History

PREAMBLE

The origins of the Reformed Presbyterian Church in Southern Africa (RPCSA, which was established as Bantu Presbyterian Church of South Africa) are to be traced in the Scottish Presbyterianism. Bearing in mind the socio-political situation, that will slightly feature here and there, the arrangement of the historical narrative of the RPCSA follows this pattern:

a) The starting point or the background.

b) The establishment of the denomination. This subheading will be punctuated by passages or paragraphs with explanatory information where elaboration seems to be of necessity in anticipation of questions that may arise and

c) The legacy of her involvement in the socio-political matters and in the ecumenical movement as the church is looking forward and forging ahead to the future.

A.THE STARTING POINT

Some recent historiography has made an attempt to correct the false assumption of  the European colonialist historians, who wrote about South African history as if it began with the advent of Portuguese explorers in the sixteenth century and the Dutch settlers in the next century. Although this has been corrected, it is true that the history of the church begins with the arrival of the Dutch (1652), the French Huguenots (1668) and the early German settlers a little later.

The Dutch Reformed Church became the established Church into which Huguenots were assimilated. The established Church (DRC) confined itself to the colonialists  and the attempts to evangelize the indigenous San and Khoi population eventually declined.

When Britain finally gained occupation of the Cape in 1806, protestant missionaries from other persuasions arrived from Europe and America. The nineteenth century brought about the birth of the international missionary movements which provided the new impetus for evangelization. A number of Scottish Presbyterian ministers arrived from about the year 1820 onwards. The British disliked the calling of Dutch ministers to the colony. Furthermore, one of the founders of London missionary society, Thomas Love, became secretary of Glasgow missionary society in 1800. He soon encouraged the Scots to send missionaries to the Cape. By 1824 the famous Lovedale mission, forerunner of the university of Fort Hare, was established, and had started what was to be a long, excellent quality and respectful ministry to black South Africans. Eventually, as a result of Scottish missionary work, the Bantu Presbyterian Church was born.

B. THE ESTABLISHMENT OF THE DENOMINATION

In 1920, the Rev, Frank Ashcroft who was the secretary of the foreign mission committee, and Mr Andrew Houston, a prominent member of the foreign mission committee, being two deputies from the United Free Church of Scotland, arrived in South Africa. They were mandated to solve the problem whereby the Presbyterian missions from Scotland were separated and carrying out their work side by side and further away from each other, the question arises, why?.

Due to the disruption which occurred in the Church of Scotland in 1843 which brought about the disorder. The Church of Scotland was torn asunder. The aftermath being the establishment of the Free Church by the evangelicals in 1843 and the formation of the United Presbyterian Church in 1847. The results being that towards the end of the first half and throughout the end of the second half of the nineteenth century there were three major Presbyterian Churches in Scotland as well as several minor ones. The three major Churches were:

1. The Established Church (Moderates)
2. The Free Church (The evangelicals)
3. And the United Presbyterian Church.

The above paragraph sheds more light on the reasons why the Presbyterian missions from Scotland were separated in Southern Africa.

Coming back to the mandate entrusted upon the two deputies, which was to bring about the solution whereby the Presbyterian Missions from Scotland were working further away from each other and bearing in mind that the deputies were  commissioned by the United Free Church of Scotland, the question arises, why?

There had been negotiations to unite the Free Church and the United Presbyterian Church,

but the project was wrecked on the side of the Free Church due to divisions within the Free Church. The project for union was abandoned in 1873. It became clear that, if the union negotiations were proceeded with, the opposition party within the Free Church, which was ably led by Dr. James Begg, would carry its opposition to the extreme length of causing a new schism within the union. In October 1900 the union negotiations were brought to what seemed a triumphant conclusion. The United Free Church of Scotland was established as a results of the amalgamation of the United Presbyterian Church (formed in 1847) and the vast number of the members from the Free Church (established in 1843). The minority in the Free Church remained and retained the name of the Church, calling themselves the’ ’Wee Frees’’. The issue of the Wee Frees will resurface when the entire account is being wrapped up.

The aspirations of the United Free Church of Scotland as she favoured the option of a united Church in South Africa within which Black and White would live on equal basis did not come true. As the result of the following: The racist attitude towards blacks, the colonialist moral nature, the set of ideas or beliefs, the desire to maintain white power and authority and the early desire of the Presbyterian Church of Southern Africa to unite with the DRC. The PCSA has already been established in 1897 by the largely European body and a number of the United Presbyterian Church congregations in South Africa had joined the largely European Church that was established. The Free Church in South Africa resolved not to form part of the PCSA. Furthermore, the significant event had already happened in 1898 i.e. the Mzimba secession (PCA) in the context of growing resistance to colonialism, segregation and oppression in the secular sphere. The idea was an unrealistic view.

