Posts Tagged ‘Geregtigheid’

Terugblik op WINTERSKOOL 2014

Written by Wilma le Roux on . Posted in Ekklesia, Konferensies, VBO, Vennote

Christus

ís die Hoop vir Afrika

Winterskool 2014

marleneleroux
IMG-20140610-00851IMG-20140611-00856 dionforstermvumedandala

Ons kan terugkyk op die afgelope week se Winterskool wat by die Fakulteit plaasgevind het in samewerking met Communitas, Ekklesia en die Beyers Naudé Sentrum, en saamstem: dit was ‘n wonderlike paar dae.

Die hoofsprekers vanjaar was Dr Mvume Dandala, President van die Seth Mokitimi Methodist Seminary in Pietermaritzburg; Ms Marlene le Roux, Direkteur van Kunsopvoeding en Ontwikkeling by die Artscape Teater; en Dr Dion Forster, Lektor in Sistematiese teologie by die US. Daar is ook verskeie paralelle sessies aangebied waar oor ‘n groot verskeidenheid van onderwerpe gepraat is.

Mymeringe oor die Psalms: Gemeenskap en Geregtigheid gaan saam

Written by webmeester on . Posted in Skryfsels

Die Psalms leer ons dat gesprek met God nooit losgemaak kan word van ons lewensomstandighede nie. Wanneer dit goed gaan, is daar dankbaarheid en standvastigheid en kleur dit ons gesprek met God – uitgedruk in lofpsalms. Wanneer ons gekonfronteer word met die donkerte in onsself en in die lewe, is daar worsteling en weerstand en kleur dit ook ons gesprek met God – uitgedruk in klaagpsalms.

Nog dieper as dit, die Psalms leer ons dat dit nie net ons persoonlike ervarings is wat deel is van ons gesprek met God nie, maar ook die verskeidenheid van ervarings in die wyer gemeenskap. Ons gesprek met God word, trouens móét onontwykbaar gekleur word deur ons ervarings – goed of sleg – binne die geloofsgemeenskap sowel as in die publieke gemeenskap.

Verder Geluister: Lukas 4:14-21

Written by Admin on . Posted in Verder geluister

Derde Sondag in Epifanie : 24 Januarie 2010 ~ Lukas 4:14-21

“GODKNOWS CHUMA” – JESUS VERKLAAR DIE EVANGELIE VIR DIE EERSTE KEER
Ek gaan die tweede gedagte vir die vierde Sondag van 2010 ‘n bietjie anders benader en deur monde van ander, ons tot Jesus se roeping (Lukas 4:14-24)  oproep.

“Ons glo dat God Homself  geopenbaar het as die Een wat geregtigheid en ware vrede onder mense wil  bring; dat Hy in ‘n wêreld vol onreg en vyandskap op ’n besondere wyse die God van die noodlydende, die arme en die verontregte is en dat Hy sy kerk roep om Hom hierin na te volg; dat Hy aan verdruktes reg laat geskied en brood aan die hongeriges gee; dat Hy die gevangenes bevry en blindes laat sien; dat hy die wat bedruk is ondersteun, die vreemdelinge beskerm en die weeskinders en weduwees help en die pad van die goddelose versper…” (Art 4 BvB)
“It is a sad fact that those who pride themselves most on knowing their Bibles are often the least tolerant of the poor”. The predominantly middle-class nature of most churches has led to the enshrining of the Protestant work ethic as almost an article of faith. Ambition, prosperity, security are seen as virtues to godliness. The corollary, that poverty must be the product of laziness, lack of thrift and rootlessness, seems to be taken for granted.”  (John Capon)

“As ons ons afsluit vir die eenvoudiges en armes, dan sluit ons ons ook vir God af” (Julian Müller)
“Wanneer iemand se persoonlike vroomheid tussen hom en sy medemens gaan staan, wanneer sy godsdienstige toewyding hom vir sy naaste toesluit, wanneer die werkinge van die Heilige Gees tot die terrein van die persoonlike etiek beperk word, wanneer Christenskap slegs in terme van heilige handelinge op gesette tye gedefinieer word, wanneer Bybeluitsprake wat met mense se konkrete node te doen het, vergeestelik word, wanneer verlossing tot die mens se persoonlike verhouding tot God beperk word, wanneer ‘n persoon minus al sy verhoudinge gered word, wanneer strukturele en geïnstitusionaliseerde  sonde nie aan die kaak gestel word nie, het ons met ‘n onbybelse eensydigheid en ‘n onegte Christendom te doen” (David Bosch)

