NG Kerk in Oos-Kaapland

 

OosKaap eNuus

 

Visie: Een, heilige, algemene Christelike kerk, die gemeenskap van die heiliges

 

Jaargang 4  -  Nommer

5  -  15 Mei 2006  -  nuus@ngkooskaap.co.za

 

Teken in                                                                       Beëindig intekening

 

 

INHOUD

 

Die verfilmde weergawe van Dan Brown se Da Vinci Code open vandeesweek wêreldwyd in teaters. Lees in hierdie OosKaap eNuus kommentaar uit meer as een oord op dié trefferroman. Veral Brian McLaren se beoordeling het my gehelp om dieper te kyk.

 

Heartlines – TV-programme wat waardes oordra

Datum: Algemene Sinode

Byeenkomste van leraars in die Oos-Kaap

Breaking The Da Vinci Code
Thanks, Da Vinci Code

Brian McLaren oor The Da Vinci Code

Nogmaals Brian McLaren: The Name “Jesus”

Vigs Herdenkingssondag: 21 Mei 2006

NG Kerk Rietbron: Eenjarige Aflos-Kontrakpos

Vakature: Afdelingshoof Mediabedieninge Bybel-Media

Nuwe publikasie: Waar op dees aarde vind mens God? (Ernst Conradie)

Verantwoordelike Vernuwing 2006

Toerustingsburo Interkulturele Werkers (TIW): Themelion-Oriënteringskursus

ABID se faksommer verander

Woofie’s Books wil boeke koop

Watter swerkater?

 

 

Heartlines – TV-programme wat waardes oordra

‘n Werklik opwindende reeks TV-programme wat Christelike waardes uitbeeld deur stories oor te vertel word eersdaags op SABC 2 uitgesaai. Om mense se aandag te trek en gedrag te beïnvloed deur stories te vertel, is ‘n beproefde metode. Heartlines gee aandag aan vergifnis, medelye, selfbeheer, verantwoordelikheid, genade, toleransie, deursettingsvermoë en integriteit.

   Besoek gerus Heartlines se webblad.   Bo

 

Datum: Algemene Sinode

Ons skop af met die nuus dat die datum van die Algemene Sinode vasgestel is op 4-8 Junie 2007. Die gasheer is die Hoëveld-Sinode (die ou Suid-Transvaal). Die vergadering vind dus in Gauteng plaas. By hierdie sinode al wesenlike besluite oor homoseksualiteit en kerkhereniging hopelik geneem word.

    Intussen sal die Oos-Kaapse sinode ook in 2007 vergader. Die datum sal binnekort bekendgemaak word.   Bo

 

Byeenkomste van leraars in die Oos-Kaap

Watter besondere ervaring was dit nie om deur die Oos-Kaap te reis en op vier byeenkomste met 80% van die predikante te gesels oor God nie! Baie dankie aan die groot aantal leraars wat moeite gedoen het om die gesprekke by te woon! Die sleutelvraag tydens die ontmoetings tussen moderatuur en leraars aan die einde van April was doodgewoon: wat is God aan die doen en wat druk hy ons op die hart?

    Dit gaan beter met die NG Kerk in Oos-Kaapland as wat ons dink. Daar is ‘n lang lys positiewe inskrywings op die balansstaat, soos goed opgeleide leiers, hardwerkend en met ‘n hart vir hul medemens. Daar is toegewyde lidmate, dienende mense, mense met ‘n oop hart en ‘n oop beursie vir die kerk.

    Dit gaan slegter met die NG Kerk in Oos-Kaapland as wat ons dink. Dit hou verband met aanpassing in ‘n nuwe era, openheid vir mense wat anders is as ons, ‘n samehangende bedieningsmodel vir veranderde tye, ‘n aanpassende visie op die bediening, ‘n poging om ten minste nog in die kerk ‘n bepaalde kulturele inhoud te bewaar, en samewerking wat plek-plek nie van die grond af kom nie.

    Daar is leraars met wie dit swaar gaan in die bediening. Ringsleraars word versoek om baie moeite te doen om hulle by te staan - dit gebeur in baie gevalle ook inderdaad.

    Konkrete behoeftes en nood het uit sekere ringe na vore gekom en sal vorentoe aandag geniet. In die meeste ringe is besondere inisiatiewe aan die gang. Ons kon deurgaans beleef dat God aktief werk in en deur sy kerk. Grootskaalse vernuwing in die NG Kerk vind op baie plekke onder ons neuse plaas. Ons herken God daarin.   Bo

 

Breaking The Da Vinci Code

So the divine Jesus and infallible Word emerged out of a fourth-century power-play? Get real.
By Collin Hansen (www.christianitytoday.com)

I guess Christians should be flattered. Who knew the Council of Nicea and Mary Magdalene could be this hot? Thanks in large measure to Dan Brown's fictional thriller The DaVinci Code, early church history just can't stay out of the news.

