Jaargang 6 - Nommer 2 - 8 Februarie 2008 - www.ngkok.co.za
Padberade in April: Datums en beplanning op pad
Sinodale Werkswinkel : 17-19 Maart
Implementering van nuwe Begeleidingsnetwerke vorder
Terugvoer: Kollekte vir Vloedslagoffers
Terugvoer: Wie sal dit opneem vir ons skriba’s?
‘n Gemeenskaplike woord tussen Christendom en Islam
‘n Dieper verstaan van Islam : Battle for the Hearts
‘n Geleentheid om deel te wees van Ucra se bediening
Nuusvrystelling : Wêreldbiddag vir Mans
Bybelmedia Nuusbrief 2/2008
Oeggg! Moenie die ketting breek nie...
Die jaarlikse padberade met leraars in ringsverband met die oog op geloofsonderskeiding is beplan vir 14-16 April. Dit is die geleentheid waar ons saamgesels oor wat die Here aan die doen is ons ons verskillende kontekste en hoe die pad vorentoe lyk.
Die beplande datums is 14-16 April, maar op gister se SK-Dagbestuursvergadering is besluit dat die gesprekke dalk in kleiner groepe moet plaasvind, wat die aantal byeenkomste van 3 tot 5 kan vermeerder. Die beplanning sal in die komende week afgehandel word. 14-16 April sal steeds benut word, maar ‘n datum of twee sal bykom.
Die volle Sinodale Kommissie vergader na verwagting steeds in daardie week, moontlik op Donderdag, 17 April en wel te Cradock.
Volle besonderhede en inskrywingsvorms is hierdie week aan gemeentes gestuur - hoofsaaklik per e-pos. Die informasie kan ook hier gelees word met die klik van ‘n muis.
Tema: Geloofsonderskeidende leierskap in gemeentes en vergaderings
Dr Frederick Marais bied die werkswinkel aan wat neffens die see by Willows gehou word.
Die identifisering en implementering van die nuwe begeleidingsnetwerke na die jongste Sinode vorder goed. Die Sinodale Kommissie werk met die vraag waar die energiepunte lê. Waar roer die engel by wyse van spreke die water, want dit is waar ons geroep word om by die Here se werk aan te sluit.
Van die nuwe netwerke wat reeds geïdentifiseer is, en nou toenemend geïmplementeer gaan word, is:
Toerusting (Lidmaattoerusting en Voortgesette Bedieningsopleiding);
Geloofsvorming (kategese, dissipelskap, families ens)..
Die nuwe netwerke sal baie meer ad hoc en projekgeoriënteerd funksioneer as in die verlede toe dit ietwat statiese strukture geword het. Persone wat die sinode op ander plekke verteenwoordig, se insette sal so ver moontlik in die netwerke ingevoer word.
Die Sinodale Kommissie het gemeentes aan die einde van November 2007 opgeroep om ‘n spesiale kollekte vir die vloedslagoffers van die Langkloof en omstreke op te neem. Dit was op kort kennisgewing en eintlik prakties reeds in die skoolvakansie.
Groot is ons dankbaarheid om te kan sê sowat 23 gemeente het gereageer en meer as R28,000 bygedra om alimentasie aan vloedslagoffers te gee. Die fondse is direk gestuur aan die Ring van Humansdorp.
Die geld word gebruik waar die grootste nood is, te wete die gemeentes van Tsitsikamma, Joubertina en Misgund.
Opvallend is dat kleiner gemeentes oorwegend eintlik die grootste bydraes gelewer het. Jamestown, ‘n gemeente wat jare al nie meer ‘n predikant kan bekostig nie, het R6,300 bygedra! Ek sou nog ‘n paar ander name in dieselfde kategorie kon noem.
Baie dankie vir almal wat ‘n oop hart en hand vir hierdie nood gehad het!
Na aanleiding van die vorige eNuus waarin vertel word van ‘n opleidingsgeleentheid vir skriba’s en vir temas gevra word, skryf ‘n gemeenteskriba:
Baie dankie vir die wonderlike geleentheid waarvoor baie van ons al 18 jaar of meer wag.