“Jesus was a ‘liberal’, because in God and in the power of the Holy Sprit he interpreted and appraised Moses, the Scriptures, and dogmatics from the point of view of love.” (Ernst Käsemann)

“… ons kan nie saamstem met die praktyke waarin gelowiges hulle liefde teenoor God wil los dink of losmaak van mense en probleme in hierdie wêreld nie. Christene het ‘n sosiale roeping. God roep ons om sy liefde in hierdie wêreld uit te dra.” (André van Niekerk)

“… faith without a commitment to justice for the poor is a sham, because it ignores the most explicit of all the concerns of Scripture.” (Tony Campolo)

“The real danger in our world may not be failing to read the Bible – It maybe what happens when people actually do read it – especially the over 2000 verses of God’s heart for the poor and oppressed.” (Rob Bell)

“And Justice? That is what we seek. Not just charity, which may or may not be in someone’s long term interests. But justice that flows ‘like a river’ as Amos 5:24 puts it, and to which every man, woman, and child is entitled under God. This way we recognise the unique value and dignity of every human being.” (James Catford)

“Waarom net altyd werk om verligting van armoede te bring? Waarom net altyd hulpver¬le¬ning, diens van barmhartigheid? Moet armoede nie uitgewis word nie? Moet mense nie in staat gestel word om te ontkom aan die kultuur van armoede nie? Die middel – so het hy gemeen – was om die armes se rykdom te ontgin. Die gedagte is eers neergeskryf in ‘n standpuntstelling: The Poor Man’s Capital. Hierdie het uitgegroei tot ‘n organisasie wat genoem is Pela Nambo (”steek die rivier oor” in Tsonga). Die kloof tussen ryk en arm moes oorbrug word, die rivier tussen die formele (kapitalistiese) ekonomie en die informele (oorlewings-) ekonomie moes oorgesteek word.” (uit lewenskets van Eddie Bruwer)

“25,000 people die every day in the world from contaminated water and waterborne diseases (principle dysentery); 10,000 to 20,000 of these 25,000 deaths are children. We have so fouled our water basins that 1 billion people do not have access to clean drinking water, and the single largest cause of death on this planet is our pollution of drinking water.” (Leonard Sweet)

“Jesus’ mission is a holistic mission to the poor. Jesus preached the good news of the kingdom because this is what he was sent to do (Lk. 4:43). While we can see no pattern of activity, no ‘model’ for transformation, the gospel story is full of stories of preaching, teaching, healing, and casting out of demons – word, deed and sign. Surely, Christian transformation should aspire to the same – word, deed, and sign” (Bryan Myers)

“The gospel is written from the perspective of the poor man. The basis of the New Testament message is the incarnation: the Word was made flesh. God’s solidarity is not just a matter of words, but of deeds. He comes to man in poor, vulnerable, human flesh. He has taken upon himself the form of a slave (Phil.2:7). He was lowly as the least of the Christian brotherhood. And it is among them that he can still be found today (Matt. 25:31-36). So it is no coincidence that in his opening address in Luke’s gospel the Messiah announces the acceptable year of the Lord (4:18)” (Conrad Boerma)

WAT MOET GOD MEER DOEN OM ONS TE OORTUIG VAN SY ONTFERMENDE GEREGTIGHEID, ONS GENEIGDHEID TOT ‘N ONBYBELSE EENSYDIGHEID EN OM DIE RIVIER OOR TE STEEK?

Miskien lees ek te veel in die storie hieronder, besluit maar self…  – Godknows

humanitarian news and analysis
a project of the UN Office for the Coordination of Humanitarian Affairs

local produce for sale

local produce for saleZIMBABWE: The seeds of plenty
HARARE, 13 January 2010 (IRIN) – In 2009 Zimbabwe withdrew the local dollar and allowed the use of foreign currency to bring down hyperinflation, but outside of urban centres this money is often scarce and also makes food expensive, so Godknows Chuma started growing his own and discovered that his green fingers could provide for his family.

