“Poverty and privilege”: Re-hearing sermons of Beyers Naudé on religion and justice

Johan Cilliers

doi:10.17570/stj.2018.v4n2.a20

Abstract

This paper attempts to identify some ethical dimensions in the preaching of Beyers Naudé, as being representative of a structural-contextual-ethical mode of moral discourse. Cognisance is taken in particular of sermons preached shortly before the first general elections were held in South Africa, and sermons preached in the aftermath of this historical event. This is done to determine whether any fundamental changes took place in Naude’s thinking on justice during these times of transition. A brief discussion of different theological discourses on restorative justice in South Africa is given. The paper concludes with some observations on the continuous relevance of Naudé for the current debate on restorative justice in South Africa.

Highlights

The history and legacy of Beyers Naudé has been well documented, and need not be repeated at length here.2Cilliers STJ 2018, Vol 4, No 2, 421–440In broad strokes it could be said that Beyers Naudé grew up in a home where patriotism was the order of the day, and that he was identified at an early age as a possible leader in the Afrikaner community.3 He studied theology at Stellenbosch University (1932–1937), and served on several student councils, often as chairperson
The paper concludes with some observations on the continuous relevance of Naudé for the current debate on restorative justice in South Africa
In a short sermon entitled Poverty and privilege, preached at the Dutch Reformed Church in Africa in Pretoria on 9 February 1992 – about two years before the first democratic elections took place in South Africa – Naudé refers to the “astoundingly large number of references in Scriptures to the poor, the widow, the hungry, the foreigner ...”, and confirms his belief that God calls the church to stand in solidarity with these marginalised people

Summary

Introduction

The history and legacy of Beyers Naudé ( affectionately known as “Oom Bey”) has been well documented, and need not be repeated at length here.. In a short sermon entitled Poverty and privilege, preached at the Dutch Reformed Church in Africa in Pretoria on 9 February 1992 – about two years before the first democratic elections took place in South Africa – Naudé refers to the “astoundingly large number of references in Scriptures to the poor, the widow, the hungry, the foreigner ...”, and confirms his belief that God calls the church to stand in solidarity with these marginalised people.18 True to his logical style of pointing out consequences, he spells out in four points, in concreto, what this would entail for the church(es) in South Africa: 15 Cf. Desmond Tutu, Hope and Suffering: Sermons and Speeches (Skotaville: Johannesburg, 1983), 15 ff. It remains an open question to what extent these churches and the Dutch Reformed Church in particular, have acted upon this challenge

Restorative justice or tragicomedy?

Between silence and struggle