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Hoofstuk 5: Die post-apartheid verhaal? p300 volgende afdeling word versoening vanuit verskillende kante bekyk. 8. Versoening en vergifnis Versoening in Suid-Afrika het alles te make vir die verhouding tussen verskillende rasgroepe. Die WVK het hierin ʼn belangrike rol gespeel, maar nie alles vir Suid- Afrikaners gedoen nie. Coetzee (2004:333) sê “Even the TRC did not succeed in its goal to achieve reconciliation.” Hy is nie die enigste een nie wat hierdie mening toegedaan is nie. Ook die voorsitter van die WVK, aartsbiskop Desmond Tutu (1998:6) herinner daaraan that the TRC is expected to promote, not to achieve, reconciliation. Reconciliation has to be the responsibility of all South Africans, a national project – and we hope that the churches and other faith communities will be in the forefront of this healing process which is possibly going to go on for decades. Die taak van voortgaande versoening lê vierkantig binne die terrein van die kerk se verantwoordelikheid. Dit is egter nie iets wat op ʼn voorafbepaalde manier gedoen kan word nie. Elke konteks van versoening is uniek en vra ʼn eie benadering. Daarom praat Barry (2006:709) eerder van die “dynamics... of social reconciliation” as van modelle. Barry (2006:702) sê dat die WVK die land daaraan herinner het dat versoening beide ʼn doelwit en ʼn proses is. Dan gaan hy voort: This reconciliation is not just a goal and a process; it is an intentional goal and process. In Christian terms it involves metanoia, repentance, a turning away from and a turning towards. It may also include reparation or restitution (Barry 2006:708). Hierdie doelbewuste “turning away”, die belydenis van sonde en oortreding is onontbeerlik, maar moeilik. Piet Meiring (1999b:243) se woorde hieroor is na meer as ʼn dekade steeds net so waar: “For many – especially white – South Africans, it was and still is extremely difficult to face the past, to acknowledge their responsibility, and to confess their guilt. But without that, there is still little chance of reconciliation.” Hy beklemtoon die belangrikheid van ʼn erkenning van skuld en die belydenis daarvan. Podles (2010:elektroniese bron) gaan verder en skryf ook oor berou as deel van die
Hoofstuk 5: Die post-apartheid verhaal? p301 proses: For the offending party (or anyone else) to ask for forgiveness of an offense without repentance is the sin of presumption. In fact, it is worse than presumption, because it is asking a mere mortal to do something that is unbecoming to God. It is the ‘cheap grace’ that Dietrich Bonhoeffer denounced the Church for preaching – forgiveness without repentance. Dit is na hierdie selfde “cheap grace” wat Tutu (1998:5) verwys as hy sê dat die WVK by sommige ongewild is, omdat hulle ʼn goedkoop genade wil hê wat geen konfrontasie insluit nie. Ware versoening sluit egter in “an acknowledgment in word and deed” (Podles 2010:elektroniese bron) van die ware toedrag van sake. Podles (2010:elektroniese bron) gaan dan verder en vertel van ʼn dief wat skuld bely, maar wat weier om die gesteelde goedere terug te gee. Só iemand, sê hy, is in “a false situation.” Die skuldige erken dat daar benadeling was deur die aanvaarding van die verdiende loon en deur die gewilligheid tot restitusie. “To be truly repentant, the offender must not only acknowledge the truth of the situation, but also accept any punishment due him and will to make all the restitution that is possible.” Barry (2006:708) sluit hierby aan as hy sê versoening “may also include reparation or restitution. Indeed, it may also include living with the consequences of one’s choices, but this redemptively.” ʼn Belangrike insig wat Podles uitlig is dat enige doelbewuste “injury” op twee vlakke seermaak. Eerstens is daar die spesifieke daad self en tweedens is daar die minagting wat daarmee saamgaan. “This contempt is often more painful to bear than the injury itself. When a person does us an injury, he tells us: I am somebody, you are nobody; I am important, you are unimportant” (Podles 2010:elektroniese bron). Hieroor skryf hy verder: The offender must recognize that his offense has given the victim power over him; the positions are reversed. The offender, who regarded the victim as less important than himself, must now recognize that he is less important than the victim; he must humble himself before the victim and ask for forgiveness. This repentance, if sincere, must include a willingness to suffer punishment and a will to make restitution. A victim can then forgive the offender (Podles 2010:elektroniese bron).
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Hoofstuk 5: Die post-apartheid verhaal?<br />
p300<br />
volgende afdeling word versoening vanuit verskillende kante bekyk.<br />
8. Versoening en vergifnis<br />
Versoening in Suid-Afrika het alles te make vir die verhouding tussen verskillende<br />
rasgroepe. Die WVK het hierin ʼn belangrike rol gespeel, maar nie alles vir Suid-<br />
Afrikaners gedoen nie. Coetzee (2004:333) sê “Even the TRC did not succeed in its<br />
goal to achieve reconciliation.” Hy is nie die enigste een nie wat hierdie mening<br />
toegedaan is nie. Ook die voorsitter van die WVK, aartsbiskop Desmond Tutu (1998:6)<br />
herinner daaraan<br />
that the TRC is expected to promote, not to achieve, reconciliation.<br />
Reconciliation has to be the responsibility of all South Africans, a<br />
national project – and we hope that the churches and other faith<br />
communities will be in the forefront of this healing process which is<br />
possibly going to go on for decades.<br />
Die taak van voortgaande versoening lê vierkantig binne die terrein van die kerk se<br />
verantwoordelikheid. Dit is egter nie iets wat op ʼn voorafbepaalde manier gedoen kan<br />
word nie. Elke konteks van versoening is uniek en vra ʼn eie benadering. Daarom praat<br />
Barry (2006:709) eerder van die “dynamics... of social reconciliation” as van modelle.<br />
Barry (2006:702) sê dat die WVK die land daaraan herinner het dat versoening beide ʼn<br />
doelwit en ʼn proses is. Dan gaan hy voort:<br />
This reconciliation is not just a goal and a process; it is an intentional<br />
goal and process. In Christian terms it involves metanoia, repentance,<br />
a turning away from and a turning towards. It may also include<br />
reparation or restitution (Barry 2006:708).<br />
Hierdie doelbewuste “turning away”, die belydenis van sonde en oortreding is<br />
onontbeerlik, maar moeilik. Piet Meiring (1999b:243) se woorde hieroor is na meer as ʼn<br />
dekade steeds net so waar: “For many – especially white – South Africans, it was and<br />
still is extremely difficult to face the past, to acknowledge their responsibility, and to<br />
confess their guilt. But without that, there is still little chance of reconciliation.” Hy<br />
beklemtoon die belangrikheid van ʼn erkenning van skuld en die belydenis daarvan.<br />
Podles (2010:elektroniese bron) gaan verder en skryf ook oor berou as deel van die
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