Roman Catholic Church
The Catholic history of South Africa is written large upon its coastline. Such names as Cape Cross, Conception Bay, St. Helena Bay, St. Blaize, Santa Cruz, Natal and St. Lucia tell us immediately how very Catholic their origin and development have been. In the second half of the 15th century several expeditions travelled down the west coast, successive explorers going farther south each time. Wherever they landed a stone pillar (padrão) surmounted by a cross was blessed and erected on shore, and we may well surmise that mass was said by a priest who accompanied the ships. A small church was built at Mossel Bay by Joao da Nova in 1501.
Within the next quarter of a century Europe underwent the Reformation. Its effects extended across the seas and little more is heard of Catholicism at the Cape for many years. In 1651 the Dutch settled in Table Bay. They were extremely anti-Catholic, and their hostility was strengthened by the arrival of Huguenot refugees. In 1660 a French bishop, wrecked in Table Bay, was forbidden to say mass on shore. Six Jesuit Fathers landed in 1685 on an astronomical mission, but though they secretly did what they could to attend to the spiritual needs of the few Catholics, they tell us they were not allowed to offer up the Holy Sacrifice on shore and that the Catholics were not allowed to go on board to hear mass.
From 1686 the Catholic Church disappears from the pages of South African history until, on as July 1804, Commissioner-General J. A. de Mist announced religous toleration. The ordinance declared: `All religious societies, which for the furtherance of virtue and good morals worshipped an Almighty Being, are to enjoy in this colony equal protection from the laws’. At once priests came from the Netherlands -Father Joannes Lansink, Jacobus Nelissen and Lambertus Prinsen. A room in the Castle was put at their disposal so that they could say mass for Catholic soldiers. But the following year Sir David Baird ordered the Catholic priests to leave the colony. Ten years passed before another attempt was made to enable them to return.
Lord Charles Somerset informed the Vicar Apostolic of the London district that `all religious denominations are not only tolerated, but entitled to equal privileges in the Colony, according to the fundamental laws of the Batavian Republic, guaranteed to the inhabitants by the capitulation’. But it was two years before negotiations on the admittance of a resident priest at the Cape came to anything. Bishop Edward Slater, a Benedictine, was appointed Vicar Apostolic, but permission for him to reside in Cape Town was refused by the authorities in Downing Street and so his assignment was as Vicar Apostolic of Mauritius and the Cape of Good Hope. He arrived in Cape Town on New Year’s Day 1810, but stayed only three weeks. Leaving Fr. Edward Scully in charge, he continued his journey to Mauritius, never to return. Conditions were such that some of the congregation wished to run the Church on Presbyterian lines. Churchwardens sought to dictate to the priest and to control all business, money and properties. This state of affairs persisted for more than ten years, and in consequence no priest stayed longer than a year or two before leaving in disgust; yet under Scully the foundation-stone of a small church in Harrington Street was laid on 28th October 1822. But the materials used were bad, repairs had to be effected even before the building was completed, and in the torrential storms of 1837 it was almost completely washed away.
On 24th August 1837 Mgr. Patrick Raymund Griffith, an Irish Dominican, was consecrated in Dublin as Bishop of Palaeopolis and Vicar Apostolic of the Cape of Good Hope. He arrived in Table Bay on Holy Saturday, 14 April 183 8, along with two other priests, Fathers Burke, O.F.M., and George Corcoran, O.P. Bishop Griffith’s territory stretched from Table Bay to Algoa Bay, from where he journeyed by ox-wagon to Grahamstown, taking seven days. Leaving Burke in charge, Griffith returned to Cape Town on horseback. There were only some 700 Catholics in and around the town, and his funds were meagre. He set up a school, appointing Dr. Aidan Devereux, who had followed him from Ireland, as principal. The barracks in the Castle, where a room had been put at his disposal, would not serve indefinitely as a church, and so he negotiated the purchase of the site on which St. Mary’s Convent and the Bishop’s House stands today, at the foot of Hope Street. All available funds were used in the building of St. Mary’s Cathedral.
On the recommendation of Bishop Griffith, the Holy See subdivided his vast territory. Dr. Devereux was appointed Vicar Apostolic of the Eastern Districts and took up residence at Grahamstown in 1848. Realising the importance of Catholic education, Devereux set out for Europe to obtain nuns for his mission field. At his urging, Pope Pius IX established yet another ecclesiastical division to the north, where Natal was gaining in importance. The care of the new territory was entrusted to the religious congregation of Mary Immaculate, thus ensuring financial support and continuity in personnel. In Paris, Devereux obtained permission for the missionary sisters of the Assumption to come and work in Grahamstown. There Mother Gertrude, familiarly known as ‘Notre Mere’, and her little band of six nuns opened South Africa’s first convent and a school in Jan. 1850. Three Belgian priests accompanied the Bishop and the pioneer nuns, enabling resident priests to be appointed at Port Elizabeth, Grahamstown and Fort Beaufort, and also travelling priests were sent to the outer districts. Fr. Van Cauwelaert went to Graaff-Reinet, Fr. J. J. de Sany to Cradock and Fr. Petrus Hoendervangers undertook the districts of Bedford, Richmond and beyond.
