A home for Prieska

Written by webmeester on . Posted in Gemeentestories

Originally Prieska and his friends stayed in a bush near the church.  They slept there and then spent the greater part of their days gambling.  No one worked.  They collected bottles, begged everywhere, and gambled with whatever money they could get.  This usually carried on until one won enough to buy a bottle of ‘Vaaljapie’ or something similar. During that time they slept under the carport behind the church whenever it rained.  But during the next summer the bush was cut in order to make provision for a new shopping centre.  Then the group moved to the church and settled underneath and on top of the carport near the kitchen.  The carport was also their wardrobe, where they kept their clothes and blankets.  As these yard-sneakers became settled, they came back earlier in the evenings.  During that time a woman named Polly, with a two-month old baby, moved in with them.  In the biting Gauteng cold and frost Prieska and his friends needed more and more alcohol and also used Polly to warm their bodies.  This led to a terrible noise, shouting and bickering.  Neighbours didn’t have any rest, and the community’s unhappiness soon became known.  At one stage Polly moved back to the Karoo, but not for long.  She came again. As could be expected, ripples of unhappiness about the situation started in the congregation.  The outreach group started a special relationship with these yard-sneakers.  During the winter some members of the group provided bread and soup once a week.  And the sincerity with which this group proclaimed the gospel and tried to convince the others to find jobs and change their lives went much deeper than duty alone.  On one occasion I also took them some bread, but they were not too impressed.  They looked at it and then Prieska, the leader, said in a dissatisfied voice:  ‘But this is only bread!’ Other reactions in the congregation were not so mild.  First the church staff started moaning.  They were tired of cleaning up the mess every now and again.  Solly, the caretaker, and Anne, supervisor of the gardens, soon voiced their dissatisfaction.  ‘It is a disgrace that the church allows this!’ they said.  ‘We cannot let them live in the garden.  If only they wanted to be helped, we could have done something.  Perhaps built some toilets for them …  But no, they don’t want any help!’ Amanda, of the Women’s Group, was concerned about the hygiene in the kitchen, as well as the safety of ladies who had to do duty in the kitchen in the late afternoon or evenings – especially over weekends.  John, of the Properties Committee, supported Amanda and Anne.  He pointed out the impossibility of amenities.  ‘It will only bring more such people, and create an even bigger mess.’ Mary in the church office was worried about the safety of the ladies in the office, especially in the light of the growing number of beggars who came to the church for help.  The ladies wanted to do something to change the situation, but no one could say what the solution was.  ‘We cannot leave them like this.  Its just not right!’ Other viewpoints among church members were abundant.  One elder’s wife, who stayed next to the church, had the following comment: ‘They are bad from the inside, and I have no time for bad people.  They only drink and beg all day and we must get rid of them immediately. As the situation became known among more members of the congregation, many discussions popped up.  Some Bible study groups often discussed the situation during their meetings.  Here and there it cropped up at committee meetings.  Even the ministers often discussed this during their weekly get-togethers.  Harry pointed out that many congregations hand out soup, and at the same time try to evangelize such people, but there was nobody who could provide a home, work and medical care. Peter agreed, but at the same time warned them about the reaction of the congregation and the community if they wanted to let them stay on the church premises or even in the church hall.  ‘Not everyone feels like we do,’ he said.  ‘This is a sensitive matter and we must also consider municipal regulations.  Don’t forget Romans 13, which is very clear about this.’ Andy thought of everything.  ‘Brethren, we must be practical.  Alexandra’s Governing Board has already tried dealing with the problem.  Finally they had to rent offices in Sandton while the offices in Alexandra were used as accommodation for these people.  There is only one way to go:  Contact the municipality’s safety division and let them remove these people.’ ‘Within two days they’ll be back,’ was Vivian’s objection.  ‘And think about the newspapers,’ he added dramatically, ‘Dutch Reformed Church removes squatters.  We certainly don’t need that!’ And then Urs Anderson arrived to hold a series of pentecostal meetings at the church.  First of all he reminded us that God was merciful.  But then he added that this grace was not cheap.  It would cost us something.  And the worst is that he needed one whole evening to convince me that we refuse to give God that something.  We were all living well and had enough of everything.  He said we must lay down our lives and take up the cross.  Until this day I wear a cross around my neck as a symbol of the gospel. The next evening Urs reminded us of the Carnegie Report.  There is more bread in our land as is necessary to feed everyone.  But there are not enough hands to give it out!  The bread is not used where it is necessary, therefore it must be thrown away.  And then – and I will never ever forget this – he took his open Bible and put a whole bread inside.  Like that, Bible-and-bread in his hand, he invited the congregation to come forward, fetch a piece of bread and give it to someone else.  I gave it to a friend.  Some of the members went to look for the yard-sneakers.  It felt as if those pentecostal meetings brought everything to a head.  One group of ladies undertook to take sandwiches for the yard-sneakers daily, and someone else donated blankets. About that time the community around the church started complaining more and more.  During winter the yard-sneakers increased.  Some people even maintained that the 10 became 40.  More and more accusations about theft were made.  Incidents of bothering buyers at shops in the area, even cursing and yelling at them, increased.  Eventually I didn’t want to go shopping in that area any more.  Some of the neighbours started using violence – and threats of more violence were made.  Prieska and his friends were accused of everything that went wrong.   One resident near the church, Russel Austin, telephoned and he was extremely cross.  ‘If one of them puts a foot in my yard, I’ll shoot them all,’ he yelled.  There was also a ‘friendly ultimatum’: the congregation had to choose – either they must remove the yard-sneakers and take steps to avoid the recurrence of similar incidents, or the congregation had to provide proper amenities, which would be acceptable to the community.  ‘Remember,’ he added, ‘you know about them, and you give them food and blankets …’ 