    If only a more worthy work could have prompted such attention. Brown first grabbed the headlines and prime-time TV in 2003 with his theory that Jesus married Mary Magdalene. But The DaVinci Code contains many more (equally dubious) claims about Christianity's historic origins and theological development. It's left to the reader whether these theories belong to Brown's imagination or the skeleton of "facts" that supports the book.

Brown claims "almost everything our fathers taught us about Christ is false." Why? Because of a single meeting of bishops in 325, at the city of Nicea in modern-day Turkey. There, Brown argues, church leaders who wanted to consolidate their power base (he calls this, anachronistically, "the Vatican," or "the Roman Catholic church") created a divine Christ and an infallible Scripture—both novelties that had never before existed among Christians.

Watershed at Nicea
    Brown is right about one thing (and not much more). In the course of Christian history, few events loom larger than the Council of Nicea in 325. When the newly converted Roman Emperor Constantine called bishops from around the world to present-day Turkey, the church had reached a theological crossroads.

Led by an Alexandrian theologian named Arius, one school of thought argued that Jesus had undoubtedly been a remarkable leader, but he was not God in flesh. Arius proved an expert logician and master of extracting biblical proof texts that seemingly illustrated differences between Jesus and God, such as John 14:28: "the Father is greater than I." In essence, Arius argued that Jesus of Nazareth could not possibly share God the Father's unique divinity.

    In The Da Vinci Code, Brown apparently adopts Arius as his representative for all pre-Nicene Christianity. Referring to the Council of Nicea, Brown claims that "until that moment in history, Jesus was viewed by His followers as a mortal prophet … a great and powerful man, but a man nonetheless."

    In reality, early Christians overwhelmingly worshipped Jesus Christ as their risen Savior and Lord. Before the church adopted comprehensive doctrinal creeds, early Christian leaders developed a set of instructional summaries of belief, termed the "Rule" or "Canon" of Faith, which affirmed this truth. To take one example, the canon of prominent second-century bishop Irenaeus took its cue from 1 Corinthians 8:6: "Yet for us there is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ."

    The term used here—Lord, Kyrios—deserves a bit more attention. Kyrios was used by the Greeks to denote divinity (though sometimes also, it is true, as a simple honorific). In the Greek translation of the Old Testament (the Septuagint, pre-dating Christ), this term became the preferred substitution for "Jahweh," the holy name of God. The Romans also used it to denote the divinity of their emperor, and the first-century Jewish writer Josephus tells us that the Jews refused to use it of the emperor for precisely this reason: only God himself was kyrios.

    The Christians took over this usage of kyrios and applied it to Jesus, from the earliest days of the church. They did so not only in Scripture itself (which Brown argues was doctored after Nicea), but in the earliest extra-canonical Christian book, the Didache, which scholars agree was written no later than the late 100s. In this book, the earliest Aramaic-speaking Christians refer to Jesus as Lord.

    In addition, pre-Nicene Christians acknowledged Jesus's divinity by petitioning God the Father in Christ's name. Church leaders, including Justin Martyr, a second-century luminary and the first great church apologist, baptized in the name of the triune God—Father, Son, and Holy Spirit—thereby acknowledging the equality of the one Lord's three distinct persons.

    The Council of Nicea did not entirely end the controversy over Arius's teachings, nor did the gathering impose a foreign doctrine of Christ's divinity on the church. The participating bishops merely affirmed the historic and standard Christian beliefs, erecting a united front against future efforts to dilute Christ's gift of salvation.

"Fax from Heaven"?
    With the Bible playing a central role in Christianity, the question of Scripture's historic validity bears tremendous implications. Brown claims that Constantine commissioned and bankrolled a staff to manipulate existing texts and thereby divinize the human Christ.

    Yet for a number of reasons, Brown's speculations fall flat. Brown correctly points out that "the Bible did not arrive by fax from heaven." Indeed, the Bible's composition and consolidation may appear a bit too human for the comfort of some Christians. But Brown overlooks the fact that the human process of canonization had progressed for centuries before Nicea, resulting in a nearly complete canon of Scripture before Nicea or even Constantine's legalization of Christianity in 313.

    Ironically, the process of collecting and consolidating Scripture was launched when a rival sect produced its own quasi-biblical canon. Around 140 a Gnostic leader named Marcion began spreading a theory that the New and Old Testaments didn't share the same God. Marcion argued that the Old Testament's God represented law and wrath while the New Testament's God, represented by Christ, exemplified love. As a result Marcion rejected the Old Testament and the most overtly Jewish New Testament writings, including Matthew, Mark, Acts, and Hebrews. He manipulated other books to downplay their Jewish tendencies. Though in 144 the church in Rome declared his views heretical, Marcion's teaching sparked a new cult. Challenged by Marcion's threat, church leaders began to consider earnestly their own views on a definitive list of Scriptural books including both the Old and New Testaments.

