Week of Prayer.
Beke Ya Dthapelo – Pherekgong. 2006
Taba-taba: Morena, o re fa bophelo – re rute ho phela
Re rapela hammoho, nakong ena ya leroborobo la Aids – haholo naheng ya Afrika Borwa.
Pesaleme 16:11 – O tla ntsebisa tsela ya bophelo. Kgora ya thabo e teng pela hao, le dinyakallo tse sa feleng tsohong ya hao le letona.
Motheo le ditataiso:
• Taba-taba ena e kgethilwe ka sepheo sa ho nahana ka Lentswe la Modimo mabapi le HIV le Aids. Ka hare ha HIV le Aids re ithuta ho phela, mme re rapela ho phela.
• Hopola: Motho ya phelang ka HIV, ha o a ka a “tshwaetswa”; hase “lehlatsipa” kapa “moetsadibe e moholo”. Hase ÿa “hlokang tumelo”. Ha re re motho eo o “na le Aids”. Re bua ka mehla ka batho “ba phelang ka Aids”.
Ditataiso tsa thapelo:
Nako ya dithapelo di ka etswa ka maemo a phutheho.
• Ho ka hotetswa dikerese tse emelang le tse bonahatsang batho ba mahlomoleng. Hammoho le dithapelo tse filweng jwaloka mehlala, ho ka rapellwa ditaba tse latelang. Re rapela hore:
• Modimo a re fa takatso ya ho mamela pele re bua kapa pele re etsa letho.
• Modimo a re thuse ho utlwa pelo ya hae ya ubelang batho ba robehileng ka lerato, haholoholo ba amaneng ka HIV le Aids.
• Modimo a re thuse ho mamela ka tlhompho le ka kutlwelobohloko dipale tsa bohloko tsa batho.
• Modimo a re thuse ho utlwa hantle seo re ka se etsang, le kamoo re tshwanetseng ho phela.
Tsatsi la pele: Morena, re rute tsa bophelo
Ka mantsibuya ana re tiisa:
Modimo o bopa batho ka baka la lerato. Motho e mong le e mong o bopjwa jwaloka moqhaka wa tlholo. Mahlong a Modimo re na le theko e kgolo. Bophelo boo Modimo o re fanang ka bona, ke botle.
Le ele hloko:
Ke kgopolo e sele e seng teng Bibeleng ho nahana hore bophelo ba semoya bo phahamisitswe hodima bophelo ba mmele.
HIV le Aids di re ruta eng?
HIV e tshosetsa bophelo ba mmele.
HIV e re hopotsa bofokodi ba rona.
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PALO YA LENTSWE:
Genese 2:4-9, Pesaleme 16 le Johanne 10:7-10
MOLAETSA:
Na o bile moketeng wa letsatsi la tswalo la bana? Ka mora nakwana ba qetile hoja le ho nwa, mme jwale ba senya kuka le masimba, mme drinki di ema hohle. Ba tlwaetse menate ya bophelo. Ka baka leo menate ena ha e hlokahale ho bona. Ka baka leo ba e senya, e seng ho e rata haholo.
Batho ba senya bophelo
Ke nahana hore le rona batho re etsa jwalo le bophelo boo Modimo o re fang yona. O batla ho re fa bophelo ba ho fetisisa (Johanne 10:10), empa re tlwaela bophelo hakakang hore re qale ho bo senya. Ke mokgwa o mobe re o ithutileng ho baholoholo ba rona, e leng Adama le Eva. Ha ba ka ba kgotsofala le bophelo ba botlalo bo Modimo o ba fileng bona. Ba batlile ho iketsetsa keketso e nngwe ya bona. Ho fihlela kajeno, ditholwana tse hanilweng ke Modimo, di a re leka.
Ke taba e sa utlwahaleng hore batho ba bangata ba batla bophelo bo fetisang dinthong tse sa kgoneng ho bo fa. Ke mollo o tjhesang menwana le ditholwana tse siyang ho baba molomong.
Bophelo bo tswang ho Modimo, bo botle
Pale ya tlholo (Genese 2:7) e bolela hantle kamoo Modimo o re bopileng ka mobu o mofubedu wa lefatshe. Mongodi wa dipesaleme o hlalosa hore Modimo o sebedisitse menwana ya hae ho re bopa (Pesaleme 8:3). Ka morao a budulela dinkong tsa rona phefumoloho ya bophelo, a re bitsa ho ba baemedi ba hae lefatsheng.
Bibele e re hopotsa hangata, e re: Bophelo bo botle, bophelo bo na le molemo. Re bopilwe ho ba moqhaka wa tlholo ya Modimo. Ka baka leo re tshwanetse ho kgomarela bophelo ka thabo. Mabapi le mohlolo wa bophelo, re tshwanetse ho phela pela Modimo ka teboho le ka ho makala.
Ho a hlokahala ho hopola hore bophelo bo botle ba rona bo amana le botho bohle ba rona, e leng ba mmele le ba moya le ba dikamano tsa rona le batho ba bang. Empa hangata ho etsahala hore re tiisa karolo e le nngwe feela, kapa re nyatsa karolo e nngwe.
Mmele wa hao ke sebopeho sa Modimo – o o rate
Ha re sheba ka pele, re ka re batho ba rata mmele wa bona, hobane ho na le ditlhodisano tsa ho fumana barwetsana ba batle, kapa dinatla tsa rona ke ba ikwetlisang mesifa ya bona. Re batla ho ota ho kgabisa mmele. Empa leha ho le jwalo, ha re hlokomele mmele ya rona hangata. Re leka ho ithabisa ka dintho tse tshosang mmele ya rona. Batho ba tsamaya ka lebelo ditseleng ka dikoloi tsa bona. Ba bang ba sebedisa dititifatso, kapa ba bapala le motabo o sa lokeng.
Kokwana-hloko ya HIV e tseba hantle ho senya botlalo ba bophelo ba motho. Mohlomong ha o shwe ka pele, empa botle le matla a bophelo ba hao a fokotswa. Ho ba bangata bophelo ba bona bo nyanyefatswa, mme bo a senyeha. Ke phaphang e kgolo le sepheo sa Morena Jesu!
Kgomarela bophelo bo tswang ho Modimo
Kokwana-hloko ya HIV e ka tsosa menahano e mengata ho rona. Empa kajeno a re qaleng le kgopolo e ntle: Leha o haufi, kapa leha o hole le HIV, kgomarela bophelo bo tswang ho Modimo!
Hona jwale ke nako ya ho rapela le Davida: Ö tla ntsebisa tsela ya bophelo. Kgora ya thabo e teng pela hao, le dinyakallo tse sa felleng tsohong ya hao le letona.” Ka thapelo ena o kgona ho phela ka bophelo ba botlalo boo Modimo a o bitseditseng bona. Amen.
THAPELO:
Ntate, Mmopi wa rona, ho tloha tshimolohong o re bopetse sebaka, e leng sebaka sa ho phela le sebaka sa ho rata ho sona. Leha re kgethile lefu ho Adama, o tlile ka mehla ho re kopa: “Kgethang bophelo!” Ha re tswetse pele ho senya tsohle le ho atamela lengope la tahleho, wena o tlile ho rona ka ho re fa “bophelo, di bo bone ka ho fetisisa.”
Lefatseng lena, re timana botlalo bona, ka ho sa nahane, Morena. Ka seo o re fanang ka sona, re tsamaya ka lefeela, mme re a itshenya. Re senya mpho ya ho ba le mmele, mme ha re o beele mmele ya rona ho ba dihlabelo tsa hao. Re hlaba mmele ya rona dialetareng tse fosahetseng. Re senya mpho ya batho ba bang ka ho se hlomphane, empa re ipatlela seo re ka se fumanang feela. Ha e mong a utlwa bohloko, kapa ha yena a phela ka HIV, re mo fetela hole.
Morena, wena o tsela le nnete le bophelo. Ha tsohle di sisinyeha, wena o nnete. Ha re sa kgone ho bona letho ka baka la lefifi, wena o re kgomarela, mme o re bontsha tsela. Ha nna ke kgetha lefu, wena o ntshwara, mme o mpetolela bophelo. Ka baka leo, Modimo ya re neang sebaka sa bobedi, ke a o kgomarela, mme ke a kopa: Morena, o ntshwarele, mme o mpatle ha ke kgelohile. Amen.
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Tsatsi la bobedi: Morena, re rute ho mamela bophelo
Kajeno re tiisetsa:
Bophelo bo neilweng ke Modimo, ke bohlokwa, empa bo ka senyeha ha bonolo. Lefatsheng le robehileng, batho ba bangata ba utlwa bohloko. Ke nako ya ho mamela; ke nako ya ho utlwa dillo tsa bophelo bo robehileng. Le kerekeng, ho na le batho ba robehileng ba utlwang bohloko. Ba utlwileng, ha ba kgone ho thola. Ba tshwanetse ho bua leratong.
Le ele hloko:
Lefatshe le robehile ka baka la dibe tsa batho. Empa kajeno ha re nahane ka dibe tsena, empa re nahana ka dipheletso tsa tsona.
HIV le Aids di re ruta eng?
Ka baka la Aids, batho ba utlwa kahlolo le tahleho, le ho se batle ha ba bang ho kopana le bona, jwalo, jwalo.
Di isa tshabong le ho ikgula le ho hloka boikarabelo, le ho ipata, le bodutu, jwalo, jwalo.
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PALO YA LENTSWE:
Genese 16:13; Genese 20:14-19; Mattheu 14:14.
MOLAETSA:
Re ipolela bekeng ena hore re sokole le seo re batlang ho se kopa ho Modimo tsatsing le leng le le leng. Re ipolela hore re a mo hloka; re hloka thuto ya hae. Ha re rapela: “Morena, re rute ho mamela bophelo, le ho mamela bophelo ba ba bang”, re kopa hore re etse mokgwa ona wa ho mamela, mokgwa wa kereke le mokgwa wa rona.
Modimo o a utlwa, a bona.
Bibele e tletse dipuo tsa batho ba robehileng le tsa ba hlokang matla. Ke batho ba amaneng le dintwa, le bokudi le tlala, le maemo a se nang bokamoso. Leha ho le jwalo, Baiseraele ba ipolela hore Modimo o mametse, mme o bone. Pesaleme 116 e ipolela: “Ke rata Jehova, hobane o utlwile lentswe la ka, le merapelo ya ka; hobane o ntshekehetse tsebe.” Pesaleme 34:15 e re: “Mahlo a Jehova a ntse a tadimile ba lokileng, ditsebe tsa hae di bulehetse mehoo ya bona.”
Pale ya Agare e tiisa taba ena. Paleng ena Modimo o iponahatsa jwaloka ya boneng tlhoko, mme jwaloka ya mamelang motho ya hlokang bokamoso. Agare e ne e le lekgabunyane la Sara, leo Sara a neileng Abrahama, hobane ba lahlile tshepo ya bona hore Modimo o tla phetha tshepiso ya hae ya ho ba nea ngwana. Ka mora tswalo ya Isaka, ba lahla Agare. Agare o feelleng. Moo re bala taba e tshwarang pelo, e leng hore o dutse hole le ngwana wa hae, hobane a sa rate ho bona ha yena a shwa. O lahlehetswe, mme o hloka moo a ka yang teng. Empa Modimo o “bone”, mme o ütlwile” mehoo ya hae, a mamela ho lla ha ngwana wa hae ka ho tlisa tharollo le ditshepiso tsa bokamoso. Ka baka leo Agare a bitsa Modimo “Ele-roi”, e leng “Wena, Modimo, o a mpona.” Ke Modimo eo a iponahaditseng ho Jesu, e leng yena ya boneng bongata bo boholo, a bo utlwela bohloko.
Le rona re tshwanetse ho mamela
Ha re rapela: “Morena, re rute ho mamela bophelo”, e leng ho mamela boipihlelo bo robehileng ba batho ba bang, re kopa hore rona (jwaloka kereke le badumedi) re tla amohela sebaka sa Modimo bophelong ba letsatsi le leng le le leng. Re kopa ho mamela mehoo ya ba reng: “Mpone, le mamele pale ya ka.”
Tse etsahalang ka baka la HIV le Aids, di re ruta hore re ahlola habonolo, kapa re lahla ba bang ka ho sa batle ho kopana le bona. Ka baka leo ba phelang ka bohloko, ba bewa ka thoko, mme ba ikgula dikopanong le batho ba bang, ba phela ka tshabo le bodutu, ba leka ho pata maemo a bona.
Boikarabelo ba rona ke ho bona boholo ba bohloko, le ho tiisa motho eo, le ho mo amohela, le ho mo fa sebaka ho bua ka bohloko ba hae.
Ya mamelang, o a araba
Ha re qala ho bona ba hlokang matla ka baka la mohau wa Modimo; ha re mamela dipale tsa bona mme re ba amohela, re tla bona kamoo re ba ahlotseng hammoho le batho ba bang. E tla re hlaba letswalong. Re tla amohela pitso ya rona ya ho porofeta le ho bua le ba bang ba hlokang mosa le mohau dipuong tsa bona.
Ha re batla hore Modimo a re ruta ho mamela, Bibele e tletse ditshepiso tse re thusang ho bona tshepo bophelong bo robehileng ba batho. Bophelo ke mpho ya Modimo e kgonang ho tlisa thabo metsotsong ya lefifi, ha re tla dumela ho sheba hantle. E mong o itse: “Love does not begin by defining its objects, it discovers them.”
A re ithuteng ho se ikemisetsa pele hore re tla rata mang, kapa re tla bona mang, kapa ho mamela mang. Moya o Halalelang o batla ho re tataisa ho bona le ho mamela ka mokgwa wa ho fumana ntho e ntle ho motho e mong le e mong, eo re ka e rata. Ka tsela ena, re tla mamela le ho bona ka ntle ho dipelaelo, jwaloka Modimo a entseng jwalo. Mokgwa wa Modimo wa ho mamela, o tla ba le mokgwa wa rona.
THAPELO:
Morena, re a leboha hore o rata ho mamela ha bana ba hao ba bua le wena, le hore o mamela mehoo ya batho ditsietsing.
Re thuse ho se bue haholo, empa dipuo botebong ba rona di thole; re thuse ho mamela pele re bua kapa pele re etsa .
Re thuse ho mamela kamoo pelo ya hao e kokotang ka lerato le mosa bakeng la batho mahlomoleng, e leng batho ba robehileng; haholoholo ba amaneng le HIV le Aids.
Re thuse ho mamela dipale tsa mahlomola tsa batho; o thuse le ba nang le matla lefatsheng (haholo banna) ho utlwa diuo tsa ba hlokang matla.
Anke o etse hore ba robehileng (haholoholo ka baka la Aids), ba utlwa lerato la Modimo ka baka la rona ba ba mametseng ka botshepehi .
Re thuse ho utlwa hantle seo re ka se etsang ho thusa ba bang, mme o re thuse ho ema le bona ka moya wa Jesu.
Re thuse ho utlwa ho se loke ha batho mabapi le ba hlokang matla, o re fe matla ho ba kgalemela.
O fe rona, e leng ba kereke ya hao ditsebe tsa ho utlwa mmino wa bophelo, o re hauhele ho utlwa wena ka ho fetisisa, hore re kgone ho tshwana le baprista ba sebetsang ka mosa, mme re utlwahatsa puo ya rona ya boporofeta mabapi le ho se loke.
Re rapela jwalo lebitsong la Jesu. Amen.
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Tsatsi la boraro: Morena o re rute ho tsotella bophelo ba ba bang
Re tiisa:
Modimo o tsotella batho ba utlwang bohloko. Seo re se utlwang mabapi le bohloko le mathata a batho, se tshwanetse ho fetola dipelo tsa rona hore le rona re ba tsotelle. Molao wa lerato wa Morena Jesu o a bonahala ha re jarana diphahlo.
Le ele hloko:
Ke phoso ya ho nahana hore HIV le Aids ke bothata ba “batho ba bang”, re lebale hore re banabeso ho Kreste.
Seo HIV le Aids di re rutang sona:
Hangata batho ba leka ho tshwarela ho se kopane le ho se tsotelle ha bona le ba tshwerweng ke Aids, ka moya wa kahlolo.
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PALO YA LENTSWE:
Bagalata 5:22-6:5; Mareka 1:40; Luka 4:18-19.
MOLAETSA:
Morena Jesu o phahamisitse bophelo ba motho haholo. O itse evangeding ya Johanne 10:10: “Nna ke tlile hore di be le bophelo, di bo bone ka ho fetisisa”. Bibele e tletse mehlala moo Morena Jesu a fetotseng maemo a mabe a batho jwaloka bokudi le bofutsana le sebe, ka ho ba fodisa kapa ka ho nolofatsa maemo hore ba fumane bophelo ba botlalo. Qetellong o inehetse bophelo ba hae hore batho le babolai le bafebi le mashodu a se ke a shwa melatong ya bona, empa ba phele le Modimo. E, ho Jesu bophelo bo a hlokahala. O re: “Ke nna tsela, le nnete, le bophelo” (Johanne 14:6). Yena ke sesosa sa bophelo.
Moya o Halalelang o re nea bophelo
Bibele e nngwe e fetola Bagalata 5:25 ka ho re: “Moya o Halalelang o re neile bophelo bo botjha. Ka ba ka leo re tshwanetse ho dumela hore o re etele pele nthong tsohle tse re di etsang.” Ke Moya o re phedisang. Ke wona o re rutang ho phela jwaloka batho ba batjha ba Modimo. Ka baka leo re tshwanetse ho dumela hore o re ntjhafatse hore re shwele ho hloka lerato le ho iphelela ha rona.
Letshwao le leholo la motho ya dumetseng ho Jesu mme ya tataiswang ke Moya, ke eng? Ke ha LERATO le bonahalang bophelong ba bona. Bagalata 5:22 e re neo ya Moya ke LERATO. Neo ena e iponahatsa ka thabo le kgotso le sebete le kgauho le molemo le botshepehi le bonolo le boitshwaro. Ha o na le neo ya Moya o Halalelang, e leng LERATO bophelong ba hao, bophelo ba hao bo tla bontsha ditaba tsena kamanong ya hao le batho bohle – leha e le mang kapa mang.
Mohlala wa Morena Jesu
Bakreste ke balatedi ba Morena Jesu. Yena o re siile mohlala o phethehileng ya lerato la nnete le la tsotello. O buile jwalo evangeding ya Luka 4:18,19. (Bala ditemana). Jesu o bile haufi ka mehla moo batho ba utlwile bohloko. Ha a ka a tshwarwa ke nako kapa mokgathala kapa mosebetsi ho ema le batho mahlomoleng a bona ka ho mamela le ho thusa. Hape, ha o a ka a utlwa letho ha ba bang ba mo sebile, e leng batho ba molao kapa ba maemo kapa ba dipolitiki ba lahlileng ba sa tshwaneng le bona. Tjhe, o eme le batho bohlokong ba bona, a fetola maemo a mabe a bona hore ba fumane bophelo ba molemo hape. Ke lerato.