Shortly afterwards dissatisfied church members, under leadership of an area leader, wrote a letter to the church council with the request to have yard-sneakers removed.  A sub-committee was appointed to find a solution to this delicate problem.

A Question of Time

Written by webmeester on . Posted in Gemeentestories

As convener of the conflict resolution group for Tabernacle Ministries you receive this report from Pastor Green, a retired pastor who was called in by members of the Redwood Tabernacle Church to help with problems in the  church. Pastor Green has no formal training in Conflict Resolution and so he feels out of his depth. He is a good listener however and drafted this report based on his conversations with the concerned group and with the leadership. THE VIEW OF THE CONCERNED GROUP The concerned group is a group of members of Redwood Tabernacle Church who have organized themselves into a pressure group in order to express their opposition to the proposed move by the leadership to change the morning worship service from 10h30 to 09h00. They object to the way in which the decision has been made without consultation. They are all people who are dependant on public transport to get to church and the 09h00 start will mean that they will have to catch the 07h00 bus to church as buses run once every 2 hours and the next one is at 09h00 (this would mean that they would be a half an hour late for church. The cost of a taxi on a Sunday would be double the bus fare and they cannot afford this. 80% of the concerned group are members of the gospel choir and together they make up more than half of the gospel choir. They believe that the leadership have exceeded their authority as the congregation’s constitution states that any decision to change the times of services requires a simple majority vote (50%+1) of all members of the congregation. Members of the concerned group want to be part of the congregation but they feel that the leadership are pushing them out. They related how that last Sunday, Mary Albertyn, the leader of the concerned group, had explained to John Abrahams, the convener of the leadership team, that if the time of service was changed, they would no longer have enough money to give to the church and they may not even be able to attend church. It was a fairly heated exchange and voices were raised. Mary Albertyn reported that John Abrahams had walked off mumbling to himself that the concerned group would be sorry if they tried to blackmail the leaders and that they would be under God’s judgment.  The concerned group feel that their pleas to the leaders have fallen on deaf ears and that the pastor, James White, seems unwilling to take a firm stand one way or the other (although the group confided that they believe that he was the key mover for the change of time). The group has affirmed their commitment to take action and bring an end to what they regard as the insensitive and high-handed behaviour of the leaders. THE VIEW OF THE LEADERSHIP TEAM The leadership team of Redwood Tabernacle is concerned about the decline in church membership and attendance. This had led to a decline in income for the church and it was becoming increasingly difficult to balance the budget. They did not want to cause alarm in the church and so they had embarked on a plan to cut down on costs and look for additional income so that they could make it through the slump. They are confident that if the church can survive this short term financial crisis, then more energy can be devoted to rebuilding the congregation.  The leadership under the chairmanship of John Abrahams believes that recent developments appear to be confirming that God is opening a way for more finances to be released. Eastridge Tabernacle congregation, their sister church located 20 kms from them, can no longer afford a fulltime pastor. They have asked the Redwood Tabernacle leaders if Pastor White can lead their worship services which start at 11h00 each Sunday. Eastridge Tabernacle has also been approached by the True Evangelical Church next door (which is experiencing rapid growth) if they can use their buildings for Sunday school classes between 09h00 and 10h30 each Sunday. The True Evangelical Church is willing to pay R5000 per month for the use of the building. Eastridge Tabernacle is willing to pay this R5000 per month over to Redwood Tabernacle if they can have the services of Pastor White on a Sunday morning for their 11h00 worship service. R5000 is the exact amount of the monthly shortfall in Redwood Tabernacle’s income. All that the Redwood leaders believe they have to do is to shift the times of their services and their short term financial worries will be resolved.  The leaders feel deeply hurt by the attitude and behaviour of the concerned group. They have acted in contravention of the church’s constitution that expressly prohibits the formation of groups in the church without the approval of the church leadership. They see the concerned group as a group of reactionary people who want to hold onto the past no matter what. They have explained to the congregation that the decision to change the time of the worship service has been made prayerfully and in the best interests of the church. The leaders have chosen not to give details because they don’t want to feed into the spirit of despondency which is already in the church and want instead to move forward in the power of the Lord. The leaders feel that despite their reassurances the concerned group appear to have continued to undermine their leadership and question their integrity. They related a recent encounter in which John Abrahams had been confronted by Mary Albertyn the leader of the concerned group. According to John Abrahams she had behaved aggressively and had threatened to withdraw all members of the concerned group from the choir and to withdraw all their financial support from the church. The leadership regard this as the last straw and are now determined to take action against the concerned group.   TASK 