    Another rival theology nudged the church toward consolidating the New Testament. During the mid- to late-second century, a man from Asia Minor named Montanus boasted of receiving a revelation from God about an impending apocalypse. The four Gospels and Paul's epistles achieved wide circulation and largely unquestioned authority within the early church but hadn't yet been collected in a single authoritative book. Montanus saw in this fact an opportunity to spread his message, by claiming authoritative status for his new revelation. Church leaders met the challenge around 190 and circulated a definitive list of apostolic writings that is today called the Muratorian Canon, after its modern discoverer. The Muratorian Canon bears striking resemblance to today's New Testament but includes two books, Revelation of Peter and Wisdom of Solomon, which were later excluded from the canon.

    By the time of Nicea, church leaders debated the legitimacy of only a few books that we accept today, chief among them Hebrews and Revelation, because their authorship remained in doubt. In fact, authorship was the most important consideration for those who worked to solidify the canon. Early church leaders considered letters and eyewitness accounts authoritative and binding only if they were written by an apostle or close disciple of an apostle. This way they could be assured of the documents' reliability. As pastors and preachers, they also observed which books did in fact build up the church—a good sign, they felt, that such books were inspired Scripture. The results speak for themselves: the books of today's Bible have allowed Christianity to spread, flourish, and endure worldwide.

    Though unoriginal in its allegations, The Da Vinci Code proves that some misguided theories never entirely fade away. They just reappear periodically in a different disguise. Brown's claims resemble those of Arius and his numerous heirs throughout history, who have contradicted the united testimony of the apostles and the early church they built. Those witnesses have always attested that Jesus Christ was and remains God himself. It didn't take an ancient council to make this true. And the pseudohistorical claims of a modern novel can't make it false.   Bo

 

Thanks, Da Vinci Code

The book sends us back to Christianity's "founding fathers"—and the Bible we share with them
by Chris Armstrong (www.christianitytoday.com)

    It's been a while since Christian History Corner. We enjoyed reading your responses to staff writer Collin Hansen's fact-checking piece on Dan Brown's Da Vinci Code.

    One thing that encouraged us about your letters is this: In the face of spurious claims from a man who poses himself as a historian even as he writes a novel ("All descriptions of … documents … in this novel are accurate"), some of you turned to the apostles and church fathers, to see what they and their Bible really had to say about the divinity of Jesus Christ.

    Anything that leads people back to those dynamic early centuries of the church can only help the Christian cause. Obviously no human untruth can obscure the truth of the Gospel. And the first thing you notice when you read the early "church fathers" is that they are completely convinced Jesus is God himself. I'm talking about those bishops and teachers from the 100s and 200s too—long before the Nicean council (Brown claims) enforced on the church the supposedly minority position of Christ's divinity.

    True, few Christians need the knock-down argument that these earliest teachers provide—at least, to convince themselves that Jesus is God. We may find that early testimony helpful in talking with those who have become muddled by Brown's book. Or to respond to those who have grabbed hold of that book's "historical" arguments as a blunt instrument against a faith they already dislike.

    But the church's earliest teachers—Irenaeus, Tertullian, Clement of Alexandria, Origen, and others—provide us with many more valuable things.

    These were, after all, the church's "founding fathers." I don't mean that in the precise political sense used by the Catholic and Anglican confessions: that today's bishops and popes stand in a direct, traceable succession with all the other bishops (for many of the "fathers" were bishops) back to Peter. Rather, I'm talking about the process of discernment that played itself out in the church's first centuries.

    Make no mistake, the questions the first Bible scholars and theologians wrestled to the mat were some of the most momentous ever decided in the church. The question of how the man Jesus could be (as he and the apostles claimed) God himself was only the first of these.

    The early fathers also asked how Jesus could be both wholly divine and wholly human—having two natures in one person. They asked which documents being circulated and read in the early congregations could be trusted to continue building up that church in the "nurture and admonition of the Lord" (Eph. 6:4, KJV) They asked which of these were most consistent with the first eyewitness reports and, especially, the continued experience of a Jesus who still lived and moved and had his being in his people—the Body of Christ.

    But these thinkers faced another crucial question about the Bible—beyond identifying the books that, by the church's second century, had already begun to form themselves into a recognizable New Testament. They asked, what do we do with the Scriptures that Jesus himself used, which describe who God is and how he has dealt with his people before we showed up? That is, how do we read the Torah?

    By a few decades after the resurrection, when the church had launched out from its original Jewish population base and was spreading through the empire like a firestorm, this was the question of the hour. The Greek-speaking gentiles, used to their philosophers' high-toned, abstract teachings about a God who was "thought thinking itself," just didn't know what to do with the Hebrew Scripture. It was so—well—"earthy." The God in its pages was always getting his hands dirty in the affairs of humans—kings, wars, marriages. And the Hebrews described God's character with such startlingly concrete, personal metaphors and terms—wings, hands, emotions.

Moreover, how were the early gentile Christians to find life-giving instruction from the Torah's long passages about wars, genealogies, and ceremonial law—linked to an ethnic people to which they did not belong and a temple that had been destroyed in A.D. 70? Surely these Scriptures had been preserved in order to prepare the world for Christ. But where in their pages was the Christian reader authorized to find him?