Ek is 'n saakgelastigde wat baie gelukkig werk saam met die ander in ons kantoor.
Jaar na jaar ontvang ons korrespondensie oor predikante se pensioenvoorwaardes en voordele asook van hulle medies (waaraan die gemeente self moet aandag gee)
My oë is al swak gekyk na een ou briefie waar skribas, kassiere of kosters uitgenooi word om ook deel te hê aan 'n pensioenfonds.
Ons het ook geen riglyne oor ons salarisse nie en moet maar onder mekaar skakel om uit te vind wat gedoen moet word. Die manier van werk is ook nie regverdig nie, want nie almal van ons se gemeentes is ewe groot nie ons hanteer nie ewe veel lidmate se lading werk nie.
Is daar nie iemand wat in hierdie skrikkeljaar sal opstaan en 'n woordjie spreek vir ons " agtergeblewe werkers" nie.
Neem asb kennis dat ons 'n baie belangrike skakel in ons gemeentes is en dat ons volwaardige poste beklee. Baie min van ons doen die werk as 'n tweede werk.
Dink aan al die enkellopende persone wat geen aander inkomste het nie, aan weduwees met kinders wat hierdie werk doen ens.
In die dokument, A Common Word between Us and You, het 138 Moslem geleerdes, geestelikes en intellektuele ‘n eenstemmige standpunt oor die gemeenskaplike gronde tussen die Christelike geloof en Islam uitgereik. Soos die Open Letter, wat na die pous se gewraakte stellings oor Islam in 2006 deur 38 Moslem geleerdes uitgereik is, kom die 138 ondertekenaars van hierdie brief uit elke “denominasie” en skool van Islam. Elke betekenisvolle Moslemland of streek in die wêreld word hierdeur verteenwoordig. Dit is gerig aan al die leiers van alle Christelike kerke oor die wêreld, eintlik aan alle Christene self.
Die Moslemskrywe werk met die aanname dat meer as die helfte van die wêreld se bevolking Christene of Moslems is. Daar kan dus nie betekenisvolle vrede in die wêreld wees as Islam en christendom nie kan leer om in vrede saam te leef nie. Volgens die skrywe is die kern van die gemeenskaplike grond tussen die twee goidsdienste die opdrag om die een God van harte lief te hê, en ook liefde tot die naaste.
In ‘n respons op hierdie brief deur Christen-teoloë van Yale word gesê: “Peaceful relations between Muslims and Christians stand as one of the central challenges of this century...” Die klem op liefde tot God en die naaste word verwelkom.
Vanuit evangeliese kringe in die VSA is sterk kritiek op die positiewe reaksie van Christene teenoor A Common Word uitgespreek.
Belangstellendes kan meer lees by www.acommonword.com en vir hulself besluit wat om te dink.
A video teaching course to empower Christians with a deeper understanding of Islam, who Muslims are and how we can reach out to them effectively with the Gospel. In being equipped with understanding we are able to pray more effectively and are then ready to witness as we meet them in our daily lives and form relationships with them. Have you a love for our Muslim people?
Saturdays at 2.30-4.30pm OR Monday 7.00-9.00pm
* February 16th or 18th 1 Introduction - Can Muslims be reached with the Gospel?
* February 23rd or 25th 2 Muhammad the Prophet of Islam
* March 1st or 3rd 3 The Qu'ran
* March 8th or 10th 4 The Hadith & Shariah Law
* March 15th or 17th 5 Faith & Practice in Islam
Easter Weekend 22nd & School Holidays
* April 19th or 14th 6 Islam's view of the Bible - A Response
* April 26th or 21st 7 Islam - A Christian Response & 8 What we believe and why we believe it.
