May 2008 - An East African Journey

PICTURES: http://picasaweb.google.com/garsfontein.acsa/2008JubaSouthernSudan

Dear Friends

An East African Journey

My trip to Southern Sudan was a growing experience. The cheapest flight was via Ethiopia, which enabled me to spend a day with a friend from the Lowveld who has been living and working in Addis Ababa for the last eighteen months doing agricultural development work. It was good to catch up with him and the development work he is doing. Then it was on to Juba in Southern Sudan for a week.

The Episcopal Church of the Sudan

The Episcopal Church of the Sudan (ECS) gathered in Juba for the enthronement of their new Archbishop, Daniel Deng Bul, along with partners from the USA (Virginia and Chicago) and the UK (Salisbury and Bradford), Canada, Uganda, Kenya and Rwanda. The occasion marked the beginning of a new era for the Church and her people. Over twenty years of civil war have left most Dioceses decimated, and the Comprehensive Peace Agreement (CPA) signed in 2005 remains very brittle. Refugees are beginning to return, but are finding few resources in place and many end up at the door of the local Bishop who has little capacity to be of any material help. There are four geographically huge dioceses in the North, and a further twenty dioceses in the South, with at least seven new dioceses planned. Few Dioceses can offer their Bishops much in the way of resources, and many live in grass huts, there being no house for the Bishop, no office, no Cathedral, and no car. Where structures did exist, many have been destroyed during the war, and most Christians worship under trees. Dioceses on the southern borders, such as Ezo, continue to be attacked by the LRA (Uganda) losing seed, communication equipment, even people in these raids. During the war the economy was largely a cashless one, but with the advent of peace and the arrival of various Aid organisations – including the UN – the church is losing professional people to better salaries in these organisations. Clergy (referred to as pastors in the ECS) go largely unpaid and under-trained, and at least one Bishop I spoke with had not received a stipend since December. The ECS is acknowledged by the Government of the Southern Sudan as the largest civil society organisation in the South, and with this acknowledgement comes expectation. The Church finds itself needing to involve itself with agriculture, health and education.

Diocese of Juba

As the Diocese of Pretoria we are looking to develop a relationship with the Diocese of Juba, the host Diocese of the Archbishop. I met with the assistant Bishop, Micah Laila Dawidi, of Juba and some of the Diocesan staff to get some idea of the challenges. The real need for Juba – and other dioceses – is for capacity building. The Diocese of Juba is made up of three areas: the Archdeaconry of Terekeka (to become a new Diocese); the Archdeaconry of Wonduruba (reached via the neighbouring Diocese); and the Archdeaconry of Juba Town. The Archbishop is keen that Pretoria journey with Juba in the area of education. Juba has nineteen church schools – 8 pre-schools, 10 primary schools and 1 secondary school – catering for over six-thousand learners. There are two teachers per classes of ninety to one-hundred and fifty children. Government is busy withdrawing financial support for teaching staff in church schools even though results show these schools are producing a higher level of excellence than government institutions. Fees are around USD$60 per year, and salaries range from USD$250 per month for a primary school teacher to USD$600 per month for graduate teachers in secondary schools. Juba has a Theological College with resources for training up to fifty pastors, but this is presently closed due to lack of funds. There is a shortage of medication and many clergy and laity live with untreated diseases such as high blood-pressure due to lack of treatment or lack of funds for treatment. The Diocese runs a health centre – the Clinic of St Luke – but this is often closed due to shortage of both funds and medication. It is estimated that around one-million people now live in Juba, many of whom remain traumatised by the war. There is a lack of manpower, with many intellectuals having been targeted and killed during the war, and training of both clergy and laity is priority. The Government is not helping with the reconstruction of Church buildings, although some effort is being made with schools and clinics. The Juba Diocese owns a few buildings which are rented out to NGO’s, which along with small projects such as the sale of eggs provide limited income to meet the Bishops’ stipends (USD$200 per month) and salary costs (USD$100 per person per month) in the Diocesan Office. The Diocese has one vehicle, a motorbike that is used by the development officer. The Diocesan Office is in need of repair, and additional space.

It seems the Youth is strong in the Juba Diocese, but with peace has come greater expectations: modern musical instruments, a club for youth to meet. A Sunday School syllabus has been produced and printed, but remains in storage as no money or vehicle is available to transport this resource to the parishes. HIV/AIDS is a growing problem, and forty-two councillors have been trained in Street Theatre and counselling skills through a UK grant, and are working with Provincial Church structures as well as the Southern Sudan Council of Churches.

I raised the idea of Pretoria providing a sabbatical option for clergy and bishops. The general response was that, despite the trauma war has caused, the needs on the ground are too great to allow people substantial time-out, and that many have only recently returned from exile and are needed to help rebuild the country and the church. There was a positive response from Bishop Micah of Juba to short-term, experiential visits that would build capacity through specific training events, but greater interest in our sending individuals to Sudan for periods of two weeks to a month to run intensive training/capacity building courses.

Comprehensive Peace Agreement (CPA)

The CPA caused me to miss an opportunity to be shown around the Diocese of Juba, as the Census – due to be taken the week before, but due to the exclusion of a question on ethnicity and one on religious affiliation, was nearly aborted but agreed to for the following week – required all Sundani to remain “inside” for the duration. This meant we were tied to the Lodge for the day. The American delegation arranged for the American Consul, Christopher Dada, to address the Bishops in the afternoon, a very interesting interaction. The Census is the first of three important steps in the implementation of the CPA, which includes elections in 2009 and a referendum as to whether Southern Sudan will separate from the North in 2011.

Local Custom

In east Africa everyone drives on the right-hand side of the road, a little off-putting as I was nearly squashed on a couple of occasions looking right and stepping out blithely into traffic coming from the left! Also, instead of a family name, people (men and women) in east Africa use their father and grandfather’s names, which leaves one feeling a little lost as to who belongs to whom, but explains why everyone uses three names. In the Sudan one greets with a hand to the left shoulder, followed by a hand-shake, although Westerners are often just greeted with a handshake.

Accommodation

Accommodation in Juba is hugely expensive: I was privileged to stay at the White Nile Lodge along with the Sudanese Bishops. There is a government tax of 25% on such accommodation, and all electricity is provided by generators that chug into the night, providing air-conditioned bliss in temperatures of 36˚C and high humidity. This said, USD$120 got one a prefab sauna (room) - the other option was a tent – with bathroom: cold water, a shower that leaked through the bedroom wall, and a toilet so close to the wall one needed to detach one’s legs at the hip to use it! The mattress was new and of sturdy foam! To sit, sipping bottled water, watching the White Nile flow past, was a treat!

Gift

I presented the Cathedral of All Saints, Juba (the Cathedral in Khartoum is also called “All Saints”) with a Prayer Book as a gift from all of us at Corpus Christi. This gift was much appreciated, especially as the Sudan is in the process of reviewing and hopefully publishing its own Prayer book in the near future. I was presented with a wooden carving of a Rhinoceros as a symbol of the people of the Sudan and a locally made hand-bag for Dawn. I was also presented with a ornate walking stick for Bishop Jo, and a wooden cut-out map of the Sudan as a focus for prayer.

Blessings

Mark

April 2008 - The Transformation of Resurrection

Dear Friends

The Transformation of Resurrection

In my letter to you all last month I spoke of transition. Easter speaks of something more: transformation! Some may say, “Yes, yes, it’s all words …” and you’d be right. However, each word gives us a different perspective, highlights a different facet of the diamond that is life in God. How has your life been transformed, how is it being transformed, as you grow in relationship with God and God’s people? Are you encountering God in life, in worship, in relationship? Where are you encountering God in your involvement with Corpus Christi? Do people encounter God as they encounter you? You and I, we … are called to be instruments of transformation in our families, our friendships, our society and our nation, our world. To be transformed by the resurrected life of Christ is to be the same, but different; to be aware that as we accept Christ into our lives we, too, are risen! At Corpus Christi our primary core purpose is to be a place where others meet Christ: how is your life an instrument of love in the world of others?

I encourage you to dwell on these questions as the answers may not always be immediately obvious, but they are there.

A Dream

In my reflection last month on our need to be a community in transition towards greater inclusivity I shared that for me it is “a dream” that as yet has no great clarity. In further reflection I realise that the exposure I have received as an Anglican Priest forms the foundation of my vision for our future. Perhaps I need to share something of my journey …

… a Stretching Journey

I was dragged up in a largely liberal-English fashion in a home where people were always acknowledged as people, no matter their creed or colour, and a grandmother who had been an active Black Sash member. My early life was, however, marred by Apartheid in that few opportunities arose in Apartheid South Africa to meet and interact meaningfully with so-called “non-Europeans”. My exposure to other South African cultures was sadly lacking. I became conscious during my two years of mandatory National Service in the mid 1980’s that for me black people had no individuality, and that I needed to set this right. This led to an overnight move at the end of my two years in the South African Defence Force to living in Garankuwa (North-East of Pretoria) and sharing a mission house together first with Kabelo Thlokoe (who sadly never made it to Priesthood) and then with Gilbert Mashiane (from Mamelodi) and Johan Viljoen (the son of an Apartheid Ambassador), while studying Missiology part-time in Pietermaritzburg with some very radical young black fellow-students.

This move was probably the most stretching of my life as I was immersed in anti-apartheid structures and conscientised for the first time in my young life to the realities of life on the other side of the Apartheid coin, a painful place. My worldview was transformed, and left me in a lonely place: my friends no longer understood me, and seemed uncomfortable with my new perspective on life; my new environment was an uncertain and uncomfortable place; a position in which I had chosen to immerse myself. This journey also absorbed me in the breadth of Anglicanism, and especially in the invigorating worship environment of township communities; and new friendships in a new environment; new, different insights into what it means to be a Christian in South Africa. A stretching journey that began to inform my desire for a comprehensive, broad Southern African Anglican inclusivity.