    So the Bible teachers of those first centuries had daunting work to do. And they did not do it in dusty libraries and obscure classroom debates, as we might imagine from looking at the faith-detached work of some modern academic Bible scholars. Rather, the fathers (and mothers!) of the church approached Scripture reverently and with joy. They found in it the Fountain—the source of everything that mattered.

    Irenaeus, Origen, and the rest studied the Hebrew Bible (though usually in Greek translation), along with the apostles' documents that would become the New Testament, with an almost physical thirst for God and his truth. They read them in settings marked by worship and the pursuit of holiness. And they believed that as they read and submitted their lives to the Word and their thoughts to Christ, the Holy Spirit was at work to open the eyes of their hearts and to build his church so "the gates of hell will not overcome it" (Matt. 16:18, NIV).

    What came out of those "first Bible studies"? Only the central doctrines of the church, and some of the most exciting, challenging (and yes, sometimes downright strange) interpretive work that has ever been done on the Christian Scriptures. Think these first teachers are worth reading? You bet.

    John Chrysostom, Athanasius, Theodore of Mopsuestia, Gregory of NazianzusChristian History is trying to do our bit to bring today's Christians back to these names, which have become obscure to us. Our Fall 2003 issue is dedicated to these and other early Bible teachers, their interpretive techniques, and the questions they asked and answered.

    Working on this issue has stirred in me again the passion for Bible study that I first experienced as a college-aged convert. I hope the issue, which will begin mailing at the end of this month (November), will provide to many readers the same experience.

    As we do for each issue, we will also be featuring a new article from issue #81, "The First Bible Teachers: Reading over the shoulders of the church's founding fathers," each week on www.christianhistory.net, starting on December 19th. Meanwhile, if you want to explore the fathers' interactions with the Bible, check out Christopher A. Hall's Reading Scripture with the Church Fathers (InterVarsity Press, 1998). Or, for a thorough soaking in the early fathers' own writings, see any volume of InterVarsity's new Ancient Christian Commentary on Scripture.

    "Don't know much about history," croons the song. That's surely the condition of the church today. So the editors at Christian History celebrate when something comes along—yes, even the Da Vinci Code—to remind us that the best path to the church's future is through our shared past.

(Chris Armstrong is managing editor of Christian History magazine.)   Bo

 

Brian McLaren oor The Da Vinci Code

n Onderhoud deur Lisa Ann Cockrel

Terwyl die Da Vinci Code vandeesweek skuif van die beste verkoper boekelys na die grootskerm, gesels pastor en skrywer Brian McLaren oor die redes waarom hy dink daar is waarheid in dié kontroversiële boek se fiksie.

    What do you think the popularity of The Da Vinci Code reveals about pop culture attitudes toward Christianity and the church?

    Brian McLaren: I think a lot of people have read the book, not just as a popular page-turner but also as an experience in shared frustration with status-quo, male-dominated, power-oriented, cover-up-prone organized Christian religion. We need to ask ourselves why the vision of Jesus hinted at in Dan Brown's book is more interesting, attractive, and intriguing to these people than the standard vision of Jesus they hear about in church. Why would so many people be disappointed to find that Brown's version of Jesus has been largely discredited as fanciful and inaccurate, leaving only the church's conventional version? Is it possible that, even though Brown's fictional version misleads in many ways, it at least serves to open up the possibility that the church's conventional version of Jesus may not do him justice?

    So you think The Da Vinci Code taps into dissatisfaction with Jesus as we know him?

    McLaren: For all the flaws of Brown's book, I think what he's doing is suggesting that the dominant religious institutions have created their own caricature of Jesus. And I think people have a sense that that's true. It's my honest feeling that anyone trying to share their faith in America today has to realize that the Religious Right has polluted the air. The name "Jesus" and the word "Christianity" are associated with something judgmental, hostile, hypocritical, angry, negative, defensive, anti-homosexual, etc. Many of our churches, even though they feel they represent the truth, actually are upholding something that's distorted and false.

I also think that the whole issue of male domination is huge and that Brown's suggestion that the real Jesus was not as misogynist or anti-woman as the Christian religion often has been is very attractive. Brown's book is about exposing hypocrisy and cover-up in organized religion, and it is exposing organized religion's grasping for power. Again, there's something in that that people resonate with in the age of pedophilia scandals, televangelists, and religious political alliances. As a follower of Jesus I resonate with their concerns as well.

    Do you think the book contains any significantly detrimental distortions of the Christian faith?

    McLaren: The book is fiction and it's filled with a lot of fiction about a lot of things that a lot of people have already debunked. But frankly, I don't think it has more harmful ideas in it than the Left Behind novels. And in a certain way, what the Left Behind novels do, the way they twist scripture toward a certain theological and political end, I think Brown is twisting scripture, just to other political ends. But at the end of the day, the difference is I don't think Brown really cares that much about theology. He just wanted to write a page-turner and he was very successful at that.

    Many Christians are also reading this book and it's rocking their preconceived notions - or lack of preconceived notions - about Christ's life and the early years of the church. So many people don't know how we got the canon, for example. Should this book be a clarion call to the church to say, "Hey, we need to have a body of believers who are much more literate in church history." Is that something the church needs to be thinking about more strategically?