28th Freedom day & 3rd May Hall booked
* May 10th or 5th 9 The Spiritual Conflict in Muslim Evangelism
* May 17th or 12th 10 What causes Muslims to turn to Christ
* May 24th or 19th 11 Practical ways to reach out
* May 31st or 26th 12 Reaching out
For more information or to register for the course contact: Brenda Hill 084-264-6124
Courses being held: Saturdays at St. Hugh's Church, West St. Newton Park & Mondays either at my home in Cotswold or St Hugh's depending on numbers - or if a church or house church would like to have this slot. Because of the numerous holidays, dates may be changed for convenience according to member's availability.
Gerhard Kock vertel in hierdie briefie meer van die opwindende, geestelike-opbouende werk wat Ucra doen. Jy kan op een of meer maniere deelneem aan die opheffings of toerustingswerk. Lees gerus hier.
Die kennisgewingbord op ons webblad bevat ‘n nuusvrystelling oor die Wêreldbiddag vir Mans 2008.
Vuurwarm nuus in die Kerkbode van 8 Februarie:
* Namibië ...
- reik uit na Angola; en
- sê nee vir Belydenis van Belhar
* Afrikaanse dowes ontvang eie Bybel
* Wêreldraad van kerke bedank kerke in Kenia
* Jong Afrikaanses glo in God
* Kinders is volwaardige lidmate van die kerk
* Gestel daar is nie 'n hemel nie ...
Dominee se helper(s):
Subtitel: ’n Missionale ontdekkingsreis. ’n Nuwe era van gestuur-wees
deur Pat Keifert - Herdruk
Ons is nou hiér het gespruit uit Pat Keifert se persoonlike en professionele betrokkenheid by vennote in gestuurdheid. Laasgenoemde was in Suidelike Afrika, Europa en Noord-Amerika. Keifert het natuurlik ook baanbrekerswerk op ander kontinente gedoen. Die stories van verskillende gemeentes weerklink in hierdie gewilde boek. Baie gemeentes gebruik reeds Ons is nou hiér met groot sukses. Dit wys in die verkope: Die eerste druk is reeds teen die einde van 2007 uitverkoop. Die tweede druk is nou by Bybel-Media beskikbaar.
Moses en die beloofde land
Produksiehuis: Mema (R124.95)
‘n Splinternuwe interaktiewe CD-reeks vir kannetjies van drie tot agt. Die volledige verhaal van Moses word vertel – van sy dae as pienkvoet-baba tot sy glorie, en uiteindelike dood. Die CD bestaan uit 26 stories wat op heerlike verteltrant aangebied word. Die visuele aanbieding is kleurryk, en word vergesel van teks.
Vir ekstra pret is daar interaktiewe speletjies aan die einde van elke verhaal. Dit behels dinge soos raaisels oplos en legkaarte bou.
Vakature by Tydskriftemaatskappy:
Dié uitgewer van onder meer LIG en Kerkbode het 'n vakature in sy kantoor op Wellington vir 'n grafiese kunstenaar met ervaring en deeglike kennis van tydskrif-uitleg. Belangstellendes kan hulle CV stuur aan marie@tydskrifte.co.za vóór 20 Februarie.
Groete uit ‘n hittige Wellington!
Isa Goosen skryf oor iets wat ons al almal mateloos gefrustreerd gelaat het:
Ons het nou gister weer 'n SMS van oral gekry van 'n "Faan en Sharon van PE gemeente" oor 'n Leandra wat swanger is en kanker het asook 'n 5jr kindjie. Dit gryp almal aan die hart en hulle stuur dit oral. Want daar word ook gevra dat die ketting nie verbreek word nie en jy moet vir 5 mense stuur.
Baie het vir Giep-hulle en vir Wikus in PE moedergemeente gebel om te hoor. Ek het al 'n tyd gelede ook hierdie SMS gekry. Dit kan enige denominasie of enige gemeente, waarvan baie in PE is, wees.
Vra asb vir die gemeentes om aan hulle lidmate te sê om die volgende informasie as deel van die boodskap te gee: SELNOMMER, NAAM EN DATUM.
Die selnommer en datum kom net op die eerste SMS outomaties voor. Party van die SMSe kom maande en selfs jare later nog in omloop... daarom die datum as deel van die boodskap.