Lerato e ne e le semelo se seholo sa Morena Jesu, mme o le fetotse ka mehla ho ba diketso tse bonwang tsa ho tsotella. Bibele e re ruta hore o tshwerwe pelong hakakang hore o ne a utlwana le batho maemong a bona, a fetola maemo a bona, o ba lokolla. Le kejeno o bitsa kereke ya hae ho mo latela mohlaleng wa hae, le moo a emang kateng, e leng le batho ba mahlomoleng, le ba futsanehileng le ba tshwerweng ke ho se loke. (Sheba Boipolelo ba Belhar 1988).
Lerato le a aba, le jara diphahlo
Haufi le rona batho ba phela maemong a tshabehang a bohloko le a mahlomola. Bana le batjha le basadi le maqheku ke ba utlwang bohloko ka ho fetisisa ka baka la maemo a ditlhoriso le ho sebedisa matla hampe ha batho ba hlokang dipelo le ba ratang matla le tjhelete. Hape ho na le ntwa le bofutsana le ho hloka mosebetsi le bokudi bo isang lefung jwaloka TB le diabetes le HIV le Aids. Ke HIV e utlwisang bohloko haholo ho bao ba phelang le yona le ho ba leng haufi le bona jwaloka batswadi le bana le metswalle. Batho bana ba utlwa maikutlo a ho lahluwa le ho utlwiswa bohloko hangata.
Ke ka baka la lerato la Modimo feela re tsebang hore re bomang. Ke lerato lena le tshwanetseng ho re susumetsa ho sebeletsana le ho thusa ba mahlomoleng ka ho ba rata kantle ho mabaka. Bagalata 6:1 e re ba phelang ka Moya, ba tshwanetse ho tsosa e mong le e mong ya weleng sebeng ka lerato, hobane le rona re ka lekwa ke sebe. Jwaloka mmele wa Kreste re bitswa ho phedisana mmoho leratong.
Maikanong a yona, kereke ya VGKSA e re: VGKSA e na le Aids, hobane ditho tsa yona di na le Aids. Kereke e tshwanetse ho dumela hore e kula, hobane ditho tsa rona di a kula. Ka baka leo re tshwanetse ho tsotellana, empa haholo re tshwanetse ho tsotella ba phelang le HIV le Aids, ra utlwana le bona. . Re tshwanetse ho etsa kamoo Bagalata 6:2 e buang kateng, e leng “ho jarelana diphahlo.” Re tshwanetse ho eketsa botle ba bophelo ba batho bana, ra sireletsa botho ba bona ka ho se ba nyatse hoba ho se ba ahlole kapa ho se ba nyanyafatse. Re tshwanetse ho bontsha lerato la nnete ka ho ema le bona mahlomoleng a bona.
Re kwala ka mantswe a Bagalata 6:2 ka phetolelo e nngwe: “Le tsotellana ka nnete. Bonang ha badumedi ba bang ba phela ka thata, mme le ba thuse. Jarang mathata a bona mahetleng a lona, le a jare sebakeng sa bona. Le se ke la dumela hore ba a jare a le mong. Ka ho etsa jwalo, le tla etsa seo Morena Jesu a se lebellang ho lona”. Amen.
THAPELO:
Ntata rona, re a o leboha jwaloka Modimo wa sebaka sa bobedi, ha re lebetse ho sebeletsa wena, empa o re fa sebaka hape.
O ntshebedise nna, jwaloka ngwana wa hao:
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Ho ba pelo ya hao ya utlwang bohloko le mahlomola a ba bang
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Ho ba lentswe la hao le buang le bana ba bang ba hao
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Ho ba sefahleho sa hao se bososelang ka lerato le ka tsotello
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Ho ba matsoho a hao a hauhelang ba bang ka mehla
Nthuse Morena, ho ba teng ho jara diphahlo tsa ba bang. Nthuse ho utlwana le bona mahlomoleng a bona. Mpe maikutlo a tshwanelo mabapi le tlhoko tsa ba bang.
Mpe pelo ya mohau ho hauhela ba bang ka letsatsi le leng le le leng.
Morena, bofokoding ba botho ba rona, re batla ho tsotella baheso ka nnete le ka botshepehi.
Re thuse ho utlwela ba bang bohloko.
Re a o rorisa, re a o tlotlisa
Re a o tshepa
Re ipolela ka mehla: Modimo ke o moholo. Amen.
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Letsatsi la bonne: Morena, re rute ho amana le bophelo ba ba bang / ho fetola bophelo
Re tiisa:
Modimo o re bitsa ho fetola bophelo ba batho ba bang. Morena o rata ho re thusa ho tsotella batho hakakang hore re ba thuse ka diketso.
Le ele hloko:
Ho molemo ho tsotella batho ba leng “hole”, empa hase tshwarelo ho se thuse ba leng “haufi”le rona.
Seo HIV le Aids di re rutang sona:
Re tlwaela mahlomola a batho habonolo, haholo-holo ha a sa fele.
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PALO YA LENTSWE:
Luka 10:29 –37.
MOLAETSA:
Ke ka baka lang ha re ema hole le mahloko le mahlomola a ba bang? Re utlwa bohloko ha ho etsahala dintho tse mpe tseo bohle ba buang ka tsona, empa re ema hole ha mathata a hlaha ka nako pela mahlo a rona. Nahanang ka maikutlo a batho ha Tsunami e hlahile, empa ha ba utlwe letho mabapi le leroborobo la Aids.
Ha batho ba baholo ba tsejwang ke bohle, ba wela mahlomoleng, re utlwa bohloko ka tsela e fapanang le kutlwelobohloko ba rona ho bao ba sa tsejweng ke motho. Hangata ho bonolo ka ho fetisisa ho thusa ba leng “hole” ka tjhelete le dikobo le dijo, ho feta ho thusa ba leng “haufi” le rona.
A re boneng kamoo re kgonang ho ba banababo ba batho ba phelang mahlomoleng,
leseding la Luka 10:29-37.
Setshwantsho sa Morena Jesu
Morena Jesu a bolela setshwantsho sa monna ya wetseng hara dihlola. O hlokile thuso e bonwang. Moprista le Molevi, e leng batho ba kereke, ba feta mane, ba mo kwekwetla. Ya weleng, ke bothata ho bona, boo ba sa bo batlang. Ha ba batle ho kenya bophelo ba bona kotsing, hobane mohlomong dihlola di sa le teng, mme di ka ba tshwenya. Hape ba ka ba ba itshilafaditseng moyeng ha ba mo ama.
Ha Mosamaria a feta, eo re sa kgolweng hore o tla thusa, o etsa taba e makatsang. Ho etsahala taba pelong ya hae. O utlwela monna ya wetseng hara dihlola, bohloko, a theoha peleseng ya hae, a sa tshabe dihlola, a silafatsa diatla tsa hae ka ho tlamella maqeba a hae. A thusa ka nnete le ka mokgwa o bonwang. A mmea peleseng ya hae, a sa nahane ka ditshenyehelo tsa tjhelete ha a ka thusa, a dumela ho lefa hore a fole.
Rona re etsa eng?
Mohlomong wena o re: Empa nna nke ke ka etsa jwaloka Moprista le Molevi ka ho siya motho tseleng. Potso hase ha re siya batho. Ke ha re bona mahlomola a ba bang? Na re bona mahlomola a ba phelang le HIV le Aids? Re tshwanetse ho kopa Modimo ho tutubolla mahla a rona hore re bone tlhoko le mahlomola a ba bang.
Ha Modimo a tutubolla mahlo a rona, re tla tshwana le Mosamaria wa mohau ka ho bona mahlomola a ba bang, le ho thusa. Ke Modimo feela ya kgonang ho fetola maikutlo a fosahetseng a rona a ho ahlola le ho se utlwisise. Ke Jesu feela ya kgonang ho fetola dipelo tsa rona hore ba phelang le Aids, ba kgone ho re tshepa. Ke yena feela ya kgonang ho fetola diphutheho tsa rona, e leng kereke ya hae, ho ba sebaka se amohelang bakudi ba HIV; moo ba phelang le Aids, ba kgona ho re tshepa hakakang, ba re tsebise boemo ba bona ba HIV; hobane ba tla re tshepa.
Ha re tadima batho ba phelang le HIV ka mahlo a Jesu, re ke ke ra ahlola, mme re ke ke ra botsa: O tshwaeditswe jwang? Re tla botsa jwaloka Morena Jesu: Na o batla hore ke o etsetsa eng? O batla hore nna ke be mang ho wena? Re tla tswa sebakeng sa ho ipoloka jwaloka Mosamaria, ra kopana le bona. Re tla ba bona jwaloka batho ba hlokang lerato le tsotello le banababo. Re tla leka ho thusa ba kulang ho isa lefung, le bana ba fokolang.
A re buleng dipelo le ditsebe tsa rona, re mamela taelo ya Morena Jesu ya Luka 10:37: Ëya, mme o etse jwalo le wena.” E, Morena Jesu o re bitsa ho ema moo yena a emang teng – haufi le e mong le e mong ya leng mahlomoleng. O re bitsa ho ba ‘wa habo’ ho e mong le e mong ya lahlilweng ke ba bang.
THAPELO:
Sebedisang thapelo ya letsatsi le bobedi.
Letsatsi la bohlano: Morena, re rute ho phela ka boikarabelo
Tiiso ya letsatsi:
Boikarabelo bo amana le tsamaiso e ntle le bophelo ba theko e kgolo eo Modimo a re neileng bona, le ho banabeso.
Le ele hloko:
Hlokomelang hore ho se ke ha buwa ka boikarabelo ka mokgwa o tsosang maikutlo a molato feela. Tiiso ke ho bua ka boikarabelo hore ho kgethwe hantle mme ho rapelelwe bophelo bo ikarabetseng.
HIV le Aids di re ruta eng:
Ha ho na tharollo e bonolo ho thiba HIV le Aids.
PALO YA LENTSWE:
Baefese 4:17-24.
MOLAETSA
Selelekela
Batho ba bang ba nahana hore tharollo ya leroborobo la Aids e bonolo. Ba re: “Ha batho ba tla phela ka boikarabelo feela…” Empa ha ho bonolo. Boikarabelo ha bo kgone ho qobellwa ka melao e thata feela. Hape, batho ba ke ke ba amohela boikarabelo ka ho tshoswa ka ditsebiso tse tshosang.
Boikarabelo bo qala ka kgetho le boikemisetso pelong.
Ka baka leo, seo re se hlokang ho phela ka boikarabelo, ke petoho ya pelo. Bibele e ngola hangata ka taba ena. Mohlala o mong ke Baefese 4:17-24 (bala ditemana tsena).
Boitshwaro ba rona bo qala kae?
Temana ya 17 le ya 18 di re batho ba bang “ba hole le bophelo ba Modimo” hobane ke “ba yang ka bosawana ba dikelello tsa bona.” A hlalosa hore dikelello tsa rona di laola boitshwaro ba rona. Ka baka la dikelello tse tletseng “takatso e se nang ho kgolwa”(19), re tsamaya tseleng ya ho ipolaya. Re ka ipolaya ka ditsela tse ngata. Nahanang ka tshebediso ya dithunya, le dititifatso, kapa mekgwa ya rona ya ho tsamaya ka dikoloi ditseleng, jwalo, jwalo. Ke mehlala e bontshang hore re sa hlomphe bophelo.
Empa re bitswa ho “ntjafala mehopolong ya dipelo tsa lona, le apare motho e motjha, ya bopilweng ka setshantsho sa Modimo”(23,24). Modimo a re mona: Ha re lemoha hore bophelo ba rona bo hlokahala, mme bo na le ditokelo le bokgoni ho bona – re bopilwe ka setshwantsho sa hae – re tla sebedisa bophelo ba rona hantle. Re tla kgetha boitshwaro le boikarabelo, bo sireletsang bophelo ba rona, bo bolokang le bo eketsang bophelo.
Le dingaka tsa saekholoji di dumelana le mantswe a Pauluse, ka ho re: Boitshwaro ba rona bo susumetswa ke dikelello tsa rona. Ka baka leo, ha re batla ho fetola boitshwaro, re tshwanetse ho fetola dikelello le menahano e re susumetsang. Ha re batla ho phela ka boikarabelo bo botle, re tshwanetse ho qala le tse leng bohlokwa, le tse leng motheo wa bophelo ba rona. Metheo e amanang le Bibele e tla re thusa ho boloka bophelo ba rona jwaloka ntho e hlokahalang. Nahanang: Re bopilwe ka setshwantsho sa Modimo! Ha re lemoha nnete ena, re tla fetola metsamao ya rona hore re boloke bophelo bona bo hlokahalang.
Re phela botjha jwang?
Potso ke ena: Re tla kgona jwang? Bibele e re ruta hore bophelo ba ho ikarabela, bo kopa boineelo le boiteko. Bo kopa dikgetho tse tiileng tsa ho ikemisetsa ho phela tseleng ena e ntlafatsang bophelo. Re tshwanetse ho kopa Moya o Halalelang ho re kgodisa hore bophelo bo a hlokahala. Hobane re tla phela botjha feela, ha re kgodisehile ruri ka molemo wa bophelo ba rona.
Mehlala e a hula
Ha ho le jwalo, re tla kgona ho kgodisa ba bang ka mantswe le ka diketso. Hopolang: Ha rona re sa phele ka boikarabelo, nthong e nngwe le e nngwe bophelong ba rona, ha e thuse letho ho leka ho ruta bana ba rona ho phela ka boitshwaro motabong. Ho na le puo e reng: Mantswe a a tsosa, empa mehlala e a hula! Hape, ha re kgone ho kgodisa batho ho phela ka boikarabelo ka ho ba ahlola, kapa ka ho ba nyatsa feela. Ha re batla hore batho ba tlohela “bophelo ba kgale”, mme ba kgomarela “bophelo bo botjha”, re tshwanetse ho ba thusa ka moya o motle le ka lerato.
THAPELO:
Sebedisang dithapelo tsa letsatsi la pele.
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Letsatsi la botshelela: Morena, re rute ho phela ka tshepo
Tiiso ya kajeno:
Sesoso se tebileng sa tshepo ya rona ke Modimo o phelang, ya tsositseng Mora hae lebitleng. Jwaloka motsamaisi wa poelano, kereke ke motsamaisi wa tshepo.
Le ele hloko:
“Tshepo” ha e amane le bophelo ba sa feleng feela.
Le se ke la nyenyefatse bothata ba ho ba HIV –positive, le ho phela le HIV.
Seo re ithutang ka HIV le Aids:
Seo HIV e se etsang bophelong ba motho ka nako e telele le maemong wohle a hae, se tshosetsa tshepo ya rona.
Batho ba lwantshanang matla a ba hlolang ka bobona feela, ba lahlehelwa ke tshepo ha bonolo.
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PALO YA LENTSWE:
Dillo tsa Jeremia 3:1-33.
MOLAETSA:
Selelekela:
Na re ka utlwisisa ruri seo ho hloka ha naha ya bona le ha tempele le morena wa bona, se entseng ho Baiseraele ha ba isitswe kgolehong ya Babele? Hape-hape, na wena o ka utlwisisa maikutlo a motho ya utlwileng hore yena o na le Aids? Na o ka lemoha kutlo ya hae ya tahleho e tletseng e mo tshwereng ka motsotso oo? Jwale bophelo ba hae bo setseng, ke ntwa! Ho na le ntwa ya maikutlo a hae. Ho na le dipotso le ho inyatsa. Ho na le ho fela pelo le tshabo ya ho lahluwa ke ba bang. Ho na le ho ipata le maswabi. Dillo tsa Jeremia di hlalosa ka mantswe seo Baiseraele ba se utlwileng ha ba isitswe kgolehong. Empa maikutlo a bona a ka tshwana le maikutlo a motho ya phelang le kokwana-hloko ya HIV.
Balang Dillo tsa Jeremia 1:1-17.
Ho tloha ntwa, ho fihlela tshepo
Taba e ferekanyang, ke hore mongodi a ikutlwela ditemaneng tsena hore ke Modimo ya mo utlwisang bohloko. E mo ferekanya hakakang hore a sitwa ho bitsa Modimo ka lebitso la hae! Batho ba bangata ba nahana hore bokudi ba HIV ke kotlo ya Modimo ka baka la bohlola ba batho! Le modumedi ya phelang ka Aids, o a ipotsa: Na Modimo o a nkahlola jwang? Pele ÿa boneng mahlomola” (temana ya 1) ha a kgone ho fumana karabo e nngwe haese: “Ke feletswe ke tshepo ya ka le ke tebello ya ka ho Jehova”(temana ya 18). Empa le ele hloko: ka nako eo a ipoletseng hore mahlomola a hae a entse hore ho boima ho yena ho tswela pele ho dumela, ke nako ya ho qala ho bolela lebitso la Jehova!
Ke taba e fetolang tsohle! Ho hlahile taba mahlomoleng a motho eo. O nahane ka mahlomola a hae, a a ipolela pela Morena, a lemoha hore ke lerato la Jehova, e leng Modimo wa selekane, le mo emisitseng! Ha a bitsitse lebitso la Modimo mahlomoleng a hae, a hopola botjha: “Ke mehauhelo ya Jehova e entseng hore re se ke ra timela, hobane mohau wa hae ha o fele”(temana ya 22). Ba phela, hobane Modimo ha o a ka a ba furalla. Letsatsi le leng le le leng ha tsatsi le tjhaba, le paka botshepehi bo sa feleng ba Modimo! Motho wa mahlomola a ithuta ho tshepa hape.
Jwale o a tseba: Leha a lahlehetswe ke tsohle, o kgona ho ipolela: “Kabelo ya ka ke Jehova”(temana ya 24). Tse setseng ho yena bophelong ba hae, ke Modimo! Qetellong, bophelo bo na le molemo ho eo ya ithutileng ho tshepa Modimo wa selekane; ya batlang thato ya hae; ya mamellang ho emela thuso ya hae … yena o ithuta ho mamella bodutung ba hae, leha a jara phahlo e boima. O ithuta ho ikokobeletsa Modimo eo, a labella tsohle matsohong a Modimo. O ithuta ho sekehela lerama le leng, a mamella bohlokong; hobane o a tseba: Morena ha o a ka a ntahla; le mahlomoleng a ka ke tseba paballo ya hae, hobane lerato la hae ke le leholo.