  1.  Analyse the conflict

  2. Develop a conflict map

  3. Read (interpret) the map

  4. Identify the way in which the parties could move towards a power based or rights based approach and how best you could ensure that they move in a needs based direction 

Leiers kan hulle lelik misgis oor hoe lidmate dink oor die bediening!

Written by webmeester on . Posted in Gemeentestories

Tipe Proses: Communitas gemeentevraelys

Prosesleier: Frederick Marais

Duur van die proses: 3 maande


As deel van ‘n visioneringsproses het hierdie gemeente besluit om die Communitas Gemeentevraelys in die gemeente te versprei en te laat invul om hulle te vergewis oor hoe lidmate die bediening beleef. Daar was toutrekkery onder die leiers oor “ wat lidmate nou werklik verlang van die gemeente en die leierskap” . Een van die knaende vrae was, of lidmate op ‘n gereelde basis deur die leraars besoek wil word. Elke kamp was doodseker hulle weet presies hoe die lidmate dink ( al was dit ‘n groot gemeente met ‘n paar duisend lidmate!)

By die bekendstelling van die resultate laat ek die leiers eers in groepe raai oor watter persentasie van die lidmate het Ja gemerk op die vraag: Wil jaarliks deur ‘n leraar tuis besoek word. Die raaiskote het gewissel tussen 70 en 90%. Sommige het verklaar: Ons weet mos dit is byna almal. In feite het minder as 30% van die lidmate ja geantwoord op die huisbesoek vraag. Daar was ‘n geskokte stilte, een of twee wou die verwerking bevraagteken, maar toe dit blyk dat dit ‘n besonder betroubare terugvoer is, het een van die leiers opgemerk: As ons hieroor so verkeerd kan wees, is daar mos baie ander sake waaroor ons met net sulke verkeerde aannames werk!

Keuse van gemeenteproses

Written by webmeester on . Posted in Gemeenteprosesse

Gemeenteprosesse waarin Communitas gemeentes begelei

Kyk gerus na die onderstaande lys van prosesse om ‘n keuse te maak van die prosesbegeleiding wat u gemeente nou nodig het.

a. Visionering

Communitas se fasiliteringspan het ‘n visioneringsproses ontwerp vir die Suider Afrikaanse konteks. Die proses verloop oor ‘n minimum van 18 maande waarin die gemeente hulle roeping herontdek en begelei word om hulle bediening met hulle roeping te belyn. Oor die afgelope 8 jaar is talle gemeente deur hierdie proses begelei. Voordat die proses in aanvang neem, is daar ‘n kontrakteringsfase waarin die gemeente se leierskap met Communitas kontrakteer t.o.v. die unieke uitkomste vir hulle proses en roluitklaring.

