Familielewe|Menswees|Geloofsgroei|Nuwe Generasie - PvR Geloofsfamilie
Gepubliseer deur Eddie Symons op 7 Februarie 2010 om 10:47
Lewe as getuie bediening of die EE staan afsonderlik, maar tog ‘n integralle deel van elke bediening model. Hoe kan ons mens wees as ons, net na ons self kyk. Dit is deur ánder mense dat ons self mens is. Niemand kan alleen deur die lewe gaan nie, maar niemand reik uit na die in noot nie. Geloof vra vir ons iets. Dit was nie God se bedoeling dat ons alleen moet spartel nie. Die bybel leer ons is een liggaam met verskillende talente en gawis, maar tog met een doel. Ons staan mekaar by en is opgewonde oor mekaar se menswees; ons menswees is tog immers ‘n uitdrukking van God self. Geen wonder dat Jesus gesê het dat dit in ons liefde vir mekaar sal wees dat ander Hom sal raaksien nie.
God wil hê ons spesiaal met teerheid na mekaar se verhale sal luister en heling bring. Waar kan ons heelheid kry as iemand nie saam op reis is nie. Almal van ons het wonde deur die lewensreis opgedoen en heling daarvan is ‘n lewenslange proses. Indien ons altyd dit van mekaar kan onthou dat ons nog nie heel is nie, help dit ons om met sensitiwiteit na ander te kyk en luister, maar waar reik ons uit, waar soek ons mens om saam op reis te gaan. Niemand gaan saam met ons op die bus klim in die reis van die lewe as on nie uitreik na hulle nie as hulle nie genooi word om saam te reis nie. Heel mense maak ander heel terwyl repiterende gebrokenheid dikwels ander stukkend maak.
Sonder Christus poog ons verniet om by ‘n plek van heelheid en betekenis uit te kom. Ons eerste taak is om die evangelie na all mense te bring. Op hierdie reis is on dissipels en elke person het sy eie sendingsveld en dat elke persoon heel of stukkende mense met die goeie nuus op reis te kan wees saam.
Christus die begin en voleinder van die lewensreis in wie ook ons reis eendag voortgesit word. In Christus, en in geen ander, reflekteer ons oor ons menswees, maar hoe kan ons menswees sonder Christus? Paulus se ook in Romeine 10:14-21. Jy kan nie die Here vra om jou te help as jy nie eens weet wie Hy is nie. En hoe kan jy weet wie Hy is as jy nooit van Hom gehoor het nie? En hoe kan jy van Hom hoor as daar Niemand is om hulle van Hom te vertel nie? En hoe kan mense vir ander van Hom gaan vertel as hulle nie gestuur word om dit te doen nie? Daarom se die Bybel “ Hoor hoe wonderlik klink die voetstappe van diegene wat vir ander mense gaan vertel van die goeie nuus”
Wat my bekommer in vandag se menswees is dat elke persoon net vir homself leef. Waar is die betrokenheid in ander se Menswees?
As ons ‘n Christellike famililie is en probeer om Familiewees. Is die eerdiens belangrik want dit is die boodskap wat ons moet uitdra ons kom nie na die eredienste kom om goed tevoel oor ons self nie in teen deel dit moet on ongemaklik maak en laat besef dat ons as geloofsfamilie moet saamwees en die wat op die lewens reis uitsak na die eredienste terug te bring, maar ook om onsself te verbind daartoe om in kleiner groepe saam te wees en mekaar te ondersteun en aan te moedig en uit te reik na mekaar. Uitreik na die manne en vroue wat hulp nodig of wat will inskakkel? Is familiewees nie die uitreik na ander nie? In Hebreërs 10:24 leer die Here ons “Laat ons ook na mekaar omsien deur mekaar aan te spoor tot liefde en goeie dade.” Dit is duidelik dat ‘n Geloofsfamilie nie net mag bly by saamwees nie, maar dat ons geroep word na ons gemeenskap en ons wêreld om die liefde van Christus daar uit te leef. Is ons by die familie betrokke? Reik on uit na ander?