Phutheho e tshwanetse ho boloka tshepo
Wene o tla etsa eng ha modumedi ya dutseng haufi le wena kerekeng kajeno, a ka ema hona jwale, a tsebisa phutheho hore o phetse le Aids ka dilemo? Na o lemoha hore yena o batla lerato le kamohelo ya hao hakakang? Na o lemoha hore lelakabe la tshepo ho yena le ka tinngwa jwang ha o sa mo amohele? Ho a hlokahala hore dipelo tsa badumedi, e leng batho ba kereke, di tshwanetse ho bonahatsa botshepehi le mohau le lerato le mosa wa Modimo wa rona wa selekane. Ka madimabe ke “batho ba kereke” ba lahlang ba phelang le Aids hangata.
Motho e mong le e mong ya wetseng mathateng, o tshwanetse ho tseba hore Modimo ha a mo furalle, mme le badumedi ba bang ha ba mo lahle. Ha ho le jwalo, o ka theosa phahlo mahetleng a hae. Ha a sa phele le sephiri sa hae. Badumedi ba bang ha ba mo lahle. Ba mo thusa ho jara phahlo ya hae!
Pauluse o ngoletse phutheho ya Bafilipi ha a le kgolehong, a re: “Ke tswe ke tseba hobane hoo ho tla mphetohela polokeho ka merapelo ya lona, le ka tshitso ya Moya wa Jesu Kreste”(Bafilipi 1:19). Badumedi le phutheho ke basebeletsi ba peolano! Ö re neileng tshebeletso ya poelano; ke ho re, Modimo o ne o le ho Kreste, ha o busetsa lefatshe kgotsong ho wona ka ho se balle batho dibe tsa bona, mme o kentse ho rona polelo ya poelano”(2 Bakorinthe 5:18b, 19). E kentswe le ho nna le ho wena.
Ka baka leo re ka thusana ho kgomarela tshepo.
THAPELO:
Esaia 33:2: “Jehova, o re hauhele, re beile tshepo ya rona ho wena! O be thuso ya rona ka hosasa ho hong le ho hong, le poloko ya rona mohla tsietsi!”
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Di ngotswe lebitsong la Sehlopha sa Tshebeletso ya Aids ya Komisi ya Bohlanka ya kereke ya NG (Kapa – Bophirimela le Borwa) le ya URC ya Kapa. Ba sebeditse mmoho ke: Adrie Kilian, Attie du Plessis, Frikkie Coetzee, Jan Witbooi, Jimmy de Wet, Johan van der Merwe, Lisel Joubert, Kobus Esterhuyse, Koos van der Vywer, Leon Foot le Nelis du Toit.
Iveki Yemithandazo – ngoJanuwari. 2006
Sithandaza lo gama sihlaselwe sisifokazi ugawulayo (AIDS) – ngakumbi kwelakowethu.
INdumiso 16:11 – “Wena undazisa iindlela zobomi; kaloku ndizala yimincili xa ndiphambi kwakho. Ngasekunene kwakho yimihlali yodwa kude kube ngunaphakade.”
Isikhokelo namacebiso:
- Le ngongoma inyulwe ukuze sithi, sikhokelwa liLizwi likaThixo, sicingisise ngesifokazi ugawulayo. Lo gama sikhangelene nesi sifo sifunda ngobomi, size sithandazele ukuba nako ukudla ubomi.
- Masikhumbule ukuba xa umntu aphila eneentsholongwane zikagawulayo (HIV) akuthethi ukuthi “unezothe” okanye “ulixhoba” okanye “ungumoni omkhulu” okanye “ungumntu ongenalo ukholo.” Asitsho nokuthi umntu onjalo ufa ngugawulayo, – hayi, sithi loo mntu uphila eneentsholongwane zikagawulayo.
Isikhokelo semithandazo:
Amathuba okuthandaza anokubakho ngokwemeko yebandla.
- Kusenokutshiswa iikhandlela ukuze kube ngathi zithethela abantu abasezinkathazweni.
Kunye nemithandazo eyanekwe apha ukuze ibe ngumzekelo sisenako ukuthandaza ukuba iNkosi:
- isinike iindlebe zokuphulaphula phambi kokuba sithethe okanye senze;
- isincede ukuqonda ukuba yona inentliziyo ephuphuma uthando nobubele ngokubhekisele kwabo bahlelelekileyo, ngakumbi ke abo bachukunyiswe ngugawulayo;
- isincede ukuba nako ukuliphulaphula sinovelwano nembeko ibali lâbo basezinkathazweni;
- isincede ukuze sikuve ngokucacileyo oko emasikwenze nendlela emasiphile ngayo.
Ngokuhlwa kokuqala: Nkosi, sifundise ngobomi obububo
Lo mthandazo ungqalisa koku:
UThixo udala umntu emthanda. Wonke umntu udalwe ukuba yincopho yendalo. Sixabisekile emehlweni kaThixo. Ubomi uThixo asinika bona bulungile.
Lumkela oku:
Musa ukucinga ukuba umoya womntu uxabisekile kunomzimba wakhe. Oko kuthethwa ngabantu abathile, kodwa iBhayibhile ayitsho.
Esikufundiswa kukuphila uneentsholongwane zikagawulayo nesifo ugawulayo:
Ugawulayo uhlasela imizimba yethu.
Ugawulayo usifundisa ukuba sonke sibuthathaka.
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ISIFUNDO:
EyeziQalo 2:4-9, iNdumiso 16, noYohane 10:7-10
UMYALEZO:
Makube ukhe wababona abantwana abakwitheko elinokutya okununinzi. Kungekudala yonke indawo ingcole kukutya okushiyiweyo neziselo ezingaselwanga zaphela. Xa kukuninzi ukutya abakuxabisi, koko bade badlale ngako bakumoshe.
Abantu bayabumosha ubomi
Ingathi nabantu abakhulu babudla ngokubumosha ngolo hlobo ubomi ababunikwe nguThixo. Yena ufuna ukusinika ubomi obuphuphumayo (uYohane 10:10), kodwa thina siqhelana nobomi kangangokuba side sibudle sibumosha. Lo ngumkhwa esiwudle ilifa kookhoko uAdam noEfa. Kaloku bona babenganelanga kukuxhamla ubomi ababunikwe nguThixo, koko bafune ukuzibonela ngokwabo ngobomi ababuthandayo. Nathi sisathanda ukwenza oko uThixo athe masingakwenzi.
Sisimanga ukubona ukuba abantu abaninzi bafuna ubomi obuphuphumayo kwizinto ezingezi nobomi obunjalo. Isikhuni sibuya nomkhwezeli, badle iziqhamo ezenza umlomo abe krakra.
Ubomi uThixo asinika bona bulungile
Ibali lendalo (eyeziQalo 2:7) lisibalisela ngendlela entle uThixo asibumbe ngayo ngomhlaba. Ide ikubonge oku imbongi (kwiNdumiso 8:5) isithi uThixo umntu umthe jize ngesihomo nesithozela. Kaloku uThixo uphefumlele umntu ngomoya obubomi emathatheni akhe, waza umntu wamgunyazisa ukuba alongamele ihlabathi.
IBhayibhile imana ukusikhumbuza ukuba ubomi bulungile, isithi ubomi buhle. Sidalwe ukuba yintloko yendalo. Ke ngoko sinokubuxhamla ubomi sichwayite ngenxa yabo. Ke masimangaliswe bubomi, siphile phambi kobuso bukaThixo sibulela ngabo.
Kubalulekile ukuba sikhumbule ukuba ubomi bethu buquka konke esikuko, umoya nomzimba, kwakunye nokuphila kwethu sikunye nabanye abantu ekuhlaleni. Kuyimpazamo ukucinga ngecala elinye kuphela lobomi, sikudele okunye.
Umzimba wakho udalwe nguThixo – wuxabise
Kuba ngathi siyixabisile imizimba yethu. Kuyakhutshiswana ziinzwakazi ukubona ukuba yiyiphi eyeyona intle. Iintshatsheli esizixabisileyo zasemidlalweni ziba nemizimba eyomeleleyo. Nathi siyazihombisa, sifuna ukuba ngabahle. Kanti naxa kunjalo simana ukuphila siyidelile imizimba yethu. Sidla ngokufuna ukuzonwabisa ngezinto ezenzakalisa imizimba yethu. Sibalekisa izithuthi ngendlela efaka ubomi bethu esichengeni. Sisela utywala siginye iziyobisi ezidiliza impilo. Amadoda nabantu ababhinqileyo bahambisana ngeendlela ezingenabulumko.
Ke into eyenziwa ngamandla yintsholongwane kagawulayo kukuba inqande ukuba ube nobomi obuphuphumayo. Akufi zisuka, kodwa akusenako ukubuxhamla obomi njengangaphambili. Kubantu abaninzi ugawulayo uthetha ukuthi ubude bobomi babo bufinyeziwe, kanti nobo bomi banabo buyasilela. Kanti oko asikuko oko uYesu asithembisileyo!
Buxhamle ubomi obunikwe nguThixo
Zininzi iindlela abantu abacinga ngazo xa becamngca ngesifokazi ugawulayo. Ngokuhlwanje masiqale ngento elungileyo ebangwa kukucinga ngesi sifo. Nokuba iintsholongwane zesi sifo zisondele kuwe, okanye ukude kunazo, yenza oku – buxabise ubomi uThixo akunike bona.
Ngokluhlwanje lithuba lakho lokuthandaza njengoDavide usithi: “Nguwe, Ndikhoyo, ondifundisa indlela emandiphile ngayo. Kuwe kuphuphuma ulonwabo. Wena undenzela kuphela oko kulungileyo.” Xa uthandaza ngolu hlobo unokuxhamla ubomi obuphuphumayo uThixo akubizela kubo. Amen.
UMTHANDAZO:
Bawo, Mdali wethu, kwasekuqaleni wena wamana usinika amathuba. Wasinika ithuba lokuba siphile, wasinika nethuba lokuthanda. Kunye nokhoko uAdam sanyula ukufa, kodwa wena wahlala usimema usithi: “Khethani ubomi!” Kodwa thina sihlale sisona, sizenzakalisa ngathi siwa eliweni, waza wena weza ngokwakho apho sizitshonisa khona usiza kusinika “ubomi obuphuphumayo.”
Kweli hlabathi thina sihluthana ubomi singacinganga, silahlekelwe koko besinako ukukuxhamla. Nako oko wena usipha kona sisuka sikudele, sizimoshe iziphiwo ezivela kuwe, suka silahlekelwe kakubi. Kuwe ibuhlungu loo nto. Asisixabisi isiphiwo sokuba nemizimba, ize imizimba yethu singayinikeli kuwe ilidini. Ndaweni yaloo nto sinikela ngemizimba yethu ukuze ibe ngamadini okukhonza oko kungento yanto. Siyazidela iziphiwo zabanye abantu, singanikani imbeko, koko sifuna ukubasebenzisa abanye abantu basenzele okukokwethu. Xa ke ubani athe wenzakala okanye wahlaselwa ziintsholongwane zikagawulayo, sisuka simfulathele, singamhoyi.
Nkosi, nguwe iNdlela, neNyaniso, noBomi. Kumaxesha okuthandabuza nguwe ohlala uyinyaniso. Xa kumnyama kuthi, singaboni apho masisinge khona, sibanjwa nguwe ngesandla, usalathe indlela. Ewe, uba yiNdlela yethu. Ukuba ke mna ndilawulwa yimpazamo enkulu yokumana ndinyula ukufa, wena uyandibamba ube buBomi kum. Ngene wena uhlala usipha amathuba, usithi sinokuqala kwakhona. Yiloo nto mna ndibambelela kuwe. Tarhu, Nkosi, ndixolele, uze kundifuna apho ndibhadula khona.
Amen.
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Ngokuhlwa kwesibini: Nkosi, sifundise ukumamela ngobomi babanye
Lo mthandazo ungqalisa koku:
Ubomi obudalwe nguThixo, ebunika kuthi, buxabisekile, kodwa bubuthathaka. Kobu bomi obenzakaliswe sisono baninzi abantu abeva iintlungu besezinkathazweni. Ke lithuba lokuba simamelane. Kaloku lowo umamelayo uyakuva ukuncwina kwâbo bonakalelwe bubomi babo. Nasecaweni bakho abantu abatsala nzima. Ke lowo uvileyo akanako ukuthi cwaka, koko kufuneka athethe eqhutywa luthando.
Lumkela oku:
Ihlabathi lonakele ngenxa yezono zabantu, kodwa ngokuhlwanje asingqalisi kwezi zono ngokunokwazo, koko sikhangela oko kusisiqhamo sezo zono.
Esikufundiswa kukuphila uneentsholongwane zikagawulayo nesifo ugawulayo:
Onesiphako uyagwetywa, afulathelwe, angafunwa, angahoywa, angabikho ovelana naye, njl.
Lowo unesiphako yena uyoyika, uyazifihla, wenza oko angenakuziphendulela ngako, uzimela ekhusini, unesithukuthezi nomva-ndedwa, njl.
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ISIFUNDO:
EyeziQalo 16: 13; eyeziQalo 20: 14-19; uMatewu 14: 14
UMYALEZO:
Kwimithandazo yale veki siyavuma ukuba iyasixaka le micimbi esiyaneka phambi koThixo ngomthandazo. Siyavuma ukuthi sixhomekeke kuye, yaye silindele ukuba sifundiswe nguye. Xa sithandaza sisithi: ”Nkosi, sifundise ukumamela ngobomi babanye,” sithandaza ukuba oko kube yinkqubo yecawe kwanenkqubo yethu ngokwethu.
UThixo uyeva, uyabona
EBhayibhileni simana ukuva izikhalo zabantu abangenamandla abasezinkathazweni, nditsho abantu abaxakwe yimfazwe, nedlala, nezifo, nentlupheko. Kodwa amaSirayeli ahlala engqina ukuba uThixo uyeva, yaye uyabona. INdumiso 116 ithi: “UNdikhoyo ndiyamthanda, kuba uyandiva; uyasabela ndakuzibika kuye. Njengokuba endiphulaphula nje, ndobhenela kuye xa ndisadl’ ubomi.” Ke yona iNdumiso 34:15 ithi: “UNdikhoyo uwalusile amalungisa, uyayiva imithandazo yawo.”
Ibali likaHagare liyayingqinela le ndawo. Kweli bali uThixo uzityhila engulowo okubonayo ukuxakeka komntu awuphulaphule umthandazo womntu ohluphekileyo. UHagare sisicakakazi sikaSara asinike uAbraham kuba bengasasithembi isithembiso sikaThixo sokubanika inzala. Ke uHagare uyafulathelwa kwakuthi uSara azale uIsake. Nânko esentlango, ehleli mgama nomntwana wakhe, kuba engafuni ukumbona esifa ngenxa yonxano. Ugxothiwe ebhadula entlango engenazizalwane nandawo, kodwa uThixo uyakuva ekubona ukuthandaza kwakhe nokulila komntwana wakhe, aze ke amhlangule amnike ithemba lekamva. Yiloo nto uHagare abiza uThixo ngokuthi unguPhila-endibonile. Ke ikwanguloo Thixo ozityhile kuthi ngoYesu Krestu owasibona isihlwele esilambileyo wasikwa yimfesane ngenxa yaso.
Kufuneka nathi simamele
Xa sithandaza sisithi: “Nkosi, sifundise ukumamela ngobomi babanye” khon’ ukuze sibubone ubunzima ababuvayo, sicela ukuba uThixo asincede omnye nomnye kwanecawe iyonke ukuba sifuze uThixo. Sicela ukunikwa iindlebe zokukuva ukuncwina kwabanye abasezinkathazweni, besithi: “Nceda undibone, ulive ibali lam.”
Amava malunga nabaphila beneentsholongwane zikagawulayo nabanesifo esingugawulayo asibonisa ukuba kulula ukuba sigwebe, sifulathele, sicekise, ze ke abantu abasengxakini embi babe nesiphako esibi emehlweni ethu. Le meko yenza ukuba abantu abanjalo beme bucala, besoyika, beyifihla imeko yabo, benesithukuthezi nomva-ndedwa.
Imfanelo yethu kukuyibona le meko, ze ke singabafulatheli abantu, koko sibanike ithuba lokuphalala intlungu yabo.
Mamela uze uphendule
Ukuba iNkosi isenzele inceba yokusivula emehlo ukuze sibabone abo basemngciphekweni, silive ibali labo, sibenzele imbeko, siya kuqala ukukubona nokukuva ukucalula nokuba nomkhethe kwethu kwanako oko kwabanye. Siya kukhathazwa kuko oko, ze ukumamela kwethu kusikhuthaze ukuphumelelisa imfanelo yethu yokuvakalisa iLizwi likaThixo, sikhuthazane ukungabafulatheli abo bathwele ubunzima.
Ukuba ngenene sifuna ukuba iNkosi isifundise ukumamela iBhayibhile izele zizithembiso zokuba nakubomi obenzakeleyo siya kulibona ithemba. Ubomi sisipho esisinikwa nguThixo esinako ukukhanyisa sidale uvuyo ezinzulwini zokonakalelwa, ukuba ngaba thina sikhe sathi cwaka sakhangela. Isilumko esithile sithe: “Uthando aluzikhetheli abo bamelwe kukuthandwa, koko luyababhaqa.”
Nathi masifunde ukungaziboneli ngokwethu ukuba ngoobani abo simelwe kukubathanda, sibahoye, sikuphulaphule abakuthethayo. UMoya oyiNgcwele ufuna ukusikhokela ukuthi ekukhangeleni nasekumameleni kwethu sibhaqe oko kufanele uthando lwethu kwizinto zonke nakubantu bonke. Siya kufuza uThixo ophulaphula izikhalo ebona engenamkhethe. Nathi siya kuphulaphula ngale ndlela uThixo aphulaphula ngayo.
UMTHANDAZO:
Nkosi, siyabulela ngokumamela kwakho xa abantwana bakho bethetha nawe.
Siyabulela ngokusiva kwakho isikhalo sabantu abasezinkathazweni.
Sincede ukuze sikunciphise ukuthetha kwethu namazwi amaninzi ethu.
Sinike umnqweno wokuqala siphulaphule kakuhle phambi kokuba sithethe okanye senze.
Sinike iindlebe zokuyiqonda indlela wena ubevayo ngayo abo bahlelelekileyo,
ngakumbi abo baphila beneentsholongwane zikagawulayo okanye sebegula ngugawulayo.
Sincede ukuliphulaphula ngovelwano ibali labantu abeva ubunzima besenkathazweni.
Bancede abasemagunyeni (ngakumbi amadoda) ukuliva izwi labo bahlelelekileyo.
Bancede abantu abatyunyuzwe intliziyo (ngakumbi abo baphila beneentsholongwane zikagawulayo) ukuthi xa sibaphulaphula ibali labo, baluve uthando novelwano lwakho.