In White River, my first posting as Rector, I had responsibility for a largely English-colonial community in town, and responsibility for the township parish in Kabokweni made up largely of Swazi people, as well as mixed African-cultural groupings in Bushbuckridge and Shatale. I was then posted to Nelspruit, a largely English and Indian parish, while also having responsibility for Kanyamazane. I was in Nelspruit towards the end of the 1990’s and we saw a number of black folk move into town and into the parish during this time, which for some reason was more threatening to the Indian community than the English. As Chaplain to Uplands College I encouraged tutor groups to lead the prayers, and individuals had the right to use any language they chose – the most challenging (and creative) moment being when a Muslim student stood up and prayed the Lord’s Prayer in Arabic! Now at Corpus Christi, the most integrated Sunday community I have ever served, I also carry responsibility for the Anglican community in Stanza Bopape.

Stanza Bopape, as those who occasionally join me there from Corpus Christi will attest, is an amazing experience of inclusive language: the Psalm is said antiphonally, the odd verses in Setswana/Sepedi and the even verses in isiZulu/isiXhosa. The Eucharistic responses happen in all four languages at the same time, and the Lord’s Prayer in English (I think for my benefit).

The point I am making is that in twenty years of ministry my weekly/monthly worship-life has always been diversely inclusive, even if in quite culturally-specific congregations; regular worship in different languages and cultural patterns is “normal” for me.

Ministry in the Anglican Church and specifically in the Diocese of Pretoria has given me, from the earliest days of my training, a vision for what we can be as the people of God, for the unity that is possible in the midst of our huge diversity.

Possibility

As I look out over our Sunday congregation at 9am I see for the first time in twenty years, in a congregation I serve, a real possibility of being reflective of the unity we find in Christ in our fuller diversity as Anglicans and as Southern Africans. And thus my pressure on us to reach out towards a greater inclusivity in worship styles and cultures. I am aware that this is a stretching vision for us, one with which many in our community are not comfortable, and that even limited use of other languages has created distress. I am an eclectic at heart, which possibly adds to the discomfort, as my desire to piece together the best of our diversity often lacks specific focus and so appears to raise its head in creative disorder.

We have the building blocks; each of us is resourced with language and cultural experience and a relationship with God through Jesus Christ; do we have the will to make it work? And do we have the courage?

It requires a letting go … of what has been “normal” at Corpus Christi … and what has been “normal” in our diverse congregations-of-origin. Do we have the courage to let go … and be transformed?

POST SCRIPT – Thank you

Thank you to all at Corpus Christi and Willow Glen for your generous Easter gift to me – I greatly appreciate your love shown in this very concrete manner!

POST SCRIPT – Sudan

As the Chairperson of the Diocesan Companion Links Committee I will be attending the enthronement of the new Archbishop of the Episcopal Church of Sudan (ECS) in Juba. As a Diocese we are attempting to develop a Companion Link with the ECS Province, and so I will hopefully also be able to explore possibilities for this relationship – one the recently retired former Archbishop was keen to develop – with them while I am there. Please keep the new ECS Archbishop, Daniel Deng Bul, in your prayers as he leads the ECS during a critical phase in the national life of Southern Sudan. Please keep me in your prayers, too. I will be away from 16 to 24 April 2008.

Blessings
Mark

A Response to the Eucharistic Prayer

Our physical response in prayer is an important symbolic response to God and his love for us. As Anglicans we are used to kneeling for prayer, a sign of complete submission before God. I was struck, recently, while watching a documentary in which the Queen Elizabeth II was bestowing a knighthood that as this person knelt before her it would have been as easy to whip off his head as it was to tap him gently in the shoulder! Kneeling is the most vulnerable physical position the human body can adopt … and so rightfully our attitude in prayer.

We adopt this position during the Eucharistic Prayer, generally after the Sanctus (Holy, holy, holy Lord …). The question, though, is why?

There are perhaps two responses: we respond to the word “prayer” and fall on our knees; in our previous Book of Common Prayer the Eucharistic Prayer was understood to be the work of the Priest, not the congregation, and so we meditated in prayerful attitude while this work was completed.

The (almost 20 years old!) new Prayer Book, An Anglican Prayer Book 1989 (APB) presents a different attitude to the Eucharistic Prayer, describing the Priest – in the bishop’s absence – as the one who “presides” over the Eucharist Service. The Priest is no longer described as the “Celebrant”, a term used in the Book of Common Prayer. The implication of this change is that the Priest now presides over the congregation, and the congregation celebrates: the Eucharist is now the work of Priest AND congregation, no longer just the Priest.

This changed (dare I say “transformed”?) attitude to the Eucharistic Prayer is backed up by the words in the first Eucharistic Prayer, “… we your people celebrate before you …” (APB pg 119) and in the second Eucharistic Prayer, “… we celebrate with this bread and this cup …” (APB pg 121) and in the third Eucharistic Prayer, “We thank you for counting us worthy to stand in your presence and serve you.” (APB pg 124) and in the fourth Eucharistic Prayer, “… we offer/bring before you this bread and this cup…” (APB pg 126) and “… giving thanks that you have made us worthy to stand in your presence and serve you” (APB pg 126).

And so the Eucharistic Prayer is transformed from meditative prayer to celebration. And how do we celebrate? – very rarely on our knees!

The Parish Ministry Team and Council have discussed this at length, and believe it is right that we should adjust our physical response from kneeling after the Sanctus to standing, and to kneel for the first time at the Lord’s Prayer or Prayer of Humble Access (We do not presume …). This said, we also recognise that for some members of the Parish, kneeling for the Eucharistic prayer may be a deep part of one’s spirituality developed over decades, and so while we are encouraging everyone to stand, it is not obligatory! Additionally, we are aware that for some it is physically difficult to stand for long periods and a medical condition may require one to sit.

In Scripture we see a number of physical responses to encounter with God from falling on one’s face prostrate, to kneeling, to standing, to standing with one’s hands uplifted. Rarely, however, does anyone ever seem to sit in response to a Divine encounter – and so perhaps should only be a response if a medical condition applies!

Hopefully the above is helpful, particularly to those who were not present when this was discussed at our various Services in early March.

The Rector

March 2007 - Transition towards a greater inclusivity

Dear Friends

Transition …

Transition is another word for change, but one that reflects a journey: a move from one state of being to another. Life in the 21st century is full of change on a complexity of levels, often leaving us “changed out” and desperately seeking constancy. One place that we seek this constancy is in the Church, and yet the church itself is only a microcosm of the greater world. The Church is impacted by the society in which it exists, and is drawn into the transitional journeys of the communities it serves.

… a journey toward Christ-likeness

Corpus Christi is in transition, we are on a journey. This journey primarily should reflect a movement towards deeper Christ-likeness; our Christ-likeness embracing the transitional journeys of our society. One of the ongoing transitions in our society is a move away from racial discrimination towards a greater wholeness of relationship on the basis of our humanity, and while our new Constitution embraces this, we still struggle with unchanged attitudes (as seen recently on the campus of the University of the Free State). There are other areas of concern in our wider society, including the disturbing growth in xenophobic behaviour with its basis in ethnic discrimination given increasing momentum by the huge influx of refugees from Zimbabwe in particular, not to mention the draw-card our economy is to others within the African continent.

… a greater inclusivity

As our South African society struggles to deal with these complexities a real opportunity develops for the Church to give leadership in this arena. One of the defining imperatives of the Church is to be inclusive in embracing all of God’s people. Mission and Evangelism from an Anglican perspective is to invite people into the Christian community and for them to be converted through involvement (rather than insisting people should be converted prior to being welcomed into fellowship as happens in some other denominations).

Being inclusive is an Anglican value. It is one of our Corpus Christi values as well: “… we offer inclusive, flexible, reverent and dignified worship opportunities”. What does it mean for us to be “inclusive”? Our roots as a parish are in the English speaking, high-church Anglican tradition. We began our parish life as a largely “white” Christian community in the early 1980’s. However, the picture has changed and we find ourselves in 2008 an increasingly diverse multi-cultural community with a broad representation of African cultural origins from both within and beyond the borders of South Africa. There is need for us to find ways to reflect this increasing diversity in our worship if we are to be true to our value of inclusiveness.

How to be inclusive is the challenge we face. Use of different languages, while being an option, is a difficult one due to English being the only language common to us all. The use of any other language automatically excludes someone from fully participating, yet says to those who do understand, “You are welcome in our midst!” The Liturgy in our Prayer Book is another uniting factor that offers room for creativity. Perhaps the answer is not in language, but in creatively exploring our set Liturgy from different cultural perspectives. Music can also be a powerful instrument of unity in the midst of increasing diversity, but requires a willingness to move beyond the British Colonialism of Hymns Ancient & Modern (even if revised!).

… constancy a barrier

All of this, however, undermines our deep and compelling desire for constancy. The response at our Annual Vestry to my Rector’s Report underlined this desire, and was reflected in the comment, “Why change what’s working well?” - A valid question. A question, though, that seeks to maintain; not a question that grapples with the imperative of our Diocesan call to become more mission focused, more evangelistically orientated.

The crux of the matter is that we are in transition: we seek to give Gospel values to this transition, making it a journey that we seek to direct and form. It is not a journey that we can control because it is a transition whose imperative is driven by the society in which we live; a society itself made up of a variety of cultural perspectives, themselves in transition. As a Christian community we are moving from a place that we understand and can define to a future that is emergent, but not yet clear. Our fear is letting go of what we know and have come to trust, and stepping out in faith to a future that is glimpsed dimly.

… a call to “Go!”

Even as I encourage us towards greater inclusivity in our worship (which will translate into greater inclusivity in other areas of our Parish life) I am not sure what this greater inclusivity looks like, I have no clear picture of where I want us to go. What I do know is that I have a deep desire to find out, to explore the possibilities, to move beyond our current boundaries.

The Lord said to Abram, “Go from your country, your people and your father’s household to the land I will show you. I will make you into a great nation, and I will bless you …” (Genesis 12:1-2b; TNIV).

I hear the call for us to go to a new place – a new place of greater inclusivity, greater unity within our growing diversity – and I hear that we will be blessed. That was enough for Abram to comply and to be obedient. Is it enough for us?

