The Archbishop has requested that we ring the bell every day at noon and say this Angelus prayer together

Angelus

God Bless the world
Give it wisdom at this time
Grant us relief and release
Be with those who are ill
And bless the carers fighting this pandemic

For Jesus Christ sake.
Amen

Readings for today

Eucharist

Acts 14:5-18 John 14:21-26

Psalm 115:1-11

Morning Prayer

Psalm 105: 23-45

Leviticus 16: 1-19

1 Thessalonians 4: 13-18

Evening Prayer

Psalms 106: 1-24

Wisdom 9:1, 7-18

Matthew 6: 1-6, 16-18

Reflection Day Forty Six of National Lockdown Monday 11 May 2020

Acts 14:5-18 Psalm 115:1-11 John 14:21-26

Good day dear friends,

On this first missionary journey, Paul and Barnabas have declared the gospel in Cyprus, Pisidian Antioch and Iconium. In these cities they have begun their preaching in synagogues, and have met both friendliness and opposition among Jews and “God-fearing” Gentiles.

The story of Paul and Barnabas in Lystra begins much like the story of Peter and John at the Jerusalem temple in Acts 3. They encountered a lame man and like Peter; Paul “looks intently” at the lame man and commanded him to stand up. In chapter 3, the people were filled with wonder and amazement, in chapter 14 a confused scene explodes among the Gentile crowds as they interpret what has happened from their own religious premises. They believed Barnabas to be Zeus and Paul to be Hermes and brought oxen and garlands in order to offer sacrifice.

Paul and Barnabas were quick to dispel the misunderstanding and found an opportunity to bear witness, adapting their message to the Gentile audience. Paul’s Aeropagus speech was met with both mocking and interest, and a few of the curious become believers.

Acts gives us a glimpse of the challenges faced by the earliest missionaries proclaiming the gospel in a multi-cultural, multi-religious world. It draws a glaring contrast between the trustworthy leadership of apostles and missionaries appointed by the church and the suspicious actions of other prophets, magicians, and wonder-workers. The apostles are not motivated by gain of wealth, power, or status, but put themselves at great risk and suffered persecution for the sake of the gospel. They do not draw attention to themselves, but point to the good news of God’s kingdom.

How will the gospel be heard amidst so many competing voices and worldviews? Today as always, the Spirit calls leaders to be servants and not masters, to abandon self-centred agendas and illusions of greatness, and to engage humbly and creatively in this great adventure of interpreting and proclaiming the gospel in a world of magnificent diversity.

The theme of our psalm can be summed up as the difference between true and false worship.

In tough, uneasy language we are presented with: 1. The Majesty and power of God and

The foolishness and destiny of the idolater.
THE MAJESTY AND THE POWER OF GOD. The psalmist establishes that God does not dwell in temples made with hands; that he is not confined to one building, larger or smaller; that no earthly symbols or opulence in any sacred city give any impression of his being. Who knows this better than us who will go down in history as the COVID-19 people? God was speaking to men everywhere and at all times—in sunshine and storm, in dew and snow, in the consciences of men, in the words of his prophets, in the divinely given Law. The scopes of environment, foresight, and grace supply sufficient evidence that superficial impracticalities give way before God’s wisdom and power.
THE FOOLISHNESS AND DESTINY OF THE IDOLATER.

The false believers think that God cannot be anywhere, continues to worship an image which owes its existence to their own scheming and are helpless and powerless. They exist to be miserably disappointed in the object of their trust; will gain no help in time of need, and will lose heart and strength. They become like their idol in the moral character they ascribe to the deity. “Like priest, like people” is not so true a saying as “Like god, like people.” People always tend to become such, in character and life, as is the deity they adore.

We may begin our Christian life by craving for the salvation of our own soul. Later, we make our personal hope subsequent and subordinate to the glory of Christ. We pray that his great and holy Name may be magnified and because of all that we have experienced of his mercy and his truth we long and pray for this. We are willing to be nothing that he may be all in all in order that his mercy and his truth may be extended to every land and home.

Jesus continues his farewell message to his disciples at the Last Supper and it is Jude’s turn to ask a question. He wants to know why Jesus only reveals himself to his disciples and not to the world. Jesus is rather indirect in his reply but fundamentally he is saying that anyone who responds to Him with love will certainly experience His ever-present love. The ‘world’ by definition in John’s gospel consists of those who turn their back on Jesus, his message and his love. “He who does not love me does not keep my words.”