Vir meer inligting oor die Visioneringsproses kontak vir Divine Robertson by 021-8083265 of dr@sun.ac.za

Indien u gemeente gereed is om met so ‘n proses te begin kontak vir Frederick Marais by 021-8083265 of jfm@sun.ac.za om te onderhandel oor ‘n besoek van ‘n fasiliteerders aan u gemeente.
Predikante en gemeenteleiers wat graag opgelei wil word in Fasiliterende leierskap kan gerus een van CFN se kursusse hieroor oorweeg. Kyk gerus by www.cfn.org.za vir meer inligting hieroor.

b. Gestuurdheid

Die Vennootskap van Gestuurde Gemeentes begelei gemeentes deur ‘n geloofsonderskeidende reis waarin die gemeente ‘n kultuurverandering ondergaan van instandhouding na gestuurdheid. Ongeveer 150 gemeentes van 8 verskillende denominasies het oor die afgelope aantal jare by die Vennootskap aangesluit. Die onderstaande dokumente gee uitvoerige beskrywing van die proses. (chris ons kan hier skakels insit na die dokumente wat reeds onder die vennootskap lê)

Lees ook gerus prof Pat Keifert se boek, Ons is nou hier, Bybelmedia 2007, vir ‘n uitstekende beskrywing van die reis en wat gestuurdheid beteken vir ‘n gemeente. Ons in nou hier en ander boeke oor die gestuurde karakter van gemeentes kan bestel word by Communitas se boekwinkel by snaude@sun.ac.za.

Predikante of gemeenteleiers wat belangstel in toegepaste akademiese opleiding in gestuurde teologie en leierskap kan gerus die M Th in missionale Transformasie (skakel) oorweeg aan die Fakulteit Teologie oorweeg.

Indien u gemeente belangstel om in te skakel by die Vennootskap vir gestuurde gemeentes kontak Divine Robertson by 021-8083265 of dr@sun.ac.za

c. Konflik

Konflik is ‘n realiteit in alle gemeentes, hoewel baie die realiteit daarvan ontken. In ons begeleiding van prosesse het ons by Communitas geleer dat konflik ‘n wonderlike geleentheid aan gemeenteleiers bied om oor die diepere vrae van die roeping en visie van die gemeente te besin. Indien die konflik hanteer kan word voordat dit tot stereotipering van die verskillende kampe, kan dit tot verdieping in die bediening van die gemeente lei.

Indien u gemeente begeleiding benodig in Konflikhantering kontak Divine Robertson by 021-8083265 of dr@sun.ac.za
Predikante en gemeenteleiers wat opgelei wil word in die vaardigheid van konflikhantering kan inligting hieroor kry by CFN se webblad www.cfn.org.za .

d. Beroepsprosesse

In tye van beroeping moet die leierskap van die gemeente saam in die geloof onderskei oor watter Leraar beroep moet word na die gemeente. Communitas het oor die jare ‘n aantal gemeentes begelei in die ontwikkeling van ‘n profiel vir die Leraar en die proses van beroeping self.

Kontak gerus vir Pierre Goosen by 021-8083382 of pmgoosen@sun.ac.za vir meer besonderhede.

e. Prosesse in geloofsvormende gewoontes

Daar is oor die afgelope tyd heelwat nuwe materiaal ontwikkel om gemeentes by te staan in die vestiging van geloofsvormende gewoontes. Kontak gerus vir Johan Kotze by jkotze@kingeley.co.za of Gys van Schoor by gysvs@iafrica.com.
*Geloofsonderskeidende leierskap. In hierdie proses word gemeenteleiers geleer om God se agenda vir die gemeente te ontdek en hulle vergaderings daarvolgens in te rug. Kontak vir Frederick Marais by 021-8083265 of jfm@sun.ac.za Bestel gerus sy boek oor Luisterryke vergaderings by Communitas se boekwinkel 021-8083381 of snaude@sun.ac.za
*Die Seisoen van Luister het uitstekende materiaal om gemeentes hierin te begelei Kontak vir Wilhelm Burger by jwburger@overnet.co.za…. Of besoek www.gemeentes.co.za vir ‘n volledige lys van produkte van die Seisoen van Luister

f. Induksieprosesse (Wanneer ‘n nuwe Leraar aansluit by ‘n gemeente)

Die Induksieproses begelei die leierskap van ‘n gemeente om ‘n nuwe leraar te help om sy/haar plek te vind in die nuwe gemeente. Hierdie proses is ontwikkel deur die induksiespan van die Noordelike Sinode olv Roelf Opperman.