So Catholicism in South Africa at that time meant one bishop and two or three priests in Cape Town, George and Swellendam; a bishop in Grahamstown, and along with him Fr. Thomas Murphy, who a few months later was the first priest to visit Natal. At Fort Beaufort there were 90 Catholics; Fort Hare and Alice had 100 each; King William’s Town, Fort Grey and Fort Peddie 40 each; East London 30. Port Elizabeth, which had begun with only two Catholic families, now had two resident priests and 500 Catholics. At Uitenhage there were 80 Catholics, and in the wide territory served by Fr. Hoendervangers, Somerset East had 70, Richmond 20, Burgersdorp 50, Aliwal North 25, and Colesberg 20. In the garrison town of Bloemfontein, where he settled in 1851, there were about 70 Catholics.
In March 1852 the first band of oblates of Mary Immaculate arrived in Natal under Bishop J. F. Allard, O.M.I. The area entrusted to them stretched from the Great Kei River in the south to Quelimane in the north, and for this vast territory there were only five priests. They began at Pietermaritzburg, and Fr. J. B. Sabon, receiving the sum of £30 from his bishop, was sent to found the mission of Durban. Ten years later the first oblate missionaries crossed the Drakensberg from Pietermaritzburg into Basutoland and were joined in 1864 by the Sisters of the Holy Family, the pioneer nuns among the African people.
When diamonds were found on the Vaal River, the oblate Father Anatole Hidien went from Basutoland to the diggers’ camps round what is now Kimberley. The year 1874 saw the finding of gold at Pilgrim’s Rest, and Fr. Andrew Walshe, O.M.L, was sent there the following year by Bishop Charles Jolivet, O.M.I. (who had succeeded Allard), from Natal. Freedom of Catholic worship was granted in the Transvaal Republic in 1870, and thereafter priests settled at Potchefstroom and Pretoria.
The Catholic Church in South Africa owes much to the vision and zeal of Bishop J. D. Ricards, third Vicar Apostolic of the Eastern vicariate, who, in 1879, brought the Jesuit Fathers, not only to staff his school of St. Aidan’s in Grahamstown, but also to be the pioneers of the faith in Mashonaland. The Dominican sisters of King William’s Town – also brought by Bishop Ricards – joined the Pioneer Column in 1890, and by their devotion to duty and care of the sick have earned an honoured name. To Ricards we also owe the coming of the Trappists under Fr. (later Abbot) Francis Pfanner in 1879. He felt that if any effective missionary work was to be done among the non-European peoples, they would first have to be taught, not merely by word, but by the more effective force of example, the dignity of labour. Today Mariannhill with its cathedral church, round which are grouped many other ecclesiastical and educational buildings, is a show-place of Catholic mission work, and we find the spiritual sons of Francis Pfanner in the dioceses of Mariannhill, Umtata and Bulawayo as well as in countries overseas.
In 1886 a milestone was reached when Pope Leo XIII agreed to Bishop Jolivet’s recommendation and separated the diamond-fields and Basutoland to be a third vicariate under Bishop Anthony Gaughren, O.M.L, making the Transvaal a prefecture under Fr. Odilon Monginoux, O.M.I. About this time also the oblates of St. Francis of Sales began pioneer work in Namaqualand, where within a few decades Bishop Jean-Marie Simon of Pella made the desert blossom forth both materially and spiritually. Meanwhile Fr. Aloysius Schoch, O.M.L, the successor of Fr. Monginoux, was sent as the representative of Church and government to visit Cimbebasia, Windhoek and South-West Africa of today. As a result of his report this territory was also confided to the oblates of Mary Immaculate. Diamonds and gold and all the industrial development which followed brought a great increase in population, with an impetus in the sphere of education. The nuns of the Assumption, who had been the pioneers in 1849, were followed by the Irish Dominican sisters in Cape Town (1863) and Port Elizabeth (1867), by the Holy Family (Loreto) (1864), the pioneers in the Transvaal (1877), Dominican sisters of King William’s Town (also in 1877), including the separate branches at Oakford (1889), Salisbury (1890) and Newcastle (1896), Nazareth sisters (Cape Town) and Holy Cross in Umtata (1883), oblate Sisters of St. Francis (1884) and Precious Blood Sisters (1885). In the last decade of the century the Augustinians (1892), Ursulines (1895), Sisters of Mercy (1897) and Notre Dame in Rhodesia (1899) joined the increasing number of sisterhoods in the work of education, hospitals, and the care of the old and infirm and of orphans. In fifty years the numbers had increased from one congregation of nuns to seventeen. To these must be added the arrival of the Marist Brothers (1867) and the Christian Brothers (1897) for the education of youth.