“As is the case in many rural areas, the foreign currency was hard to come by and we were struggling to get money to buy basic commodities,” Chuma, 34, told IRIN.

He decided to turn his yard into a market garden to produce fruit and vegetables to sell directly to consumers in April 2009, soon after the Zimbabwe dollar became obsolete. Crippling hyperinflation had rendered the local dollar all but worthless and in February 2009 the economy was officially “dollarised”. Economists stopped measuring inflation after it hit 6.5 quindecillion novemdecillion percent – 65 followed by 107 zeros. Using the United States dollar, South African rand and Botswana pula as legal tender has helped rein in inflation, but they are seldom available in remote areas like Seke district, some 50km south of Harare, the capital, where Chuma lives.

A family affair

“I sold two chickens and bought the seed with which I started the garden project. Now the story is different because I make about US$10 a day, enough to buy foodstuffs and save for school fees and uniforms,” said Chuma, a father of three. “Growing vegetables is a hard job, but since I started this project my life has improved.” He irrigates the garden with water drawn from a well he dug, but his family sometimes still has fetch extra water from the river a kilometre away.

improve lifeEvery morning he and his family pick the vegetables that are ready and make them into bundles that Chuma sells along the nearby road.

Getting organised

Samson Chanakira, 50, a village elder, said almost every household in the district has started a market garden, all modelled on Chuma’s plot. The bus stops along the nearby highway between Harare with the border city of Mutare, 265km southeast of the capital, are now surrounded by vegetable vendors who try to attract passing motorists and jostle for customers among the waiting passengers. The more enterprising villagers are finding it more lucrative to avoid local competition and hire trucks to transport their produce to the capital and Chitungwiza, a large town about 30km from Harare.  Chanakira said he had started mobilising people to form a market gardening cooperative. “The idea of growing vegetables for sale is fast gaining momentum in this area, and this is because the villagers have realised that it is a way out of poverty. However, it would be better if we could pool our resources and sell our produce as one group.”

Innocent Makwiramiti, a Harare-based economist and former chief executive officer of the Zimbabwe National Chamber of Commerce, also urged villagers to form cooperatives, as this would increase their chances of securing loans from financial institutions. He said the government should improve rural infrastructure, particularly water sources and roads.

“There is a need for the government and local authorities to play an active role in promoting market gardening in rural areas,” he suggested. “This is a sure way of ensuring greater circulation of money in such communities, and reducing rural household poverty.” 

Lees gerus “Zuma-seun, Malema se peperduur pretvaarte” Die artikel eindig met “In ’n vroeëre onderhoud met Rapport het Malema laat blyk sy leefstyl dien as voorbeeld vir die armes “dat die ANC ’n township-man se lewe kan verander” in /www.rapport.co.za/Content/Suid-Afrika/Nuus/ 2315/79d75096 12cb4f80b6ac2 c860f47006a/16-01-2010-10-55/Zuma-seun,_Malema_se_peperduur_pretvaarte
Ek eindig met  ‘n 2010 sokker nuusbreker…

“… It also highlighted the two worlds — and economies — that will exist during the World Cup right here in South Africa. A concern that Dutch economic minister for development cooperation Bert Koenders voiced to the M&G: “My hope is that the South African World Cup will not only be for a small elite who will go to the games but also for many other ordinary people. Likewise, there must be something to ensure that not only Fifa and companies connected to the Fifa brand will benefit from this World Cup … I don’t believe in the automatic trickle-down effect of the World Cup or that there is no monopoly by Fifa-linked companies,” said Koenders. A Rainbow Nationphile who has spent much time in South Africa, Koenders singled out the “large informal sector” as one area that “should benefit from the World Cup, but I don’t think this is being done properly”. He warned against the country considering the World Cup as a “silver bullet for economic development”, which would be “very superficial”, and noted that South Africa had “the worst Gini coefficient in the world”. “The country needs a follow-up plan to ensure the enormous inequities are addressed,” Koenders said. “You must keep asking: ‘What is the sustainability of the jobs created [during the World Cup]?'” Koenders conceded that, with host cities having already signed agreements with Fifa that restrict everything from street-vending to where citizens can take their dogs for a pee, the horse may have bolted for South Africa to dictate the terms of a “developmental World Cup” with Fifa. www.mg.co.za/…/2010-01-11-the-tale-of-two-world-cups