Kontak Roelf gerus indien u in die Noordelike omgewing is by roelf.opperman@kameeldrif.ng.org.za of anders kontak vir Pierre Goosen by 021-8083382 of pmgoosen@sun.ac.za.

g. Spanbouprosesse

Gemeentewerk geskied meestal in spanne van leiers wat moet leer om saam te werk. In hierdie proses begelei Communitas Leraar- en gemeenteleierskap spanne in die belyning van hulle individuele roeping met die van die gemeente en klaar dan rolle en take uit wat help om sinergie in die span te ontwikkel. Die Spanbouproses het tot gevolg dat ‘n kultuur van verantwoordbaarheid binne ‘n sisteem van genade ontwikkel.

Kontak gerus vir Pierre Goosen by 021-8083382 of by pmgoosen@sun.ac.za vir verdere besonderhede

h. Die begeleiding van rouprosesse in die gemeente

Enige verandering gaan gepaard met verliese waarvan daar afstand gedoen moet word. In baie gevalle is hierdie verliese baie intens en laat dit emosionele letsels by mense. Dit is ook waar in gemeentes wat deur verandering gaan. In hierdie proses sluit ons aan by die klagtradisie in die Bybel en begelei groepe in die gemeente in ‘n proses van verliesverwerking met die doel om hulle gereed te maak om God se nuwe toekoms te ontdek.

Kontak gerus vir Pierre Goosen by 021-8083382 of pmgoosen@sun.ac.za.

i. Mentoraatskap

In die proses van persoonsontwikkeling speel ‘n mentor ‘n baie belangrike rol. Communitas geskik oor opgeleide mentors wat u gemeente se Leraar kan begelei in sy/haar proses van persoonlike ontwikkeling.

Kontak gerus vir Pierre Goosen by 021-8083382 of pmgoosen@sun.ac.za.

j. Bemagtiging van lidmate in ‘n Gawebediening

In die uitleef van ‘n gemeente se roeping is die bemagtiging van lidmate, die ontdekking van hulle gawes en die begeleiding in die vestiging van ‘n bediening, deurslaggewend. Om groot getalle lidmate so te bemagtig vra groot aanpassings in die gemeentelike sisteem. Hierdie proses moet ook prosesmatig aangepak word.

Kontak gerus vir Hannes Koornhof by hannes@moederkerk.co.za.

k. Versoening en helingsprosesse

Baie gemeentes wil graag betrokke raak by die versoening van gemeenskappe in hulle omgewing en ander helingsprosesse. Communitas is deel van ‘n inisiatief wat gemeentes hierin wil begelei nl. Shaloom gemeenskappe Hierdie inisiatief sal u gemeente begelei in die sensitiewe prosesse van versoening en heling. Heelwat gemeentes het al met groot vrug van ‘n begeleiding gebruik gemaak.

Kontak vir David Botha by 022 4922787 of davidbotha@xsinet.co.za en Deon Snyman by 0720804717 of deon.snyman@telkomsa.net.

Meetinstrumente wat Communitas gebruik in ons begeleidingsprosesse

Written by webmeester on . Posted in Meetinstrumente

Communitas lewer ‘n diens aan gemeentes om hulle te ondersteun in hulle taak om navorsing te doen oor die verskuiwings en tendense wat in die gemeente, onder lidmate en in hulle konteks plaasvind. Ons sien hierdie inligting nie as normatief vir die vasstelling van die roeping nie, maar as strategiese inligting om gemeenteleiers in staat te stel om hulle roeping in Jesus Christus beter te verstaan en uit te leef in die konteks waarin hulle leef.

Instrument 1 – Communitas-gemeentevraelys:

Die Communitas-gemeentevraelys is ontwerp as ‘n hulpmiddel aan gemeentes wat wil vasstel hoe lidmate dink oor die kerk, die bediening en roeping van die gemeente. Oor die afgelope dekade het Communitas ‘n databasis ontwikkel van gemeentes wat hierdie instrument gebruik om sodoende gemeentes wat die vraelys gebruik se resultate te vergelyk met dié van die databasis. Communitas se medewerkers ontleed die resultate van die vraelyste wat deur gemeentelede ingevul is statisties en dan skryf gemeentekundiges aan die gemeente ‘n verslag waarin die unieke eienskappe en uitdagings van die gemeente uitgelig word. Communitas fasiliteerders begelei die gemeente in ‘n gesprek oor die verslag.

