TRC Final Report

Volume 4

Chapter 3

Subsection 4

The military chaplaincy: a window into church-state relations

48 General Magnus Malan, former Minister of Defence and, before that, head of the SADF, was interviewed in the Kerkbode in early 1995. He was asked about the extent to which the church assisted him and his colleagues in times of difficult decision making in a war situation. He responded as follows:

49 His words capture the perception of the chaplaincy shared by many soldiers as well as the families and friends of those who served in the military.

50 This institution also helps bring into focus several of the issues already discussed which aim to identify the role of Christian churches in the abuses of the past. Many local congregation members either themselves served in the defence forces or had family members or friends who did. As such, they felt that their churches owed them pastoral care, regardless of the church’s position on the war or attitude towards apartheid.

51 At the same time, at official, denominational levels, the chaplaincy was often an embarrassment - especially to those who claimed to be against apartheid oppression.¹² The SACC proposed an ‘independent’ chaplaincy service, with chaplains wearing distinctive uniforms and not receiving a salary from the state. Some churches threatened to instruct their ministers not to wear military uniforms. Some responded by supplying chaplains to the liberation movements as well. Others incurred the wrath of their members by withdrawing their chaplains altogether. Many churches, however, saw the defence forces as servants of God and the chaplaincy as an important and legitimate support. Without doubt, the Dutch Reformed Church supplied the largest number of chaplains (some 74 per cent) to the SADF. The English speaking churches provided a further 16 per cent.¹³

52 The military chaplaincy gave moral legitimacy to a culture characterised by the perpetration of gross human rights abuses. It served to filter out dissenting voices, to strengthen the resolve to kill and to reassure the doubting soldier that he or she was serving the purposes of God. In spite of professions of a loyalty higher than that of the state, chaplains found themselves lending succour to persons trying to kill ‘enemy’ soldiers who were sometimes members of their own denomination.

53 Chaplains ostensibly attending to the pastoral care needs of church members were under the strict control, not of the church, but of the SADF command. They were given uniforms and rank, lending further sacrality to military culture. They were expected to report to the officer commanding and to report on the conduct of those under their charge. Thus, the chaplain was an instrument of the will of the commanding officer on a wide variety of issues. The submission by the Chaplain General, Johan de Witt, stresses that officers were not, however, permitted to determine the contents of sermons and were obliged to respect the confidentiality between chaplains and those members of the military who chose to meet with them. The relationship between state and church was nevertheless frequently a compromised one as a result of the chaplaincy. The principle of non-interference by the military was often violated by individuals. Chaplains, in turn, often became part of the military milieu in which they served. By default if not design, they were part of an institution that proclaimed obedience to the state as having been instituted by God. ¹⁴

54 This is not to say that all chaplains intended to give legitimacy to the policies of the state. There were different understandings of the social and political situation within which the SADF existed. Chaplain General de Witt conceded that some chaplains were protagonists of state theology. At the same time, he insisted that the majority of chaplains, each in their own way, regarded themselves primarily as ministers of the Gospel, responsible for the pastoral care of their flock.

55 After completing his theological training, Professor Dirk Human served for some time as national service chaplain (dienspligkapelaan) in the SADF. In a separate submission, he contended that a number of national service chaplains became very critical of some aspects of the chaplaincy. From time to time, they came into conflict with the higher echelons in the Chaplain General’s office, especially on issues of the church’s ideological support towards the struggle (die bosoorlog), the close co-operation between church and state, the obligatory wearing of military uniforms, as well as the way in which pastors or priests were appointed to the chaplaincy.

56 The Revd Leigh Sundberg, a former Methodist chaplain, argued in his submission that: “the chaplaincy was by no means a convergent whole”. Individual chaplains carried with them “different views and degrees of conviction about the social and political context”. He stressed that, as an institution, the chaplaincy was an arm, an organ of the SADF which was seen to be defending white privilege.

57 In general, however, apart from the intentions of individuals within it, the chaplaincy was a tool in the hands of the military, and thus an important cog in the apartheid machine. The degree of involvement of the chaplaincy in the defence forces is a good illustration of the importance that the apartheid state attached to religion and its power to command allegiance. It illustrates, too, the complexity and interconnectedness of the social, political and cultural web in South Africa.