Many funds in the BU were formed and consolidated within the periods 1892-1927, but they were primarily for the benefit of European ministers and missionaries, and only occasionally assisted their black colleagues. In 1930, significantly, the BU reminded the European churches: "Our responsibility is not ended with finance but begins and ends in the fellowship with them [natives]
at the throne of grace."260 As will be recalled, this is the same year that the BU established the Ennals Institute. But why would the BU make such a comment during the assembly? Because, according to the BU, 'The strain of ministering continually to a more backward race, who can provide little spiritual uplift by way of Christian fellowship, is not always appreciated by those of us working in European churches."261 To conscientise the European Baptists about the work the European missionaries were undertaking among these "backward" races, the BU's Assembly was reorganised in such a way that, in every assembly, there should be a day session devoted to SABMS issues which consisted of reports by missionaries on their work among the natives. This was unlike the previous assemblies during which the SABMS issues were never given a whole day session in the BU agenda and were further discussed in a separate meeting outside the agenda of the BU. Native issues within the usual BU Assembly agenda were discussed under the slot on Public Questions. Other resolutions in this slot concerned matters like: Liquor Traffic, Gambling, Dancing and the Native Question among others.
By this period, 1928262 onwards, the idea that the towns and their amenities were the preserve of the European minority had been emphasised by the Stallard Commission, as early as 1922, which recommended that because the "commingling" of whites and blacks was undesirable, Africans
2 5 9 Ibid.
2 6 0 SABMS Report for 1929-1930, in BU Handbook for 1930-1931, p. 16.
261 Ibid.
In 1928, throughout the BU assemblies, resolutions on the Liquor Traffic were more extensive than any other
must be allowed to enter "the white man's town" only when they were needed to work for the said white folk, and then had to depart to their own place till they were wanted again the next day.
The Natives' Urban Areas Amendment Act of 1930 further curtailed the right of the Bantu to move into towns and live there freely. In addition, the Native Service Contract Act of 1932,
"transformed [the natives] into labour tenants bound to work upon their lords' lands for anything from the customary 90 days up to 180 days in each year on the days of their lords' choice."263
During the 1930 BU Assembly, regarding the Native Question, the BU resolved that it "hereby expresses its gratification at recent indications that questions affecting the welfare of the Native peoples of South Africa are likely to be the subjects of round-table conferences between representatives of those vitally concerned, and earnestly prays that the Divine blessing may rest upon the deliberations of all men of goodwill."264 The resolution went on to state: "this [Baptist]
Union makes no pronouncement of its views on specific points at the moment, but desires to affirm its conviction that the only basis upon which an equitable and permanently satisfactory settlement of the Native Question can be reached, is the full recognition of the universal Creatorship of God and the consequent brotherhood of man, involving the moral responsibility of more favoured races for the uplift of those in more backward stages of development."265 Such a pronouncement was a typical "playing safe" by the BU. That is, it did not want to look guilty of not taking up matters concerning the black people and at the same time did not want to be seen to be doing so.
De Gruchy described this "playing safe" response by the English churches as "ambiguous and qualified, indicative of their endeavour to serve the interests of white congregations while at the same time trying to adopt a more liberal stance to the Native Question."266 De Gruchy continued:
With some exceptions, the English-speaking church leadership had little grasp of the plight of the black rural communities and the black workers caught in the rapid urbanization and industrialization of the early decades of the century, especially during the First World War. White members of the
2 6 3 Walker, E. A. (1968). A History of South Africa. London: Longmans, pp. 630-631.
2 6 4 SABMS Report for 1929-1930, in BU Handbook for 1930-1931, p. 27.
2 6 5 Ibid.