Blessings

Mark

Rector's Report to Annual Vestry 2008

We live in a Western-orientated world that Eddie Gibbs, former professor of church growth at Fuller Theological Seminary, describes in his book Church Next as unpredictable and filled with discontinuous change, a plan-do environment in which management, particularly in the realm of the Spirit, is a discerned art rather than hard science. South Africa, with its developing nation status and multi-cultural environment, interesting political developments and economic uncertainties, adds to this chaotic wider context within which we meet to review the year that has passed, and prepare for the year that lies before us. While we need to measure our performance, perhaps more important is the need to evaluate how we have grown in knowing God, and whether our lives and service reflect such intimacy (cf Gibbs: 105, 111, 121).

In today’s Psalm we hear the important reminder of faith: “The Lord protects my life. So why should I be afraid?” (Ps 27:1b; NCV). These words are a reminder that no matter the chaos of the present or the uncertainties of the future, our hope as people of faith lies in our relationship with the Divine. Isaiah’s words, “They lived in a dark land, but light has shined on them.” (Is 9:2b; NCV), remind us that even Eskom cannot inhibit the purposes of God! What then should we fear? The challenge of our Christian faith is not to focus on events around us, but on God. This is not to ignore reality, but to infuse reality with Life.

As Christians we give concrete reality to our faith through our actions. The growth in our social responsibility commitments during 2007 is one such act, and is visible in our ongoing commitment to Irene Homes and Tumelong, Louis Botha Homes and Women against Rape (WAR). Although our Audited Accounts show a meagre R10,000 commitment to Outreach, we need to add the substantial cash value of the approximate 375 food parcels contributed to Tumelong, and the ongoing monthly collections of items for WAR. In addition, we have given away monthly Sunday collections to various causes from the Bishop’s Training Fund to Mosquito-nets for Mozambique, bringing the cash value of our outward giving during 2007 to around R60,000. In addition, admittedly through one extremely generous donation, in partnership with the Diocese we have funded the Missionary Development in Willow Glen in the person of Vernon Foster. Also, a substantial portion of our Diocesan Assessment contributes to the mission of the Church within the Diocese. We can hold our heads high when it comes to our participation in, and our support of, mission.

While we have given outwardly, we have not neglected ourselves, and this is visible in the major extension and refurbishment we have undertaken of our Church building, and we owe a huge dept of gratitude to Peter Davies for driving this project. Thanks to many of you contributing over and above your normal giving, along with various fundraising efforts, a project that has cost us in the region of R250,000 has left us with a loan debt to the Diocese of only R120,000 and has not inhibited us meeting our other financial obligations.

Our dream of establishing a new congregation in Willow Glen has excitingly come to fruition, and our support for our Missionary Deacon, now Priest – Vernon Foster – has been a catalyst for this process. The Bishop’s decision to leave Vernon with us for the foreseeable future, despite pressing needs in other parts of the Diocese for clergy, speaks of the wider support this vision has within our Archdeaconry and Diocese. Seventeen families have made a firm commitment to membership of the Willow Glen initiative, and will carry a substantial portion of Vernon’s running costs during 2008. We are hugely appreciative of the Willow Haven Retirement Centre’s willingness to provide space for the new Willow Glen community to be birthed during 2007, and for their ongoing support in providing nurturing space during 2008. We are thankful for Willowridge High School’s willingness to provide space at minimal cost for Willow Glen to enjoy regular weekly Sunday Morning services during 2008.

In terms of spiritual growth within our parish I am encouraged by the large group of parishioners who have made themselves available to serve on Council in the coming year. This willingness to put aside time in the midst of very busy lives speaks of a deepening commitment to both Christ and the Church. The Planning Day earlier this month demonstrated a motivated and energised Council for 2008. The day itself birthed a number of new ideas and plans for the year ahead, of which we will hear more in the coming months. No large projects are planned for the year, but the focus will be on consolidating the mission at Willow Glen, and attempting to raise enough money to pay off our Diocesan loan for our building extension and refurbishments.

I remain concerned by the seeming lack of interest in small group involvement and the small attendance at our Lent Course last year, which I think is likely to be repeated this year. Perhaps this perceived lack of interest is a sign of the busyness of our lives, rather than a lack of commitment, and I remain thankful that on the whole Sunday attendance is good.

I am encouraged that there is a fuller participation by parishioners in the life of the parish and that the power base in the parish appears to be broadening beyond the small group that maintained control on my arrival here three years ago. We need to continuously be aware of the need to involve others, and I specifically wish to encourage those of you who remain on the periphery to be proactive in finding room to be more involved. I am hugely appreciative of the work put in by our new catering committee around our Patronal Festival last year with the focus on our cultural diversity: the Cultural Dinner opened our eyes in new ways to each others lives.

Our sense of identity continues to evolve. Our Statement of Purpose continues to play an important role in this process. At our recent Council Planning Day it was agreed that our core purpose is threefold:

Priority 1: To be a place where others meet Christ

Priority 2: To build the Kingdom of God in the wider community through outreach and service

Priority 3: To sustain traditional Anglican practices

This marks an important development in our self-awareness, and a move in our thinking from maintenance to mission. Three years ago the priority was to maintain (at all costs?) a traditional Anglican environment. While sustaining traditional Anglican practices remains a priority, our first priority now is to be a place where others meet Christ, and this is exciting!

In terms of parish “issues” the only one that we have been unable to resolve during 2007 is the ongoing concern around our music. During 2006 we purchased the Songs of Fellowship Hymn book. Concern has been expressed that apart from the family service we rarely use or learn some of the more contemporary music it contains. Also, despite our growing cultural diversity in the parish, we have not managed to move beyond an older traditional Eurocentric style in our music. This is despite one of our core values stating that while our worship should be dignified, it should also be inclusive, flexible and reverent. I think the use of the words “dignified” and “reverent” are incorrectly interpreted to maintain an outdated status quo by those whose comfort zone is severely challenged by contemporary and African cultural musical expression.

My vision for worship includes encouraging the use of solid traditional Anglican Liturgy infused with “treasures old and new”. An Anglican Prayer Book allows for such rich liturgy. It is time for those who seek to maintain a comfortable Eurocentric mind-set in this parish to relinquish control and allow the rainbow cultures of Africa to infuse our worship. In this regard, there are plans afoot to invite one of the Mamelodi Parish Choir’s to come and expose us to a different experience. Isaiah says, "Forget the former things; do not dwell on the past. See, I am doing a new thing! Now it springs up; do you not perceive it? I am making a way in the wilderness and streams in the wasteland." (Isaiah 43:18-19; TNIV). Without losing the value of the past, we need to explore the variety of experience offered in our Diocese, and reflective of whom we are becoming. This takes courage, perseverance and commitment from all quarters of our increasingly diverse community here at Corpus Christi.

On a Diocesan level 2007 was an unsettling year as we waited with baited breath to see the outcome of the archiepiscopal election in which our Bishop was a candidate. I was certainly among a number in this Diocese who felt shattered at the result. I was in no doubt that Bishop Jo was the best candidate for the position, believing that his experience, gifting and skills base exactly fitted the redesigned job description. It seems the mind of the electorate was not where I believed the mind of the Spirit of God to be. This said, many speak well of our new Archbishop-elect, Thabo Makgoba, and he brings youthful energy to the position. It is important that we continue to keep Bishop Jo in our prayers as he re-engages with the Diocese as we enter into a new phase, one driven largely by the Diocesan 3 Year programme for Mission, Ministry and Evangelism.

The wider Anglican Communion remains in crisis around issues of sexuality, specifically a Christian response to homosexuality. The decadal Lambeth Conference of Bishops meets this year, and it is clear from recent press releases that a massive amount of energy is being focused on building and sustaining positive relationships around the globe. We are a church that seeks to build unity in the midst of diversity … some would have us shun diversity in order to push a specific agenda. We need to hold Archbishop Rowan Williams embedded in prayer as his ministry is a fulcrum in our global life.

In the past I have listed specific thanks. Today I wish to be more general: we have all contributed to the life of the parish in the past year to a lesser or greater extent, whether you have just attended services or renovated and extended our building, whether you have been house-bound and allowed us to visit you or led aspects of our worship, whether you have enabled fellowship or enjoyed fellowship, and everything in between and beyond these activities; thank you for being a contributor, and thank you that you have played a creative part in allowing us to be, to continue to become, all that God desires for us.

I do pray for God’s rich blessing on us as a Christian community in all the challenges that 2008 will hold!

I thank you.

MARK R D LONG (Canon)
Rector

December 2007

Dear Friends

Mission to the World

There is continual need to grapple with this issue. Mission is the Church’s purpose. Scripture, especially Isaiah along with passages like the one at the end of Matthew’s Gospel, is quite clear that this is mission to the Nations, to the wider world. We all too often get caught up in mission to ourselves as Church and forget to reach out, or find reaching beyond ourselves too threatening. We find excuses – often seemingly valid – to not reach out, to remain in our comfort zone. Sometimes it may be that we feel unprepared, uncertain of what to do or say. Often we are so caught up in Church jargon that when we do reach out we speak a language the world doesn’t understand.

Archbishop Emeritus Desmond Tutu, along with others like John de Gruchy (retired Methodist Minister and Scholar), remind us that our starting point in Mission needs to be our common humanity, not our faith perspective. As Christians our faith perspective clearly needs to inform our humanity, but is a “next step” rather than a “first step” in the Mission journey. In starting at the point of our common humanity we avoid the temptation to create an “us and them” scenario, because our common humanity reminds us that there is just “us” – there is no “them”. Scripture (see Genesis 1 and 2) reminds us that all humanity is made in the image of God, not just those who are people of faith. First and foremost we need to learn to speak clearly and loudly the language of humanity, the language that God spoke in the Incarnation (God’s birth into the world in the person of Jesus). We need to immerse ourselves in the world. And then we need to allow God to be present (Emmanuel – God with us) in the world through God’s presence in us.

Our present language is outdated: it developed in an age when the Church was ascendant and in control of society; it no longer makes sense in an increasingly secular and democratic environment. This requires us as Church to begin to learn a new language, one that does not discriminate: a language that is inviting, life-giving; a language that speaks of belonging, of community, of togetherness; a language that affirms our common humanity; a language that creates room for discovery; a language that moves individuals and communities from a point of broken humanity to wholeness. We need to learn this new language if we are to be effective for God’s Mission in the 21st century.