Siphe iindlebe zokukuva oko sinokukwenza ukubaxhasa abo basebunzimeni,
usincede ukuze sibe nako ukukwenza oko ngokoMoya kaYesu.
Sinike amehlo okukuba sikubone apho abantu ababuthathaka bephethwe gadalala,
usinike isibindi sokuphikisana netswela-bulungisa.
Siyicawe sinike ubulumko bokuyiqonda imeko yokuphila siyive ingoma yobomi,
usenzele inceba yokuba nako ukuliqonda ngokucacileyi ilizwi lakho,
ukuze sibe nokuba ngababingeleli bakho ababonakalisa ububele bakho ehlabathini,
livakale ilizwi lethu okwabashumayeli bakho abaphikisene nentswela-bulungisa.
Konke oku sikucela egameni likaYesu. Amen.
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Ngokuhlwa kwesithathu: Nkosi, sifundise ukubukhathalela ubomi
Lo mthandazo ungqalisa koku:
UThixo uyavelana nabantu abeva iintlungu. Ke oko sikuvayo ngeentlungu neengxaki zabantu kufuneka kuziguqule iintliziyo zethu ukuze nathi sibe novelwano. Umyalelo kaYesu wokuba sithandane uyathotyelwa xa sithwalisana imithwalo.
Lumkela oku:
Kulula ukuphazama usuke uthi ukuphila uneentsholongwane zikagawulayo okanye ukugula ngugawulayo yingxaki yabanye abantu, usuke ulibale ukuthi ngokumanywa kwethu noKrestu singamalungu omzimba omnye.
Esikufundiswa kukuphila uneentsholongwane zikagawulayo nesifo ugawulayo:
Maxa wambi ukubagweba abo baphila beneentsholongwane zikagawulayo okanye abagula ngugawulayo kuba yindlela yokuphepha imfanelo yokubakhathalela abanjalo.
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ISIFUNDO:
KumaGalati 5:22 – 6:5; uMarko 1: 40 – 42; uLuka 4: 18 – 19
UMYALEZO:
UYesu Krestu wayebuxabise kakhulu obomi bomntu. KuYohane 10:10 uthi: “Mna ndizele ukuba abantu babe nobomi, obona buphelelyo.” IBhayibhile imana ukusibalisela ngendlela uYesu avelane ngayo nabantu abahlelelekileyo, bexakwa bubuhlwempu nezifo nokwenzakala, ewe, nazizo izono. Wayebaphilisa, ekunciphisa ukuxakeka kwabo, ukuze babe nokudla ubomi obungcono. Ngenene, ude wancama obakhe ubomi ukuze abantu babe nokuphila ngonaphakade kunye noThixo, nditsho kwanabantu abazizigebenga, namahenyukazi, namasela, namatshijolo. Wayengafuni bafele ezonweni zabo kodwa basindiswe. Ewe, kuYesu ubomi bomntu buxabisekile. KuYohane 14:6 uthi: “Ndim indlela, ndim inyaniso, ndim ubomi.” Kaloku nguye uMthombo woBomi obuBubo.
UMoya oyiNgcwele udala uthando kuthi
KumaGalati 5:25 kuthiwa: “Sidla ubomi ngoMoya kaThixo; masilawulwe nguye ke.” NguMoya osinika ubomi size sifunde ukuphila okwabantu abatsha bakaThixo. Kufuneka sizinikele ukuze oko sikucingayo kwanaso isimilo sethu kuhlaziywe nguMoya oyiNgcwele, siyeke ukufuna intando yethu nokucalula nokungabi nalo uthando.
Ngaba ziyintoni iimpawu zomntu ongokaKrestu elawulwa nguMoya oyiNgcwele? Kuxa kubonakala UTHANDO ebomini bakhe. KumaGalati 5:22 kuthiwa isiqhamo soMoya oyiNgcwele luthando. Esi siphiwo sibonakala ngokubakho kovuyo, noxolo; umonde, ububele, ukulunga, nentembeko; ubulali, nokuzeyisa. Xa uthe waba nesiphiwo sikaMoya oyiNgcwele ebomini bakho esilulo UTHANDO, ubomi bakho buya kuba nazo ezi mpawu, uzibonakalise kubo bonke abantu, nditsho nokuba ngubani.
Umzekelo kaYesu
Amakholwa ngabalandeli bakaYesu Krestu. Nguye ongumzekelo kuthi opheleleyo wothando olululo novelwano olunyanisekileyo. Utshilo ngokwakhe kuLuka 4:18 no-19 (sifunde esi siqendu). UYesu wayesoloko ekho apho abantu beva ubunzima besemngciphekweni. Nokuba wayexakwa lixesha okanye ediniwe wayesoloko ezenzela ithuba lokuba athi nqumama aphulaphule oko kuthethwa ngosebunzimeni, aze ke amncede. Wayengakhathazwa kukuthetha nokuhleba kwabantu xa wayenceda abo badeliweyo ekuhlaleni okanye enkonzweni okanye abahlwempuzekileyo. Hayi, yena wayezibandakanya nabahlelelekileyo, eyiguqula imeko yabo, khon’ ukuze baphinde babe nako ukubuxhamla ubomi. Kuko oko okukuko ukuthanda.
Uthando lwalulolona phawu uYesu anokuqondwa ngalo. Ke ukuthanda kwakhe wayemana ekubonisa ngendlela ephathekayo avelana nabanye ngayo. IBhayibhile isifundisa ukuba wayevelana neentswelo zabantu kangangokuba uvelwano olo lumsike imfesane. Ke abantu wayebanceda engaphozisanga maseko. Nanamhlanje ubiza icawe yakhe ukuba imlandele ekwenzeni oku, ifuze yena, ibaxhase abo beva ubunzima, bengamahlwempu, beswele ukwenzelwa ubulungisa. [Thelekisa isiVumo soKholo saseBelhar sowe-1986.]
Uthando luthwalisana abanye imithwalo
Ekuhlaleni okusingqongileyo kukho abantu ngabantu abakwimeko yokuva ubunzima. Abantwana, ulutsha, abantu ababhinqileyo nabantu abalupheleyo, bonke aba basoloko behlaselwa ziintlungu neenkathazo ngenxa yemeko eyahlukileyo yokuphathwa gadalala, nokufa zizifo ezinjengesifo sephepha, neseswekile, umhlaza, ukuphila uneentsholongwane zikagawulayo, nokugula ngungawulayo. Kwezi zifo ngugawulayo ngakumbi obangela abahlaselwe nguye nabazalana nabo ukuba beve iintlungu ezingathethekiyo. Aba bantu bamana bekuva ukudelwa, ukufulathelwa, nokungcikivwa.
Kungenxa yothando lukaThixo kuphela ukuze sibe yiloo nto siyiyo. Ke lolu thando olusiphefumlela ukuze nathi sibolulele izandla zobubele abantu abasebunzimeni, sibamkele ngothando njengoko benjalo. KumaGalati 6:1 iBhayibhile ithi thina esiphila silawulwa nguMoya oyiNgcwele kufuneka umntu obhaqwe esona simncede ukubuyela endleleni. Oku kufuneka sikwenze sisazi ukuba nathi sibuthathaka, kulula ukuba siwe esonweni. Singumzimba kaKrestu nje simelwe kukuhamba kunye ngothando.
Kwisibhengezo se-URCSA ngogawulayo kuthiwa: I-URCSA inogawulayo kuba amalungu athile ayo anogawulayo. Icawe kufuneka ivume ukuthi siyagula, kuba akho amalungu ethu agulayo. Ke ngoko kufuneka sibolulele izandla zothando abo baphila beneentsholongwane zikagawulayo nabasele beguliswa ngugawulayo, size sivelane nabo. Njengoko siyalwa kumaGalati 6:2 kufuneka sithwalisane ubunzima. Kufuneka siwunyuse umgangatho wentlalo yaba bantu, sibuxhase ubuntu babo, singabangcikivi okanye sibadele, kodwa sibabonakalise uthando olululo besezinkathazweni benjalo.
Sivala ngamazwi eBhayibhile kumaGalati 6:2, la athi: “Thwalisanani ubunzima. Xa nenjenjalo ke nithobela umyalelo kaKrestu.” Ke ngoko masibubone ubunzima obuhlele amanye amakholwa. Thwalani iingxaki zabo emagxeni enu. Musani ukubayeka ukuze bazame ukuzibonela bebodwa. Kaloku xa sithwalisana nabo imithwalo sithobela umyalelo kaKrestu. Amen
UMTHANDAZO:
Bawo wethu, siyabulela kuba wena unguThixo ophinda usinike ithuba xa sikutyesheleyo ukukukhonza ngokwenza oko ukulindele kuthi. Kaloku wena uphinda usinike ithuba.
Ndisebenzise ke mna mntwana wakho:
o ukuze ndibe yintliziyo yakho evelana nabanye ngeentlungu abazivayo;
o ukuze ndibe lizwi lakho lokuthetha nabantwana bakho;
o ukuze ndibe bubuso bakho, wena osikhangela ngeliso lobubele;
o ukuze maxa onke ndibe zizandla zakho zokwenza imisebenzi yakho yenceba.
Nkosi ethandekayo, ndincede ukuze maxa onke ndibekho apho ndinokuthwalisana abanye ngemithwalo yabo khona. Ndinike amehlo okuyibona ingxaki yabo abo beva iintlungu. Ndinike isimilo esisiso ngokubhekisele kukuhlupheka kwabo bonke abahlelelekileyo. Ndinike izandla ezishushu zokubanceda abahlelwe bububi besenkathazweni.
Sibuthathaka sinjalo sincede ukuba sinyaniseke ekubancedeni abamelwane bethu, sixhaswa ngamandla avela kuwe. Nceda usifundise ukubukhathalela ubomi babanye. Tarhu, Bawo, sincede!
Ibhongo lethu nguwe;
sithembele kuwe.
Maxa onke singqina sisithi:
UThixo ungomkhulu!
AMEN
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Ngokuhlwa kwesine: Nkosi, sifundise ukunceda abanye kubomi babo
Lo mthandazo ungqalisa koku:
UThixo usibiza ukuba sibancede ngenene abo bahluphekileyo. Ufuna ukusincedisa ukuze ukubakhathalela kwethu abanye kusiqhubele kwimisebenzi yokubanceda ngenene.
Lumkela oku:
Kulungile ukunceda abantu abakude phaya, kodwa oko akusiso isizathu sokuba sibafulathele abo bamelene nathi bekufuphi.
Esikufundiswa kukuphila uneentsholongwane zikagawulayo nesifo ugawulayo:
Kulula ukuba siqhelane nobunzima obuviwa ngabantu, ngakumbi ukuba sekukade bekuloo meko.
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ISIFUNDO:
ULuka 10:29-37.
UMYALEZO:
Ngaba kutheni ukuze singavelani nabanye abahluphekileyo besiva iintlungu? Sithanda ukunceda xa kuhle into enkulu ngesaquphe. Kodwa asenzi nto imeko xa isiya isonakala ngokonakala. Ngokomzekelo kuyasothusa xa abantu bequtyulwa ngumonakalo omkhulu, njengoko kwakunjalo xa abantu babentywiliselwa lulwandle ngamaza amakhulu gqitha etsunami, kodwa asikhathazwa kangako ngumonakalo osichwechwelayo kagawulayo.
Xa kuhlupheka abantu esibaziyo siziphatha ngolunye uhlobo kunoko siziphatha ngako xa ingabantu esingabaziyo. Maxa wambi kulula ukunceda abakude ngokubathumela imali nokutya nempahla, kunokuba siye ngokwethu sincede abasondeleyo.
Makhe sive ke ukuba sifundiswa ntoni kuLuka 10:29-37 malunga nendlela esimelwe kukumnceda ngayo ummelwane ohlelwe ngumonakalo.
Umzekeliso esiwenzelwe nguYesu
UYesu usibalisela ngendoda eyagaxeleka ezihangeni. Eli xhoba lomonakalo beliswele uncedo oluphathekayo. Umbingeleli nomLevi, bengabantu abanqulayo bobabini, bacezela phaya. Lo mfo oswele uncedo uyingxaki kubo abangafuni ukusondela kuyo. Babona ukuba obabo ubomi mabangabubeki esichengeni. Mhlawumbi zisekho izihange ezo zibukele mgama, batsho bona ukucinga, besoyika ukuba nabo ngokwabo bahlaselwe. Kanti basenako nokugqwaliseka ngokuchukumisa le ndoda.
Kwakufika umSamariya, yena lowo singalindelanga bulungisa kuye, uyasimangalisa. Yena uba noluvo oluthile: uyavelana nalo mntu owenzakeleyo; uyehla kwidonki yakhe, asondele engayihoyi ingozi, azingcolise izandla zakhe, amncede umfo lowo. Umnceda ngendlela ephathekayo. Uyawabopha amanxeba akhe, amkhwelise kwidonki yakhe. Akazikhathazi ngako oko kunokwenzeka ukuba ngaba uyanceda; hayi, uyavuma nokude akhuphe imali ukuze lo mntu amncedayo abe nokuphila ngokupheleleyo.
Ke thina senza ntoni?
Mhlawumbi wena uthi: Hayi, bethu, mna andingeke ndicezele phaya kosebunzimeni njengombingeleli nomLevi. Kanti noxa sitshoyo sidla ngokuba namehlo angayiboniyo ingxaki yabanye. Ngaba siyabubona ubunzima abakubo abo baphila beneentsholongwane zikagawulayo? Kufuneka sicele kuThixo ukuba asivule amehlo ukuze sikubone ukuhlupheka kwabantu.
Ukuba uThixo usivule amehlo, nathi siya kuba nako ukuyibona ingxaki omnye umntu akuyo, simncede njengoko wenjenjalo umSamariya olungileyo. NguThixo kuphela onokusiguqula ukuze siyeke ukucalula nokugweba abanye. NguYesu kuphela onako ukusiguqula kangangokuba basithembe abo baphila beneentsholongwane zikagawulayo. Nguye kuphela onokusinceda ukuba siyiguqule icawe ibe yicawe evelana nabo abo baxakwa ngugawulayo, sibe libandla elithenjwa kangangokuba abaneentsholongwane zikagawulayo bangoyiki ukuzibika. Kaloku kuphela konokuthwalisana nawe ubunzima obuvayo ngulowo umthembayo.
Ukuba abantu abaphila beneentsholongwane zikagawulayo sibakhangela ngamehlo kaYesu asiyi kubagweba. Asiyi kubabuzi sisithi: “Kanene bekutheni ukuze usulelwe ngugawulayo?” Hayi, siya kufuza uYesu, sibuze sithi: “Ngaba ufuna ndikwenzele ntoni ukukunceda? Ngaba ufuna ndibe ngubani kuwe?” Xa kunjalo siya kulandela umzekelo womSamariya olungileyo, sizincame, sincede ngokuphathekayo. Abahlelelekileyo siya kubabona njengabantu abaswele uthando, nokondliwa, nokuxhaswa ngummelwane. Xa kunjalo siya kubanceda abo basweleka sisifo esingugawulayo, sizondle iinkedama ezifelweyo.
Masizivule iintliziyo zethu neendlebe zethu, siwuphulaphule umyalelo kaYesu kuLuka 10:37b esithi: “Hamba uye kwenjenjalo ke nawe.” Ewe, uYesu usibiza ukuma apho yena emi khona, nditsho ecaleni lâbo batsala nzima. Yena usibiza ukuba ngummelwane wabo bonke abafulathelweyo ekuhlaleni.
UMTHANDAZO:
Wusebenzise kwakhona umthandazo wokuhlwa kwesibini.
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Ngokuhlwa kwesihlanu: Nkosi, sifundise ukuba nobomi esinokuziphendulela ngabo
Lo mthandazo ungqalisa koku:
Ndinoxanduva lokuziphendulela ngobomi obuxabisekileyo uThixo andinike bona, kwaye ndinoxanduva lokuphendula ngako oko ndikwenze ngobomi obuxabisekileyo uThixo abunike ummelwane wam.
Lumkela oku:
Injongo ephambili mayingabi kukuze sizisole nje sibe nesazela, kodwa mayibe kukuze simthandaze uThixo ukusinceda ukuphila ngendlela esinokuziphendulela ngayo, size ke sinyule ubomi obunjalo.
Esikufundiswa kukuphila uneentsholongwane zikagawulayo nesifo ugawulayo:
Akukho ndlela ilula yokunqanda ukuba abantu basulelwe ziintsholongwane zikagawulayo.
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ISIFUNDO:
Kwabase-Efese 4: 17 - 24
UMYALEZO:
Intshayelelo
Abathile bacinga ukuba kulula ukunqanda ukuba ugawulayo ande. Bathi: “Akwaba nje abantu babeziphatha ngokufanelekileyo . . .” Kodwa umcimbi lo awululanga kangaka. Asinako ukubanyanzela abantu ukuziphatha ngendlela abanokuziphendulela ngayo ngokubawisela imithetho engqongqo. Akuncedi ukuthi singaboyikisa ngokubachazela ingozi abazifaka kuyo.
Ukuba nako ukuziphendulela nokuziphatha ngendlela eyiyo kuxhomekeke kwisimo seentliziyo zethu nezigqibo esizenzileyo.
Ke oko kufuna ukuba kuguquke iintliziyo zethu. Yona iBhayibhile imana ukuthetha ngako oku. Ngokuhlwanje sikhangela indawo enye, nditsho kwabase-Efese 4: 17 - 24 (sifunde esi siqendu).
Isiseko sokuziphatha kwethu
Kwivesi 17b nevesi 18 uThixo uthi kuthi ngokunokwabo abantu abananxaxheba kubomi uThixo afuna ukubanika bona. Uthi iingqondo zabo zimfiliba, basemnyameni ombondembonde, baqaqadekile. Ke walatha into yokuba ukucinga kwethu kulawula ukwenza kwethu. Ke ngokwevesi 19 ngokwemvelo abantu baphelelwe ziintloni, bazilahlele emanyaleni nasekungcoleni, bangooncanyelweni, nto leyo ethetha ukuthi bayazenzakalisa. Zininzi ke iindlela abantu abazenzakalisa ngazo, nditsho imipu, iziyobisi, ukuqhuba iizithuthi ngokungafanelekanga, njalo-njalo. Konke oku kwalatha ukuthi abantu ababuxabisi ngokufanelekileyo ubomi bomntu.
Kwivesi 23 nevesi 24 amakholwa ayalwa ngelithi: “Iintliziyo zenu mazihlaziyeke ngokupheleleyo. Thathani isimo esitsha esidalwe safuza uThixo.” Siyeva ke ukuba uThixo uthi ubomi bethu bunexabiso elikhulu, kuba sidalwe safuza uThixo. Ke ngoko simelwe kukudla ubomi ngobulumko singazenzakalisi. Ewe, kufuneka sibuxabise ubomi bethu, sibe nehambo esinokuziphendulela ngayo, sibulondoloze obu bomi bethu obubodwa.