Pieter van Niekerk
Seisoen van Luister Powerpoint
Geen verdere preeksketse in Argief

Nuwe “Kloostergemeenskappe”: Gemeenskappe van Geregtigheid en Vrede

Written by Jannie Swart on . Posted in Tussenin

In die tweede aanbieding tydens vanjaar se byeenkoms van die American Society of Missiology (sien http://www.communitas.co.za/tussenin/?p=70 vir ‘n oorsig van die eerste aanbieding deur Alan Hirsch) vertel Jonathan Wilson-Hartgrove die verhaal van “The New Monastics: Mission Through Communities of Justice and Peace”. Dit is ‘n verhaal wat ten nouste gekoppel is aan sy persoonlike ervaring van “it is hard to be a christian in America”, en gebaseer op die vrae wat hy begin vra het oor Amerika se militere betrokkenheid in Irak. Dit het daartoe gelei dat hy ‘n lid geword het van die “Iraq Peace Team”, en daarna besef het dat ook ander “euwels” soos verbruikerisme, gierigheid, rassisme, ens. dit baie moeilik maak vir christene in die VSA vandag om hulle christelike oortuigings radikaal uit te leef. Hy vertel hoe hy homself kon begin identifiseer met die stelling, “if this is democracy, we don’t want it; if this is freedom, you can keep it”.

Dit alles het Jonathan begin inspireer om die kloosterbewegings van die vroee Christendom te begin bestudeer, en spesifiek te vra na wat dit vir christene in daardie tye beteken het om as minderheidsgroepe in die samelewing hulle christelike getuienis in die konteks van “Empire” uit te leef. Hy kom tot die konklusie dat die tendens in kloostergemeenskappe om die euwels van die tyd duidelik uit te spel en dit dan teen te staan as ‘n kontra-gemeenskap van gasvryheid relevant is vir vandag se post-christendom era. Die bedoeling van ‘n kloostergemeenskap is nie om ekslusief te wees in die lig van hierdie euwels nie, maar om juis oop, verwelkomende gemeenskappe te wees vir alle mense. Hy verwys na talle voorbeelde van hoe hierdie tendens telkens daarna in die geskiedenis nuwe gestaltes gevind het, en verwys veral na Dietrich Bonhoeffer wat vir die eerste keer die term “new monasticism” gebruik het in die tyd van Nazi-Duitsland.

Jonathan pleit dan vir die oprigting van soortgelyke gemeenskappe vandag as “tekens van die opstanding” in tye waar dit moeilik is om christen te wees. Hy argumenteer vir ‘n “tactics of subversion” (gebaseer op hoe hy Jesus se bediening op aarde verstaan) d.m.v. gasvrye gemeenskappe wat ‘n radikale etiek kontra die kultuur van vandag uitleef. Die oprigting van sulke gemeenskappe is belangrik, want “naming what is wrong is never good enough; you have to give people hope that another world is possible”. Hy dink aan sulke gemeenskappe nie as “nuwe kerke” nie, maar as “laboratoriums vir die institusionele kerk”.  Jonanathan se aanbieding is deurgaans gekleur deur die praktiese voorbeelde van so ‘n gemeenskap waarvan hy self deel is.  Alhoewel daar sekere teologiese vrae is wat ‘n mens in konstruktiewe dialoog met hom sou wou opper (ek doen dit later in ‘n bydrae oor my eie kritiese refleksie op al die ASM aanbiedings), is dit ‘n aangrypende verhaal vanuit ‘n jonger generasie Amerikaanse christene wat duidelike keuses gemaak het in verhouding tot die verbruikeristiese en militaristiese kultuur van hulle konteks.