Wat dink die nuwe generassie van ons as leiers as ons nie utreik na hulle wat buite die gemeente staan en roep vir hulp? As ons nie die nuwe generasie leer om ‘n hart vir ander te ontwikkel nie het ons geen dissipels wat die goeie nuus vir hulle kinder gaan vertel nie. Die belangrikste aspek om Christus te ken is om ‘n hart te ontwikkel vir ander of dit nou kind nou ons kinders, jongmense, mans , vroue , oumense almal vorm ‘n waardevolle en onmisbare deel van ons Geloofsfamilie. Veral die wat rondom ons leef en nog nie Christus aangeneem het nie.
As ons op ‘n pad is na geloofsgroei en groei is slegs moontlik wanneer ons gereeld en met oorgawe die Woord van God bestudeer en geniet. Sal ons besek da tons ‘n hart vir mense moet ontwikkel en hulle gaan haal en dissipels van hulle maak. Was dit nie die opdrag nie? Wie kan vir my sê hoeveel keer kom die woord “gaan” of “gaan vertel” voor in die bybel?
EE vorm deel van elke bedizening en tog is daar geen belangstelling nie. Vir die EE gaan dit nie oor getalle nie, maar waar is die betrokkenheid? Waar is die leierskap?
Kommentaar deur Jan Venter op 8 Februarie 2010 om 14:15
O ja amper vergeet ek ... kyk bietjie op "Leraars vlieg" my blog op die voorblad na die CV's van die wyses wat ons besoek in die VSA. Len Sweet is tans Prof. in Evangelisasie en sy forte is hoe ons met die wêreld van vandag die evangelie deel. Ons kuier ook by Alan Hirsch, een va ndie top sendingwetenskaplikes in die wêreld.
Dink dit sê darem iets oor waar ons koppe is ...
Kommentaar deur Jan Venter op 8 Februarie 2010 om 13:39
Wat wel waar is, is dat hierdie Geloofsfamilie se bewustheid oor ons roeping na ons wêreld en die opdrag om daardie wêreld te verander na die beeld van Christus nie altyd die nodige aandag gekry het wat dit verdien het nie.
Die huidige leierskorps is oortuig dat dit die volgende beweging as van die Here met hierdie Geloofsfamilie .... om onsself tot beskikking van die Here te stel om ons wêreld te verander. Gesels gerus bietjie met Sybrand ons Gemeenteraad Vorie hieroor om die passie en vebrintenis te hoor.
Dalk is dit een va ndie fundamentele redes waarom EE3 so bietjie worstel ... die bewustheid is nog groeiend. Ek sien die EE3 bediening in hierdie "oorgangstyd" juis as 'n profetiese stem wat die dringendheid van evangelisasie heeltyd op die tafel plaas. Wees verseker dat ons, saam met jou, as leiers daarna streef om 'n atmosfeer van uitgelate uitreik na ons wêreld te sien groei.
Sampie is die leraar wat spesifiek getaak is om by jou in te haak. Sy verantwoordelikheid is om die uitreik-arm van ons gemeente te laat fondamente kry in die twee jaar wat hy nog deel is van die bedieningspan. Jy is welkom om enige tyd met hom te kuier oor jou uitdagings en verwagtinge. Ons wil jou graag ondersteun en sien dat jy jou drome kan uitleef in die bediening waarvoor die Here jou geroep het.
Gesels gerus saam dat ons die gesprek lekker kan deurvoer na "plêrouma" volledige heelheid!
Kommentaar deur Jan Venter op 8 Februarie 2010 om 13:25
So ons verstan onsself ten diepste as Geloofsfamilie van/in Christus gerig daarop om ons gemeenskap (ons wêreld) saam te nooi op hierdie wonderike reis ...