Abanenzululwazi ngemeko yengqondo bayangqinelana nako oku kuthethwa nguPawulos apha. Nabo bathi indlela esiziphatha ngayo ilawulwa koko sikucingayo. Ke xa sifuna ukuguqula ihambo yethu kufuneka siguqule ezo ngcinga zilawula ukuziphatha kwethu. Xa sifuna ukuphila ngendlela esinokuziphendulela ngayo kufuneka siqale kwezo ngcinga zisisiseko sokucinga kwethu. Ukuba zona zisekwe phezu kweBhayibhile siya kuba nako ukuhlala sibuxabisa ubomi. Kaloku sidalwe ngokomfuziselo kaThixo. Ukuba siyakuqonda oku siya kuguqula ihambo yethu sibukhusele obu bomi buxabisekileyo sinabo.
Ubomi obutsha singabuxhamla kanjani?
Hee; ngaba siza kuthini ukuxhamla obu bomi butsha? IBhayibhile isiyala ngelithi ubomi onokuziphendulela ngabo bufuna ukuba uzinikele uzimisele. Kufuneka ube nezigqibo ezizizo zokuba uyihambe le ndlela esinga kulonwabo olululo. Kuqala ke kufuneka sithandaze ukuba uMoya oyiNgcwele asiqinisekise ngokuxabiseka kobomi bethu. Kaloku kuphela kuxa sibuxabisile ubomi ukuze sibe nako ukuphila okwababuxabisayo.
Umzekelo wehambo yethu unomtsalane
Kuxa kunjalo kuphela ukuze ngamazwi ethu nemisebenzi yethu sibe nako ukuba nempembelelo kwabanye. Ngokomzekelo, ukuba thina siziphatha ngokungakhathali, nokuba kumalunga nantoni na ebomini bethu, asinako ukubafundisa abantwana bethu ukuziphatha ngobulumko, ngakumbi malunga nokunxulumana komlisela nomthinjana. Kaloku umzekelo unamandla kunamazwi. Ngokukwanjalo abanye abantu asinako ukubanceda ukuguqula ihambo yabo ukuba sihlala sibagxeka sibatyhola. Ukuba sifuna ukuba abantu bayibeke ngasemva ihambo endala, baze babe nehambo entsha, kufuneka sibakhokele kuko oko ngehambo eyiyo nebonakalisa uthando. Amen.
UMTHANDAZO:
Wusebenzise kwakhona umthandazo wokuhlwa kokuqala.
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Ngokuhlwa kwesithandathu: Nkosi, sifundise ukuba nobomi bethemba
Lo mthandazo ungqalisa koku:
Owona mthombo wethemba lethu nguThixo ophilayo, yena ovuse uNyana wakhe engcwabeni. Ke yona icawe iphathiswe udaba loxolelaniso olukwaludaba oludala ithemba.
Lumkela oku:
Ithemba lamakholwa asilulo nje elokuthemba ukuxhamla ubomi obungunaphakade.
Masiqonde ukuba uvukelwa lixhala elingathethekiyo umntu oxilongwayo kuze kubonakale ukuba usulelwe ziintsholongwane zikagawulayo.
Esikufundiswa kukuphila uneentsholongwane zikagawulayo nesifo ugawulayo:
Ixhala lokuzazi ukuba uphila uneentsholongwane zikagawulayo kulula ukuba libange ukuba siphelelwe lithemba. Nomzi uwonke usenokuphelelwa lithemba ngenxa kagawulayo.
Umntu olilwa eyedwa idabi ehlaselwe ngonamandla kulula ukuba alahlekelwe lithemba, abone ukuba makasel’ enikezela.
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ISIFUNDO:
IziLilo 3:1 – 33
UMYALEZO:
Intshayelelo
Ngenene makube kwakunzima gqitha kumaSirayeli ukulahlekelwa lilizwe lawo, nendlu yawo yonqulo, nokumkani wawo, athinjwe asiwe kwelasemzini. Ngokukwanjalo kunzima ukuliqonda ixhala lalowo uthe akuxilongwa eve ukuba usulelwe ziintsholongwane zikagawulayo. Kumzuzwana omnye nje onjalo uziva elahlekelwe kuko konke. Kanti ukususela apho ubomi bakhe buya kuba nzima. Kuya kuba nzima kuye ukuzixabisa, koko azidele, adane, adliwe ziintloni, afune ukufihlakala. Isahluko sesi-3 seNcwadi yeziLilo sisingqinela ngoluvo lwamaSirayeli lo gama asekuthinjweni. Kanti ke nomntu ophila eneentsholongwane zikagawulayo ebesenokuba nesi simbonono.
Ngoku funda iziLilo 3:1 – 18.
Owayesenkathazweni uba nethemba kwakhona
Indawo eyothusayo kwesi siqendu sisifundileyo yile yokuba esi sisililo somntu othi nguThixo omzisele bonke obu bunzima. Oku kumxaka kangangokuba ade angathandi nokuthanda ukulibiza igama likaThixo. Kulula ukuba sicinge ukuba ugawulayo usisohlwayo sikaThixo ngenxa yezenzo ezigwenxa zabantu. Nekholwa eliphila lineentsholongwane zikagawulayo lihlala lizibuza lisithi: “Ngaba uThixo uthini ngam?” Kwisifundo sethu le “ndoda eyivileyo imbandezelo” (njengoko kutshiwo kwivesi 1) iphetha ngokuthi: “Liphelile iwonga lam nako konke ebendithembele kuko kuNdikhoyo” (ivesi 18). Kodwa masiyibone into eyenzekayo apha. Kwakufuneka kuqala akuyeke ukuthetha ngalo Thixo angambiziyo ngegama, kodwa esithi uva imbandezelo “ngenxa yentonga yakhe” (ivesi 1). Akwenjenjalo uzityanda igila evuma ukuba kukubandezeleka kwakhe okumenze aphelelwe lithemba. Kodwa xa atshoyo ulibiza okokuqala igama likaThixo uNdikhoyo.
Kulapho ke ukuze kubekho inguqu. Kukho into eyenzekayo kule ndoda yamashwa. Icinga ngokonakalelwa kwayo ilahlekelwe liwonga nje, ize ikubike phambi koThixo, isuke iqonde ukuba luthando lukaThixo (uNdikhoyo uThixo womnqophiso) olumxhasayo nangoku. Akulibiza igama likaThixo ukhumbula kwakhona ukuba isizathu sokuba yena namawabo besekho nje kungenxa yokuthembeka kukaThixo owugcinayo umnqophiso wakhe. Bephila nje, bengatshatyalaliswanga bacinywa igama, kungqinela into yokuba abafulathelwanga nguThixo. Yonke intsasa uThixo ubonakalisa ukuthembeka kwakhe okungenasiphelo. Indoda eyayisakuba idanile ifunda ukuthemba kwakhona!
Noxa elahlekelwe kuko konke uyakwazi ukutsho (kwivesi 24) ukuthi: “Isabelo sam nguNdikhoyo; ngako oko ndiya kukholosa ngaye.” Kuphela kwako asenako nguThixo uNdikhoyo ngokwakhe! Ke unethamsanqa umntu othembele kuThixo womnqophiso, umntu ophila ubomi obutsha, efuna intando kaThixo, elindele ukuncedwa nguye. Kwisithukuthezi sakhe ufunda ukuba nomonde, naxa esiva imbandezelo. Ufunda ukuzithoba phambi kukaThixo, alindele konke kuThixo. Ufunda ukuthi akubethwa esidleleni anike nesinye. Ufunda ukukoyisa ukuthwala intlungu nenkathazo. Kaloku uyazi ukuba akafulathelwanga nguThixo. Uhlala ebambelele kuthando olukhulu lukaThixo onobubele.
Ibandla kufuneka likhuthaze ukuthemba
Ngaba ubuya kuthini ukuba ongakuwe ecaweni usuke waphakama wazibika esithi sekukade ephila eneentsholongwane zikagawulayo? Ngaba uyaqonda ukuba lowo ukuswele kakhulu ukuxhaswa nguwe ngaphandle kokumgxeka? Ngaba wena uyaqonda ukuthi, ukuba uyamfulathela lowo, ucima isibane sethemba ebomini bakhe?
Kubaluleke kakhulu ukuba izimvo zamanye amakholwa zifane nezikaNdikhoyo, uThixo womnqophiso, yena onobubele nothando ethembekile. Kanti ngelishwa maxa wambi iba ngamakholwa acekisa abanye bebafulathela ngenxa yesiphako.
Wonke umntu ova ubunzima kufuneka aqonde ukuba akalahlwanga nguThixo, kwaye kufuneka abone ukuba akafulathelwanga ngamanye amakholwa. Xa kunjalo uyathuthuzeleka, umthwalo usuke kuye emagxeni. Kaloku akusekho mfuneko yakuba akufihle oko akhangelene nako. Uziva ekhuselekile kuba esamkelwa ngamanye amakholwa. Uyaqonda ukuba bakho abaya kuthwala umthwalo kunye naye.
UPawulos ubhalela ibandla eliseFilipi (1:19), yena esentolongweni, athi: “Ndiyazi ukuba ngemithandazo yenu nangoncedo loMoya kaYesu Krestu ndiya kusinda.” Ewe, uziva exhaswa yimithandazo yabo. Kaloku uthi amabandla, namakholwa ngokunjalo, anikwe umsebenzi wokuxolelanisa. KwiNcwadi yesiBini yakhe kumaKorinte (5:18b, 19) uqhuba ngelithi: “NgoKrestu uThixo wayelixolelanisa naye ngokwakhe ihlabathi, engasababeki tyala abantu ngezono zabo, waza wasiphathisa umsebenzi woxolelaniso.”
Yiloo nto sinako ukuncedisana ukubambelela kulo ithemba.
UMTHANDAZO:
UIsaya 33:2 – ”Ndikhoyo, khawube nenceba kuthi; asisakulangazeleli ngako!
Ntsasa zonke yiba ngamandla ethu; sihlangule sakungena enkathazweni.”
Le ngongoma ilungiselelwe liQela eliMelene noGawulayo leKomiti eDibeneyo yokuPhucula iNtlalo ye-NG Kerk (yeNtshona- noMzantsi-Koloni) ne-URC (iPhondo laseKapa). Abafake igxalaba ngaba: Andrie Kilian, Attie du Plessis, Frikkie Coetzee, Jan Witbooi, Jimmy de Wet, Johan van der Merwe, Lisel Joubert, Kobus Esterhuyse, Koos van der Vywer, Leon Foot, noNelis du Toit.
Week of Prayer Introduction. 2006
Background
At the request of the General Synodical Commission for Witness of the DRC Family (GCFW) the series for the Week of Prayer was prepared by the task group on HIV and Aids of the Combined Commission for Diaconate of the DRC and URCSA in the C. Co-workers in the process were Andrie Kilian, Attie du Plessis, Frikkie Coetzee, Jan Witbooi, Jimmy de Wet, Johan van der Merwe, Lisel Joubert, Kobus Esterhuyse, Koos van der Vywer, Leon Foot en Nelis du Toit.
We trust that through the use of this series the Lord will help us to become more sensitive towards one another and especially towards our brothers and sisters who daily have to live with HIV and Aids.
In cooperation with CLF the series is available in hard copy or via e-mail for use in the DRC Family. The series in Afrikaans, English, Xhosa and Sotho can be obtained from CLF Privat e Bag 19, Wellington 7654 (Amanda) info@clf.co.za or at CFW (Dawn) kga2@kaapkerk.co.za or at Communicvation (Riana) kommunikasie@kaapkerk.co.za
Inleiding
Op versoek van die Algemene Kommissie vir Getuienisaksie van die NGK Familie (AKGA) is onderstaande reeks opgestel deur die Vigstaakgroep van die Gekombineerde Kommissie vir Diakonaat van die NG Kerk (Wes- en Suid-Kaap) en die VG Kerk (Kaapland). Medewerkers in die proses was: Andrie Kilian, Attie du Plessis, Frikkie Coetzee, Jan Witbooi, Jimmy de Wet, Johan van der Merwe, Lisel Joubert, Kobus Esterhuyse, Koos van der Vywer, Leon Foot en Nelis du Toit.
Ons vertrou dat die Here ons by gebruik van die reeks fyngevoeliger sal maak vir mekaar en veral vir ons broers en susters wat daagliks met die werklikheid van MIV Vigs moet saamleef.
In samewerking met CLF word die reeks na gelang van die behoefte en vermoë van gemeentes elektronies of per hardekopie binne die NGK Familie versprei. Die reeks in Afrikaans, Engels, Xhosa of Sotho kan verkry word by CLF Privaatsak 19, Wellington 7654 (Amanda)
info@clf.co.za of by die KGA (Dawn)
kga2@kaapkerk.co.za of by Kommunikasie (Riana)
kommunikasie@kaapkerk.co.za
Week of Prayer. 2006
Theme: Lord, You give us life – teach us how to live
We unite in prayer in the midst of the AIDS pandemic – especially in (South) Africa.
Psalm 16:11 – You have made known to me the path of life; You will fill me with joy in your presence, with eternal pleasures at your right hand.
Background and guidelines:
The theme was chosen to help us reflect on HIV and AIDS using the Word of God. In the midst of HIV and AIDS we learn about life and we pray to live.
Remember: A person living with HIV/AIDS should not be referred to as being “contaminated”, or as a “victim” or a “great sinner” or an “unbeliever”. Instead of saying the person “has AIDS”, we rather always use the term “a person living with AIDS”.
Guidelines for prayer:
Each congregation can arrange the time for prayer according to its own situation.
Candles can be lit to visually represent the voices of helpless people in need.
In addition to the prayers provided, the following prayer requests are suggested:
We pray to the Lord:
· to grant us a desire to carefully listen before we say or do anything;
to help us to understand the extent of his love and compassion for broken people, especially for those affected by HIV/AIDS;
to grant us to listen to the stories of people’s pain with respect and compassion;
to give us a clear understanding of what we can do and how we should live.
Day 1: Lord, teach us about life
The focus is on:
God created mankind with love. No person is worthless. We are precious in God’s eyes. Life, given by God, is good.
Warning:
From extra-Biblical sources the idea that “spiritual life is superior to physical existence” minimizes and makes the physical body inferior.
What HIV/AIDS teaches us:
HIV/AIDS is threat to our physical existence.
HIV/AIDS shows us how vulnerable we are.
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SCRIPTURE READING:
Genesis 2:4-9, Psalm 16 and John 10:7-10
MESSAGE:
Have you witnessed how spoilt children waste good eats at a children’s party? Half-eaten pieces of cake and chips and leftover glasses of cool drink show that they have become so used to luxuries that the party eats are not very special. Wastage instead of appreciation becomes the norm.
People don’t appreciate life
I wonder if this is not similar to what people do with the life God gives. He wants us to have life to the full (John 10:10), but we become so complacent that we misuse his gift. This bad habit originated with Adam and Eve who were not satisfied with the abundance of good life that God provided, but wanted to establish their own fullness. The forbidden fruit still tempts many people.
It remains a mystery that people seek for abundant life in things that cannot bring them abundance: fire that burns their fingers and the forbidden fruit that has a bad after-taste.
Life given by God, is good
The creation story (Genesis 2:7) describes how God formed man from the dust of the earth. The psalmist sees God’s creation as a delicate process, the work of his fingers (Psalm 8:3). He breathed the breath of life into us and appointed us to reign on earth as his representatives.
The Bible is full of references to life as good and beautiful. Our creation crowned all of creation. We can embrace life and rejoice in it. The wonder of life inspires us to live in total awe and gratitude before God!
It is important to keep in mind that this good life includes our total existence – body and spirit – and includes also our communion with others. Unfortunately it often happens that one aspect is emphasised at the expense of the other.
Your body is God’s creation – appreciate it
Superficially it seems as if we value the human body highly: we have beauty competitions, our heroes resemble body builders and many of us crave a prettier, thinner rendering of ourselves. On the other hand we live irresponsibly with regard to the very same body. People look for excitement doing exactly that which can harm the body: they speed on the roads at a neck-breaking pace, experiment with drugs and play around with irresponsible sex.
One thing the HIVirus is very good at, is to cut off the abundant life. The quality and quantity of life is jeopardized immediately in the shadow of an eventual death. Many people’s life expectancy is shortened and the quality diminished. Such a contrast to Jesus’ promise!
Embrace the God-given life
Speaking about the HIVirus can evoke different reactions in us. Tonight we can start on a positive note: independently of how close to you HIV is – embrace life given you by God!
Tonight you can pray along the same lines as David: “You teach me how to live. There is abundance of joy in your company. From your hand we receive a beautiful life.” Then you can go out and enjoy abundant life as God intended it to be. Amen.
PRAYER:
Father, our Creator, from the beginning you gave us space – space to live in and to love in. When we chose death through Adam, You repeatedly pleaded with us: “Choose life!” When we still persevered on the wrong way and stepped over the cliff, You Yourself entered into the depths of our forlornness to bring us life in abundance.
In our everyday-life we so often thoughtlessly rob one another of this abundance, Lord. We do not value what you grant us and misuse your gifts to our own detriment ... and your heart aches because of this. We abuse the gift of our bodies, and don’t offer our bodies to You as sacrifices, but we sacrifice our bodies on dishonourable altars. We misuse the gift of other people in our lives and don’t respect one another, but exploit relationships to our own benefit. When someone is hurting, or lives with HIV, we easily look away and even walk away from them.
Lord, You are the Way, the Truth and Life. When everything else is uncertain, You stay true to us. You are the Truth. In times when we cannot see the way ahead and have lost direction, You embrace us and You become the Way for us. In times when I inconceivably choose death time and again, You hold me and become Life for me. Therefore, God of second chances and starting over again, I clasp your hand and ask ... Lord, forgive me and please seek me where I am wandering. Amen.
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Day 2: Lord, teach us to listen to life
The focus is on:
Life, created and sustained by God, is precious, fragile and vulnerable. In a broken world many people are hurt. In the church it is the “listening season”! If we listen, we will hear the pain of shattered lives. In the church there also are devastated people. Having heard the pain, it is not possible to keep quiet, and words must be spoken in love.
Take note:
The world has fallen apart as a result of mankind’s sin, but our focus is not on sin as such tonight, but on the consequences.
What HIV/AIDS teaches us:
Stigma has many faces: condemnation, avoidance, rejection, keeping aloof, apathy, etc.
Stigma gives rise to fear, shunning, irresponsibility, secrecy, loneliness, depression, etc.