    McLaren: Yes! You're exactly right. One of the problems is that the average Christian in the average church who listens to the average Christian broadcasting has such an oversimplified understanding of both the Bible and of church history - it would be deeply disturbing for them to really learn about church history. I think the disturbing would do them good. But a lot of times education is disturbing for people. And so if The Da Vinci Code causes people to ask questions and Christians have to dig deeper, that's a great thing, a great opportunity for growth. And it does show a weakness in the church giving either no understanding of church history or a very stilted, one-sided, sugarcoated version.

    On the other hand, it's important for me to say I don't think anyone can learn good church history from Brown. There's been a lot of debunking of what he calls facts. But again, the guy's writing fiction so nobody should be surprised about that. The sad thing is there's an awful lot of us who claim to be telling objective truth and we actually have our own propaganda and our own versions of history as well.

    Let me mention one other thing about Brown's book that I think is appealing to people. The church goes through a pendulum swing at times from overemphasizing the deity of Christ to overemphasizing the humanity of Christ. So a book like Brown's that overemphasizes the humanity of Christ can be a mirror to us saying that we might be underemphasizing the humanity of Christ.

    In light of The Da Vinci Code movie that is soon to be released, how do you hope churches will engage this story?

    McLaren: I would like to see churches teach their people how to have intelligent dialogue that doesn't degenerate into argument. We have to teach people that the Holy Spirit works in the middle of conversation. We see it time and time again - Jesus enters into dialogue with people; Paul and Peter and the apostles enter into dialogue with people. We tend to think that the Holy Spirit can only work in the middle of a monologue where we are doing the speaking.

    So if our churches can encourage people to, if you see someone reading the book or you know someone who's gone to the movie, say, "What do you think about Jesus and what do you think about this or that," and to ask questions instead of getting into arguments, that would be wonderful. The more we can keep conversations open and going the more chances we give the Holy Spirit to work. But too often people want to get into an argument right away. And, you know, Jesus has handled 2,000 years of questions, skepticism, and attacks, and he's gonna come through just fine. So we don't have to be worried.

    Ultimately, The Da Vinci Code is telling us important things about the image of Jesus that is being portrayed by the dominant Christian voices. [Readers] don't find that satisfactory, genuine, or authentic, so they're looking for something that seems more real and authentic.

 

So, as ‘n bonus, terwyl ons oor flieks praat, het ek die hierdie resensie van die bekende rock-opera Jesus Christ Superstar, wat tans in Suid-Afrika opgevoer word, geniet.   Bo

 

Nogmaals Brian McLaren: The Name “Jesus”

In ‘n onderhoud deur Alan Street, redakteur van die Criswell Theological Review, vra hy aan McLaren:

What is the one question that you wished you were asked more often about the Emergent Church, and how would you answer it?

McLaren: I wish people were more interested in the question of how the Religious Right has changed our evangelistic context.
The name “Jesus” is heard differently now than it was thirty years ago because of the amazing “success” of the Religious Right.
If I say “Jesus” to many of my friends, they don’t think of someone who came to forgive sin; they think of people who want to shame people for their sins.
They don’t think of someone who had special good news for the poor; they think of people who want to give every possible advantage to the rich because they think the poor are to blame, largely, for their poverty.
They don’t think of someone who overturned the status quo, but of people who represent the status quo.
They don’t think of someone who talked about turning the other cheek, but of people who defend preemptive violence.
So, I wish people would seek to understand the rising dissatisfaction surrounding how the Religious Right has “rebranded” Christianity, and how Emergent and other conversations like it are seeking to rediscover the Jesus of the Scriptures and fairly represent him and his message to our world.
  Bo

 

Vigs Herdenkingssondag: 21 Mei 2006

Internasionaal word jaarliks op twee groot geleenthede aandag gegee aan MIV en Vigs.  Die eerste, en waarskynlik meer bekende, is op 1 Desember.  Die tweede geleentheid word gehou op die derde Sondag in Mei en word die “International AIDS Candlelight Memorial” genoem.  Aangesien leraars dit moeilik vind om gedurende advent op MIV te fokus, sou ons graag voorstel dat ʼn spesiale geleentheid hier rondom ingerig word.

   Toe die eerste “International AIDS Candlelight Memorial” in 1983 gehou was, was die oorsaak van die siekte nog nie eers bekend nie, en minder as ʼn paar duisend sterftes was gerapporteer.  Die oorspronklike organiseerders wou dié wat aan die vreemde siekte gesterf het se gedagtenis eer en terselfdertyd hulle steun aan dié wat leef met die siekte demonstreer. 

   Intussen het die pandemie meer as 28 miljoen lewens geëis, en lewe meer as 42 miljoen persone met die virus.  Die doel en aard van die herdenking op die derde Sondag van Mei elke jaar, het egter nie verander nie.