Dan wil mense graag bel om te hoor hoe dit gaan. Almal vra vir gebed, maar gee nooit terugvoer nie. Daarom die nommer. Ook die naam sodat mense weet met wie hulle moet kontak. Daar was die Faan reg. AS 'n kerk nodig is (nie net om nog mense meer te beïnvloed nie) moet hul spesifiek wees.
Kobus van der Merwe gee die volgende inligting oor opleiding wat hoog aangeskryf word:
Hedy Schleifer, ‘n kliniese sielkundige en Imago Verhoudingsterapeut, kom einde Februarie opleiding gee in Verhoudingsterapie. Sy is internasionaal ‘n meester hiermee. Kom verryk u vermoë om huwelik in u gemeente te verdiep.
Die kursus sluit in:
* The theoretical basis of the Relational Paradigm
* A description of the relational developmental journey and its impact on the couple's "dance."
* Live demonstrations of relational coaching skills
* Supervised coaching practice sessions
* How to introduce the Relational Paradigm to couples as a transformational tool
* How to assist couples in raising their "Relational IQ"
* How to empower couples in welcoming the genius that lives in their relational space
Vir meer inligting hieroor, kliek op die skakels hieronder:
* Verhoudingsterapie opleiding (gebasseer op Imago Verhoudingsterapie), registrasievorm
* Pare Werkswinkel (Afrikaans – Kobus vd Merwe)
* Pare werkswinkel (Engels - Hedy Schleifer), registrasie vorm
Die voorvereiste is dat u ‘n werkswinkel moet bywoon saam met u man/vrou/maat. Hedy bied een aan net vóór die opleiding en ek bied volgende naweek een aan (sien datums hieronder.)
Vir méér inligting skakel my of vir besprekings skakel Fran by 082 443 3594
Tel 082 331 4704
webblad Afrikaans: www.ident.co.za
webpage english: www.imagotherapy.com
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Psalm 137 gives voice to the agony of exile. The Jews taken captive by the forces of Nebuchadnezzar must deal with the pain of displacement and the mockery of their foes. What does it mean to be the chosen people in such a time and place? Has God abandoned them? Is there hope for a better future?
We cannot over-emphasize the enormous impact this change had on the religious life of the exiles. We hear their deep confusion in the question: "How can we sing the songs of the Lord while in a foreign land?" (vs. 4) Can you worship God if you can't offer sacrifices? What will happen to the worship of Yahweh in the land where the gods of Babylon hold sway?
A number of scholars have suggested that the image of exile is an appropriate metaphor for the Western church. Michael Frost writes: "The experience that faced the Jewish exiles mirrors the church's experience today. In fact, the biblical metaphor that best suits our current times and faith situation is that of exile. Just like the Jewish exiles, the church today is grieving its loss and is struggling with humiliation. The ground has slipped from under the church. . . . The passing of Christendom might be compared to the fall of Jerusalem, and there is no going back." (Exiles:Living Missionally in a Post-Christian Culture [Hendrickson Publishers, 2006], p. 9.)
For all of us interested in the welfare of the church today, Frost raises a critical issue. Is it true that Christendom has collapsed, and is there really no return? These are questions that can be fairly debated. Despite the doctrine of separation of church and state, the United States has through most of its history functioned as a kind of "quasi" Christendom. The narrative of a "Christian America," tax breaks for churches and clergy, and the political influence of the Religious Right are all manifestations of a Christendom culture. In Christendom the church is at or near the center of cultural power: it has weight; it commands respect. In many places in our land you still find evidence of this.
But all of us sense that things are changing. "Scientism" (the view that science has the answers to all of life's questions) has created a structure that radically separates public "facts" from private "values" or "opinions." Science deals with objective facts--we are told--the stuff of "real" life. Faith, on the other hand, is relegated to the private, subjective realm. The Christian claim that Jesus represents the ultimate revelation of God's saving love for the world is understood in this framework--a private opinion that has no place in the public square.
As Christians we feel this "slippage." Major metropolitan areas in particular find the church on the margins rather than in the center. The movement toward a post-Christian culture seems to be accelerating. So, how should we respond? What is to be done?