Soms is hierdie uitnodiging 'n direkte evangelie-uitnodiging soos in die EE3 opleiding en bediening geleer word. Soms is dit 'n stukkie brood, 'n helpende hand, 'n oor wat luister, 'n hart wat omgee. Daar is oneindige "konneksiepunte" op hierdie reis om by ander in te haak en hulle saam te nooi.
Belangrik vir ons is dat 'n verhouding met Jesus nie die "buskartjie" vir die reis is nie, maar dat elke reisiger voortdurend sal kontak maak met Christus, die reisgids wat telkens weer by elkeen kom sit en ons uitnooi om met hom in verhouding te wees. Ook die van ons wat lankal reeds vir Hom ken. So iemand sal saamreis en dalk eers later in verhouding met Christus tree, partykeer eers nadat ons sy/haar primêre behoefte bevredig het, of onmiddelike krisis uitgesorteer het.
As jy sê dat EE3 deel is van elke bediening hoop ek jy bedoel dat die bevrydende Evangelie van Jesus Christus deel is van elke bediening. EE3 as bediening is 'n belangrike stuk gereedskap in God se hand vir die toerusting van sy kinders om met vrymoedigheid te deel, maar dit is nie die sentrale meubelstuk in die Geloofsfamilie se sitkamer nie.
Om die evangelie met passie te kan en wil deel, is in die kern van ons verhouding met die die Here, maar 'n spesifieke kursus, soos EE3 is waarskynlik nie die enigste gereedskap of metode waardeur dit gebeur nie.
Kommentaar deur Jan Venter op 8 Februarie 2010 om 13:16
Ietsie oor "plêrouma" dei heelheidsgedagte in die Nuwe Testament ... net 'n paar gedagtes. Die onderwerp is heelwat wyer.
5. Fullness of Essence.
5.1. Significant yet controversial is the usage in Colossians 1:19 and 2:9. Here pleµroµma most likely means “the whole total of the Godhead” which was pleased to dwell in the person of Christ (Delling). Some scholars (Lightfoot, Bultmann) think that pleµroµma is used in Colossians 1:19 as a quasi-technical term borrowed from early Gnosticism to refer to the space in which the entirety of intermediary beings exist between the creator and his creation. This assumes that Paul was using a term taken from the Colossian heretics (see Colossians) who, under the influence of gnostic thinking, taught that Christ is only one of the members of the heavenly mediatorial hierarchy. Paul was therefore arguing for the superiority and uniqueness of Christ, that he rules over these beings as the divinity who fills them all.
But apart from the lack of external evidence for early Gnosticism, there is also no internal evidence of a polemic against this alleged false teaching about Christ. So the active sense of pleµroµma seems best for this text: Christ has all the divine attributes in himself. This fits the OT and Hebraic usage, where the Hebrew equivalent connotes completeness and God who, on the one hand, in his being or glory fills the whole earth (e.g., Ps 72:19; Jer 23:24; Is 6:3; Ezek 43:5), on the other hand is said to be “pleased to dwell” in a place of his choosing, Zion (Col 1:19, eudokeµsen … katoikeµsai; LXX Ps 67:17; cf. LXX Ps 131:13, 14; Is 8:18; 49:20; see O’Brien). Moreover, Jewish wisdom speculation spoke of Wisdom’s universal presence and permeation of all things (Wis 7:24). Colossians 1:19 seems to indicate that the fullness the OT attributed to God and Judaism attributed to Wisdom now dwells in the place of God’s choosing, Christ. Other aspects of Wisdom christology may be detected in the statements about the pre-existent Christ and his role in creation in Colossians 1:15–16 (see Firstborn; Pre-existence; Wisdom; cf. the appropriation of wisdom concepts in the Johannine logos christology, Jn 1:14, 16).
