carefully edit out any awareness of the and moral legitimation which it does not deserve in terms of their own theology. revolution this country is passing or ecclesiastical legitimation through, they will be accepted as “ge­ Both these churches have called upon nuine”? the state to open the conscientious ob­ and stress that it is a jection legislation to all sincere objectors, The current arrangement is unavoi­ shabby pretence at dably elitist. People with a good turn of pacifist and non-pacifist, religious and phrase and a university training in essay- non-religious, and have advanced theo­ liberalism when its real and speech-writing (and the requisite de­ logical reasons for doing so. Yet the two gree of self-censorship) can be rea­ Board members are now participating in objective is to force men sonably certain of fulfilling the Board’s a scheme which is steadily narrowing requirements. People without consider­ the definition of legally acceptable con­ into the apartheid army.” able literary sophistication but with the scientious objection and making it more depth of conviction that would drive difficult for objectors by raising the them to acting and suffering for their be­ periods of service and sentence. objectors rose when the legislation was liefs run the risk of being sent to jail. first passed in 1983, but to nowhere The basic aim: exclusion not Church representatives inclusion near the level it would have if all con­ scientious objectors were accepted. Fur­ The above problems with the Board Appalling as the proposed changes are, thermore the church has remained silent raise the question of the church’s partic­ it should not be forgotten that the funda­ apart from some good statements in that ipation in the scheme. There is a Meth­ mental difficulty is that the legislation on year. odist minister, and also an Anglican conscientious objection is too exclusive. priest on the Board (the latter in contra­ The public appears to be under the Lethargy It is time for the churches to set aside their lethargy and take up the struggle of conscientious objectors. The church is “Could it be that if applicants to the Board just get the responsible for them to the extent that the church’s own theological response phraseology right and carefully edit out any awareness to apartheid in the past five years com­ of the revolution this country is passing through, they pels young men to consider conscien­ tious objection as an option. It is wrong will be accepted as “genuine”? . . . the intention [of for the churches to conscientize people, pass resolutions condemning apartheid the current legislation] was not so much to distinguish as a heresy, and then remain indiffernt to the fate of those young men who take between the conscientious objector and the their theology seriously. convenience objector, but to limit the number of The Anglican and Methodist Board members should immedately stand objectors without angering the church excessively.” down. All the churches should issue ur­ gent statements urging Parliament not to make matters more difficult for conscien­ tious objectors. They should seek inter­ diction to the will of the Anglican impression that since there is a Board views with the Minister of Defence and church). The Presbyterian, Congregatio­ conscientious objectors are basically try to persuade him to open up the legis­ nal and Catholic churches have refused O.K. That is emphatically not the case. lation further. They should object in the to send representatives because of their The legislation specifies that only reli­ strongest terms to the Board's rejection disagreement with the Board’s terms of gious pacifists may do community serv­ of men like Don Edwards. Above all, reference. ice. This excludes non-religious pacifist they should declare the whole system of As mentioned above, the memoran­ objectors. The “English-speaking" the Board a farce. While not discourag­ dum used by the Defence standing com­ churches have individually and collecti­ ing young men from applying to it if they mittee states that the Board approved of vely (through the SACC) called for the choose, they should make it quite clear the proposed changes in the legislation. extension of community service to these that the Board carries no theological, It is implied (if not in the minds of the groups as well. moral or ecclesiastical legitimation and Anglican and Methodist Board members, stress that it is a shabby pretence at lib­ then certainly in the minds of the pol­ Probably the current legislation ex­ eralism when its real objective is to force iticians who formulate the legislation) cludes many more conscientious objec­ men into the army. Worker play