What is this language, precisely? I don’t know, but we need to explore it together.

There is a growing body of literature seeking to help define this new language. New Testament Scholar and Historian, Tom Wright, has some interesting and useful insights. John Suggit, retired Anglican Priest and New Testament Scholar, has just published a rebuttal to Dawkin’s book “The God Delusion”, which also helps grow a new language as we seek to speak with relevance to the World, and to where the World finds itself.

This need for a “new language” intriguingly is not limited to any one church grouping, but is expressed across the breadth of Church perspective, from fundamentalist to liberal thinkers. Some, like that of retired Anglican Bishop, Jack Spong, is so far out in left field that it becomes heretical, even for liberal thinkers. Excitingly, we are part of a new and emerging paradigm of being Church, and while the boundaries are not clear, and thinking remains fluid, we have the opportunity to be a part of exciting new opportunities for Mission, Ministry and Evangelism, part of exploring new language to express deeply held truths of life and faith that the Church continues to guard.

Christmas

I blinked somewhere in May. I am scared to blink again in case I find myself in 2009! Christmas is upon us, and we celebrate Emmanuel (God with us), a deeply significant statement of faith. My prayer is that we will find language to express this significant time meaningfully as families and as a Church community in order to impact for God on our world. So many at this time feel so alone, so there is plenty of opportunity to reach out to others that they may discover the reality of Christian belonging, and in so discovering know the very presence of God.

Ordination

As I write, Vernon Foster, along with four other deacons, is in the throws of preparing himself for ordination as Priest. Vernon has walked a long road, and Corpus Christi has walked much of this road with him. This last year as Missionary Deacon to Willow Glen has been a time of further growth and maturing for Vernon, and he has demonstrated himself a capable minister of God in our midst. I ask us all to set aside Sunday 9 December 2007 to journey with Vernon through his ordination, and I expect to see the parish out in “full force” at St Alban’s Cathedral (237 Schoeman Street, Pretoria) at 9am, please! Vernon will celebrate a brief, said Eucharist at Corpus Christi at 3.30pm followed by a celebratory tea in the Hall hosted by his family, to which we are all invited. Please keep Vernon in your prayers at this exciting, yet anxious, time.

Holidays and Away-ness

School Holidays are upon us, and for many of us this will mean journeys by road and air to be with family and friends in other places. If you are not with us over Christmas, please make the effort to find a church in the area you are visiting and attend either Midnight Mass or the Christmas Day Services. Our attendance, even if among strangers, unites us with the family of God around the World, and our unity proclaims the presence of the Kingdom of Heaven.

Please be assured of my and Dawn’s prayers for you all over this festive season! We look forward to sharing our regained energy in the New Year, as we seek to be God’s instruments of love in Garsfontein and beyond.

Blessings

Mark

November 2007

Dear Friends

A passing Year

This has been a busy year in which we have accomplished a great deal as a parish. We have established a new—and growing—congregation in Willow Glen; extended and substantially renovated our church building; held a most successful mini-Fête. Around all this we have met socially to celebrate “Shrove Sunday” with the Louis Botha Homes children, celebrated our Patronal Festival with a most successful Cultural Evening and Dinner, celebrated my birthday with a Parish Braai, and we’ll end the year with a Christmas Luncheon. Intertwined with all this activity have been weddings, funerals, a baptism or two, our regular Sunday and Wednesday Worship, caring for those in need, visiting the sick, meeting in small groups of one sort or another. I think I blinked in March and found myself in October!

Reflecting

Its around this time of year that one begins to reflect on the past months and ponder on those that lie ahead, especially the New Year. We have successfully elected a new council for 2008, and so our minds are drawn forward: what of the future?

Life & Community

I’ve just returned from the leading our Diocesan delegation to the Diocese of Lebombo’s Family Day at their Cathedral in Maciene, Moçambique. Fifty-two of us attended this amazing event. The journey itself was epic, the experience life-sustaining: over 1,500 people, drawn from all over the Lebombo Diocese and the world (Lebombo, Pretoria, the USA, Sweden), attended the huge outdoor service. We celebrated relationship, community, togetherness.

I always find Moçambique challenging: there is a simplicity of life, of faith. It is discomforting, yet life-giving. I am left dissatisfied with the materialism that marks our South African lifestyle and the superficiality of relationship that wealth engenders. I find hope in Moçambique, in her people, in the church.

And I wonder if we find it here, in South Africa, in Pretoria, in Garsfontein? As others touch our lives, are they excited by prospects of wholeness and community, of belonging and abundance?

Our lives: a place where others meet Christ?

As you reflect …

One of the challenges of living in South Africa is the temptation to become disillusioned on various fronts: the crime, the violence, corruption, political uncertainty as we move towards the ANC presidential elections, all create an environment that leaves us anxious; our growing economy is a light in the seeming dark, but rising interest rates, unemployment, inflation, also add to our insecurity—or at least to mine!

How do we, as people of light, people of hope, overcome, and—in overcoming—help others to find firm ground? I believe it is the role of the Church as community to proclaim Good News. Our presence is Good News because God is present among us! It is the message of “Emmanuel!” (God with us!) that is the source of deep hope from which we as Christians draw.

We need to explore ways to make “Emmanuel!” real in the society in which we live.

At Corpus Christi we are already walking the “Emmanuel!” journey as we reach out to the children at Louis Botha Homes, as we contribute to the life of Irene Homes, as we participate in supporting Tumelong and the Winterveld Hospice and Havens.

I remain concerned as to how we are the presence of God in Garsfontein and our surrounding suburbs. Are we a source of hope, here?

Blessings

Mark

October 2007

Dear Friends

Archbishop-elect

As many of you will be aware, Bishop Thabo Makgoba (47) of Grahamstown has been elected to take over from Archbishop Njongonkulu Ndungane. He takes up his position from January of next year. His election marks a new era for the Anglican Church of Southern Africa, and we ask for your prayers for +Thabo and his family, the Diocese of Grahamstown as they seek new leadership, and our Anglican Province as we move forward into our future.

Mission & Evangelism: 5 Marks

As you may be becoming aware, one of my growing passions is the question, “How do we do mission & evangelism from an Anglican perspective?” In preparation for the Anglican Decade of Mission in the 1990’s the following five marks were noted:

To proclaim the Good News of the Kingdom;
To teach, baptise and nurture new believers;
To respond to human need by loving service;
To seek to transform unjust structures of society;
To strive to safeguard the integrity of creation and sustain and renew the life of the earth.

During 1996 these five marks were reviewed, with some pertinent insights noted: the focus of all Mission is announcing the Good News (From that time on Jesus began to preach, “Repent, for the kingdom of heaven has come near.” Matthew 4:17), and thus a call for Anglicans to be involved in personal and community Evangelism; Mission always happens in context, and is shaped by the great diversity of places, times and cultures in which we live, proclaim and embody it; worship is central to Mission and our common life, a sign that all of life is holy, that hope and meaning can be found in offering ourselves to God; Mission is central to the nature of being Church, and we are called not just to do mission but to be a people of mission; Mission is God-in-action in that Mission is God’s initiative, not ours— we are called simply to serve God's mission by living and proclaiming the Good News.

The Lambeth Conference of 1998 proclaimed: "Mission goes out from God. Mission is God's way of loving and saving the world… So mission is never our invention or choice." (Section II p121). Mission is our duty, and should inform all actions that we take as the people of God.

An Anglican Statement on Mission

In seeking to make a definitive statement on Mission, a statement of the Commission on Mission of the National Council of Churches in Australia was adapted: Mission is the creating, reconciling and transforming action of God, flowing from the community of love found in the Trinity, made known to all humanity in the person of Jesus, and entrusted to the faithful action and witness of the people of God who, in the power of the Spirit, are a sign, foretaste and instrument of the reign of God.

A Response

Much of what is expressed in the five marks, and the insights that came out of the review in 1996 reflect what is already happening within our life, ministry and worship as Anglicans. You will find our liturgy infused with these concepts; the ACSA Constitution and Canons, as well as our Diocesan Rules, reflect these commitments.

The challenge is for us at grassroots level in parish, family and community life, to internalise the understanding that “we are called not just to do mission but to be a people of mission” and that “mission is never our invention or choice”.

Some Questions

How does your life proclaim the message: “Repent, for the kingdom of heaven has come near!”?

At Corpus Christi we speak of our lives being a place where others meet Christ: who are you inviting into the community of our lives?

Blessings
Mark

http://ww.anglicancommunion.org/mission/fivemarks.cfm

Stewardship of our Resources 2007/2008

Dear Friends

“Christian Stewardship is the way in which Christians exercise their duty to administer what God has entrusted to them and to serve him gladly in his Church” (from A Catechism in An Anglican Prayer Book 1989, pg 435).

Making ourselves available for Christian service is an essential part of Stewardship – a way we can all demonstrate commitment to our Church and our community. As we move steadily towards a new year, we urge you all to consider what you can do as members of Corpus Christi to exercise your Christian duty and serve with joy in the year that lies ahead:

Making your Time, Talents and Skills available is one of the greatest gifts you can give – especially in these days of trying to balance crowded diaries, fast-paced working lives and family commitments. We all, however, have something to offer: a skill or talent that can be utilised to the benefit of fellow parishioners and the Church’s Mission. It may be something as simple as offering your services as a driver to the Samaritans Group or as an extra pair of hands to the Catering Committee or helping with tea after services; perhaps you can see where your professional skills could be used to the benefit of the Corpus Christi community.

Please consider what you can do and how much time you can offer, and let us know by filling in the relevant section in the Stewardship Commitment Form. Tell us how you can help, when you can help and what activity you would like to be involved in. We will collate the information and you will be contacted.

The Generosity Giving Scheme is a vital part of the mission, growth and maintenance of parish life. We always appreciate the consideration and generosity of parishioners who support this area of “Tithing” and give steadily, constantly and regularly. It is an unfortunate fact, however, that inflation and rising interest rates impact as much on our mission, ministry and maintenance of parish life as they do on our individual pockets.