Vir meer inligting oor die Communitas-gemeentevraelys kontak Divine Robertson by 021-8083265 of dr@sun.ac.za

Instrument 2 – Etnografiese of kultuur analise:

Hierdie instrument is ontwerp om gemeentes te help om hulle gemeentekultuur beter te verstaan. Communitas se span etnograwe ontleed die onderhoude wat deur gemeenteleiers gedoen word en skryf aan die gemeente ‘n verslag wat hulle gemeentekultuur beskryf. Hierdie intrument is veral van waarde vir gemeentes wat dieper wil kyk na die houdings en waardes wat in die gemeente se kultuur funksioneer. ‘n Span luister leiers word opgelei wat onderhoude met spesifieke gemeentelede voer en dit word dan na Communitas se Leesspan gestuur vir ‘n ednografiese analise.

Vir meer inligting oor die etnografiese analise kontak vir Divine Robertson by 021-8083265 of dr@sun.ac.za

Instrument 3 – Narratief-sistemiese analise van die dinamika in die gemeente

Hierdie instrument volg ‘n interaktiewe metodiek en help gemeenteleiers om die dinamika in die gemeente op ‘n dieper vlak te verstaan en te ontleed. Dit is nuttig om te gebruik wanneer daar ‘n herhaling van patrone waargeneem word, maar daar onsekerheid is wat werklik die oorsaak van die dinamika is. Daar word gebruik gemaak van Storiemuur tegniek en dan word daar sistemies en volgens die beginsels van Waarderende Ondersoek ( Appreciative Inquiry) se beginsels gesoek na die alternatiewe verhaal en die denkraamwerke wat die “ gedrag” in die gemeente bepaal. Communitas beskik oor fasiliteerders wat hierdie proses in gemeentes met gemeenteleiers kan doen.

Vir meer inligting kontak vir Frederick Marais by 021-8083265 of jfm@sun.ac.za

Kleingroep konferensie 2006

Written by webmeester on . Posted in Kleingroepe

Kleingroepe hulpmiddels en artikels


Kleingroep konferensie 2006 in die Wes-Kaap

Hulpmiddel/artikel (Hou muis op skakel vir meer inligting daaroor)

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Communitas se prosesbegeleiding van gemeentes

Written by webmeester on . Posted in Gemeenteprosesse

Communitas se prosesbegeleiding van gemeentes

Communitas lewer al vir byna 20 jaar prosesbegeleiding aan gemeentes.  Communitas het ‘n span van geakkrediteerde fasiliteerders (lys word binnekort hier gepubliseer) wat almal deur CFN opgelei is in fasiliteringsvaardighede en as ‘n span saamwerk om die beste moontlike diens aan gemeentes in ons gebied te lewer.

Die span staan onder leiding van Frederick Marais en Divine Robertson verskaf aan die span logistieke ondersteuning.

Hierdie diens vorm ‘n integrale deel van ons visie om ‘n diensruimte te wees waar gemeentes en gemeenteleiers begelei word om hulle roeping beter te ontdek en hulle gawes te ontsluit.  Ons begelei gemeentes vanuit die teologiese vertrekpunte dat gemeentes God se geskenk aan die wêreld is. Gemeentes maak saak vir God en die koninkryk, of soos wat Lesslie Newbigin dit stel: Gemeentes is die eerste hermeneut (verklaarder) van die evangelie. Gemeentes het daarom ‘n unieke taak wat in hulle unieke konteks uitgeleef moet word. Communitas se begeleiding van gemeentes is daarom gefokus op die herontdekking van die gemeente se roeping.

Communitas se prosesbegeleiding staan onder leiding van Frederick Marais wat bygestaan word deur ‘n span van geakrediteerde fasiliteerders.

Wanneer is ‘n gemeenteproses wenslik?

Wanneer vasgelooptheid ervaar word

Die noodsaak vir ‘n gemeenteproses ontstaan wanneer die gemeente se leierskap vasgelooptheid ervaar.  Die oorsake van die vasgelooptheid kan positief of negatief wees.  Dit kan wees dat die gemeente poog om probleme aan te spreek maar geen gewenste resultate beleef nie.  Aan die ander kant dit wees dat die gemeente se  leierskap probeer om die potensiaal van die gemeente te ontsluit, maar ervaar dat hulle nie daarin slaag om dit te doen nie.  Die onderliggende rede vir beide vorme van vasgelooptheid is omdat die leierskap oplossings gebruik wat in die verlede gewerk het, maar nie in die huidige konteks meer werk nie. Vasgelooptheid ontstaan wanneer gemeenteleierskap oplossings van die verlede gebruik in ‘n tyd wat dit nie meer werk nie.