In 1920 over against these circumstances the deputation from the United Free Church of Scotland to South Africa met at Blythewood institution with representatives of the PCSA, the mission Synod of Kafriria, the Presbyteries of Kafraria, Mankazana and Natal and the mission council of Natal. The Majority supported the view of the formation of a Native Church. Subsequent to the 1920 gathering, on 23rd July 1923 at Lovedale, the convocation of Presbyterian missions met. The Synod of Kafraria, the Presbytery of Kafraria and the Presbytery of Mankazana were received into membership of the newly constituted Church (the Bantu Presbyterian Church of South Africa).

The Rt. Rev W. Stuart became the first moderator of the General Assembly. He described the event as a forward step in the line of natural development. The same sentiments had always been shared as it had been emphasized in unequivocal terms that BPC was in no sense a secessionist Church, but the natural development of the hundred years of South African missionary work carried on by the Churches in Scotland as it is stated in the preamble that the origins of the RPCSA… are to be traced in the Scottish Presbyterianism.

It was resolved that the Church would be comprised of seven Presbyteries in terms of practical development. Seventeen committees would conduct the business of Assembly. The
necessary advice and help would be given by missionaries as their role. The white staff would be gradually withdrawn. This issue of withdrawal of the white staff remained a source of
friction for many years. It had been the vision of the advocates of native church that the Church would be an independent, i.e. self-governing, self-supporting and fully autonomous.

Although the Church was independent from its inception (1923), it became fully autonomous after fifty-eight years (in 1981) when the joint council of the Church of Scotland South Africa
was eventually dissolved. Without getting down to nitty-gritty, concerns were raised by some senior ministers namely: Rev T.B Soga, Rev Mama, etc. reflect that the denomination had
always been vocal demonstrating dissatisfaction of the Church.

C. THE LEGACY

The Reformed Presbyterian Church in Southern Africa ought to be proud of the fact that as it is a denomination within the Presbyterian family of Churches, it has borne a witness which is
out of proportion to its size. Throughout its history, the denomination has shown a tremendous contribution and commitment by taking seriously its mission work. This has been the source of encouragement to the Church and to individual members as well, to carry out the work believing that it is the duty and purpose for the existence of the Church.

The establishment of its educational institution like Lovedale were open even to those of all denominations. The Church school was built as a results of a memorandum sent to Scotland requesting the directors of the Glasgow missionary society to send a well-qualified individual to form an educational establishment. In 1841, July 21st Lovedale seminary became the first establishment to provide for the higher education for the bantu in Southern Africa. The Rev William Govon became its first principal. The RPCSA contributed in the industrial work also, as instruction in carpentry and building, wagon- making and blacksmithing was given.

The RPCSA was at its most effective especially during the apartheid era-through its involvement in the South African, African continent and the world wide ecumenical movements, namely: The All Africa Council of Churches, the Church of Central Africa

Presbyterian, the Christian Council of South Africa, the South African Council of Churches, and in 1960, the denomination was represented at the Cottesloe Consultation organised under the auspices of the World Council of Churches. It became a member of the Alliance of Black Reformed Christians in South Africa (ABRECSA). Its deep involvement in the Federal Theological Seminary of Southern Africa (fedSem) is regarded as the greatest ecumenical contribution. From its formation in 1963 (FedSem), the RPCSA committed the totality of its resources to the FedSem along with other black member Churches.

D. CONCLUSION

Currently the Reformed Presbyterian Church in Southern Africa is facing a situation almost similar to the experience of the remnants in the Free Church in Scotland after the union in 1900.To bring back into the mind, subsequent to the death of Dr. James Begg, Professor Robert Rainy, the principal of new College in Edinburgh 1826-1906 who was the acknowledged leader of the Free Church, underestimated the strength of the ultra-conservative minority who were led by the late Dr. Begg. The advocates of the union within the Free Church turned a deaf ear to the voice of the minority. the union negotiations therefore went ahead and were brought to what seemed a triumphant conclusion in October 1900.

The tiny minority in the Free Church (hence forth known as the Wee Frees) instituted legal proceedings. At last in August 1904 the appeal of the Wee Frees was allowed. They were given legal possession of the entire property of the Free Church, i.e., the majority that has left the Free Church to join the United Free Church of Scotland were to vacate all the premises.

The property is an invaluable and an indispensable asset to the Church, therefore the Church property is too valuable for the worth to be measured, too important or too useful to be without, but the Rt. Rev .R.H.W shepherd in his moderatorial address [B.P.C 1949] ‘’the history and the present position of the Bantu Presbyterian Church of South Africa, ‘’was the title, in his assessment he uttered the following words,’’ the greatness of a church does not consist in its perfection of organisation …and its financial resources. It is the spiritual life it is producing in its members …’’.

May we as members of this Church, the Reformed Presbyterian Church in Southern Africa, move forward in this Christian pilgrimage and taking cognizance of Church growth in all aspects, be given strength to rise to our responsibilities.