The Diocese has set a bench-mark increase of 7% for 2008. This does not take into account the need for us as a parish to increase expenditure in areas of mission and ministry – vital areas of our lives that require ongoing support. Although our budget for 2007 was balanced by a wonderful individual donation of R60,000, which enabled us to support our Missionary Deacon, we need to spread these costs more broadly next year.

Please prayerfully consider your financial commitment to the work of God through Corpus Christi. While “Generosity Giving” covers our general budget, there are many other opportunities open for you to make a substantial contribution to an aspect of growth in mission and ministry which you may find appealing. Please talk to our Rector if there is either an existing or potentially new area you would like to specifically support.

We are fortunate to have as a “home” one of the most attractive churches in Pretoria. Keeping it pristine requires that we continually maintain and develop our facilities. The Buildings and Grounds Improvements Fund is another vital area that can be supported with your “Tithe”. While we run a separate fund-raising effort for our Church Building extension and renovations (“Buy a Building Block”), contributions to the Building and Grounds Improvements Fund in 2007 have helped put new carpeting in the church, and will contribute to the renovation of the tiling around the altar, and the installation of a much needed sound system. This money in 2008 will help continue the ongoing improvement and maintenance needs of our facilities.

“And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God through him” (Colossians 3:17; TNIV).

Yours in fellow-Stewardship

Mark R D Long - Rector
Peter Davies - Churchwarden
Lex Jackson - Stewardship Coordinator
Mary Verryn - Churchwarden

September 2007

Dear Friends

Questions for Reflection

I closed my last “… from the Rector’s Desk” article with two questions for reflection: “Why do you choose to express you Christian Faith within an Anglican environment?” and “Why have you chosen Corpus Christi as that Anglican environment?” – I wonder if you’ve taken some time to reflect on them? And if you have, what interesting insights your cogitation has raised? I spoke to someone just this morning who is considering joining us: we appear to have a social conscience, and our more traditional approach and leadership structures create a secure spiritual environment. What’s your insight? Please share it!

The Mission of the Church

As you may be aware from my August article, I am grappling with what it means to do mission from an Anglican and Incarnational perspective. Eddie Gibbs, Anglican Priest for a number of decades, and retiring professor of Church Growth at the School of World Mission at Pasadena’s Fuller Theological Seminary, has some helpful insights in his first chapter that I share below:

The nature of doing mission in Southern Africa is complex. In our more rural communities there is still a high level of cultural cohesiveness and a community commitment to traditional values, and the Church still plays a significant role. However, impacted on by Western norms and a global economy, our urban areas are increasingly what Eddie Gibbs in his book Church Next describes as “multiethnic and socially stratified urban societies impacted by modernity and postmodernity, where there is increasing differentiation and fragmentation. Society is splintered into a complex range of groups that collide with one another and reconfigure like the coloured glass shapes in a kaleidoscope. Furthermore, individuals find their own lives compartmentalised among the workaday world, home, leisure pursuits and participation in voluntary organisations.” I see reflections of our Corpus Christi community in these words. For many of us Church (a voluntary organisation) is compartmentalised into Sunday morning: not that we exclude Spirituality and Faith from the rest of our lives, but that the pressures of life are such that time for Church is just not available elsewhere in the week. As Church we need to find new ways of doing things that enable the mission of the Church to do more than survive: we need to enable it to burgeon abundantly into life.

As Anglicans we generally are averse to change, especially those of us who hail from an older generation, and if change MUST happen, PLEASE let it be slow and incremental! Eddie Gibbs says that, “… in the culture of postmodernity, change is discontinuous rather than incremental. It comes rapidly and without warning.” How do we as Church respond – other than putting our heads in the sand like Ostriches? There is a need for flexibility. There is also a need for rapid response, because the next change will be upon us and it will be discontinuous, it will be out of relationship with the previous change attack. Strategies of mission and ministry that worked yesterday won’t work tomorrow, and may not work today.

As Anglicans we are used to people coming to us, we are uncomfortable with going to people. Again, Eddie Gibbs reflects that in our growingly postmodern society “Churches cannot stand apart from society and invite people to come to them on their terms. Rather, churches must go to people where they are and communicate in terms that will make sense to them, addressing issues that shape their lives and speaking their language.” He goes on to say that the Church’s response “… will need to make the transition from an invitational strategy to one of dispersal, with a sustained commitment to infiltrating each segment of this fragmenting world.”

As we grapple with the nature of postmodern society Eddie Gibbs also reflects that effective mission “necessitates an unconditional acceptance of those who are content to live with ambiguity, and it requires humility to communicate in open dialogue with those who hold a pluralistic worldview.” As Anglicans, are we comfortable with this perspective? For those of us who grew up in Apartheid South Africa we grew up in (fabricated) mono-cultural environments that the Church – at parish level – largely reflected. I am reminded of a conversation with the Churchwarden soon after my arrival at Corpus Christi in which Corpus Christi was declared an “English-speaking Congregation”: an effective attempt to avoid the growing multiethnic and intercultural nature of our parish. Yes, we are uncomfortable.

Uncomfortable or not, the approach proposed by Eddie Gibbs is deeply INCARNATIONAL, and if you cast your mind back to my comments in August, Anglicans are by tradition deeply Incarnational in our theology and practice. What is required of us is a willingness to embrace a society in transition, and rather than feeling threatened, to embrace change in all its discontinuity and chaos. We need, in Eddie Gibbs’ words, to “be prepared to witness with vulnerability and humility from the margins of society.” What is our model? – none other than the early Church! We need to re-embrace the Gospels, the Epistles and the history recorded in the Book of Acts, as well as the writings of the early Church Fathers. We need, too, to re-invest in our Anglican traditions and profound symbolism.

Honesty and authenticity are the marks of effective Church mission for both the present and the future; the Gospel of God’s grace, and not the Gospel of traditionalism and legalism. We need to shed the image of judge, and take on the role of “fellow-traveller” with those who are caught up in the uncertainty and often hopelessness of postmodern, urban society … and so draw them gently into relationship and wholeness in Christ.

Blessings

Mark

August 2007

Dear Friends

Rector’s Birthday Bash Braai

Thank you to all who were able to attend. Thank you, too, for the gifts: I much appreciate your thoughtfulness and care. The weather was great – a balmy winter day – as was the company. It was really just an excuse to get together and share in fellowship with one another!! Life is good!

On being Anglican

In a world where the Christian Faith seems increasingly under attack, be it from Islam in North Africa, or from secularism in the West, there is an increasing move to highlight the importance of Ecumenism (different Christian Denominations/Churches working together) in reaching our various communities with the Christian Gospel (Good News). As Anglicans we are part of the Christian Unity Commission (CUC) that is made up of Anglicans, Methodists, Presbyterians, and Congregationalists; we recognise each others Sacramental rites and orders based largely on our joint “Reformed” theological heritage. For example a Methodist Minister can be licensed to serve an Anglican Parish without being “re-Ordained” by an Anglican Bishop. There are some anomalies in the ordering of the CUC relationship that create a certain amount of confusion, such as in the Methodist Church the Minister confirms, and in the Anglican Church it is the Bishop and not the Parish Priest. We recognise Roman Catholic rites and orders, although they do not recognise ours. We work closely with the NG Kerk, although they are not part of the CUC, but also “Reformed” in their thinking. We share many commonalities, even with some Pentecostal Churches, yet we are different.

Is this difference relevant? Why make a commitment to a specific denomination, such as Anglican? Can’t we just be Christian?

For many older members of our community at Corpus Christi being Anglican is part of their/our identity, and as much as we don’t change human families because we may have a disagreement, or think differently, nor do we change Churches – we’ll attend the Anglican Church no matter what it is like. Why? Because we are Anglican! For the younger generation it is different, the “Brand” is less important than the relational environment: we’ll change at the drop of a hat if a move will enhance our relational experience. This is true not only in the Church environment, but also in the social/business sphere. Many of our older generation have been Baptised and Confirmed Anglican. For many of our younger generation Baptism and Confirmation will have taken place in different denominations, and possibly neither Anglican.

Every denomination has an “Ethos” – that aspect that lies beyond the commonalities of simply just being Christian. As Anglicans we have an “Ethos” that defines the underlying spirituality of our life and teaching; that impacts on the manner in which we worship, the way we interact with the wider world. Anglicans are deeply Incarnational, reflecting both the spiritualities of St Benedict of Nursia and St Francis of Assisi. Anglicanism is foremostly about “Presence”, being Christian rather than doing Christianity. For Anglicans Confirmation preparation is not only about being Christian, it is also about the manner in which we as Anglicans choose to practice our faith.

Confirmation

Our Confirmation process attempts to prepare candidates in the Christian Faith, while giving them the opportunity to imbibe our Anglican “Ethos” and explore something of the greater symbolism of our worship practices and opportunities. One of those opportunities is formal Sacramental Confession (An Anglican Prayer Book 1989 page 445). I was made aware, once again, of the importance of this particular opportunity during the Confirmation Camp last weekend: the candidates anxiety levels were high … the relief afterwards palpable, both in terms of now having it behind them, but also in terms of being able to express their wrongdoing and need in an environment that did not lead to punishment or censure; and I appreciated the seriousness and comprehensiveness of each one’s confession.

I am saddened by attempts to shortcut the process, especially when I see the value it adds to the lives of those who have walked the more difficult path. Rumour has it that since we have implemented the Diocesan requirement of a two-year preparation process for Confirmation both here and in Waterkloof young people are choosing to continue worshipping with us, but have been Confirmed through the Methodist Church, a much shorter process. I don’t believe this is acceptable, and am further saddened that there has been no parental consultation with myself as the parish priest, if rumour is true.

Becoming Anglican

An Anglican Prayer Book 1989 reflects our awareness that as Anglican communities we have not all been brought up Anglican, and that our entrance into the Anglican Church may have been more recent than our Baptism or Confirmation events. There is a service on page 399 where, after emersion in Anglican worship and teaching, those who have grown up and been Confirmed in other Church environments can be officially welcomed into the Anglican Church by the Bishop. In other words, there is a difference between being a worshipping and communicant member of an Anglican Parish, and actually being Anglican – the only possible exception being if you have joined from one of the CUC churches, and even then you are welcome to go through this process. I am exploring finding a time to run a course on “Essential Anglicanism” – if you would be interested, please speak to me.