The outbreak of the Second Anglo-Boer War in 1899 brought a severe set-back in practically all spheres of missionary labour. Apart from the fact that the missionaries, few in number, joined up as army chaplains, and the flow of priests from overseas was interrupted, the general work in town and country was upset. Plans for more intense development came after Union in 1910. The Benedictine Fathers took over the northern part of the Transvaal and the Servite Fathers came to help in Swaziland in 1913. The great majority of priests, brothers and nuns who were then working in South Africa were from oversea countries. So when the First World War broke out in 194, the mission field everywhere suffered and once more the ranks were depleted by the need for army chaplains.
Another important milestone was the establishment of the Apostolic Delegation of Southern Africa on 7th December 1922, and the following day Archbishop Bernard J. Gijlswijk, O.P., was consecrated in Rome. He chose Bloemfontein as the most central place for his residence. New vicariates and prefectures were established, and four new congregations of priests arrived. There was not only expansion, but also an intensification of missionary work. Priests were given the opportunity to learn the native languages and to devote themselves solely to work among non-Europeans. South African priests were trained for work among their own people. Seminaries were set up for the training of European and non-European students, and a son of South Africa was raised to the dignity of the episcopate when David O’Leary, O.M.L, was consecrated as bishop for the Transvaal in September 1925, followed a few months later by Bishop Bernard O’Riley in Cape Town.
During all this time the yearly increase in priests and religious was remarkable. From just over 300 priests in 1921, the number grew to over 4000 by 1936. Religious brothers and nuns doubled to over 4000 during the same period. In Basutoland progress was particularly noticeable. When the first oblates founded a mission there in 1862, they were a long way behind the Protestant missionaries who had established themselves thirty years earlier. Yet today Lesotho is the most fruitful of the Catholic mission fields in Southern Africa. The Canadian oblates took the work under their wing during the early thirties; priests and religious increased enormously; and when in October 1937 the 75th anniversary of the foundation was celebrated at Roma, there were over 3000 communicants each morning during the novena.
In 1962, the Church in Basutoland, which is organised under an archbishop at Maseru and bishops at Leribe and Qacha’s Nek, celebrated its centenary. Archbishop Emanuel Mabathoana, O.M.L, is the great-grandson of Moshesh.
Catholic schools, primary and secondary, throughout South Africa are noted for their examination successes as well as for their moral and character training. As in many countries abroad, Catholics are penalised by having to pay twice for education in most parts of South Africa. Whether it be in the day schools or night classes conducted by the first priests in the Eastern and Western Cape and Natal, or in the first convent schools in the diamond and goldfields, the Church has been the pioneer in education. The Sisterhoods stepped in to meet the need for the care of orphans and the destitute.
Archbishop Gijlswijk’s successor in 1945 was Mgr. H. M. Lucas, S.V.D. Since then several new ecclesiastical territories have been established and new bishops appointed. Since Bishop E. Slater, O.S.B., was consecrated m 1818 there have been (to 1973) 94 bishops in Southern Africa. The transfer of the Apostolic Delegate’s residence from Bloemfontein to Pretoria ensured that he was in immediate touch with the authorities to deal with matters of urgency. Questions of Bantu policy, education, etc. arose frequently and demanded an ever watchful eye. An achievement of Archbishop Lucas’s period was the building in Pretoria of a national seminary for the secular clergy, while a similar one was erected in Natal for African (native) students. The latter has since been moved to Hammanskraal, north of Pretoria.
Archbishop Lucas was succeeded in 1953 by Archbishop C. J. Damiano, followed in 1961 by Archbishop F. McGeough, by Archbishop John Gordon in 1967, and by Archbishop Alfredo Polendrini, who is also pro-nuncio to Lesotho, in 1972. The Roman Catholic population of the Republic, the former Protectorates and South-West Africa was as follows in 1971: White, 165 500; non-White, 1 971488; priests, 1909; brothers, 853; sisters, 6568, from 64 different sisterhoods.
Nine South Africans have been elevated to the espiscopate. By 1971 over 200 sons of South Africa had received the priesthood and over 800 women had entered the religious life. These numbers include Whites, Coloured people and Africans.
Cathedrals
When Bishop P. R. Griffith, O.P., arrived in 1838 as the first resident Roman Catholic bishop in the Cape, he acquired a site at the top of Plein Street – Tanners’ Square – and began the building of St. Mary’s Cathedral in 1841. Completed ten years later, it is the mother church of Catholics in South Africa. (See St. Mary’s Cathedral). In striking contrast, Johannesburg, the City of Gold, was not able to build its cathedral until 1960. The influx of diggers and the subsequent expansion of the town had been so rapid that the need was for a number of small churches rather than a large cathedral. In time a central site was purchased, and the present Cathedral of Christ the King was built in Saratoga Avenue. (See Christ the King, Cathedral of.) In Durban, where the cathedral was built in 1903, commercial buildings have risen round it, and with the Indian market near by, the site has become unfit.