266
De Gruchy, J. W. "Grappling with a Colonial I leritage: The English-speaking Churches under Imperialism and Apartheid," in Elphick, R and Davenport, R. (1997). Christianity in South Africa: A Political, Social and Cultural
churches, part of the mercantile class, generally identified more with the bourgeois society than with labour. The funding of church programmes and the erection of church buildings and private church schools were dependent upon their capital. ... The English speaking churches were in fact caught between Afrikaner and African nationalism. They continued to seek good relations with the Dutch Reformed Church (NGK), but the NGK's alignment with the interests of Afrikaner nationalism and its advocacy of racial segregation, increasingly during the 1920s and 1930s, made such an entente increasingly difficult.267
In the next year, 1929, following on their contrast between the "backward races" and the "more favoured races," the SABMS pronounced, on a contest between blacks and whites over land in the Eastern Cape, that "[there] began frequent conflicts with the Bantu people for possession of the land, involving ebb and flow of the opposing forces of civilization and barbarism before peace was at last secured."268 In other words, the blacks' resistance was seen as barbarism while the whites' encroachment was perceived as civilization. The implications of this for the missionary purposes of the SABMS were that: "In the missionary work we are also watching the continual impact of what is felt to be the White Man's Religion [Christianity] in the Native mind."169 With this kind of mentality, it is no wonder that the SABMS understood the activities of Europeans as innocent and thus concluded, "Our missionaries like Moses need to have their hands upheld by the supporting churches, whom they represent."270 Statistically, "We close the years with a membership of 4,144 in the Bantu Church directly under our control, 231 less than last year. This loss is accounted for by 48 being scattered by the closing of the Leeuwpoort Mine, 72 in Kaffraria, through revision of the roll, and by the defection of 213 in Ndola and the mines through an Ethiopian movement led by one of our chief preachers to the African Methodist Church."271 The SABMS's use of the phrase "directly under our control" in speaking about the membership of the Bantu Church, ought not to be taken lightly as it is characteristic of the "master language" in the discourse of dispossession, during this history of missions amongst the natives, in South Africa.272
Ibid.
2 6 8 SABMS Report for 1930-1931, in BU Handbook for 1931-1932, p. 10.
2 6 9 Ibid.
2 7 0 Ibid.
Ibid.
In the same minutes of 1931,273 wherein the SABMS contrasted "barbarism" to "civilization," the SABMS presented a reflection on the indirect benefits of racial domination. That is:
The prevalence of racialism ought not to surprise us greatly, when we recall the history of our country. In the first decade of our Society's existence the land was convulsed by the Anglo-Boer war, upsetting our work a good deal. In the second decade European thought was concentrated on political readjustments leading to the union. In the third decade, the Great War impressed the idea of antagonism afresh, and in the fourth decade there has been such an intensification of racialism amongst the Europeans that we cannot wonder that the Bantu should follow suit This may eventually work out for the furtherance of the gospel, but we feel the real danger that in shaking off White control before they have fully benefited by its discipline, the character of the Native Church may be gravely imperilled.274
In concluding this report, the SABMS in a gloriously patronizing tone added: 'This brief report gives but the barest outline of the activities of our Society, and needs to be filled in by fuller knowledge of the fields and coloured by the glowing consecration of the workers, White and Black alike. To share with them in the glorious enterprise of establishing the Kingdom of God on this earth of ours amongst the backward races, where Our Lord is least known, will provide the finest spiritual tonic possible, and help to revitalise our church life."275
The BU and SABMS's racist and paternalising attitude towards native ministers and evangelists, including their native culture, continually articulated the view of a European missionary as being a model Christian. That is,
In each of our largest fields there is only one European Missionary Superintendent ... These Superintendents direct the work in the various areas. The European Missionary is Leader to die native workers by his life and example. The Missionary shows mem how to live and work, and great responsibdities arc upon each of our Missionaries. Under me direction of the Superintendents we have a very large number of native workers, ordained ministers, probationer ministers, evangelists and teachers; elders in the native church, and a host of earnest Christian men and women all of whom render splendid service to me cause of me Master... There are the Bantu Women's Associations, and
2 7 3 See SABMS Report for 1930-1931, in BU Handbook for 1931-1932, pp. 10-11.
Ibid.
Men's Associations.
Two years later, in 1941, the necessity of European guidance was re-emphasised because there were "errors and extravagancies which are easily picked up from Churches not under European guidance."277 Such errors are often in this form: "a large proportion of those who profess are gradually lured away. A few slip back into heathenism, but many are enticed away by the promise of an easy religion and become associated with one or other of the innumerable sects."278 In the same year, the Superintendent reported, for example, that our losses this year have been heavy...
leaving [only] a total membership of 615."279 In the Transvaal the Superintendent, jubilant that the native churches and their leaders had not defected, wrote, "It is gratifying also to know that all our Churches, Ministers and Workers are most loyal to the S.A.B.M.S. and happy to be under European leadership. We can now visualise a strong, self-supporting and spiritual Bantu Baptist Church within the Baptist Denomination in South Africa in the comparatively near future."280
Between the years 1939 and 1941, the SABMS attitude to other forms of Christianity became more hostile. Under the bold heading: "Adversaries - Satan Hindered," the SABMS Committee reported:
Realising that many small sects, unconnected with any large denominational Missionaiy Society were springing up, causing division amongst native people, the Government issued instructions prohibiting the use of residential allotments in the Native Locations and Reserves for Church and School purposes. The result of this action was that the evangelistic work carried on by our Missionaries and their native helpers was brought to a standstill, and one of our Missionaries writes: - "At our quarterly Meeting last week the preachers seemed lost, and they discussed ways and means of getting among the reds (non-Christians) and how to get them to the Church services."281
Exacerbating the situation was the fact that: "It appears, however, that the Headmen are still reluctant to allow Services to be recommended in the kraals, and the Executive would ask the
2 7 6 Minutes of 1939 BU Assembly, in BU Handbook for 1939-1940, p. 24.
