Tensions in church-state relations increased during 1981.
During the past two years stronger and clearer support has come from several religious organisations for the struggles against apartheid and for the mass campaigns that have taken place. Initial, if tentative, steps have been taken in the direction of civil disobedience. There have been some changes in the structure of organised religion related to these development.
'In one recent move' the multiracial but mainly white Presbyterian Church decided at its annual assembly to encourage civil disobedience among its ministers in certain specific areas. These included marrying people of different 'races' and quoting from banned literature (T 24.10.81).
From the government side there was pressure on several fronts, including attacks by government spokesmen and detentions of people belonging to or working for religious organisations or agencies. In November the government initiated a judicial inquiry into the finances of the South African Council of Churches (SACC). It was later announced that the commission would investigate all aspects of the SACC, including its history, activities, funding, assets and its members (RDM 4.11.81; S 2.12.81).
Opposition by the churches to the government during the past year has not been uniform. Some issues generated stronger reactions than others; there was rarely unanimity among denominations and even within particular churches there has been disagreement.
However, a significant trend was the way in which the churches co-operated in broad mass protests. In campaigns such as the 1980 school boycott, the anti-Republic campaign and the South African Indian Council (SAIC) election boycott, the leadership of almost all the churches came out in support of resistance to apartheid. This marked a shift of probably greater significance than examples of church-state confrontation in which the churches tackled the government on specific issues such as mixed marriages or conscientious objection.
These mass campaigns featured a united religious voice by the Moslem, Hindu and Christian communities. Other joint initiatives have focused on legal aid for squatters (CT 15.8.81) and solidarity with detainees (CT 8.9.81).
The churches' voice of protest was heard during 1981 on all the current matters of concern — Nyanga squatters, abuse of security laws, disinvestment, resettlement, and 'independence' for the Ciskei.
Church organisations not only offered premises for memorial and protest meetings but also organised meetings such as those for victims of the Matola raid (Star 28.2.81) and more recently to remember Eli Weinberg who was banned and died in exile (Star 4.8.81).
Members of the black 'daughter' churches of the Dutch Reformed Church (NGK) spoke out strongly against apartheid. In October a new Alliance of Black Reformed Christians in South Africa (ABRECSA) was formed (S 30.10.81).
ATTACKS BY THE STATE Attacks on the church by government spokesmen have been made by several ministers including P.W. Botha, the Prime Minister (CIT 15.10.81); Dr. Koornhof, the Minister of Co-operation and Development (CT 1.9.81) and Le Grange, the Minister of Police (CT 9.5.81, (11.9.81). The SACC has been the main object of these attacks but increasingly they are also aimed at the traditionally more conservative individual denominations.
The SACC's ministry to refugees came under direct attack in June. Reverend Sol Jacobs, a Methodist minister in charge of this ministry, was detained just before addressing a consultation on the subject (S 25.6.81). The documents he had compiled following visits to neighbouring countries were confiscated and shortly after his release from detention his passport was withdrawn (CIT 13.8.81). The SACC declared it would stand by its policy nonetheless.
The government attacked the more sensitive ministry to guerillas with some success: the 1981 Methodist Assembly drew back, after legal advice, from its 1980 resolution calling on volunteers to minister to guerillas outside South Africa (RDM 23.10.81). They decided to return to discussion with churches in bordering countries, asking them to act on their behalf.
In another action the ecumenical Churches Urban Planning Commission (CUPC) faced charges under the Group Areas Act after raids on a training centre it runs in Muizenberg (CT 11.11.81).
Father Enoch SHOMANG, a member of the Black Priests Solidarity Group was detained in June after police allegedly found ANC leaflets in his car at a Soweto roadblock (S 11.6.81). Amongst those in detention in November were Alex and Khosi MBATHA, development workers for the South African Catholic Bishops Conference (SACBC), which recently issued a charter of rights for migrant workers (CT 2.11.81). CUPC worker Johnny ISSEL, already banned, was detained at his office on 2 November.
The frequent breaking up of meetings by police using tear gas and force, so leading to expensive damage, has made even sympathetic clergy hesitant to offer their premises for meetings and in some cases has led to refusal (S 15.5.81; RDM 25.6.81).
