By the tree which is no longer…

The course “Abraham goes global” gave me a unique opportunity to experience how different communities on opposite sides of the globe worship God and cultivate their faith. The discussions, both the ones included in the program and the informal ones, gave me a deeper understanding of what interfaith dialogue is or what it could be and why it is important. There were plenty of memorable moments both in Finland and South Africa, but I want to focus on the one that had the biggest impact on me.

Before travelling to South Africa, I read about the history of the country and watched a couple of short documentaries to gain an understanding of the context in which I will be studying the Abrahamic religions. To remember the facts I was learning, I inevitably simplified the complex issues and relationships that South Africa historically faced. I quickly identified “the bad guys” and decided to unapologetically question whatever we would hear about them. I was surprised to learn that some organizations involved in apartheid and slavery are still operating in modern-day South Africa.

I eagerly anticipated the visit to the Dutch Reformed Church (DRC) as it made it onto my “bad guys” list. I had many preconceived notions about its theology, social teaching and its historical involvement in oppression of people it deemed inferior. The DRC was first established by the colonial settlers from the Netherlands in the mid-seventeenth century and later played a part in sustaining apartheid. I was glad that the reverend of the DRC wanted to welcome us and have an open discussion.

Adderley Street, Buildings opposite the Groote Kerk and Slave Logde. Picture by Emilia Plichta.

The Church we visited in Cape Town, Groote Kerk, stood across the street from the Slave Lodge. The history of both the congregation and the Slave Lodge goes back to the mid-seventeenth century. From the early eighteenth century when the first church building was completed, the lodge and the church coexisted in their original purpose in close proximity for over a hundred years. It was surreal to see how close the two of them were spatially – less than 50 meters apart.

Spin Street, The Slave Auction Tree stood in between the trees visible on the street island. Picture by Emilia Plichta.

We were told about the Slave Auction Tree under which people were sold. It once stood in the middle of Spin Street less than a hundred meters from the church. I wondered how people back then could leave the worship services passing such a site of devaluation of human life and keep their good conscience. There is nothing left of the actual tree, just a plaque on the ground that can easily be missed. Before we went to the church and heard the story of the tree, I crossed the street next to it without even realizing.

Reverend Riaan de Villers told us about the grim history of the Dutch Reformed Church and how there is a “bloody trail” behind the DRC as well as the Anglican Church. He did not shy away from difficult questions and described the efforts of his parish to decolonize the church. The reverend seemed like a wonderful person, who wants to create a more just community and make efforts to include previously excluded people. I started wondering why he wanted to do all that under the banner of the Dutch Reformed Church. What made such a gruesome past worth dealing with? He could not give a straight answer, and I did not expect one.

I could not help but wonder what I would do in such a situation. There is a plethora of Christian Churches in South Africa; for sure one with a less troubled history could be found. Good deeds for the community will not erase the wrongdoings, but abandoning the church that one grew up in won’t do so either. The impact of slavery and apartheid is still present in society. Changing the past is impossible, and one can only impact what is ahead. But why bring the heavy baggage of the past into the future? Why not start fresh?    

Emilia Plichta

The theological course Abraham Goes Global is a cooperation between Åbo Akademi University and Stellenbosch University (South Africa) funded by the Finnish National Agency for Education and The Polin Institute 2023-2024 and 2024-2025. The aims are to widen the perception of theology to cross boundaries of religion at both universities, to exchange expertise on contextualised forms of religion, and to deepen the students’ and teachers’ understanding of interreligious and intercultural dynamics in religions. This blog text is the first of eight blog texts to present reflections of the Finnish students visiting South Africa in January-February 2025.