   Die geleentheid het die sigbare manier geword vir gemeenskappe om te rou oor geliefdes en om hulle betrokkenheid by die pandemie aan te dui.  Die geleentheid kan help met bewusmaking en begrip en betrokkenheid aanmoedig.

   Die tema vir 2006 is "Lighting the Path to a Brighter Future”. 

   Indien u meer inligting verlang, kontak Lyn van Rooyen by info@cabsa.co.za  of besoek die internasionale webblad by http://www.candlelightmemorial.org

(Uit: Kruis en Dwars)   Bo

 

NG Kerk Rietbron: Eenjarige Aflos-Kontrakpos

Alle belangstellende Emeriti leraars van die Ned Geref Kerk wat geroepe voel om tydelik in die bediening te staan word genooi om aansoek te doen vir hierdie eenjaar Aflos-Kontrakpos.

Gemeente Profiel:

Rietbron-gemeente is ‘n plattelandse gemeente sowat 80 km Suid-Oos van Beaufort-Wes en 55 km Noord van Willowmore.  Die gemeente bestaan uit 108 belydende- en 41 dooplidmate.  Ons is deel van ‘n hoofsaaklik boerdery-gemeenskap.

Leraarsprofiel:

Afgetrede leraar

Verantwoordelikhede, Vestiging en Vergoeding:

Predikantsverantwoordelikhede, vestiging en vergoeding soos ooreengekom tydens onderhoud en met aanstelling.

Aansoeke:

Volledige CV met verwysings kan gestuur word aan:

Die Voorsitter van die Kerkraad, Posbus 39, Rietbron, 6450.

Sluitingsdatum:

Aansoeke moet ons bereik op of voor 31 Mei 2006.

Navrae en Besonderhede:

Kontak:   Mnr SP Londt  (044-9341123) of Mnr CH Vermeulen  (044-9341116)

Ds L Venter (Ringsleraar)         (049-8923165)   Bo

 

Vakature: Afdelingshoof Mediabedieninge Bybel-Media

Die organisasie

’n Uitdagende en omvattende vakature bestaan by die Taakspan Kerklike Media vir die uitvoering, organisering en  bestuur van die mediabedieninge (missionêre gerigtheid) van Bybel­-Media en die Kerk-Mediagroep. Die bedryf word gehuisves in die Ferguson-gebou, Kerkstraat 69, Wellington.

Die pos

Posbenaming    Afdelingshoof Mediabedieninge (Missionêre Gerigtheid).

Standplaas:  Wellington

Aanstelling:  Onbepaalde termyn – diensaanvaarding so gou moontlik, verkieslik nie later as 1 Julie 2006 nie.

Posinhoud:  Die posbekleër  sal onder andere die verantwoordelikheid hê:

*  Prinsipaal: Nehemia Bybelinstituut en Hugenote Bybelinstituut

*  Bestuurder: Studentedienste, Pastorale Raadgewing, Goeie Nuus Media, Gevangenisbediening.

*  Die lewering van dienste aan die Christelike Lektuurfonds (CLF) en die Diensgroep: Diensgetuienis van die Algemene Sinode (ADD) van die NG Kerk.  Hierdie diens het betrekking op die ontwikkeling van literatuur in samewerking met die publikasie­komitee van die CLF, asook die ontwikkeling van die missionêre dienswerk van die NG Kerk in samewerking met die ADD

*  Om die brug te vorm tussen die werk by die Afdeling Mediabedieninge en die CLF/ADD/Algemene Sinode en streeksinodes, en toe te sien dat dit in ooreen­stemming is  met die roepingsverklaring van die NG Kerk.

Kernprestasie-areas:  Skakeling met alle rolspelers met die oog op die ontwikkeling, koördinering en instandhouding van die onderskeie aksies en produkte.

Die posbekleër is verantwoordelik aan die Direkteur: Media vir die doeltreffende realisering van die kernprestasie-areas van die pos.

Die posbekleër

Posvereistes:  Die posbekleër sal oor predikantsbevoegdheid binne die NG Kerk-familie beskik, asook uitstekende onderhandelingsvaardighede. Per­soonlike eienskappe en vaardighede sluit in:

*  bestuurs- en onderhandelingsvaardighede

*  vermoë om onafhanklik en as deel van 'n span te werk

*  sterk interpersoonlike en kommunikasievaardighede

*  rekenaargeletterdheid.

‘n Doktorsgraad in Teologie en ’n kwalifikasie of ervaring in die Opvoedkunde sal as aanbeveling dien.

Aansoekprosedure

CV's, met afskrifte van hoogste kwalifikasies asook ander stawende dokumente, moet vóór die sluitingsdatum aan die Direkteur: Media besorg word.  Dit kan skriftelik geskied, of per e-pos (afskrifte moet in PDF-formaat wees). ‘n Keuringspaneel sal alle aansoeke oorweeg met die oog op die opstel van ʼn kortlys vir persoonlike onderhoude met die mees geskikte kandidate. Onsuksesvolle kandidate sal per brief of per e-pos in kennis gestel word nadat ʼn aanstelling gemaak is.