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SCRIPTURE READING:
Genesis 16: 13; Genesis 20: 14-19, Matthew 14: 14
MESSAGE:
This week we confess that we struggle not knowing what we want to ask from God. We confess that we are dependent on Him and that He must teach us. When we pray, Lord, teach us to listen to life and to the lives of others, then we pray that this manner of listening may become the way the church is listening, and we are listening.
God hears and sees
There are many voices of defenseless and broken people in the Bible: people affected by war, famine, illness and desperate situations. Nevertheless, Israel bears testimony to the fact that God listens and observes. Psalm 116 testifies: “I love the Lord because He heard my voice, my cry for mercy. He turned his ear to me when I called on Him.” Psalm 34:16 says: “The eyes of the Lord are on the righteous and his ear is attentive to their cry.”
The story of Hagar exemplifies this. God reveals Himself as the One who sees a need and listens to somebody in a desperate situation. Hagar is Sara’s slave, given to Abraham by her, because Sara and Abraham have lost confidence in the Lord’s promise for a descendant. After Isaac’s birth Hagar is, however, pushed aside. She finds herself in the desert where she cannot stand the sight of her son dying and sits down far away. She is an outcast, sent away without knowing her destination, but God “sees” and “hears” her pleas and the child’s crying and brings relief, as well as promises for the future. Hagar calls God “El Roi”, (You are the God who sees me). This is the same God who revealed Himself in Jesus and saw the hungry crowd and was filled with compassion for them.
We must also listen
When we say: “Lord, teach us to listen to life, to the desperation of others’ life experiences,” we ask that we as church and as individual believers, take up God’s role in everyday life. Then we shall hear wishes and pleas of others: “Notice me, listen to my story.”
Experiences of people living with HIV/AIDS teach us that we very easily judge, reject, or avoid people and this causes stigmatization of people in real need. Stigmatization results in withdrawal from the community, people living in fear, keeping their status secret, becoming lonely and suffering from depression.
Our role is to be available to really notice the severity of the brokenness, to affirm the person’s dignity, to acknowledge them and to create space for plentiful words of pain.
Whoever listens, also reacts
If, by the grace of God, we start recognizing the defenseless among us, hear their stories and acknowledge them, it means that we will become aware more and more of our own and others’ prejudices. We will not be able to ignore this any longer. The fact that we are listening to others’ lives, brings into operation our prophetic calling: we need to start talking against the lack of sensitivity in ways of speaking and in ignoring the situation.
If we are serious that the Lord must teach us how to listen, we will find many promises in the Bible giving hope for every damaged life. Life is a gift from God and can bring joy in the darkest moments, if we are prepared to become still and look around us. Someone said: “Love does not begin by defining its objects, it discovers them.”
Let us not decide beforehand who is worthy of our love, our ears and our eyes. The Holy Spirit wishes to lead us, through our listening and looking, to discover something lovable in each and every person. We need to become more God-like, listening and looking without any conditions. God’s way of listening will become our way too.
PRAYER:
Lord, thank you that You like listening when your children talk to You,
And that You listen to the cries of people in need.
Help us to talk less and calm the voices within us to become still;
give us a desire to listen attentively before we talk or attempt to do something.
Help us to listen how your heart filled with Love and Compassion beat for people in distress, and especially for those affected by HIV/AIDS.
Help us to listen to others’ stories of pain with compassion and respect.
Help people in positions of authority, especially men, to hear the voices of the powerless and the broken.
Grant that people who feel defeated (especially those living with HIV) will experience God’s love and compassion through our sincere listening to their stories.
Help us to hear clearly what we can do to support people in their distress
and help us to do this with the attitude of Jesus Himself.
Grant that we become aware of the insensitivity and injustice towards vulnerable people
and give us courage to address this.
Grant us as church greater sensitivity for the voices and music of life
and give us grace to hear your voice more clearly
so that we can be more compassionately involved as priests in a world in need
and that our prophetic voice against injustice can be clearly heard.
We pray this in Jesus’ Name. Amen
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Day 3: Lord, teach us to care for life (those that are living)
The focus is on:
God cares for people who are hurting. What we hear about people’s hurting and need should change our hearts so that we will also start caring. Jesus’ instruction to love your neighbour becomes a reality when we carry one another’s burdens.
Take note:
One easily thinks that HIV/AIDS is “somebody else’s” problems and one forgets that we are all members of the same body in Christ.
What HIV/AIDS teaches us:
Very often people openly denounce HIV/AIDS as an excuse for their own indifference and uninvolvement.
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SCRIPTURE READING:
Galatians 5:22 – 6:5; Mark 1: 40 – 42; Luke 4: 18 – 19
MESSAGE:
Jesus Christ had a high regard for human life. In John 10.10 He declares: “I have come so that you may have life in abundance.” There are so many examples in the Bible of Jesus restoring a person’s respectability as a human being and the quality of life. He changed circumstances for the better: if there was poverty, illness, a handicap or sin, He lifted the person up by curing the illness or bringing relief so that they could enjoy life in its fullness. Eventually He sacrificed his own life so that people, murderers, prostitutes, thieves, thugs need not die in sin, but live with God forever. Yes, for Jesus life is important. He declares in John 14:6: “I am the Way, the Truth and Life.” He is the Source of true life.
The Holy Spirit gives us Love
From Galatians 5 verse 25 we learn that the Holy Spirit gives us a new life. We must allow Him to lead us in everything we do. It is the Spirit that brings life and teaches us to live as God’s new people. That is why we must allow Him to renew our thoughts and attitudes so that our focus on ourselves, our prejudices and lack of love can die.
What would be the most outstanding characteristic of someone belonging to Christ and being led by the Holy Spirit? When LOVE is visible in their lives. Galatians 5:22 says that the fruit of the Spirit is LOVE. This gift reveals itself in joy, peace, patience, friendliness, generosity, loyalty, humility and self-control. When you have the gift of the Holy Spirit in your life, namely LOVE, these characteristics will be clearly visible in your relationships with all other people irrespective of who they are.
Jesus’ example
Christians are followers of Jesus Christ. He was the perfect example of sincere love and deep compassion. He himself testified to this in Luke 4:18 & 19 (read the text). Jesus always was near where people were suffering or had problems. He never was too tired, in too great a hurry, or too busy to stand next to someone that had a need, listen to such a person and do something to help them. He ignored criticism and gossip and helped those pushed to the side of the community by social, economic and religious rules. He was without fear to show his commitment to their need and to change their circumstances so that they could live a life of quality. This is what love is.
Love was one of the essential characteristics of Jesus and He always concretised it through deeds of caring and sympathy. The Bible teaches that He was so deeply touched by people’s distress that his entire being was affected and He acted immediately to improve their situation and set them free. He is still today calling his church to follow Him in this to stand where He stands, namely on the side of those that suffer, the poor and those that have been unjustly treated. [Cf Confession of Belhar 1986.]
Love reaches out and carries the burdens of fellow human beings
People live under diverse terrible situations of intense pain and suffering in the communities around us. Children, young people, women and senior citizens often suffer most from abuse, violence, ill-treatment and exploitation by heartless and power-hunger, money-hunger people. To add to this undesirable situation, our communities also face dire poverty, unemployment, painful and terminal illnesses like TB, Diabetes, cancer and HIV/AIDS. Of these, it is mainly the AIDS pandemic that causes intensive hurt and pain for persons living with HIV/AIDS and their families and friends who are affected. They often experience the process of suffering, hurt and rejection more than once.
It is only by the grace and love of God that we are who we are. This very same love should motivate us to reach out to people in need and accept them unconditionally in love. In Galatians 6:1 the Bible says that we, who live in the Spirit, should approach any person who has fallen in sin, with Love because we ourselves are so vulnerable to sin. We are called, as the Body of Christ, to live together bound by love.
In her AIDS Declaration the URCSA says: The URCSA has AIDS because some of her members have AIDS. The church must acknowledge that we are ill, because our members are ill. We should embrace one another in love, especially those that live with HIV/AIDS and show them true compassion. We should carry each other’s burdens, as directed in Galatians 6:2. We can enhance their quality of life and protect their dignity by not blaming or judging or belittling them, but showing true love and assisting them in their suffering.
We close with reference to Galatians 6:2 that we really care for one another, notice the suffering of fellow believers and assist them by taking their burdens on our shoulders, not leaving them to struggle on their own. In this way we do exactly what Christ expects of us. Amen.
PRAYER:
Our Father, we thank you, the God of second chances, that you grant us another opportunity when we have neglected our duty to serve you.
Use me, your child:
o as your heart to experience the pain and suffering of others;
o as your voice to speak to your children;
o as your face to smile and look down in love and compassion on your children;
o as your hands to carry out a deed of mercy.
Help me, dear Lord, to be available to carry the burdens of others. Grant me an awareness of other’s pain, those that have been hurt and are still hurting. Grant me the right attitude towards the needs of the suffering. Give me a warm heart for deeds of compassion I need to do from day to day. Lord, we are weak and fallible, but want to reach out to our fellow human beings in an honest and sincere way.
Teach us how to care for others’ lives.
Help us in this.
We rejoice in You, we are over-joyed.
We depend on You.
We constantly confess: God is great!
AMEN.
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Day 4: Lord, teach us how to be involved in the lives of others / how to make a difference in lives
Focus on:
God calls us to make a difference in one another’s lives. The Lord wants to help us to care to the point of becoming practically involved in the lives of suffering people.
Warning:
Although it is a good thing to reach out to those in need that are “far far away”, it must never become an excuse not to be involved with the need of people “close by”.
What HIV/AIDS teaches us:
We easily become accustomed to the suffering of people, especially if it continues for a long time.
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SCRIPTURE READING:
Luke 10:29-37.
MESSAGE:
Why are we so insensitive and apathetic regarding the pain and suffering of others? We tend to respond in the face of terrible calamities, but remain apathetic when disasters gradually develop in our presence. Take as an example how people reacted differently to the Tsunami disaster as to the AIDS pandemic.
When celebrities suffer, we react differently to the suffering of unknown people. It is easier to become involved in faraway places by sending money or food or clothes “there”, than to do something “here”.
Let us see how we can be a neighbour to people in need according to Luke 10:29-37.
Jesus’ parable
Jesus tells us about a man who was attacked by robbers. This victim needed concrete help. The priest and Levite, both church people, appear on the scene but deliberately walk past him. The injured man is a problem to be avoided. They don’t want to put their own lives in jeopardy: the robbers could still be around. Physical contact with him could also affect their ritual state of cleanliness.
When the Samaritan appears, the one from whom no good can be expected, he surprises us. Something happens in him: he feels sorry for the victim, gets down from his donkey, endangers his life, and soils his hands by helping the injured man. He helps in a concrete way. He dresses the wounds and puts him on his donkey without reasoning about the implications; he even is ready to contribute financially to the recovery of this person.
What do we do?
Perhaps you justify yourself by thinking that you would not be like the priest or the Levite passing by someone in need. The question is not so much if we will walk past, but rather if we still see the need. The question is if we see the suffering of people living with HIV/AIDS. We will have to ask the Lord to open our eyes as to see need and suffering.
Then we will be like the good Samaritan who saw the need and did something practically. Only the Lord can change our pre-conceived ideas, our prejudices and wrong perceptions. Jesus alone can change our attitude so that those living with HIV/AIDS, will trust us. He alone can enable us to reform our congregations, his church, to a HIV-friendly church where everybody is welcome and where we will be trusted to the extent where persons living with HIV/AIDS would want to make their status known to us and share their distress with us. This will be because they will be able to trust us.
If we look through the eyes of Jesus, we shall not judge people living with HIV/AIDS, we shall not ask: How were you infected? We shall rather imitate Jesus and ask: What do you want me to do for you? Who do you want me to be for you? Then we will leave our “comfort zones” and become involved like the good Samaritan. We will see them as people in need of love and care, needing a neighbour. We will reach out to those who, as a result of HIV/AIDS, are terminally sick and to the vulnerable children.
Let us open our hearts and ears and hear the commandment of Jesus in Luke 10 verse 37b: “Go, do likewise.” Yes, Jesus calls us to stand with Him with everybody in need, He calls us to be a neighbour to everybody that suffers and is marginalised by society.
PRAYER:
Use the prayer of the second day.
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Day 5: Lord, teach us to live responsibly
Focus on:
Responsibility has to do with the way I manage the precious life God has given me, as well as with my responsible actions regarding the precious life God has given my neighbour.
Take note:
It easily happens that the way we talk about irresponsible behaviour creates feelings of guilt. The focus must rather be on choosing to live responsibly and to pray that by God’s grace we will live responsibly.
What HIV/AIDS teaches us:
There is no easy solution to stop the spread of HIV.
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SCRIPTURE READING:
Ephesians 4: 17 - 24
MESSAGE:
Introduction
For some people the solution for the AIDS pandemic seems obvious and easy: ”if people only were more responsible ... .” But it’s not that easy. Strict rules cannot enforce more responsibility. Nor would threatening statements bring about responsibility.
Responsibility starts with a choice and an inclination of the mind.
What is needed for greater responsibility, is a change of heart. There are many examples of this in the Bible. Let us use the example in Ephesians 4: 17 - 24 (read this).
Where our behaviour starts
In verse 17b and 18 God tells us that people do not share in the life God gives, because "they live in the futility of their thinking ..... they are darkened in their understanding.” He says our thoughts determine our behaviour. Thoughts and desires as described in verse 19 as “having lost all sensitivity, given over to sensuality so as to indulge in every kind of impurity, with a continual lust for more” place people on a self-destructive way. There are many types of self-destruction: just consider the use of fire arms, drugs, how we drive on our roads, etc. These examples show how little we appreciate the value of life.
Verses 23 –24 call us to be different: "You must be made new in the attitude of your minds, and put on the new self, created to be like God in true righteousness and holiness.” God says in effect that we will consider our lives differently if we realise how valuable life is and what blessings and potential life holds – that we are created in his image. From this perspective we will surely choose responsible behaviour to look after and protect our precious lives.
What Paul say is confirmed by psychologists: behaviour is inspired by thoughts. If we want to change our behaviour, we must change the thoughts that motivate our behaviour. If we want to act more responsibly we must start with our values and principles that we build our lives on. Biblical values and principles will help us to view our lives as valuable. Remember we have been created to be like God! If we grasp that we will adapt our behaviour to protect our precious lives.
How to live a new life
The question is how to do this. The Bible shows us that such a life of responsibility can be attained through dedication and effort. It also requires calculated decisions to venture on this enriching road. First of all we have to ask the Holy Spirit to convince of the worth of our lives. Only if it has great value for us, we will act accordingly.
Being an example
If we are implementing the new life, our words and deeds will influence others. If we live irresponsibly in whatever way, it will be of no avail to try to teach our children to be responsible in their sexual lives. Our example is stronger than our words. Similarly we cannot convince other people to live responsibly by being negative and judgmental towards them. If we want others to leave the "old life" and adopt the "new life" we will have to guide them towards this in a positive loving way.
Amen.
PRAYER:
Use the prayer of day 1.
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Day 6: Lord, teach us to live hopefully
The deepest source of our hope is the living God himself who raised his Son from death. As bearers of the message of reconciliation the church is also bearer of hope.
Take note:
“Hope” may not be limited to eternal life alone.
The crisis to be tested positive and to live with HIV, may never be minimalised.
What HIV/AIDS teaches us:
The extensive and enduring impact of HIV in people’s lives and that of the AIDS pandemic in communities threaten our hope.
People who (alone) try to stand against a problem of magnitude, may loose hope and their motivation.
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SCRIPTURE READING:
Lamentations 3:1 – 33
MESSAGE:
Introduction
Can one really imagine what the loss of their country, the temple and their king meant for Israel? Or when they went into exile? Can you by any means put yourself in the place of someone hearing that the test result for HIV was positive? Can you imagine the losses that such a person suffer all at once, and the battle ahead for the rest of his/her life? Think of the challenges in terms of self-image, (self-)blame, desperation, fear of rejection, secrecy, shame...? Lamentations 3 reflects Israel’s experiences during exile. This could well have served as an expression of a person living with HIV’s feelings.
Read Lamentations 3:1 – 17.
From struggle to hope
A disturbing aspect of the narration is that the narrator in these verses experience that it is God who afflicts him. This is so distressful for him that he can’t even call the Lord by his name! People sometimes interpret the AIDS pandemic as God’s punishment for irresponsible sexual behaviour! A believer that lives with the virus may also struggle with this question: How does God see me? Initially this “man who has seen affliction” (verse 1), can come to no other conclusion than: “My splendour is gone and all that I have hoped from the Lord” (verse 18). And take note: at this point where he admits to himself that his misery makes it difficult to still believe, he uses the Lord’s name for the first time in this chapter.
This makes a difference! Something happens to this ‘man of affliction’. He reflects on his distress, tells the Lord about it and immediately realises that it is in fact the love of the Lord (the covenant God) that sustains him! Since he has mentioned God by name, he remembers and again becomes aware of the fact that he and his people owe everything to the loyalty of the Lord, the Covenant God. The fact that they live and have not been consumed, proves that God has not turned his back on them (verse 22). Each sunrise shows God’s lasting care! The man of affliction ventures to hope again!
He knows, that in spite of having lost everything, he may tell himself: The Lord is my portion, therefore I will wait for Him (verse 24). God Himself is all I have left. In the end a person who places his/her hope in the God of the covenant, learns to ask for his will, patiently awaits his help, prospers. He/she learns to be patient in his/her loneliness, in spite of having to carry the burden. Such a person learns to humble herself before God and learns to expect everything only from God. He/she learns to turn the other cheek, and to endure the pain because of the knowledge that God has not pushed me aside in my distress and I know his compassion because of his great love.
The congregation must be hopeful
What would your reaction be if the person next to you should stand up tonight and announce that he/she has been living with the virus for years? Do you realise how he/she needs your love and acceptance? Do you realise that your rejection of this person will contribute to quenching the flame of hope?
It is of utmost importance that the attitude of fellow believers, church goers, will demonstrate something of the faithfulness and compassion, the love and mercy of our covenant God! Unfortunately it often is the church people that react with stigmatization and rejection.
Each person going through a crisis needs to know that God does not disown him/her and also experience that his/her fellow Christian does not reject him/her. Then a burden falls away and there is no secret to harbour any longer but the knowledge that a fellow Christian is willing to help carry the burden.
Paul writes from jail to the congregation in Philippi: “...I know that everything works together towards my salvation because you are praying for me and because the spirit of Jesus Christ assists me.” The believers and the congregation are servants of reconciliation! “All this is from God, who reconciled us to Himself through Jesus Christ and gave us the ministry of reconciliation: that God was reconciling the world to Himself in Christ, not counting men’s sin against them. And He has committed to us the message of reconciliation.” (2 Corinthians 5:18, 19.) This is entrusted to you and me.