In Conclusion

In closing, some questions for reflection: Why do you choose to express you Christian Faith within an Anglican environment? Why have you chosen Corpus Christi as that Anglican environment?

Blessings
Mark

July 2007

Dear Friends

I write this as I prepare to take some leave (“Again?!” I hear you cry!). I’m looking forward to having some time to myself, to immerse myself in some gentle reading, to reflect on life and ministry, and to restock my reserves. It is good, too, to be available to my family without the pressures of parish demands. And it will be good to return to you all, refreshed and ready for all the challenges the next few months will hold.

What are you doing where you are?

In my May letter to you I asked the question, “Who are we?” - a question of identity whose answer directs us in our mission. Our Patronal Celebrations, particularly our “Cultural Dinner” gave us an unusual vision of ourselves, a vision of who we really are as the people of God at Corpus Christi—a kaleidoscope of cultural colour and diversity! Let us hold onto the image we saw of ourselves, and continuously bring it alive again and again within the different contexts of our existence together.

With this image in mind, we need to begin to ask what are we collectively doing where we are? Perhaps another way of asking this question is, “Who will miss us if we cease to exist tomorrow?” - Tumelong? Louis Botha Homes? Irene Homes? Those of us who worship together week by week? Yes, yes and again yes! But … would Garsfontein miss us, would Faerie Glen, would Constantia Park, Moreleta?

Hmm … probably not?

The issue is, “What community need in our own geographical area do we meet?”
I can’t answer this question … and I find this of concern. We need to explore our “local” community and prayerfully explore where Jesus wants us to meet him in the wider community within which Corpus Christi physically exists.

As we reflect on our mission in terms of the above questions, we need to hold in mind that a Christian community is missionary in its existence, not in its programmes. Just as finance follows good ministry, so growth follows mission with integrity.

I would value your shared insights to these questions.

Caring and Serving

I was reminded this afternoon that we have a “Good Samaritans” group in the parish, presently eighteen people who have offered to help others wherever and whenever needed. Many of them have not yet had an opportunity to help anyone, and others only on one or two occasions. Why?

Most of us are inherently selfish in sharing our need (myself as much as anyone else), and thereby withhold from others the opportunity to experience God’s blessing in being able to help us. Many of us have been brought up to be independent and to believe that asking for help is weakness.

What is your need? How can we help you? Perhaps a lift? Change a light bulb? Visit for a cup of tea? Prayer? Financial help? Baby-sit a child for the afternoon? A movie? Mow your lawn? A lift to church? Home Communion? Advice? Help? HelP? HELP?

… please let the Office know how we can HELP you!

Blessings
Mark

June 2007

Dear Friends

Mission, Ministry & Evangelism

Willow Glen has been our parish growth focus since January, and it is wonderful to see the growth that is happening. May saw the introduction of worship services for that community, and the initial service had great support – thank you! In terms of the Diocesan 3-year programme I have been disappointed by the lack of enthusiasm to visit, but understand the time pressures on many of us, along with genuine fears of travelling the roads at night. However, please consider being brave: Jeanne Jackson (012 348 3505) is coordinating the visiting programme and is looking for further support. Our “Friendship Meals” kicked off with Isobel Holden hosting a meal for some of the single women in the parish, and this was a great success.

The next phase begins in Trinity Tide (now!) and includes a Diocesan Convention on Ministry & Evangelism to be held on 10 June 2007 at 14:00 where we will tell our stories and hear from others. I encourage you to make the effort to attend as it is always encouraging to hear what is happening in other parts of God’s vineyard! As part of this next phase we are encouraged to examine issues of enculturation and liturgy, and our Patronal Festival’s “Cultural Dinner” begins this journey for us – I hope we will see many of you there!

Building

A special parish Vestry meeting has agreed to our plans to do some major maintenance and minor extension to our Church building, as well as erect a bell tower to house the magnificent bell that was recently donated by one of our parish families. Parish Council is finalising our fundraising approach, and we await Diocesan approval, which we hope to have by mid-June. Concept plans are in the parish office, and you are welcome to come and view them.

Youth Fusion (13-18 year olds)

Kerry MacGregor and her team have been working hard to build up our youth, and we held a most successful camp just after Easter (see the April Magazine). After comments last year that our more ad hoc approach was not sufficient, Kerry has committed to holding two Youth events a month during school time. Sadly, attendance is erratic and apart from the first event, has not been well attended despite exciting programmes. We are aware that young people are somewhat fickle and change their minds at the last moment, but I suspect that parent commitment to getting their teenagers to the venue is also an issue. Unless numbers pick up substantially, we may need to review what we can offer our youth outside of Sundays – please, Friends, your support is required!

Please take note that Youth Fusion is for Teenagers (13-18 years) – younger children prove disruptive and are not catered for. There may be a need for a “Tweens” youth group, but we are not able to staff one at this stage.

Visiting

On an irregularly regular basis I put a reminder in the Pewleaflet that I (and other clergy) are available to visit in your homes. It has been a recent pleasure to have been invited in to meet two families. I spend a lot of time meeting people on the Church property around various personal crises or preparation needs, but it is always a pleasure to build relationship in your homes. High walls, security arrangements, and an increasingly busy urban lifestyle make it very difficult to just “pop in” as one perhaps still can in more rural environments, and used to “in the old days”: an invitation – even for a cup of tea – is always welcome!

Information & the Office

I am aware that Church on Sunday is a good time to catch the Rector or Administrator to deal with various issues, and to float various ideas. Please be aware that any “Yes” obtained from me is agreement in principle, but that if any follow-up action is required it is wise to contact the office during the week to follow up on detail or any other action required: yours is not my only conversation, and by Monday morning has become a vague awareness of a mixture of memories from Sunday’s many interactions!

Please also respect our Administrator’s personal space – on Sundays she is just Gwen, a parishioner of the Parish. On Monday morning she reverts to Administrator! Again, please phone in during the week to deal with “Church Matters”. Please also note the office is closed for administrative purposes on Thursdays – the answering machine will direct you to members of the clergy if you have a crisis that needs urgent intervention.

Crime Prayer Summit

Sadly, it appears that while the crime situation is often part of our conversations, sacrificing a Sunday afternoon to join other Christians to reflect prayerfully on crime is not, and raises the question as to whether we are really serious about dealing with crime and corruption, or just concerned for our own skins. My personal thanks to Nan Muir, Gill Condy and Paul Pretorius for representing Corpus Christi and Willow Glen. As part of the proceedings, those gathered were called to make a commitment to refrain from the purchase of stolen goods as a personal contribution to fighting crime, which was overwhelmingly received. Paul Pretorius will be coordinating this in the parish, and I ask for your support for “Smack Attack”.

Blessings

Mark

May 2007

Dear Friends

Who are we?

A basic human question people have asked throughout the ages is, “Who am I?” There remain many answers, but one that continues to hold my attention is an answer that affirms my existence in the context of relationship. It is an answer that emerges from our African context, one that makes me proud to call myself African: “I am because of others.” This is a powerful statement of community, of belonging, as it speaks to my humanness and to my value as a person.

However, beyond our humanness we need to explore our spirituality, who we are in God. This is an exploration of our core, that part of our existence around which everything else revolves: our essence, our spirit. Our spirituality is partly defined by worship: the way we address God; the manner in which we acknowledge and respond to God; the environment within which we discover God.

The Church seeks to provide a context for such discovery. Too often we approach our faith – our worship, our relationship with God – from the perspective of what we can gain from such encounter, hoping for some cure-all that will magically and instantly make us whole people. When this does not happen we walk away despondent and unfulfilled, often angry. What is it that we are missing?

A beginning of an answer is that we are often overly “I” focused. It is in focusing beyond ourselves that we begin an adventure in faith; it is in immersing ourselves in a spirituality that draws us out, that stretches us, that makes us uncomfortable with being comfortable, that introduces us to God; it is in sharing the adventure and the moments of discovery; it is drawing alongside other people who will mentor us, and whom we can mentor, that the journey of faith gains meaning. Christian spirituality calls us to discipleship, and to make disciples. We are called to give before we receive, and to receive through our giving: in serving we are served; in caring we are cared for; in healing we are healed.

Traditional?

Our parish “Statement of Purpose” declares that at Corpus Christi we are traditional Anglicans. What do we mean by the word traditional? There are numerous legitimate ways to interpret this word: what it does mean for us? Sadly, in the wider Church context, traditionalism has become synonymous with maintenance and a refusal to accept new ways of doing things (e.g. the Ordination of Women). At Corpus Christi we need to beware this danger, and in order to do so we need to explore our interpretation of the concept.

I suspect that at the core what is important to us at Corpus Christi is that we do not lose the sacramental rituals that are richly filled with symbolic meaning. We fear that new innovations, new ways of doing things, will dilute our sacramental heritage; and so we are tempted to cling to those things that we associate with our past experience, such as classical hymnology. However, Christian praxis evolves and we need to recognise that much of what we consider core is just dressing. An Anglican Prayer Book 1989 is very different in perspective from the older South African Book of Common Prayer, and yet it is recognisably based on our earliest Anglican prayer books: Cranmer’s liturgical innovations of the 16th century.

In preparing and experiencing our Lent Course this year I was struck that in terms of the new social paradigm (referred to by some as “post-Christian”, “post-Modern”) – essentially defined by the attitude “anything goes” – that it is sacramental tradition and its complex symbolic imagery that has the power to reach our post-Modern society. However, we need to dress it differently: we need to liberate ourselves of the stuffy image mainline denominations are perceived to carry; we need to discover a greater flexibility in order to be relevant to a new generation who consciously avoid institutionalised religion. This is the challenge on which our future existence as Anglicans hinges.

Vision?

In our March Council meeting it was agreed that we (Corpus Christi’ians) are content with our values, our sense of purpose (as defined in our Statement of Purpose), and that this gives us a foundation on which to build. What we now need to develop is what Jim Collins in his book Built to Last refers to as a “Big, Hairy, Audacious Goal”: something that will draw us into the future with expectancy and enthusiasm. Twenty-five years ago building a parish on the eastern border of Pretoria was such a goal. We now need to develop a new Big, Hairy, Audacious Goal (a BHAG) that will guide our purpose for the next ten to twenty years. What is God calling us to? What is the vision God is setting before us? We need to seek God for our direction.

