Tough baptisms for missionaries to the Cape The way we were

WHEN the Moravian missionary Georg Schmidt (1709-1785) decided to baptise several of his devoted Khoisan converts at Baviaanskloof (now Genadendal), he must have known that the condescending DRC clergy at the Cape were bound to take offence.

These men had been less than welcoming when Schmidt arrived with a mandate from sincere Dutch Christians and the approval of the Council of Seventeen and his bishop, Count Ludwig von Zinzendorf, to labour without pay among to the Khoisan, whose spiritual welfare had previously been ignored.

His lowly background and intense piety impeded co-operation, but they tolerated him during the years 1737 to 1741. His success in teaching “heathens” to read the Bible disturbed some colonists, and he was given the derogatory nickname of “Hottentot Converter”.

Meanwhile, Count Zinzendorf decided that Schmidt had proved himself sufficiently to be ordained as a Moravian minister. Distance precluded a “hands-on” ordination, so the bishop authorised it in a letter which Schmidt received in 1742.

This gave him the right to administer the sacraments and enabled him to baptise five converts in running water, in accordance with Moravian rites. When news of the baptisms began to filter through the colony, Schmidt’s friends warned him trouble lay ahead.

Many settlers believed Schmidt had no right to baptise ill-prepared converts and should have sent them to the dominee at Stellenbosch for examination. Schmidt laid his ordination certificate before the Council of Policy and was ordered not to conduct any more baptisms until a ruling had been received from the Netherlands. He was allowed to return to Baviaanskloof, but his baptisms were later deemed to be invalid.

Another church scandal erupted in 1743. In February, a sick-comforter named Louis van Dijk was sent to Roodezand (Tulbagh) to read prayers and catechise the congregation, which was awaiting a minister. As a layman, Van Dijk was not allowed to preach, but he spoke and prayed freely and fervently.

Dominee Arnoldus Mauritius Meiring was shocked when he arrived, and Van Dijk was asked penetrating questions about his connections to the Moravians, who had fallen out of favour in the Netherlands. When the church council accused him of embracing Schmidt as a brother, Van Dijk replied that he admired the missionary who loved Jesus.

He also said (somewhat recklessly) that he didn’t care about public opinion. He was accused of heresy and the Council of Policy banished him to Batavia on the next available ship.

Schmidt, deeply depressed, decided to return to Europe to resolve his problems. He left in March 1744 and never returned. However, the seed he planted at Genadendal didn’t die but flourished anew 50 years later.