That is why we can help one another to adhere to the hope.
PRAYER:
Isaiah 33:2 – ”O Lord, be gracious to us; we long for you (our hope is on You). Be our strength every morning, our salvation in time of distress.”
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Compiled in the name of the AIDS Action group of the Combined Commission for Diaconal Services of the DRC (Western and Southern Cape) and the URC (Cape). Contributors: Andrie Kilian, Attie du Plessis, Frikkie Coetzee, Jan Witbooi, Jimmy de Wet, Johan van der Merwe, Lisel Joubert, Kobus Esterhuyse, Koos van der Vywer, Leon Foot and Nelis du Toi.
Week van Gebed. 2006
Tema: Here, U gee ons lewe – leer ons lewe
Ons bid saam te midde van die vigspandemie – veral in (Suid-)Afrika
Psalm 16:11 - U leer my hoe om te lewe. By U is daar oorvloedige blydskap. Uit u hand kom net wat mooi is.
Agtergrond en riglyne:
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Die tema is gekies met die doel om vanuit die Woord oor MIV en vigs na te dink. Te midde van MIV en vigs leer ons oor die lewe en bid ons om te lewe.
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Onthou: Iemand wat met MIV leef, is nie “besmet” nie, is nie 'n “slagoffer” nie, is nie “’n groot sondaar” nie, is nie “ongelowig” nie. Ons sê ook nie so 'n persoon “het vigs” nie – praat deurlopend van “mense wat met MIV leef”.
Riglyne vir Gebed:
Gebedsgeleentheid kan ingerig word volgens die gemeente se spesifieke situasie.
Saam met die gebede wat as voorbeelde gegee word, kan die volgende gebedsversoe hanteer word: Ons bid dat die Here
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ons 'n begeerte sal gee om werklik te luister voor ons praat of iets doen
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ons help om te luister hoe warm Sy hart vol liefde en deernis klop vir mense wat gebroke is, veral dié wat geraak word deur MIV en vigs
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ons help om met deernis en respek te luister na mense se verhale van nood
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ons help om mooi te hoor wat ons kan doen en hoe ons moet lewe
Eerste aand: Here, leer ons van die lewe
Die aand fokus op:
God skep die mens uit liefde. Elke mens is geskep as kroon van die skepping. Ons is kosbaar vir God. Die lewe wat God gee, is goed.
Wees veral versigtig vir:
Die gedagte dat “geestelike lewe verhewe is en liggaamlike lewe minderwaardig is” kom van buite-Bybelse denksisteme.
Wat MIV en vigs ons leer:
MIV bedreig ons liggaamlike lewe.
MIV leer ons hoe kwesbaar ons almal is.
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SKRIFLESING:
Genesis 2:4-9, Psalm 16 en Johannes 10:7-10
BOODSKAP:
Was jy al by ’n kinderpartytjie vir ’n spul bedorwe brokkies? Dis nie lank nie dan lê die wêreld vol stukke halfge-ete koek en chips, en oral staan halwe glase koeldrank rond. So gewoond aan die lekker dinge van die lewe, is dit ook nie meer iets besonders nie. Dan mors hulle eerder daarmee as om dit waardeer.
Mense mors met die lewe
Ek dink dat ons as mense dikwels ook so maak met die lewe wat God gee. Hy wil ons die lewe in oorvloed gee (Johannes 10:10), maar ons raak so gewoond daaraan dat ons daarmee begin mors. ’n Slegte gewoonte wat ons reeds by ons oer-voorouers Adam en Eva geleer het. Nie tevrede met die oorvloed goeie van die lewe wat God skenk nie, wou hulle hulle eie oorvloed bewerk. En die verbode vrugte lok ons nog steeds.
Dit bly onverstaanbaar dat so baie mense ‘n oorvloedige lewe wil vind in dinge wat allesbehalwe oorvloed bring: die vuur wat vingers brand en die verbode vrugte met sy slegte nasmaak.
Die lewe wat God gee, is goed
Die skeppingsverhaal (Genesis 2:7) vertel so mooi hoe dat God ons uit die rooibruin stof van die aarde gemaak het. Die psalmdigter beskryf dit as ’n delikate proses wat met fyn vingers verrig word (Psalm 8:4). En daarna het Hy die asem van die lewe in ons geblaas en ons aangestel om as sy verteenwoordigers op aarde te heers.
Die Bybel is daar vol van: die lewe is goed, die lewe is mooi. Ons is geskep as die kroon van die skepping. Daarom kan ons die lewe omhels en daaroor bly wees. Oor die wonder van die lewe kan ons maar net in verwondering en dankbaarheid voor God léwe!
Dis belangrik om te onthou dat hierdie goeie lewe ons ganse menswees – liggaam en gees – en ons lewe in gemeenskap met ander mense insluit. Ongelukkig gebeur dit so maklik dat ons die een ten koste van die ander beklemtoon of die een ten koste van die ander verwaarloos.
Jou liggaam is God se skepping – waardeer dit
Op die oog af lyk dit of ons baie waarde heg aan die menslike liggaam: Ons hou mooi meisie-kompetisies, ons helde lyk soos liggaamsbouers en ons almal streef na ’n mooier, maerder weergawe van onsself. En tog leef ons so maklik onverskillig met ons liggame. Opwinding word dikwels gesoek in dié dinge wat ons liggame die meeste bedreig. Mense jaag op die paaie in motors rond teen nekbreek-spoed, ons eksperimenteer met dwelms en ons speel met onverantwoordelike seks.
As daar een ding is wat die MI virus baie goed doen, is dit om die oorvloed van jou lewe af te sny. Jy gaan nie noodwendig dadelik dood nie, maar die kwaliteit en die kwantiteit van jou lewe word onmiddellik ingekort. Vir die meeste mense beteken dit ’n heelwat korter lewe, en ’n heelwat slegter een. So anders as Jesus se belofte!
Omhels die lewe wat God gee
Die MI virus kan baie reaksies by ons losmaak. Vanaand kan ons by 'n positiewe reaksie begin: Maak nie saak hoe naby of ver MIV van jou is nie – omhels die lewe wat God gee!
Dit is vanaand vir jou die tyd om saam met Dawid te bid: “U leer my hoe om te lewe. By U is daar oorvloedige blydskap. Uit u hand kom net wat mooi is.” Vanuit hierdie gebed kan jy die oorvloedige lewe gaan leef waartoe God jou bestem het. Amen
GEBED:
Vader, ons Skepper, van die begin af het U vir ons ruimte geskep. Ruimte om in te leef en ruimte om in lief te hê. En toe ons in Adam vir die dood gekies het, het U telkens weer by ons kom pleit: “Kies die lewe!” Toe ons steeds verbrou en oor die rand van die afgrond stap, toe kom U self, in ons verlore dieptes in, om vir ons “lewe, en dit in oorvloed” te bring.
In ons wêreld ontneem ons mekaar so onnadenkend van hierdie oorvloed, Here. Met dit wat U vir ons skenk, gaan ons ligtelik om en ons misbruik u gawes tot ons eie skade ... en U pyn daarvan. Ons misbruik die gawe van ons liggame, en gee ons liggame nie aan U as offers nie, maar offer ons liggame op die verkeerde altare. Ons misbruik die gawe van ander mense en respekteer nie mekaar nie, maar kyk wat ons uit verhoudings kan kry. En as iemand seerkry, of as iemand met MIV leef, dan kyk ons maklik anderpad en loop ver anderkant verby.
Here, U is die Weg, die Waarheid en die Lewe. In tye waar niks seker is nie, is U waar. In tye waar ons ons hande voor ons oë nie kan sien nie en alle rigting verloor, hou U ons styf vas en word vir ons die Weg. En in tye wat ek, hoe onverklaarbaar ook al, weer en weer die dood kies, gryp U my vas en word vir my die Lewe. Daarom, God van tweede kanse en oor-begin, gryp ek U ook vas en vra ... Here, vergewe my en kom soek my waar ek dwaal.
Amen.
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Tweede aand: Here, leer ons luister na die lewe
Die aand fokus op:
Die lewe wat God skep en gee, is kosbaar, broos en kwesbaar. In 'n stukkende wêreld kry baie mense seer. Dis “luister-seisoen!”. Wie luister, hóór die seer van stukkende lewens. In die kerk is ook stukkende mense wat seer het. Wie gehoor het, kan nie stilbly nie, maar moet in liefde praat.
Wees veral versigtig vir:
Die wêreld is stukkend as gevolg van die mensdom se sondes, maar die fokus is vanaand nie op die sondes self nie, maar die gevolg daarvan.
Wat MIV en vigs ons leer:
Stigma kom tot uitdrukking in veroordeling, vermyding, verwerping, onbetrokkenheid, apatie, ens.
Stigma gee aanleiding tot vrees, onttrekking, onverantwoordelikheid, geheimhouding, eensaamheid, depressie, ens.
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SKRIFLESING:
Genesis 16: 13; Genesis 20: 14-19, Matteus 14: 14
BOODSKAP:
Ons bely hierdie week dat ons sukkel met die goed wat ons elke aand van God wil vra. Ons bely dat ons van hom afhanklik is en dat Hy ons moet leer. As ons bid, Here leer ons luister na die lewe, en ander se lewens, dan bid ons dat ons hierdie manier van luister die kerk s’n wil maak, ons eie wil maak.
God hoor en sien
Die Bybel is vol van die stemme van weerlose en gebroke mense. Mense geraak deur oorlog, hongerte, siekte en uitsiglose situasies. Tog bely Israel dat God luister en dat God sien. Psalm 116 getuig: “Ek het die Here lief want Hy hoor my stem, my hulpgeroep. Hy het sy oor na my toe gedraai toe ek Hom aangeroep het.” En Psalm 34:16: “Die oë van die Here is op die regverdiges en sy ore is gerig op hulle hulpgeroep.”
Die verhaal van Hagar bevestig hierdie oortuiging. In hierdie verhaal openbaar God Hom as die een wat nood raaksien en luister na iemand in ‘n uitsiglose situasie. Hagar is Sara se slavin wat Sara aan Abraham gee omdat Sara en Abraham vertroue verloor het in die belofte van God vir ‘n nageslag. Na Isak se geboorte word Hagar verstoot. Hagar bevind haar in die woestyn. Hier volg die aangrypende gedeelte dat sy ver van haar kind gaan sit omdat sy nie wil sien hoe hy sterf nie. Sy is ‘n uitgeworpene, die weggestuurde sonder heenkome en familie, maar God “sien” en “hoor” haar krete en die gehuil van haar kind en bring uitkoms en beloftes van ‘n toekoms. Hagar noem God dan ook “El Roi”, (U is die God wat my sien). Dit is dieselfde God wat Homself in Jesus geopenbaar het en die honger skare raakgesien het en innig jammer gekry het.
Ons moet ook luister
As ons bid “Here leer ons luister na die lewe’, na die stukkendheid van ander se ervarings, dan vra ons dat ons as kerk en as enkelgelowiges in die alledaagse God se rol moet kan inneem. Dat ons na ander se versugtinge sal luister: “Sien my raak, luister na my storie”.
Ervarings vanuit MIV en vigs leer ons dat ons maklik veroordeel, verwerp, vermy en dit veroorsaak dat daar ‘n stigma kleef aan mense in werklike nood. Die stigma maak dat die mense in nood hulle onttrek uit die samelewing, in vrees lewe, hulle toestand geheim hou, vereensaam en in depressie verval.
Ons rol is om bereid te wees om die erns van die stukkendheid raak te sien, die mens te bevestig, te erken en ruimte te gee vir ‘n oorvloed van seerwoorde.
Wie luister, reageer
As ons deur die Here se genade wel die weerloses begin raaksien, hulle stories hoor, hulle erken, beteken dit dat ons ook al hoe meer die vooroordele van onsself en ander gaan begin sien en hoor. Dit gaan ons begin pla. Daarom lei ons luister na lewens daartoe dat ons ons profetiese roeping moet opneem en begin praat teenoor die gebrek aan sensiwiteit in ander se praat en wegkyk.
As ons werklik wil hê die Here moet ons leer om te luister is die Bybel vol van beloftes dat ons in elke stukkende lewe hoop sal sien. Die lewe is geskenk van God af en kan vreugde bring in donkerste oomblikke, as ons bereid is om stil te word en rond te kyk. Iemand het gesê: “Love does not begin by defining its objects, it discovers them”.
Kom ons leer om nie vooraf te besluit wie ons liefde, ore en oë waardig is nie. Die Heilige Gees wil ons lei om deur ons luister en kyk in alles en almal iets te ontdek wat ons liefde waardig is. Sodat ons al hoe meer soos God sonder voorbehoud sal luister en sien. Dan sal God se manier van luister ons s’n word.
GEBED:
Here, dankie dat U graag luister as U kinders met U praat,
En dat U luister na die hulpgeroep van mense in nood.
Help ons om minder te praat en laat die stemme in ons tot rus kom;
Gee ons ‘n begeerte om werklik eers te luister voor ons praat of iets doen.
Help ons om te luister na hoe U hart vol liefde en deernis klop vir mense in nood, mense wat gebroke is, en veral dié wat geraak word deur MIV en vigs.
Help ons om met deernis en respek te luister na mense se verhale van nood
Help mense in magsposisies (veral mans) om die stemme van weerlose en gebroke mense te hoor.
Gee dat mense wat gebroke is, (veral mense wat met MIV leef) deur ons opregte luister na hulle verhale, God se liefde en deernis sal beleef.
Help ons om mooi te hoor wat ons kan doen om mense in nood by te staan
en help ons om dit met die gesindheid van Jesus te doen.
Gee dat ons ook die onsensitiwiteit en onreg teenoor weerlose mense sal hoor en gee ons die moed om dit aan te spreek
Gee ons as kerk groter sensitiwiteit vir die stemme en musiek van die lewe
en gee ons die genade om U stem duideliker te hoor
sodat ons met meer deernis priesterlik betrokke kan wees in ‘n wêreld in nood
en ons profetiese stem duideliker teen onreg kan laat hoor.
Ons bid dit in Jesus se Naam.
Amen
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Derde aand: Here, leer ons omgee vir lewens (die wat lewe)
Die aand fokus op:
God gee om vir mense wat seerkry. Wat ons hoor van mense se seer en nood moet ons harte verander sodat ons ook omgee. Jesus se liefdeswet word 'n werklikheid wanneer ons mekaar se laste dra.
Wees veral versigtig vir:
Dit is maklik om te dink MIV en vigs is “ander mense” se probleme en te vergeet dat ons in Christus mekaar se lede is.
Wat MIV en vigs ons leer:
Dikwels is mense se veroordelende reaksie op MIV en vigs 'n vorm van verontskuldiging vir hulle afsydigheid en onbetrokkenheid.
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SKRIFLESING:
Galasiërs 5:22 – 6:5; Markus 1: 40 – 42; Lukas 4: 18 – 19
BOODSKAP:
Die Here Jesus Christus het menselewe baie hoog aangeslaan. In Johannes 10.10 verklaar Hy Self: “Ek het gekom sodat julle lewe in oorvloed kan hê.” Die hele Skrif is deurspek van voorbeelde waar Jesus mense wie se menswaardigheid en lewenskwalitiet deur omstandighede soos onder andere armoede, siekte, gestremdhede en ja, ook sonde, bedreig is, verhoog het deur hulle gesond te maak en hulle nood te verlig sodat hulle ’n volheidslewe kan hê. Uiteindelik offer Hy Sy Lewe sodat mense, moordenaars, prostitute, diewe en skelms nie in hulle sondes moet sterwe nie, maar vir ewig saam met God kan leef. Ja, vir Jesus is die lewe belangrik. Hy verklaar in Johannes 14:6 “Ek is die Weg, die Waarheid en die Lewe.” Hy is die Bron van Ware Lewe.
Die Heilige Gees gee aan ons liefde
Die Lewende Bybel vertaal Galasiërs 5 vers 25 so: “Die Heilige Gees het ons ’n nuwe lewe gegee. Ons moet Hom dan ook toelaat om ons te lei in alles wat ons doen.” Dit is die Gees wat lewendmaak en ons leer om soos God se nuwe mense te leef. Daarom moet ons toelaat dat Hy ons gedagtes en gesindhede nuut maak sodat ons ons Ek-gerigtheid, vooroordele en liefdeloosheid kan afsterf.
Wat is nou die duidelikste kenmerk van iemand wat aan Christus behoort en deur die Heilige Gees gelei word? As daar LIEFDE in hulle lewens sigbaar word. Galasiërs 5:22 sê die vrug van die Gees is LIEFDE. Dié gawe openbaar homself in blydskap, vrede, geduld, vriendelikheid, vriendelikheid, vrygewigheid, betroubaarheid, nederigheid en selfbeheersing. Wanneer jy die gawe van die Heilige Gees, LIEFDE, in jou lewe het, dan vertoon jou lewe hierdie eienskappe in jou verhouding tot alle mense - ongeag wie hulle is.
Jesus se voorbeeld
Christene is navolgers van Jesus Christus. Hy het vir ons die volmaakte voorbeeld van opregte liefde en diepe meelewing nagelaat. Dit het Hyself in Lukas 4:18 & 19 verklaar (lees die teks). Jesus was dus altyd naby wanneer mense nood gely of swaargekry het. Hy was nooit te haastig, te moeg of te besig om by mense in nood stil te staan en na hulle te luister en hulle te help nie. Hy het Hom ook nie gesteur aan die kritiek of skinderpraatjies wanneer die sosiale, ekonomiese en godsdienstige wette mense op die rand van die samelewing uitgestoot het nie. Inteendeel, Hy het standpunt ingeneem en by hulle kom staan in hulle nood en hulle lot verander sodat hulle weer ’n kwaliteitslewe kon hê. Dit is wat Liefde is.
Liefde was een van die mees essensiële karaktereienskappe van Jesus en Hy het dit altyd in prakties-konkrete dade van omgee en meelewing omgesit. Die Bybel leer vir ons dat Hy so diep deur die nood van mense aangeraak was en so innig met hulle saamgevoel het, dat Sy hele wese geraak is en Hy onmiddellik ingegryp het om hulle situasie te verander en hulle nood te verlig. Hy roep vandag steeds Sy Kerk om Hom hierin na te volg en te staan waar Hy staan naamlik, aan die kant van dié mense wat nood ly, arm en verontreg is. [Vgl Belydenis van Belhar 1986].
