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God

Florerende Gemeentes

Dis weer die tyd van die jaar om mekaar seen en voorspoed toe te wens.  Ek wonder dikwels wat seen en voorspoed ten diepste vir mense beteken?  Hoe lyk die lewe wanneer mense dink hulle floreer?  Ek wonder dit veral ook oor gemeentes wanneer ek dikwels hoor hoe gemeenteleiers en gemeentelede praat as hulle terug kyk op die afgelope jaar en hulle wense uitspreek vir die komende jaar.  Wat is die kriteria vir florerende gemeentes?  Was dit ‘n goeie jaar omdat ons erediensgetalle gegroei het?  Is ons tevrede met 2009 omdat mense se bydraes darem ten minste konstant gebly het ten spyte van moeilike ekonomiese toestande?  Is ons tevrede weens die beduidende energie vir ‘n hele aantal kern gemeentebedieninge?  Wat is die onderliggende aannames van ons wense en gebede vir ons gemeente in 2010?

Miroslav Volf het so amper twee maande gelede ‘n inspirerende praatjie gelewer by ‘n jaarlikse missional church konferensie van Luther Seminary wat ek hier in St. Paul (Minnesota) bygewoon het.  Sy titel was God, Hope, and Human Flourishing. Eers begin hy in sy praatjie met Jurgen Moltmann se onderskeiding tussen optimisme en hoop. Moltmann se futurum (optimisme) is wanneer “we survey the past and the present, extrapolate about what is likely to happen in the future, and, if the prospects are good, become optimistic.”  Maar, “hope, on the other hand, has to do with good things in the future that come to us from outside, from God; the future associated with hope – Moltmann calls it adventus – is a gift of something new.  Hoop is die fokus op God wat belowe om nuwe dinge vanuit die toekoms in ons midde te doen.

Volf gaan dan voort om ‘n baie insiggewende beskrywing te gee van die hedendaagse Westernse verstaan van human flourishing.  Hy toon veral aan hoedat hierdie verstaan sover gekom het om florering te definieer as satisfaksie of bevrediging:  “that a flourishing human life is an experientially satisfying human life.”  Dit beteken, “No satisfaction, no flourishing. Sources of satisfaction may vary, ranging from appreciation of classical music to the use of drugs, from the delights of haute cuisine to the pleasures of sadomasochistic sex, from sports to religion. What matters is not the source of satisfaction but the fact of it. What justifies an activity or a given life-style or activity is the satisfaction it generates. And when they experience satisfaction, people feel that they flourish.”

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Herwin Hoop in die Batebouer

Vanjaar se Verantwoordelike Vernuwing konferensie se herwin hoop tema, en die prominensie van bate metafore in sommige van die aanbiedings en refleksies, het my laat wonder hoe ons kan seker maak dat gemeentes hul “bates” en hul eie vermoens om “batebouers” te wees in ‘n teologiese perspektief op hoop kan verstaan.  Aan die een kant bring die bates-metafore ‘n welkome fokus op die positiewe wat God aan gemeentes gee, en help dit met ‘n hoopvolle eerder as probleemstellende teologiese uitgangspunt.  Aan die ander kant sou die gevaar kon bestaan dat valse hoop geskep word in die bates self, eerder as om die fokus te hou op God as die eintlike Batebouer in verhouding tot ons rentmeesterskap van God se bates.  In die metafoor van ‘n ou Halleluja liedjie, hoe kan ons ons seeninge tel en terselfdertyd nooit die God wat die seeninge gee vervang met die seeninge self nie?

Ek het aan die volgende aanhaling van Douglas John Hall, in sy The Cross in Our Context (p.195), gedink:  “A theology that confesses hope, not finality or consummation, will certainly have a mission in the midst of a despairing world, but it will be a mission that recognizes an expansiveness of divine grace that far exceeds its own grasp and representation of this mission.  For in the first place it will be hope in God, not in its own always-limited appropriation of God’s redemptive work.  Christian mission is a particular, ongoing attempt faithfully to comprehend and participate in the missio Dei…  Christians are those who have glimpsed in faith something of the reality and depth of this divine labor and who strive to involve themselves in it.  But they know that it is not their work, and they know that its end eludes them and in its advent may utterly surprise them.  Therefore they do not, may not, present themselves as a community for which all is finished – a body uniquely knowledgeable of the divine economy, in possession of secret truth concerning God’s closure of history, etc. (they are not Gnostics!).”

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Belhar en die Holocaust Museum

Die fokus van hoofstroom nuus hierdie week in Amerika was, en is steeds, die geweldsdaad in die Holocaust Museum (waarin 'n sekuriteitsbeampte gesterf het), en wat volgens alle tekens gemotiveer was deur 'n verregse ekstremis se haat teenoor Jode en swartmense.  Dit...

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