It seems to me that there are three options churches (and individual believers) can follow:
1. Reclaim the Center
This option is the choice for those focused on fighting back. These folks say the culture war with secularism, pluralism, neo-paganism, etc. can be won. The Christian foundations of America can be restored. If we organize politically, march for Jesus, change the Supreme Court, pray more intensely, home-school our kids, and/or give more money to certain para-church organizations, we can recapture the center.
This approach is attractive to many sincere Christians and must be taken seriously. Perhaps it will succeed. But I suspect it will not. Unfortunately, too many of those who pursue this track are deeply marked by anger and resentment over the loss of Christian place and privilege. They sometimes voice sentiments similar to the psalmist who expresses pleasure in the idea of Babylonian babies getting their heads bashed in. While such expressions may rally the Christian troops, they are unlikely to commend the gospel to the unconvinced.
Those of us embracing the missional turn believe that the marginalization of the church in the West will increase rather than decrease as the century proceeds. The twentieth century collapse of Christendom in Europe and Canada seems a more likely scenario for America than a return to a dominant Christian culture.
Another response to exile is a defensive posture that relinquishes all attempts to penetrate the surrounding culture with the gospel. If the forces of Babylon are too powerful, believers have no alternative but to turn inward, defend the perimeters, and wait for the coming of the Lord.
Under these conditions the goal for the church becomes maintenance. We remind ourselves that we are not responsible for results. Our calling is rather to be faithful. Unfortunately faithfulness is too often construed as returning to some golden age in the church--a generation, a century, or centuries ago--when the church was really the church.
There are numerous difficulties with this approach. First, it understands the church's holiness too much in terms of separation and withdrawal. Second, it tends to view the past through rose-colored glasses: the good old days were probably never as good as they appear to our nostalgic memories! But the even greater problem is that this inward and backward look closes off the spiritual creativity that could lead the church into a new and fruitful place of service in God's kingdom.
3. Imagine a New Day
This option is the most challenging and, for missional church leaders, the most attractive and faithful to the gospel. It involves embracing the marginality of the Western church as a reality that offers new possibilities for the church to relearn its true mode of being in the world.
The metaphor of exile may help at this point. The move from Jerusalem to Babylon confronted the Jewish remnant with an adaptive challenge that shattered many false notions about their relationship to Yahweh--and their identity as his covenant people. Though they initially questioned whether they could "sing the Lord's song in a strange land," they found that indeed they could!
The prophet Jeremiah spoke realistically to their situation: you are going to be in Babylon for a while, so deal with it! "Build houses and settle down . . . . Marry and have sons and daughters . . . . Also, seek the peace and prosperity of the city to which I have carried you into exile" (Jer. 29:5-7). In terms of our discussion, we can say that option 1 is not a possibility for the remnant. You can't go back to the old ways (at least until the Persians destroy Babylon). Option 2 is a possibility, but not one that Jeremiah advocates. Instead, he encourages them to think of Babylon as home and to pray for the prosperity of the city!
This opens up new possibilities for the people of God. Daniel and his three friends find places of service and influence in the royal court where they can testify to the presence and power of Yahweh. The loss of the Jerusalem temple encourages the organization of the synagogue movement which will later play such a large role in the spread of the gospel around the Mediterranean world. And the half-century of reflection on the sins of the fathers leads to the reform movements of Ezra and Nehemiah.
It is in this sense that Alan Roxburgh speaks of the exile as a metaphor of hope: "Exile is a symbol of God's gracious preparation, not God's abandonment! Babylon was the place in which Israelites had to fundamentally rethink their understanding of God and the tradition they had taken for granted. Only out of this long process would a new imagination--a new identity as God's people--begin to emerge. The Babylonian Exile was Israel's period of transition." (The Sky is Falling!?! [ACI Publishing, 2005], p.75)
If the metaphor of exile "works" as an analogy for understanding the post-Christendom church, then missional leaders may take hope. What appears at first to be disaster may actually be God's opportunity to re-imagine what faithfulness to the gospel looks like in the 21st century.