Vergoeding:      Onderhandelbaar, met die riglyn vir ʼn predikantspos van die Taakgroep Fondse van die Algemene Sinode as uitgangspunt.

Sluitingsdatum vir aansoeke:  24 Mei 2006

Navrae:  Dr Pieter Fourie, Posbus 5, Wellington, 7654. Tel 021 864 8200. Faks 021 864 8282. Selfoon: 082 824 2385. E-pos: pieter@bmedia.co.za   Bo

 

Nuwe publikasie: Waar op dees aarde vind mens God? (Ernst Conradie)

Die aarde is die mens se enigste huis, maar dit is nie vir almal 'n tuiste nie. Mense soek juis na 'n ander "tuiste", want die aarde, die wêreld waarbinne hulle lewe is te onvriendelik en vol vyandigheid. Vir baie mense is die aarde 'n "goddelose" plek – 'n plek waar God afwesig is. Die aarde is die laaste plek waar hulle God sal soek en hopelik sal vind.

    In Waar op dees aarde vind mens God? probeer die skrywer wys dat 'n mens God kan leer ken alleen in en deur dit wat aards is. God is ook hier op aarde. Dit is moontlik vir 'n gewone aardse mens om 'n sinvolle verhouding met God te hê.

    "Spiritualiteit" is 'n nuwe modewoord. Dit verwys eintlik maar na die manier waarop 'n mens glo. In hierdie boek stel die skrywer die leser bekend aan 'n "aardse spiritualiteit" – 'n vorm van geloof wat gewortel is in ons aardse lewe en wat ons aardse lewe kan verryk. Dis 'n spiritualiteit wat nie met die kop in die wolke loop nie, maar met 'n geloof wat waardering ook vir die aardse dinge het. 'n Aardse spiritualiteit is juis moontlik omdat Jesus Christus ons hier op aarde kom opsoek en vind het.

    Die skrywer is 'n bekende ekologiese teoloog.

Formaat: Sagteband   ISBN: 0 7963 0432 7   Bladsye: 271   Prys: R109.95

Bestellings: 0860 231 231

Navrae: Annelise Kemp annelise@luxverbi-bm.co.za   Bo

 

Verantwoordelike Vernuwing 2006

Soos elke jaar beloof Verantwoordelike Vernuwing 2006 om vol vars idees te wees oor gemeente-wees in Suid-Afrika vandag. Daar word gewerk aan ‘n propvol program met internasionale en plaaslike teoloë en skrywers wat as sprekers sal optree, asook ‘n verskeidenheid kundiges wat werkswinkels sal aanbied. So teken solank die volgende datums in julle dagboeke aan:

Stellenberg – 29 -30 Augustus 2006

    Meer inligting oor onderwerpe en aanbieders sal beskikbaar wees in die volgende maande.

    Vir navrae kontak Valerie by Stellenberg, tel: 021-976 4519, faks: 021-976 2431, e-pos: kerkraad@stellenberg.co.za of Divine by Buvton, tel: 021-808 3265, faks: 021-886 5701, e-pos: dr@sun.ac.za   Bo

 

Toerustingsburo Interkulturele Werkers (TIW): Themelion-Oriënteringskursus

Ryk van Velden van die Hugenote Kollege vra dat ons die Themelion-oriënteringskursus vir voornemende sendelinge in die buiteland in ons gemeentes en gemeenskappe bekend maak:

    Die breë doel van die kursus is om vir voornemende interkulturele werkers ʼn oorsig te gee van enkele van die belangrikste sake wat hulle aandag, tyd, geld en studie sal vereis ten einde ʼn sinvolle interkulturele bediening te verseker.   Na afloop van die Themelion-oriënteringskursus behoort die voornemende interkulturele werkers onder andere:

*  Hulle roeping en die implikasies daarvan duideliker te verstaan en te waardeer;

*  Groter insig te toon in die aard van God en die Kerk se sending in die wêreld;

*  Die aard, werking, funksie en invloed van kultuur te verstaan en in die lig daarvan areas geidentifiseer het waaraan hulle aandag (kennis, houding, vaardighede) sal moet gee ten einde ʼn optimale interkulturele bediening te verseker;

*  ʼn Duidelike beeld te hê van wat hulle by die binnetrede van vreemde nuwe kultuurgemeenskappe moet wees en doen om te verseker dat vertroue en gemeenskap geskep word, die volle potensiaal van die werker en die gemeenskap tot ontplooiing kom en volhoubaarheid gedien word;

*  Gemotiveerd te wees om aan die hand van riglyne, die uitdagings wat interkulturele kommunikasie aan hulle stel,  die hoof te bied;

*  Begrip te toon vir verskillende psigiese, emosionele of geestelike ervaringe wat hulle persoonlik, hulle eggenote en gesinne tydens die interkulturele bediening mag ervaar en te weet hoe om dit van die aanvang af sinvol te hanteer sodat hulle, hulle eggenote en gesinne optimaal kan funksioneer in die interkulturele opset.