Wat is uniek aan gemeenteprosesse?

1.  Tegniese of aanpassende verandering

Uitdagings wat gemeenteleiers moet aanspreek kan in twee kategorieë val naamlik tegniese en aanpassende uitdagings. Tegniese uitdagings is wanneer die gemeente ‘n vaardigheid wil aanleer om ‘n sekere aspek van hulle gemeente beter te doen.  Daarvoor is daar nie ‘n proses nodig nie, maar toerusting van die leierskap. Wanneer die uitdaging aanpassend is, beteken dit dat die leierskap weet daar is ‘n uitdaging, maar daar is onsekerheid oor die regte oplossing en oor die rede waar die uitdaging vandaan kom.  Indien leierskap dit ervaar, is daar meer as net ‘n nuwe vaardigheid of tegniek nodig, maar ‘n nuwe oriëntasie tot die uitdaging.  In sulke gevalle kan die uitdaging net werklik aangespreek word d.m.v. ‘n proses wat verkieslik begelei word deur ‘n kundige begeleier of fasiliteerder.

2.  Gemeenteprosesse is geloofsonderskeidende prosesse

Oor die jare het ons by Communitas geleer om te onderskei tussen prosesse wat ontwerp is vir die besigheidsektor of die korporatiewe lewe en prosesse vir gemeentes. Daar word dikwels in die korporatiewe- en publieke lewe gebruik gemaak  van strategiese prosesse.  Die uitgangspunte van hierdie prosesse in nie toepaslik vir gemeentes nie, omdat dit nie vertrek vanuit die wete dat die gemeente aan die drie-enige God behoort wat nou deur sy Woord en Gees besig is om die Koninkryk te laat kom. Gemeenteprosesse begin en eindig daarom by God en wat God nou doen en die gemeente nooi om van Sy sending (missie) deel te word. Om dit anders te stel: in gemeenteprosesse vra ons deurlopend vrae oor God en stel ons oop vir die leiding van Sy Gees en Woord om ons op Sy reis te begelei. Ons het geleer dat dit opwindende reis is wat gemeentes werklik verander.

3.  Vernuwing van Bedieningspraktyke en Kultuurverandering van die gemeente

Ekklesiologiese model

Wanneer die konteks verander soos wat ons tans in Suid-Afrika ervaar en nog vir ‘n lang tyd sal ervaar, stel dit besondere uitdagings aan gemeentes soos wat die diagram hierbo aantoon. Verandering in die konteks het impak op al die vlakke van gemeentewees. Om daardie rede ervaar ons by Communitas dat baie gemeentes prosesse benodig wat meer doen as net vernuwing in hulle bedieningspraktyk en het ons die afgelope aantal jare gefokus op die ontwikkeling van prosesse wat gemeentes help met kultuurtransformasie van die gemeente.  Op die diagram hierbo is die kultuur van die gemeente alles wat  onder die lyn is, nl. die roeping, identiteit en belydenis van die gemeente.

‘n Verandering in die kultuur van die gemeente moet uit die aard van die saak ook gestalte kry in die bedieninge.  Kultuurtransformasie het daarom ook ‘n vernuwing in die bedieninge van die gemeente tot gevolg.

4.  Gestuurdheid van gemeente

Die (her)ontdekking van die gestuurde of missionêre karakter van gemeentes oor die afgelope dekade het ons denke oor gemeentes baie diep beïnvloed.  Gemeentes vind nie hulle bestaansdoel in hulleself nie, maar in hulle gestuurdheid. Die gemeente se bediening is daarom nie aan die lidmate nie, maar deur die lidmate  wat as gestuurdes leef. Gemeentes wat so van ‘n selfgerigte selfverstaan transformeer na ‘n gestuurde selfverstaan moet hulle totale bediening herbedink  Om gemeentes hierin te begelei, is Communitas betrokke by die Vennootskap vir Gestuurde Gemeentes waar groepe van gemeentes mekaar begelei in die ontdekking en uitleef van hulle gestuurde roeping.