5.2. Another difficult text is Ephesians 1:23 (see Yates, who lists the interpretive options). It seems best to take pleµroµma as a christological title that is used in apposition to “him” in Ephesians 1:22: Christ himself is the one who has the full measure of the God who fills everything (cf. 1 Cor 15:28). This harmonizes with the use of the verb pleµrooµ in Ephesians 4:10 and the usage in Colossians (Moule).
It seems probable that the passive sense of the church being dwelt in and “completed by Christ” may be meant. Though the immediate context can also suggest that “Christ is being filled by the church,” “the church is being filled by Christ” makes better sense since the usage of the imagery of the church as Christ’s body (see Body of Christ) focuses on the importance of Christ to the church and not vice versa (Eph 4:13). The church is the receptacle being filled up with the grace and gifts of Christ (cf. Eph 4:7–11).
5.3. Pleµroµma is used in the body metaphor of Ephesians 4:13 to denote the full realization of the unity of all believers in Christ: it attains “the measure of the stature of the fullness of Christ” (RSV) in which Christians are no longer easily swayed by false teachings (Eph 4:14).
5.4. The usage in Ephesians 3:19 is possibly similar: the growth in Christian experience is to reach “to the measure of (eis) all the fullness of God.”
Kommentaar deur Jan Venter op 8 Februarie 2010 om 13:15
Ietsie oor "Shalom", die heelheidsgedagte in die Ou Testament ......
peace, a word with a wide range of meanings in both the OT and the NT. Its root meaning in the OT (Heb. shalom) is wholeness or well-being, and it can be used in both religious and secular contexts. It is used as a general greeting (Judg. 6:23; Ezra 5:7; Dan. 4:1) and as a farewell (Exod. 4:18; 2 Sam. 15:9). In these uses, it seems to indicate good wishes for the people addressed and friendly intentions on the part of the speaker. It is also used to indicate peace between nations as opposed to war (Josh. 10:1, 4; 1 Sam. 7:14; 1 Kings 5:12).
Peace is often associated with other terms. The OT speaks of ‘peace and security,’ usually from invasion (2 Kings 20:19; Ps. 122:7) and ‘peace and prosperity’ (Deut. 23:6; Ezra 9:12). Here, peace is associated with material well-being, good harvests and safety from wild beasts and enemies (Lev. 26:6-10; Zech. 8:12). Peace is also found in conjunction with moral concepts. It is associated with truth in the sense of faithfulness (Esther 9:30; Zech. 8:16, 19). Above all, it is found in parallel with righteousness (Ps. 85:10; Isa. 60:17). Righteousness will bring peace (Isa. 32:17), but there is no peace for the wicked (Isa. 48:22; 57:21). 
Peace is the gift of God (Lev. 26:6; 1 Kings 2:33; Pss. 29:11; 85:8; Isa. 26:12). The false prophets cry, ‘Peace, peace,’ at times when the true prophets know that God is not sending peace (Jer. 6:14; 8:11; Ezek. 13:10, 16). The OT speaks of God’s covenant of peace in connection with priests (Num. 25:12-13; Mal. 2:4-6) and in connection with God’s promises to Israel (Isa. 54:10). In Ezekiel, God’s peace is the future or eschatological blessing (Ezek. 34:25-31; 37:26), and, in Isaiah, the Messiah will be a Prince of Peace (Isa. 9:6).
Throughout the various OT uses of peace as material well-being, righteousness, and as having its source in God, the emphasis tends to be relational: peace exists between people or between people and God. The idea of peace as individual spiritual peace with God or internal peace of mind is not an OT notion.
The Greek word for ‘peace’ normally means simply the absence of war or conflict. In the NT, however, the word also acquires much of the range of shalom and some new, specifically Christian understandings. As in the OT, it is used in the Gospels as a greeting and farewell (John 20:19, 21, 26; Mark 5:34; Luke 7:50). This peace appears to be a concrete blessing which the disciples can give to others, but, if the others are unworthy, it returns to the disciples (Matt. 10:13; Luke 10:5, 6). Virtually all of the NT Letters include ‘peace’ in their opening greeting, usually paired with ‘grace’ (e.g., Rom. 1:7; 1 Cor. 1:3; 2 Cor. 1:2; Gal. 1:3).