*  ʼn Oorsig te hê van al die praktiese voorbereiding en reëlings wat getref moet word voordat ʼn sendeling na die buiteland vertrek.

Wanneer:  23 Junie – 2 Julie 2006

Waar:   Wellington

Sluitingsdatum:  9 Junie 2006

Taal:  Afrikaans/Engels

Inskrywingsvoms en navrae:  Dr. R. van Velden, Hugenote Kollege, Posbus 16, Wellington, 7654.  Tel. 021-8730028(k); 0828574368;    E-pos:  tiw@hugenote.co.za

Getuienisse:

“Baie dankie!   Dit was ʼn wonderlike werkswinkel.   Dis jammer die tyd gaan so gou verby, mens sou nog baie meer wou leer.   Die “aard en werking van kultuur”  was vir my die insiggewendste.”  (J. Boshoff, Table View)

“Ons was van die 19‑24 by 'n werkswinkel in Malawi wat aangebied is deur Ryk van Velden….Ons was weereens so dankbaar om deel te wees, want ons het baie geleer…. Selfs van die gesoute sendelinge wat daar was, sê dit was vir hulle 'n "eye opener". Ons het ook skielik baie dinge rondom onsself sommer beter verstaan.” (Petrie Coetzee, Mosambiek)

“Die materiaal was so goed uitgewerk en Ryk het dit alles so uit sy hart en uit sy eie ervaring aangebied. Ons almal het gevoel ons wil met die voorkennis weer oor gaan begin en dit hierdie keer beter doen.   Ek wil almal wat sendelinge êrens in die wereld ondersteun, baie sterk aanmoedig om nie 'n sendeling in die veld te stuur sonder dat hulle hierdie kursus deurgeloop het nie.”   (Stefanie Roux, Mosambiek )   Bo

 

ABID se faksommer verander

Sal u asseblief hiermee kennis neem dat Argief- en Bestuursinligtingsdienste (ABID), Stellenbosch se faksnommer: 021 882-9926 verander het.  U kan nou enige van die onderstaande 3 faksnommers gebruik. Dit sal waardeer word as u dit ook deur u kommunikasiekanale, in u kantoor en in die gemeentes in u sinodale gebied bekend kan maak.  Baie dankie.

NUWE FAKSNOMMERS ABID

Angeline   086-617-5961

Susan        086-617-5962

Alta           086-617-5963   Bo

 

Woofie’s Books wil boeke koop

Dear Sir,

I am writing you this email because I am looking to buy second hand religious or theological books. Woofie's Books (situated in Cape Town) is the only book dealer in South Africa that buys complete libraries of books and offers highly respectable prices for them. We buy libraries, collections and individual books of the following:

Theology  Religion  Second hand Bibles  Anglo-Catholic literature

Commentaries  Classics (Greek and Roman) First editions  Prayer Books

We also allow people to view our books via special appointment.

Kind regards, Prof. Woofie

93 Wagenaar Street Monte Vista 7460 Cape Town 0215584827 CELL:

0845055659 Fax: 0866544615 BREAD@telkomsa.net    Bo

 

Watter swerkater?

Van der Merwe sit by die haarkapper. Terwyl dié se skêr so deur sy hare girts, vertel Van der Merwe opgewonde oor sy voorgenome besoek aan die Vatikaan. Alles is gereël, beduie hy opgewonde, en die pous het ingewillig om hom te woord te staan. Eers moet hy drie keer aan die derde deur regs van die St Peter’s Katedraal se hoofingang klop. Dan sal ‘n Benediktynse monnik die deur roopmaak, die wagwoord vra, waarna hy Van der Merwe drie verdiepings na bowe teen steil marmertrappe sal begelei. Dit bring hom in die pous se tweede sekretaris se derde assistent se kantoor. Hier sal hulle flou Chinese tee drink. Daarna word hy na die voorportaal van die pous se sekretaris se wagkamer geneem. Hier moet hy so 30 minute vertoef, terwyl die sekretaris se tweede assistent aan hom sal verduidelik presies hoe hy in die pous se teenwoordig moet optree. Sodra die pous gereed is, word hy die kantoor ingelei, en sal die pous sy hande op Van der Merwe lê en hom seën.

    Die haarkapper luister maar skepties na al die stories en girts-girts voort.

    Vier weke later sit dieselfde Van der Merwe, pas terug uit die Vatikaan, in dieselfde stoel, selfde haarkapper, selfde girts-girts.

    Nou vertel hy opgewonde van sy besoek aan die pous. Alles het verloop soos beplan – presies so. Hy vertel hoe hy by die pous kom, kniel, die pous kyk hom liefdevol aan, sit sy hande op sy kop....

    Nou’s selfs die haarkapper begeester. En toe, wat sê die pous tóé?, wil hy by Van der Merwe weet.

    Van der Merwe: Toe die pous sy hande so op my kop sit om my te seën, toe sê hy: En watter swerkater het jou hare so opgekoffie?!

 

 

Groete tot ons weer gesels,

 

Danie Mouton

Bo