Liefde reik uit na en dra ander se laste
In die samelewing rondom ons leef mense in verskriklike situasies van pyn en lyding. Kinders, jongmense, vrouens en senior burgers is dikwels die mense wat die seerste kry as gevolg van allerhande situasies van misbruik, geweld, mishandeling en uitbuiting deur hartelose magsbehepte en geldhonger persone. Asof dit nie erg genoeg is nie stry ons gemeenskappe ’n verbete stryd teen armoede, werkloosheid, pynlike en terminale siektes soos TB, Diabetes, kanker en Miv en vigs. Hiervan veroorsaak veral die vigspandemie intense seerkry en pyn vir die persone wat daarmee saamleef en hulle families en vriende wat daardeur geaffekteer word. Hierdie persone gaan dikwels verskeie kere deur situasies en prosesse van lyding, seerkry, en verwerping.
Dit is slegs op grond van die Liefde van God dat ons is wie ons is. Dieselfde Liefde wat as aansporing vir ons behoort te dien om ook na ander mense in nood uit te reik en hulle onvoorwaardelik te aanvaar en lief te hê. In Galasiërs 6:1 sê die Bybel dat ons wat deur die Gees lewe, enige persoon wat in sonde val, in liefde moet reghelp omdat onsself ook kwesbaar teen sonde is. As die Liggaam van Christus word ons opgeroep om in liefde met mekaar saam te leef.
In haar vigs Verklaring sê die VGKSA: Die VGKSA het vigs omdat van haar lede vigs het. Die kerk moet erken dat ons siek is, want ons lede is siek. Ons moet daarom na mekaar, in die besonder na dié persone wat met die MI Virus en met vigs saamleef, in liefde uitreik en ware mee-lewing met hulle betoon. Ons moet soos Galasiërs 6:2 ons oproep: “mekaar se laste dra”. Ons moet hierdie persone se lewenskwaliteit verhoog en hulle menswaardigheid beskerm deur nie te verwyt, veroordeel of te verkleineer nie, maar ware liefde te betoon en hulle in hulle nood by te staan.
Ons sluit af met die woorde van Die Boodskap oor Galasiërs 6:2 “ julle moet regtig vir mekaar omgee. Sien raak wanneer ander gelowiges swaarkry en help hulle. Tel hulle probleme op julle skouers en dra dit vir hulle. Moenie dat hulle alleen daarmee worstel nie. So doen julle presies wat Christus van julle verwag.” Amen
GEBED:
Ons Vader, ons dank U as die God van die tweede kans, wat, wanneer ons nagelaat het om diensbaar te wees vir U, ons weer die geleentheid daartoe bied.
Gebruik my, U kind:
o as U hart waarmee ek die pyn en nood van ander sal beleef en ervaar
o as U stem waarmee U tot U kinders wil spreek
o as U gesig waardeur U wil glimlag en met liefde en ontferming op ons neerkyk
o as U hande om ten alle tye ‘n daad van barmhartigheid te bewys.
Help my Liewe Heer, om altyd daar te wees om die laste van ander te help dra.
Gee aan my die gevoeligheid vir hulle in nood. Vir hulle wat seergekry het en steeds seerkry. Gee aan my die regte ingesteldheid teenoor die nood van alle noodlydendes.
Maak my warmhartig vir die barmhartigheid wat ek van dag tot dag moet verleen.
Here, ons wil in ons feilbare menswees, eerlik, opreg en gewilliglik uitreik na ons naaste.
Leer ons omgee vir lewens.
Help ons daartoe.
Ons jubel in U, ons juig in U
Ons maak staat op U
Ons bely altyddeur: God is groot!
AMEN
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Vierde aand: Here, leer ons betrokke raak by lewens / verskil maak in lewens
Die aand fokus op:
God roep ons om 'n verskil te maak in mekaar se lewens. Die Here wil ons help om so om te gee vir mense wat seer het dat ons daadwerklik betrokke raak.
Wees veral versigtig vir:
Dis goed om uit te reik na mense in hulle nood “daar ver”, maar dit mag nooit 'n verskoning word om nie betrokke te wees by mense se nood “hier naby” nie.
Wat MIV en vigs ons leer:
Ons raak maklik gewoond aan en afgestomp vir mense se seer, veral as dit aanhou en aanhou.
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SKRIFLESING:
Lukas 10:29-37.
BOODSKAP:
Waarom staan ons so maklik apaties teenoor die pyn en lyding van andere? As mense is ons geneig om te reageer wanneer daar opspraakwekkende rampe is, maar bly apaties wanneer rampe algaande voor ons oë ontwikkel. Dink byvoorbeeld aan mense se reaksie op die Tsunami-ramp, teenoor hulle reaksie op die vigspandemie.
As bekende mense deur lyding gaan, reageer ons totaal anders as wat ons op die lyding van onbekendes sou reageer. Dit is ook dikwels makliker om “daar ver” betrokke te raak deur geld, kos, en klere te stuur as om “hier naby” betrokke te raak.
Kom ons kyk hoe ons volgens Lukas 10:29-37 ‘n naaste vir medemense in nood en lyding moet wees.
Jesus se gelykenis
Jesus vertel ons van ‘n man wat onder die rowers geval het. By hierdie slagoffer was daar ‘n behoefte aan konkrete hulp. Die priester en die Leviet, beide kerkmense, verskyn op die toneel en beweeg ‘n wye draai om die man in nood. Die beseerde is vir hulle ‘n probleem wat vermy moet word. Hulle oordeel hulle gaan hul eie lewe nie in gevaar stel nie, want die rowers mag dalk nog iewers skuil en kan hulle dalk ook aanval. Fisiese kontak met hierdie man mag natuurlik ook hulle eie staat van reinheid aantas...
Wanneer die Samaritaan verbykom, die een van wie niks goeds verwag word nie, verras hy ons. Iets gebeur met hom: Hy kry die man wat onder die rowers geval het, innig jammer, klim van sy rydier af, waag sy lewe, maak sy hande “vuil” en help die gewonde man. Hy lewer hulp op ‘n konkrete wyse. Hy versorg die wonde van die beseerde en help hom op sy rydier. Hy redeneer nie oor wat die implikasies mag wees as hy betrokke sou raak nie, nee hy is selfs bereid om finansieel by te dra tot die algehele herstel van hierdie mens.
Wat doen ons?
Miskien sê u vannaand, wel ek sal darem nie soos die priester en die Leviet by iemand in nood verbyloop nie. Die vraag is nie of ons so verby gaan loop nie, maar veeleer of ons ooit nog die nood raaksien. Die vraag is, sien ons die lyding van hulle wat met MIV leef, raak? Ons sal die Here moet vra om ons oë so te open dat ons die nood en lyding kan raaksien.
As die Here ons oë open, dan sal ons soos die Barmhartige Samaritaan die nood raaksien en betrokke raak. Slegs die Here kan ons vooropgesette idees, ons vooroordele en wanpersepsies omvorm. Alleen Jesus kan ons gesindheid sodanig verander dat hulle wat met die MI-Virus leef, ons sal vertrou. Hy alleen kan ons instaatstel om ons gemeentes, Sy Kerk, te omskep in ‘n vigs-vriendelike Kerk waar almal welkom sal wees en waar diegene wat met MIV leef, ons só sal vertrou dat hulle hul status aan ons bekend sal wil maak, hulle nood met ons sal wil deel. Omdat hulle ons sal kan vertrou!
As ons deur die oë van Jesus kyk na mense wat met MIV leef, sal ons nie veroordeel nie, dan sal ons nie vra: Hoe is jy geïinfekteer nie? Maar dan sal ons soos Jesus vra: Wat wil jy hê moet ek vir jou doen? Wie wil jy hê, moet ek vir jou wees? Dan sal ons soos die barmhartige Samaritaan vanuit ons “comfort zones” beweeg en betrokke raak by hulle. Ons sal hulle dan sien as mense wat liefde, versorging en ‘n naaste nodig het. Ons sal dan uitreik na hulle wat as gevolg van MIV terminaal siek is en na die kinders wat kwesbaar is.
Kom ons open ons harte en ore en luister na die opdrag van Jesus in Lukas 10 vers 37b: “Gaan, maak jy ook so.” Ja, Jesus roep ons om te staan waar Hy staan- by elkeen in nood, Hy roep ons op om ‘n naaste te wees vir elkeen wat ly en deur die samelewing eenkant geskuif word.
GEBED:
Gebruik die gebed van die tweede aand.
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Vyfde aand: Here, leer ons verantwoordelik leef
Die aand fokus op:
Verantwoordelikheid gaan oor ons omgang met die kosbare lewe wat God my gegee het, sowel as my verantwoorde omgang met die kosbare lewe wat God aan my medemens gegee het.
Wees veral versigtig vir:
Dis maklik om so oor onverantwoordelikheid te praat dat skuldgevoelens opgeroep word. Die fokus moet eerder op die opregte keuse vir en gebed om verantwoordelike lewe vanuit God se genade val.
Wat MIV en vigs ons leer:
Daar is nie 'n eenvoudige oplossing om die verspreiding van MIV te keer nie.
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SKRIFLESING:
Efesiërs 4: 17 - 24
BOODSKAP:
Inleiding
Vir sommige lyk dit asof die oplossing vir die vigspandemie eenvoudig is: ”as mense maar net meer verantwoordelik wil wees...” Maar dis nie so eenvoudig nie. Groter verantwoordelikheid kan nie met strenger reëls afgedwing word nie. Dit word ook nie verkry deur “bangmaak inligting” oor te dra nie.
Verantwoordelikheid begin by 'n keuse en gesindheid in ons harte.
Wat dus nodig is vir groter verantwoordelikheid, is 'n hartsverandering. Hieroor praat die Bybel baie. Ons kyk vanaand na een voorbeeld uit Efesiërs 4: 17 - 24 (lees dit hier voor).
Waar ons gedrag begin
In verse 17b en 18 sê God aan ons dat die mense nie "deel aan die lewe wat God skenk nie," omdat "hulle gedagtes tot niks ...(lei nie, want)... hulle verstand is verduister." Hy wys dus aan ons dat ons gedagtes ons gedrag beheer. Omdat ons gedagtes gevul is, met (vers 19) "'n onversadigbare drang aan losbandigheid oorgegee om al wat vuil is, te doen", is ons op 'n selfvernietigende weg. Daar is soveel wyses van selfvernietiging. Dink maar aan die gebruik van vuurwapens, dwelm-misbruik, die wyse waarop ons op die paaie bestuur, ensovoorts, Voorbeelde wat wys hoe min begrip daar vir die kosbaarheid van ons lewens is.
Hierteenoor kom die oproep, (verse 23 en 24) "julle gees en gedagtes moet nuut word; lewe as nuwe mense wat as beeld van God geskep is." God sê dus hier dat as ons besef hoe waardevol ons lewens is en watter voorregte en potensiaal daarin opgesluit is – dat ons na sy beeld geskape is – ons heel anders met ons lewens sal werk. Ons sal sekerlik ons lewens as kosbaar beskou en gevolglik verantwoordelike gedrag kies wat hierdie wonderlike lewens van ons sal oppas, uitbou en beskerm.
Wat Paulus hier uitspel, word deur sielkundiges bevestig: ons gedrag word deur ons gedagtes gemotiveer. As ons dus ons gedrag wil verander moet ons die gedagtes wat ons gedrag motiveer, verander. Indien ons dus meer verantwoordelik wil optree, moet ons by die waardes en beginsels waarvolgens ons lewe, begin. Bybelse waardes en beginsels sal ons help om ons lewens as kosbaar te beskou. Dink net: ons is na die beeld van God geskep! As ons dit begryp, sal ons ons gedrag so aanpas dat ons hierdie kosbare lewens van ons beskerm.
Hoe ons nuut lewe
Die vraag is: hoe sal ons dit regkry? Die Bybel wys ons daarop dat hierdie verantwoordelike lewe inspanning en toewyding verg. Dit verg ook doelbewuste besluite om op hierdie lewensverrykende pad te loop. Ons sal eerstens die Heilige Gees moet bid om ons van die kosbaarheid van ons lewens te oortuig. Want alleen as dit vir onsself groot waarde het, sal ons dit met groter oortuiging uitlewe.
Voorbeelde trek
Alleen dan sal ons dit ook deur woord en daad aan ander kan oordra. Onthou: as ons self onverantwoordelik lewe, in watter deel van ons lewe ookal, help dit weinig om byvoorbeeld vir ons kinders te probeer leer om seksueel verantwoordelik te lewe. Die spreekwoord sê "woorde wek, maar voorbeelde trek." In dieselfde sin kan ons ook nie ander mense oorhaal tot verantwoordelike lewe deur negatief, afwysend en veroordelend teenoor hulle te wees nie. As ons wil dat ander die "ou lewe" moet los en die "nuwe lewe" moet aanneem, sal ons hulle deur 'n positiewe en liefdevolle lewe daarin moet inlei.
Amen.
GEBED:
Gebruik die gebed van die eerste aand.
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Sesde aand: Here, leer ons hoopvol leef
Die aand fokus op:
Die diepste bron van ons hoop is die lewende God self wat sy Seun uit die graf gewek het. As draers van versoening is die kerk draers van hoop.
Wees veral versigtig vir:
“Hoop” mag nie tot die ewige lewe alleen verskraal word nie.
Die krisis van om MIV+ te toets en met MIV te leef, mag nie onderskat word nie.
Wat MIV en vigs ons leer:
Die omvattende en langdurige impak van MIV in mense se lewens en van die vigspandemie in gemeenskappe bedreig ons hoop.
Mense wat (alleen) teen 'n oormag iets probeer doen, verloor maklik hoop en motivering.
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SKRIFLESING:
Klaagliedere 3:1 – 33
BOODSKAP:
Inleiding
Kan mens jou regtig indink wat die verlies van hulle land, die tempel en hulle koning vir Israel beteken het toe hulle in ballingskap moes gaan? Kan jy jou eweneens hoegenaamd indink in hoe dit voel om te hoor jy toets MIV positief? Kan jy jou indink in die volslae verlies wat so iemand in een oomblik tref, en watter stryd die res van so iemand se lewe is? Die stryd in terme van selfbeeld, vrae, (self)verwyt, moedeloosheid, depressie, vrees vir verwerping, geheimhouding, skaamte...? Klaagliedere 3 verwoord iets van wat Israel in ballingskap beleef het, maar dit kon goedskiks ook die verwoording gewees het van die intiemste versmagting van die persoon wat leef met dié virus.
Lees nou Klaagliedere 3:1 – 17.
Van worsteling tot hoop
Die ontstellendste is dat die verteller in hierdie verse ervaar dat dit God is wat hom so teister. Dis vir hom só erg, dat hy die Here nie eens by die Naam kan noem nie! Mense dink maklik dat die vigspandemie God se straf op seksuele onverantwoordelikheid is! En ‘n gelowige wat met die virus saamleef, worstel óók met die vraag: Hoe oordeel God oor my? Aanvanklik kan hierdie “man wat ellende beleef het” (vers 1), tot geen ander gevolgtrekking kom nie, as: “Dis klaar met my en met my hoop op die Here.” Maar let op wat gebeur hier: presies op hierdie punt waar hy vir homself erken dat sy ellende dit vir hom selfs moeilik maak om te bly glo, gebruik hy vir die eerste maal die Here se Naam!
En dit maak ‘n verskil! Daar gebeur iets in hierdie man van ellende. Hy dink aan sy ellende, noem dit voor die Here, en besef ineens dis juis die liefde van die Here (die Verbondsgod) wat hom steeds staande hou! Noudat hy God se naam in sy ellende genoem het, onthou hy, besef hy opnuut: “die feit dat ek (en my mense) hoegenaamd leef, is alles volledig te danke aan die trou van die Verbondsgod”. Dat hulle leef en nie uitgewis is nie, bewys dat God nie sy rug op hulle gekeer het nie! Elke sonsopkoms bewys God se durende trou! Die ellende-man leer weer om te waag om te hoop!
Hy weet nou: alhoewel hy alles kwyt is, mag hy vir homself sê: Die Here is my lewe, daarom hoop ek op Hom (vers 24). Al wat hy oor het, is God self! En dit gaan uiteindelik goed met iemand wat sy hoop op ons Verbondgod vestig, nuut leer vra na sy wil, geduldig leer wag op sy hulp... Hy leer in sy eensaamheid geduldig bly, selfs al moet hy hierdie las dra. Hy leer hom voor hierdie God verootmoedig en leer alles van hierdie God verwag. Hy leer die ander wang draai, en leer die seer deurleef. Want hy weet: Die Here het my nie verstoot nie; in my beproewing ken ek sy ontferming, want sy liefde is groot.
Die gemeente moet hoop koester
Wat sou jou reaksie wees as iemand in die bank langs jou vanaand sou opstaan en bekendmaak dat hy of sy al jare met die virus saamleef? Besef jy hoe nodig hy of sy ook jou liefde en aanvaarding het? Besef jy hoe jou nie-aanvaarding van hierdie mens, dreig om die vlam van hoop dood te blaas?
Dis so belangrik dat die gesindheid van die medegelowiges, die kerkmense, iets van die trou en die barmhartigheid, die liefde en die ontferming van ons Verbondsgod sal demonstreer! Ongelukkig is dit dikwels juis “kerkmense” wat met stigma en die verwerping reageer.
Elke mens wat deur 'n krisis gaan, het nodig om te weet dat God hom/ haar nie verstoot nie, en óók om te ervaar dat sy/ haar mede-christen hom/ haar nie verstoot het nie. Dan val die las van die skouers: Om nie langer meer met sy/ haar geheim hoef te leef nie. Om te ervaar dat gelowiges hom/ haar nie verwerp nie. Om te beleef dat mede-gelowiges wil help dra aan sy/ haar las!
Paulus skryf uit die tronk aan die gemeente van Filippi: “...want ek weet dat alles op my redding sal uitloop omdat julle vir my bid en die Gees van Jesus Christus my bystaan.” Die gelowiges en gemeente is tog die bedienaars van die versoening! “Die boodskap van versoening bestaan daarin dat God deur Christus die wêreld met Homself versoen het en die mense hulle oortredinge nie toereken nie. Die boodskap van versoening het Hy aan ons toevertrou.” (2 Korinte 5:18b, 19) Dit word aan jou en aan my toevertrou.
Daarom kan ons mekaar help vashou aan die hoop.
GEBED:
Jesaja 33:2 – ”Wees ons genadig, Here, ons vestig ons hoop op U. Wees elke nuwe dag ons krag, ons redding in tyd van nood.”
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Opgestel namens die Vigstaakgroep van die Gekombineerde Kommissie vir Diakonaat van die NG Kerk (Wes- en Suid-Kaap) en die VG Kerk (Kaapland). Medewerkers: Andrie Kilian, Attie du Plessis, Frikkie Coetzee, Jan Witbooi, Jimmy de Wet, Johan van der Merwe, Lisel Joubert, Kobus Esterhuyse, Koos van der Vywer, Leon Foot en Nelis du Toit.