The term is used in the NT to mean absence of strife among individuals or nations (Luke 11:21; 14:32; Rev. 6:4). It is also used for order and concord within the Christian congregation: Paul frequently exhorts Christians to be at peace with one another (Rom. 14:19; 1 Cor. 14:33; 2 Cor. 13:11; 1 Thess. 5:13; cf. also Mark 9:50). Christians should strive for peace with all people, Christian or not (Heb. 12:14). Paul writes, ‘If possible, so far as it depends upon you, live peaceably with all. Beloved, never avenge yourselves, but leave it to the wrath of God’ (Rom. 12:18-19). Here and in Jesus’ commands on not resisting evil and on loving one’s enemies (Matt. 5:38-48; Luke 6:27-36), the NT advocates a nonaggressive stance.
The association between peace and material prosperity found in the OT is not stressed in the NT; rather, the connection between peace and spiritual blessing is emphasized. Peace occurs in association with righteousness (Rom. 14:17; Heb. 12:11; James 3:18), grace (Phil. 1:2; Rev. 1:4), mercy (Gal. 6:16; 1 Tim. 1:2), love (Jude 2), joy (Rom. 14:17; 15:13), and life (Rom. 8:6).
The spiritual blessings are from God. God is a God of peace (Rom. 15:33; Phil. 4:9; 1 Thess. 5:23; Heb. 13:20). The gospel can be described as the gospel of peace (Acts 10:36; Eph. 6:15). Christ’s work is to bring peace. Christ’s death has accomplished peace between God and humanity (Rom. 5:1; Col. 1:20) and peace between Jew and Gentile (Eph. 2:14, 17). Yet of greater value than peace is obedience to God’s will. That is why in the Gospels Jesus also speaks of bringing not peace but a sword, creating division in families where some obey God’s will by following Jesus, and others do not (Matt. 10:34-36; Luke 12:51-53).
Finally, in the NT, the notion of individual spiritual peace or peace of mind is found in a few passages. The peace of God (Phil. 4:7) or the peace of Christ (Col. 3:15) may rule people’s hearts; a mind set on the Spirit is life and peace (Rom. 8:6). The God of hope may fill one with joy and peace (Rom. 15:13).
Kommentaar deur Jan Venter op 8 Februarie 2010 om 13:13
Ietsie oor "Heelheid"
Biblical uses of whole and related words number over three hundred, the vast majority of them reflecting simply the idea of “all” or “complete.” Most are translations of the Hebrew koµl and sûaµleµm (which is related to the oft-used Hebrew word for peace, sûaµloÆm) and the Greek holos, pas, hygieµys and soµdzoµ. Wholeness refers to such things as the whole of the burnt offering (Lev 1:13), all of a group of people (Num 1:2), the covenant—making God’s ownership of the totality of the earth (Ex 19:5), the uncompromised heart’s obedient seeking for God (Ps 119:2, 10), the provision of Christ’s death (Is 53:5), the restoration of physical health (Mt 9:22), the universal impact of the Fall (Rom 8:18) and the corruption and culpability of all humankind (Rom 3:19). Often the implied context is the fracture of wholeness occasioned by the Fall and the longing for a future redemption that will restore wholeness to human existence.
The Wholeness of God and People. Ideal human wholeness must be understood in light of the infinite God, who is imaged in his finite human creation (Gen 1:26–31). The one and only God (Deut 6:4; 1 Tim 2:5) is a triune being (Mt 28:19). God is consistent (Jas 1:17). His perfections are expressed coherently, never antagonistically (Jn 3:16; Rom 3:25–26; 1 Cor 2:6–14; Tit 2:11). Although God experiences various emotions, such as satisfaction (Gen 1:31), compassion (Gen 4:6–7, 15), grief (Gen 6:6–7), jealousy (Ex 20:5), delight (Jer 9:24), anger (Num 14:12, 18), joy (Jn 15:12) and peace (Rom 16:20), he is never unbalanced or controlled by irrational emotions as humans can be (Num 14:18; Prov 25:28). The triune God is the embodiment of self-sufficient (Acts 17:25) wholeness. His actions express perfect balance, the infinite beauty and symmetry of his person.