2 7 7 Minutes of 1941 BU Assembly, in BU Handbook for 1941-1942, p. 18.
2 7 8 Ibid.
2 7 9 Ibid.
2 8 0 Ibid,pp. 20-21
Churches to make this a matter of very special prayer."282 This was because "Powers of evil still have a firm hold on the life of the non-Christian community, and the extent to which superstition and faith in witchdoctors are still prevalent amongst the natives in all parts of the country is disclosed from time to time when criminal charges are brought against witchdoctors and others. It is, perhaps, not to be wondered at that the native, steeped in superstition from infancy, should find it difficult to entirely forget the things he has been taught."283
In 1942 when the SABMS celebrated its second Jubilee since its formation in 1892, its demeaning attitude towards the natives had not improved. Rather, "We specially rejoice that in one respect at least our Jubilee year, now past, has been the spiritual counterpart of the God-ordained original. It has been a year in which many slaves of darkness, ignorance and superstition have been freed by the Great Deliverer through the faithful ministries of our missionaries."284 The following year,
1943, the Pondoland Superintendent, Rev Brailsford, and the missionary in the same field, Mrs Brailsford, in concluding their report stated: "Such routine work as weekly classes for probationers, Bible classes for boys and girls, classes for preachers and teachers, medical work, etc., has gone on unceasingly and, though the haphazard ways of Native workers are sometimes disappointing, it is cheering to have such a large number of helpers who find joy in the Lord's service."285 Four years later, in 1947, the Transkei Superintendent reported: "Our Missionary in the Transkei reports another difficult period of service; his own expression is that it has been a strange year. Agitators appear to be finding a fruitful field in this area and the spirit of unrest has gripped even Christian workers. Mr Peinke feels that European leadership is not wholeheartedly welcomed, though few, if any, of the Native workers would be able to carry on successfully without European guidance and leadership."286 These few had hopefully, according to Rev Peinke's view, attained some sparks of civilization, which according to the Comaroffs, were felt to be only attainable through gradualism.287
Seeing that 1947 was the year prior to the Nationalist victory and the first legislation to implement apartheid strictly, the BLTs attitude on the "Native Question" was as conservative as ever, but
2 8 2 Ibid.
2 8 3 Ibid., p. 18.
2 8 4 Minutes of 1942 BU Assembly, in BU Handbook for 1942-1943, p. 16.
2 8 5 Minutes of 1943 BU Assembly, in BU Handbook for 1943-1944, p. 32.
2 8 6 Minutes of 1947 BU Assembly, in BU Handbook for 1947-1948, p. 43.
again expressed in a subtle manner. It issued the following resolution concerning the Native Laws Commission of Enquiry:
This Assembly of the Baptist Union of South Africa wished to place on record its sincere appreciation of the efforts the Government of the Union of South Africa is making towards seeking a just solution of me problems relating to the non-European peoples of South Africa. At the same time
the Assembly earnestly requests the responsible authorities (1) to protect the child races of this land from the ravages of the strong drink and (2) to encourage these needy peoples to improve their community, by providing more ample means of training them in the useful arts and crafts by which they will be able to build up their own civilization in the vast and ample areas that have been allotted to them.288
Clearly from the resolution, the primary concern of the BU regarding natives and needing urgent government attention was the problem of "strong drink" (liquor). Following this was a concern that the government should encourage the natives, the needy people, to improve "their"
community. This they ought to do within their own geographical confines (which were on 13% of the land while 87% was taken by the Europeans) which according to the BU were "ample."
Following on the BU's primary concern with liquor, prior to this resolution, the Superintendent of Pondoland and East Griqualand, Rev Payn, had reported:
It is difficult to carry on Kraal meetings during the reaping season, as the heathen people spend most (it their time away from the home, drinking beer when they are not at work. Sometimes we are able to find where they have arranged to meet; then a grand opportunity is afforded for the preaching of the Gospel. These poor, wretched, enslaved heathen listen most attentively to the Good News. It is amusing to watch the expressions mat flit across the faces of late comers. Some show amazement, others are bewildered to find a white man and a gathering of Native Christians in such a place. After delivering the message we leave with a silent prayer that the seed sown will bring forth fruit.289