Some of the events planned for the Fes­ tival include drama events with skills training workshops, a worker play festi­ val, street theatre, children’s theatre, a workshop production combining various Towards a art disciplines and working alongside community organizations to produce their own plays for the Festival. An excit­ Peoples Culture ing range of progressive musicians from Cape Town and other places in the country will play throughout the Festival. In seminars, these musicians will share Arts Festival 1986 their experiences and questions of mu­ sical form and content will be discussed. Three exhibitions will be held — one of national and overseas posters relating to South Africa, a child-art exhibition and As we went to press the Arts Festival ’86 Across ideological differences an exhibition of progressive South Afri­ which had been planned to take place can art. A literature group is publishing a As a result of this broadening out pro­ from 12 to 22 December was banned. book of short stories. Progressive South cess which began in the middle of Au­ The following outline, written before the African films and videos will be shown. A gust, the aims, nature and priorities of banning, tells something of the hope for Tribute Evening will celebrate the contri­ the Festival have shifted from making the Festival which has now been dashed butions of our cultural heritage. A multi- gains in a particular constituency to ad­ — temporily we trust. media event including slide shows, mu­ vancing progressive, grassroots culture sic, videos, drama, alternative fashions in general. The present state of emer­ and design, a cartoon exhibition and an gency may have curbed “traditional” exhibition of cultural posters in sched­ Non-profit venture ways of organizing but it has also awak­ uled. ened many organizantions to the impor­ Other events are a week long sympo­ The Festival is a non-profit venture tant role of culture within the struggle for sium that will deal with issues related to whereby participating organizations are liberation, and as a means of gathering progressive people’s culture, a cultural asked to make a contribution to costs. and mobilizing people. Organizations are rally, a Heroes Day commemoration Progressive church funding agencies are invited to be part of the Festival pro­ event and a large people’s fair. The Fes­ also being approached to cover any vided that they agree with the basic anti­ tival has become a stimulating and infor­ deficit. Money left over at the end of the racism, anti-sexism, non-profit, anti-mil- mative forum for collectively working Festival will be chanelled into progress­ itarism and non-collaboration with apar­ through problems and ideals related to ive cultural organizations to advance theid structures principles of the Festival. the growth of a national people’s culture. their work. Although time and financial Rather than promote one particular ideo­ constraints dictate that the Festival be a logical tradition, the Festival seeks to regional event, contact is being estab­ foster relationships across ideological More worthy causes? lished with groups throughout the coun­ differences within the progressive try to inform them of the Festival. While movement through working together in Is the Festival a priority at this time? If local cultural expression will be priori­ the cultural sphere with a long term view tised, groups and individuals nationally we view “culture” and “politics" as to building a national, progressive two separate spheres, then we may have are being invited to participate on the people’s culture. basis of their past contributions to the reservations about the Festival in terms of its expenditure (i.e. aren’t there more building of a people’s culture. There will Cultural liberation be as much national input as is possible “worthy” causes?) and its celebratory and it is hoped that the Festival will pro­ 3 Other aims of the Festival are: nature (i.e with all the repression, is such vide the impetus towards a national pro­ — to facilitate the expression of grass­ a Festival justifiable?) gressive arts festival in the near future. roots cultural activity by making re­ There will always be worthy causes to sources and space available for this spend money on. And as the struggle in­ purpose; tensifies so will repression. But if we — to provide forums where theoretical view cultural liberation as being integral State of emergency issues related to a progressive people’s to political liberation then we would culture can be debated; know that for too long has our culture What are the origins of the Festival? At — to promote the teaching and discov­ been shaded or suppressed by the the beginning of this year, the national ery of cultural skills; dominant culture of the ruling classes. conference of the End Conscription — to allow organizations to make orga­ Too long have we been taught to believe Campaign decided to host a cultural fes­ nizational gains through participation in that culture and politics are separate tival primarily to make gains in their con­ the festival; spheres. Too long has our progressive stituency. However, with the declaration — to break down barriers between disci­ cultural activity occurred on an ad-hoc, of the emergency, it was clear that ECC plines and find new ways of working col­ sporadic basis. The time is long overdue would not be able to host such a festival lectively in an inter-disciplinary manner; for us to consciously build a national any longer. It was felt that the festival — to be a springboard for organizing people's culture. The time has come for should go ahead but that a group in­ cultural workers; progressive culture to be asserted. dependent of ECC should organize it. So — to prioritise the creation and express­ With a wealth of grassroots cultural a wide range of community organizations ion of grassroots cultural activity but activity during the last few months of and progressive cultural workers was in­ also to encourage progressive cultural emergency repression, the Festival will vited to be a part of the planning and or­ activity among semi-professional and but give impetus to a progressive cultu­ ganizing of the Festival. professional cultural workers. ral movement that is already there! □

Collection Number: AG1977

END CONSCRIPTION CAMPAIGN (ECC)

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