In contrast to God’s wholeness, creatureliness as we know it is inherently lacking in itself, in at least two dimensions. The first is cogently expressed by Augustine’s aphorism (addressed to God) that “you made us for yourself, and our hearts are restless till they rest in you.” People are whole only in relationship with God. God’s moral directive (Gen 2:17), his cultural mandate (Gen 1:26–28), his establishment of marriage (Gen 2:18–25), the implications of “walking in the garden in the cool of the day” (Gen 3:8 RSV) and the emotional alienation included in human shame, fear and guilt (Gen 3:7–11) all indicate that God created human beings with a need for important relationship with himself. After the Fall this need for relationship to God is intensified (Ps 16:1–2, 5; 73:25; Jer 9:23–24). The exhortation to love God wholly (Mk 12:28–30) underscores that we are image-bearers of the God who also thinks (Rom 11:33–36), feels (Gen 3:9; Lk 15:22–25) and chooses (Gen 1:26). In his grace he has provided the vehicle and the opportunity for meeting this need, in making himself accessible (Gen 3:9; Ex 29:45–46; Lev 1:1–2; Ps 91:14–15; Mt 11:28–29; Heb 10:19–22).
The second creaturely need for wholeness is horizontal: the need for human companionship and community, without which people remain lacking. This human need too is rooted in God’s creation of people, with God creating Eve because “it is not good that the man should be alone” (Gen 2:18 NRSV). Confirmation can be found in Adam’s enthusiastic response to the creation of Eve (Gen 2:23), the second half of the great commandment (Mk 12:28–30), the interdependence of members of the body of Christ (1 Cor 12:7, 24–27) and the multitude of passages that exhort us to pursue healthy interpersonal relationships (Jn 13:35; Gal 6:1–10; Eph 4:25–5:2, 21). The Bible never considers the possibility that people can be whole as isolated individuals; that is possible only in relationship. The master image in this regard is Paul’s detailed elaboration of the analogy between the church and the human body (1 Cor 12).
After the Fall. The Fall compounds and twists the legitimate twofold need for wholeness and creates a threefold hindrance to it. The essential relationship with the Creator changes from tilling the garden to hiding in the garden (Gen 2:15; 3:8), from worship and joy to shame and fear (Gen 2:23; 3:10) and from acceptance of responsibility to its rejection (Gen 2:15–20; 3:12). Into this state of alienation the God of grace calls, inviting Adam and Eve to realize that their fig leaves will never compensate for the loss of intimacy with him and consequent loss of wholeness.
The second area of diminished wholeness occurs between people. The joy of equality (Gen 2:23–25) is replaced with superiority (Gen 3:12) and competition (Gen 3:16); the joy of intimacy is replaced with alienation (3:7); the privilege of sharing in the work of dominion (Gen 1:26–28) is replaced with individualism (Gen 3:12–13) and ultimately domination (Gen 4:8, 23–24), and words of affirmation become words of criticism (Gen 3:12).
Alienation is also seen in the internal disequilibrium that issues from fractured relationships. Fear and shame lead to misdirected creativity when Adam and Eve make loincloths (Gen 3:7). Recognition of moral accountability (Gen 2:17; 3:2–3) is replaced with denial of accountability (Gen 3:12). The mind is darkened; the emotions are degraded; the will is deadened (Rom 1:18–32; Eph 4:17–19). Internal peace is absent; anxiety is present (Gen 4:5; Is 57:16, 20–21). Before the Fall the experience of wholeness flowed naturally from unhindered fellowship between Adam and Eve and between them and God. Afterward the experience of wholeness with God requires the grace of God, accompanied by personal humility and discipline, because of violence within and without.
