OosKaap eNuus
Visie: Een,
heilige, algemene Christelike kerk, die gemeenskap van die heiliges
Jaargang 4
- Nommer
5 - 15
Mei 2006 - nuus@ngkooskaap.co.za
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
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
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
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
So the divine Jesus and infallible Word emerged out of a fourth-century power-play? Get real.
(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
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
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
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
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
Another rival theology nudged the church
toward consolidating the New Testament. During the mid- to late-second century,
a man from
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
The book sends
us back to
Christianity's "founding
fathers"—and the Bible we share with them
(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 Nazianzus—Christian 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:
"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
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
What is the one
question that you wished you were asked more often about the
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.
* 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
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:
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
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
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
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
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
0845055659 Fax: 0866544615 BREAD@telkomsa.net Bo
Die haarkapper luister maar skepties na al
die stories en girts-girts voort.
Nou’s selfs die
haarkapper begeester. En toe, wat sê die pous tóé?, wil hy by Van der Merwe
weet.