When we seek God, we are essentially asking him to lead us. Joan Chittester in her book The Rule of Benedict: Insight for the Ages says, “The function of leadership is to call us beyond ourselves, to stretch us to our limits, to turn the clay into breathless beauty.” She goes on to say, “But first, of course, we have to allow it to happen” (pg 174). The question must then be: are we willing for God to lead us in directions we may not yet have contemplated, may not be entirely comfortable with? In this regard our comfort zones are often defined by our own limited sense of who we are, and the challenge is to be open to seeing ourselves as God sees us. Chittester says, “The reality is that we are often incapable of assessing our own limits, our real talents, our true strength, our necessary ordeals” (pg 173).

Special Vestry

As a first step we will be holding a special Vestry Meeting on Sunday 13 May 2007 after the 9am Eucharist. We will consider our building – the place we meet to worship (the word “Church” actually refers to the people of God, not the building). It needs urgent maintenance, and this becomes an opportunity to increase its size. The building may sound a strange place to start seeking God’s direction, but it is the one constant in our Christian community life: it is our gathering place; it is the place from which we are sent, Sunday by Sunday, back into the world to serve God and humanity.

Thank you!

A big thank you to you all for the generous Easter gifts I received. Your care and love is much appreciated.

Blessings

Mark

April 2007

Dear Friends

Church Growth

I attended a two day Church Growth seminar last week. Substantial input was given by Eddie Gibbs, presently outgoing professor of Church Growth at Fuller Seminary in Pasadena, California. Eddie has been an Anglican Priest for over 44 years (longer than I have been alive!) and spoke with great excitement for where the Church finds itself today. There are many challenges as the “landscape” has changed as society moves into a post-modern and increasingly post-Christian mode. Two key characteristics of church ministry in this emerging paradigm are that the context is increasingly multi-cultural and mission becomes increasingly effective when it has an ecumenical base. This, however, requires that we become more centred and aware of our own denominational and faith base, and become more radical within our own denominational environment. I asked Eddie Gibbs how he would define a “Radical Anglicanism” – his reply:

By “radical” I mean someone who is living in conformity with the radical message of Jesus – i.e. The Gospel of the Kingdom. This is helpfully and fully spelt out by Bp. N.T. Wright, bishop of Durham in a series of books on Jesus. I hope this helps.

Our Lent course, for the few who attended, has been helpful in this regard by helping us to understand the breadth of Christian Spirituality, both in giving us clearer understanding of those aspects that shape our more traditional Anglican outlook and in giving us a better understanding of what shapes Christians in other denominational environments. It is important that we develop confidence in who we are as Christians and as Anglicans.

Values, Morality and Ethics

As I write this I am attending our Diocesan Clergy School, hosted and directed by UNISA. We have had some outstanding input from various high-calibre academics, including our Anglican sub-Dean Prof. Barney Pityana (also vice-Chancellor of UNISA). We have been exploring what the church’s role is in helping our society rebuild its value base, while exploring the diversity of our call in dealing with the various moral challenges all South Africans face, asking how we reclaim our prophetic voice. Again, the importance of good ecumenical relationships has been raised so that the church speaks with “one voice”, rather than with a fragmented denominationalism. There is a call to re-explore the message of Jesus, to regain a radical commitment to the Kingdom of God as put forward by Jesus, and as experienced in the early church, to be relational rather than legalistic in our interpretation both of Scripture and Tradition.

We have been reminded that poverty should remain one of the church’s main preoccupations, that an “option for the poor” is preferential and not exclusive (i.e. not an “option against the rich”), and that transforming the plight of the poor includes the transformation of the wealthy. Sadly, excessive accumulation of monetary and material wealth is mostly at the expense of the poor. We were asked, “Is inequality ordained by God?” because our lifestyles as Christian people often suggest that it is! Interestingly, while the USA Constitution enshrines “Freedom” as an inalienable human right, our South African Constitution enshrines “Equality”.

In considering the value-crisis in our society within the context of our Constitution and our Constitutional Democracy, we have been asked as Church to consider three important questions:

What is it that undermines our Christian values in the communities in which we live?

How do we “hold the centre” as a faith community, individually and collectively?

How do we become effective moral agents?

The crisis we face, both as Christians and as South Africans, is that our Constitutional Democracy is deliberately misinterpreted for personal (and financial?) gain. Twelve years into our new democratic society there is no consensus or collective commitment to definitive values, even though key values are enshrined in the preamble to the Constitution that include human dignity, human rights and social justice. In South Africa the centre is falling apart as we as a struggle to maintain the consensus gained in 1994, and this is visible in the corruption, crime and other indicators of moral collapse. As Church, we need to exercise authority in bringing people back to the values of the Gospel and values as defined in the Constitution.

Do we have the courage, as Christians and as Anglicans, to regain our prophetic voice?

Blessings
Mark

March 2007

Dear Friends

On Parish Renewal

The Diocesan “3 Year Programme on Mission and Ministry”, motivated at our last Diocesan Synod, calls for us to begin at home, and to focus on the renewal of our parish life, starting with our own families and moving on from there. This year, entitled the Diocesan Year of Mission and Evangelism, is all about finding the lost sheep and bringing them back into the fold. I was encouraged by the efforts many put into bringing a family member or close friend – who do not normally attend Church – to Church at the beginning of February. The challenge now is to keep them coming and to integrate them into our parish life. A further challenge is to identify those who reside on our Parish Roll but not in our Parish Church, and to draw them back in.

Love Your Neighbour

Our Archdeaconry focus for Lent is “Love your neighbour”. As a parish we are responding in two ways: firstly we are attempting to understand our neighbour, and our Lent Course focus is on giving us an opportunity to explore different aspects of Christian Spirituality – both to help us discover and deepen our own Spirituality, but also to understand where other fellow Christians come from, and how we interlink with each other as Anglicans and as members of different Christian denominations; secondly we are seeking to build friendship by inviting you as parishioners to hold a meal in your home, inviting a parish family you know and a family you don’t know to share food and fellowship.

Young People

It was exhilarating to find an excited group of young people running around the parish grounds last Friday evening (I believe the T-bone was eventually found … and later devoured!), meeting in the Hall for some Scriptural reflection, and later sharing fellowship around the Braai-fire. It was a wholesome mixture of fellowship, fun and interaction with scripture for our teenagers. Our Young Adults have also had some positive interactions, including a braai at Epiphany House. One of the challenges for our young people this year will be to draw back in those who have been confirmed over the last five-years, but sadly have treated their Confirmation as a form of “Church Leaving” graduation.

Willow Glen Mission

Our missionary Deacon, Vernon Foster, reports elsewhere in this magazine on this exciting mission initiative. I sincerely ask for your prayers for this development, and for Vernon in particular. He has taken up this challenge, and has thrown himself into it with fortitude. Your support – however you are able to demonstrate it – is valued.

Security

Corpus Christi has joined the Garsfontein Proper Residence Association, which links into the Garsfontein Community Policing Forum. The challenges in addressing crime and violence are massive, and although seemingly overwhelming, there is light on the horizon. You may have noticed substantially increased police activity in the last two weeks, and this is a result of the Garsfontein Police Station being able to access significant additional resources since the President’s “State of the Nation” address to Parliament. The key, though, is for us as residents to begin to take back responsibility for the safety of our own areas by working together. So get involved with a Home Owners Association in your area, support the local Community Police Forum: be involved!

Blessings

Mark

Lent: our Journey to Easter / Vastyd: Ons Reis na Paasfees

A Sermon explaining the Lenten Season

My hope is to share with you today some insight into today’s (Sunday!) celebration of “Shrove Tuesday” and give you some understanding of why the Church calls us to the journey of Lent.

Ek hoop om saam met u insigte te deel van ons vieringe vandag. Ons vier Pannekoek Dinsdag, en dit is my hoop om u insig te gee waarom die Kerk van ons verlang om hierdie reis te geduurende Vastyd te onderneem.

Lent is an important journey of faith for many Christians around the world, and one that Anglican Christians take very seriously.

Vastyd is ’n baie belangrike geloofsreis vir ons Christene reg rondom die wereld, en een wat ons as Anglikaane baie erenstig moet opneem.

What is Lent, where does this journey of faith begin, where does it end? To help us understand what it is all about, I am asking you, to travel backwards along this journey with me.

Wat is Vastyd? Waar begin hierdie geloofsreis? Waar eindig dit? Om ons uit te help om hierdie konsep te begryp, vra ek u om saam met my agteruit te beweeg tydens hierdie rit.

Where does the journey end?
Waar eindig hierdie reis?

It ends with the celebration of Easter, a weekend festival that the church begins with a service where we remember the Last Supper, the dinner where Jesus washed the feet of his disciples and encouraged them to remember him whenever they shared bread and wine together. At the end of this meal they go together to the Garden of Gethsemane, where Jesus prays for his Father’s help to face the difficult time ahead of him. Late that night Jesus is arrested and most of his disciples run away in fear. The next day, Friday – we call it Good Friday – Jesus is put to death by Roman soldiers on a cross, a very cruel and painful way to die. That night Jesus’ body is placed in a cave, and the entrance closed with a huge rock. Everyone is very sad, and for many who were Jesus’ followers, their dreams are crushed. But something most unusual and very exciting was about to happen: early on the Sunday some women go to clean Jesus body and wrap it in a fresh burial cloth. What do they find? Yes, an empty tomb! And as they are wondering who has stolen his body, Jesus himself, alive and well, appears to one of the women, and asks her to go and give the good news to his disciples that he is alive! He has overcome the power of evil, wrongdoing, and death – he is alive again!