The dominant picture of human wholeness in a fallen world is that it requires struggle and is always precarious, in constant danger of being lost. Paul’s benedictory prayer that the God of peace might “sanctify you wholly; and may your spirit and soul and body be kept sound and blameless at the coming of our Lord Jesus Christ. He who calls you is faithful, and he will do it” (1 Thess 5:23–24 RSV) is hopeful but realistic: it takes the power of the God of peace to effect our wholeness and to keep us until Christ’s coming. Although we are complete in Christ, having come “to fulness of life” in him (Col 2:10 RSV), and are restored as friends and family (Gal 4:4–7; Col 1:21–22), we limit intimacy by disobedience (Jn 14:21) and by lack of discipline (1 Cor 9:27), lack of faith (Heb 11:6) and lack of endurance (Heb 10:32–36).
The Coming Age. A leading ingredient in the Bible’s eschatological images of the future age is the restored wholeness that glorified saints will finally enjoy in perpetuity. The book of Revelation contains all the important biblical motifs (which can be found scattered through OT apocalyptic visions as well). One is the union of people with God and Christ, pictured as a marriage (Rev 19:7; 21:2, 9) and as an existence in which the redeemed “follow the Lamb wherever he goes” (Rev 14:4 RSV). To be whole is to be one with the God whose “dwelling … is among mortals” (Rev 21:3 NRSV). Social wholeness is also present, imaged in the single city where all the redeemed will reside through all eternity (cf. Jesus’ homey image of heaven as a stately house with many rooms [Jn 14:2]). Inner wholeness is marked by the true shalom of God, which replaces pain and tears with healing and compassion (Rev 21:4). Feelings of insecurity and alienation will be replaced with security and intimacy (Rev 21:3). Here is the ultimate fulfillment of Isaiah’s prophecy regarding the suffering servant, that “upon him was the chastisement that made us whole” (Is 53:5 RSV).
Kommentaar deur Jan Venter op 8 Februarie 2010 om 13:12
1. Ons droom is nie ‘n “statiese toestand” of plek waarna ons streef nie. Dit is ‘n verwoording van die feit dat die Here ons “roep tot reis” en daarom is dit ook so verwoord dat dit ‘n uitnodiging is asook ‘n wens … om deel van die reis te wees. Daardeur wil ons elkeen wat deel is van ons GF voortdurend uitnooi en herinner, dat dit nie saak maak waar en hoe jy op die reis is nie, maar dat die belangrikste is DAT jy saamreis. Dit kan wees dat ons soms moedeloos, dwars, onseker en rebels is in onsself en teenoor die Here, maar ten spyte van waar ons is of hoe ons voel wil ons altyd saam op weg wees … volg my: Kom saam met my op die pad. Dit is nie “word iets” of “wees iets” nie, dit is “wees saam”
2. Soos ons onsself verbind tot die reis ontdek ons dat dit nie net ‘n persoonlike reis is nie, maar een wat God bedoel het om ‘n “community” ervaring te wees. Ons neem verantwoordelikheid vir mekaar en moedig mekaar aan as liggaam van Christus … van daar die “saam”
Kommentaar deur Jan Venter op 8 Februarie 2010 om 13:11
Dankie vir hierdie nadenkende gedagtes.
Ek reflekteer graag saam met jou oor van die dinge waaroor jy wonder. Wat my opval is dat jy dalk mag beleef dat ons geloofsfamilie se reis na heelheid iets is wat ons "buite Christus" verstaan en wil nastreef. Net die teenoorgestelde is waar. Dit is juis die rede waarom ons "Heelheid in Christus" as een begrip sien en dat dit die essensie is van die reis waarop ons wil wees.
So wanneer ons dus dink oor ons Geloofsfamilie se identiteit dink ons so ...