Dit kom ten einde met die Paasfees vieringe. ’n Naweek fees waar die kerk die “Laaste Avondmaal” herdenk. Die aandete waar Jesus eerste die voete van sy dissipels gewas het en hulle gevra om hierdie maal van Brood en Wyn tot Sy gedagtenis te herdenk. Ten einde van hierdie maal, beweeg hulle na die Tuin van Getsemane, waar Jesus bid na God Sy Vader, en vra om Hom by te staan in hierdie tyd van beproewing. Laat daardie nag word Jesus gearresteer en sy dissepels het hom in die steek gelaat en van hom af weggehardloop, omdat hulle bang was. Di volgende dag, Vrydag – ons noem dit Goeie Vrydag – word Jesus deur die Romeinse Soldate gekruisig, ’n baie pynlike manier van sterf. Daardie selfde nag word Jesus se ligaam van die kruis verwyder en in ’n grot begrawe, en die toegang van die grot is met ’yslike groot klip verseel. Almal was baie bedroef en vir baie van Jesus se volgers was dit ’n baie tragiese dag. Maar iets baie opwindend was besig om plaas tevind. Baie vroeg die Sondag oggend toe ’n paar vroue by die grot opdaag om Jesus se ligaam skoon te maak en vars begrafnis lappe om sy ligaam te draai, wat het hulle gevind? Die klip was verwyder en die grot was leeg. Toe hulle nog wonder wie die ligaam van Jesus gesteel het, het Jesus vris en gesond aan hulle verskyn. Eers aan die een vrou aan wie Hy die opdrag gee om die ander te vertel dat hy opgestaan het en weer lewend is. Hy het die dood oorwin en die krag van sonde gebreek.

All this happened over two-thousand years ago, and through all these centuries Christians have celebrated year after year Jesus’ death and his rising to new life. Why? Because he shares with us this amazing gift of new life and new hope!

Alles dit het gebeur meer as twee duisend jaar gelede, en van daardie tyd af oor al hierdie jare vier ons Christene die dood en opstanding van ons Heer en Meester Jesus Christus. Waarom? Omdat HY hierdie wonderlike gawe van nuwe lewe en nuwe hoop met ons deel.

Let us now walk back along the journey.
Kom ons gaan voort met ons agteruit rit.

The early Christians began to prepare themselves for the celebration of Easter from the previous Sunday – we call it Palm Sunday, and make crosses out of palms to welcome Jesus. And so the tradition of Holy Week began, a week during which new Christians were prepared for baptism on Easter day, and the older Christians would fast – only eat very plain food – and pray with the new Christians as they looked forward to the exciting events of the Easter weekend.

Die vroe Christene het hulself voorberei om hierdie dag van Paasfees te herdenk die vorige Sondag. Ons noem dit Palmsondag. Ons maak kruise van Palmtakke on Jesus te verwelkom. So het die tradiesie van Heilge Week begin. ’n Week wanner ons, ons voorberei vir die doop op Paassondag, en die ouergade so vas – eet net dood eenvoudige kos – en bid saam met die nuwe Christene soos hulle uitsien na die opwindende gebeurtenisse van die Paasfees naweek.

Soon, Christians began to fast for a longer time in preparation and they added another five weeks to the time of preparation for Easter, the time we now call Lent. Lent became forty-six days during which Christians put extra effort into fasting – often giving up special foods and meat and not drinking any alcohol – and putting extra effort into prayer and caring for the poor. The forty days of Lent also remind us of the time Jesus spent fasting and preparing himself for his ministry in the desert just after he was baptised. Hold on! Didn’t I just say lent was actually forty-six days, not forty? Each of the six Sunday’s during Lent is not considered a day of fasting because on a Sunday we celebrate a mini-Easter as we remember Jesus death and rising to new life as we share in Holy Communion. So, although Lent is forty-six days, we only fast for forty of them.

Na dit het Christene vir langer periodes begin vas in voorbereiding, en hulle het nog fyf weke bygevoeg om reg te maak vir Paasafees. Ons noem hierdie periode Vastyd. Vastyd is ’n periode van ses-en-veertig dae wanneer Christene ’n spesiale poging aanwend om te vas. Dit behels die opoffering van sekere kosse en vleis, en geen alkoholiese dranke te drink nie. Ons spandeer dan meer tyd aan gebed en skenk meer aandag aan die armes. Die veertig dae van Vastyd herrinner ons aan die tydperk wat Jesus in die Woestyn deurgemaak toe hy geen kos ingeneem het nie en himself voorbereir het vir Sy bediening, net nadat Hy gedoop was. Wag ’n bietjie! Het ek nou net nie gese het dat Vastyd ses-en-veertig dae behels nie? Die ses Sondae gedurende Vastyd word beskou as klien Passfeeste, soos ons die dood en opstanding van Jesus vier soos ons die Nagmaal ontvang. Nou soos Vastyd ses-en-veertig dae bevat, vas ons net vir veertig van daardie dae.

Now, how do we begin this journey?
Nou hoe begin ons met hierdie reis?

How do we know that Lent has begun? We have two special events to mark this beginning. The first is “Shrove Tuesday” – which we are celebrating today as on Tuesday we’ll all be at work or at school – where we gather up all the rich food in the house (such as milk, eggs, sugar and flour) and eat it all because from Wednesday we are only going to eat plain, unexciting food during Lent. Now, what can one make if one mixes eggs, milk, sugar and flour? Why, yes, of course: pancakes! After church this morning we are going out into the garden where we will eat pancakes – lots of them – and we are going to play games and have fun. Why have fun? Why not! We are going to be very serious for the next six weeks! In many parts of the world, especially the Spanish speaking world, Shrove Tuesday is celebrated with a Carnival or “Madi Gras”. The name “Shrove” means to confess, and reminds us that the journey of Lent that we are about to begin, is a time of making our lives right with God, and links us in the second special event: Ash Wednesday.

Hoe weet ons dat Vastyd begin het? Ons het twee spesiale gebeurtenisse wat ons laat weet dat Vastyd begin het. Die eerste is “Pannekoek Dinsdag” – wat ons vandag herdenk omdat ons almal in die werk of op skool sal wees Dinsdag – Ons sal al die ryk kosse in die huis bymekaar maak (byvoorbeeld, melk, eiers suiker en meel) en dit alles opeet, want vanaf Woensdag gaan ons net gewone, oninteresante kosse eet. Wat kan ons maak as ons meel, eiers en melk meng? Pannekoek! Na kerk van oggend gaan ons baie van hierdie Pannekoeke eet, en ons gaan speeletjies speel, op die gras daar buite. Ons gaan baie prêt he, omdat vir die volgende ses weke gaan ons baie erenstig word en onsself dissiplineer. Pannekoek Dinsdag word gevier met feesvieringe. Die engelse woord vir Pannekoek Dinsdag, “Shrove” beteken om te bely en herrinner ons dat die reis geduurende Vastyd het begin. Dit is ’n tyd wanneer ons ons lewens reg maak met God en ons invoer na die tweede geleentheid, As Woensdag.

On Wednesday we get serious about our fasting for Lent, and we meet in Church where we pray, and tell God we are sorry for our sins, all the wrong and nasty things we have done, all the times in the past year where we have been hurtful and spiteful to others, all the times when we have even ignored God, or not trusted God to look after us or provide for us. We call this “Ash Wednesday” because we repent before God in dust and ashes like they did in Old Bible times – well, not quite like they did, but we receive a mark on our foreheads from the priest, this mark is a cross marked with ash. This ash is made from burning the palm crosses we made to welcome Jesus last year when we celebrated Easter. On Ash Wednesday we make a decision as to how we are going to fast – we can’t completely give up eating for forty-six days – but we can give up certain foods or types of drinks that will help us eat and live more simply during Lent, perhaps something that we are addicted to, like sweets or ice-cream, maybe coffee or fizzy-drinks, even alcohol and cigarettes, maybe TV. Lent is a good time to break a bad habit, and replace it with a good one. Then we try to live out, with God’s help, this commitment to a more simply lifestyle for the duration of Lent. More than likely we will be tempted to give up this commitment along the way, either by just being forgetful, maybe on purpose; but when this happens, we apologies to God, and start afresh. Everyday is part of the journey.

Woensdag word ons erentig omtrent ons Vastyd. Ons vergader in Kerk en ons bid en vra God om ons ons sondes te vergewe en sê dat ons jammer is oor ons sondes. Al daardie tye die afgelope jaar waar ons andere seer gemaak het en waar ons dinge gedoen het wat ons nie moes doen nie. Ons bely hulle op As Woensdag omdat soos die mense van ouds bely ons in stof en as, en ons word met ’n as kruis gemerk om ons te herrinner om te bely. Die as is gemaak van die Palm Kruisies wat ons verlede jaar op Palm Sondag ontvang het. Op As Woensdag besluit ons hoe ons gaan vas – ons gaan nie sonder kos vir die hele dag nie, maar ons besluit om iets op te gee waarvan ons baie hou. Bv. Roomys, koeldrank, sekere kos disse, siggerette, alkohol, ens. Vastyd is ’n tydperk wanneer ons ontslae kan raak van slegte gewoontes, en hulle met goeie gewoontes te vervang. Met God se hulp probeer ons ’n meer eenvoudige lewenstyle aan te kweek. Ons sal versoek word om nie voort tegaan met ons vas nie, deur te vergeet, of miskien doelbewus in te gee vir die versoeking. Maar ons moet net bely en God te vra om ons te vergewe en weer vars begin met ons vas. Elke dag is ʼn deel van die reis.

I hope that this has helped you understand this special Lenten journey of faith that many Christians walk every year in preparation for Easter, and I hope it has encouraged you to participate in the journey. It is, as I said at the beginning, a journey that ends in the wonderful celebration of Easter, a celebration of new life and new hope!

Ek hoop en vertrou dat ek u gehelp het om hierdie geloofsreis geduurende Vastyd te verstaan. Al ons Christene word jaarliks uitgedaag om hierdie reis aan te pak in voorbereiding vir Paasfees. Ek hoop dat ek u aangemoedig het om self hierdie reis aan te pak. Ek het aan die begin gese dat dit ’n reis is wat op Pannekoek Dinsdag begin en op Paassondag eindig. ’n Wonderlike fees wat lei tot nuwe lewe en nuwe hoop.

Mark R D Long
Lent 2007
Vastyd 2007

with thanks to Canon Reynard Schovell for the Afrikaans translation