Again, Jesus reminds his disciples that everything he passes on to them comes ultimately from the Father and not from him alone. He is the facilitator, he is the Way, and he is the Word of God. And later, after he has gone, this role will be taken over by the Holy Spirit. The word ‘paraclete’ (parakletes) can mean a defence lawyer in a court of law, who supports a defendant to make his/her case. It means any person who stands by you and gives you support and comfort. The Spirit will play that role in the Church after Jesus has returned to his Father. He is the inner voice of God who will lead those who listen to the fullness of truth. He will help them to understand the full meaning of Christ for them and for the world. The Spirit will show them that Christ is the fulfilment of the Scriptures, will help them understand ever more deeply the meaning of Jesus’ life, his actions, his ‘signs’. All this the disciples barely understand at this stage and it is a process that continues on into our own day.

Lord, make us instruments of Thy peace;

where there is hatred, let us sow love;

where there is injury, pardon;

where there is doubt, faith;

where there is despair, hope;

where there is darkness, light;

and where there is sadness, joy.

O Divine Master,

grant that we may not so much seek to be consoled as to console;

to be understood, as to understand;

to be loved, as to love;

for it is in giving that we receive,

it is in pardoning that we are pardoned,

and it is in dying that we are born to Eternal Life. Amen. (Prayer attributed to St. Francis)

Oordenking Dag Ses en Veertig Nasionale Lockdown Maandag 11 Mei 2020

Hand. 14:5-18 Psalm 115:1-11 Joh. 14:21-26

Goeie dag vriende,

Op hul eerste sendingreis het Paulus en Barnabas die evangelie in Sipres, Psidian, Antiogië en Ikonium verkondig.. Hulle het in die sinagoges gepreek en was onmoet met beide vriendelikheid en oposisie tussen die Jode en “godvresende” Heidene. Die storie van Paulus en Barnabas in Listra begin baie soos die van Petrus en Johannes by die Jerusalem tempel in Handelinge 3. Hulle kom ‘n verlamde man teë en soos Petrus kyk Paulus “vasberade” na die man en be-opdrag hom om op te staan. In hoofstuk drie was die mense vervul met wonder en verbasing en in hoofstuk 14 ontplof ‘n toneel van verwarring wanneer die Heidense skare die gebeure volgens hul eie ondervindinge verstaan. Hulle het Barnabas vir die god Zeus aangesien en Paulus vir Hermes en het bulle gebring vir offerandes.

Paulus en Barnabas was vining om die misverstand reg te stel en het geleentheid gevind om te getuigdeur hul boodskap vir die Heidense gehoor aan te pas. Paulus se toespraak was ontmoet met beide spot en belangstelling en ‘n paar nuuskieriges het gelowig geword.

Die boek van Handelinge gee ons ‘n kykie na die uitdagings wat die eerste sendelinge moes deurmaak in ‘n gemengde kultuur en geloofs wêreld. Dit trek kontras tussen die betroubare leierskap van die Apostels en vroeëre sendelinge deur die kerk aangestel en die agterdogwekkende aksies van ander profete, kulkunstenaars en wonderwerkers. Die Apostels was nie gemotiveer deur selfverryking, mag, status en voordeel nie, maar het hulself aan risikos blootgestel en onderdrukking gelei vir die evangelie. Hulle het nie aandag op hulself gevestig nie, maar na die goeie nuus van die evangelie gewys.

Hoe sal die evangelie vandag gehoor word tussen so baie verskillende kompeterende stemme en wêrelduitkyke? Vandag soos altyd roep die Heilige Gees leiers om diensknegte te wees, nie meerderes nie. Hulle moet eie agendas en illusies van grootheid aflê en skeppend en nederig met hierdie groot taak en avontuur van skrifuitleg en evangelie verkondiging aan ‘n wêreld met veelsydigheid voortgaan.

Die tema van ons Psalm word opgesom as die verskil tussen opregte en valse aanbidding. In sterk ongemaklike taal word ons die volgende gebied: 1. Die grootheid en die mag van God en 2. Die dwaasheid en bestemming van die afgodedienaar.

Die Grootheid en Mag van God.

Die Psalmdigter bevestig dat God nie in tempels met mense hande gemaak woon of beperk is tot een gebou groot of klein; en dat geen aardse simbole of rykdomme, heilige stede kan uitdrukking gee aan God se wese nie. God het gespreek tot mense oraloor en in alle tye; in sonskyn en storm, in dou en sneeu, in die gewetens van mense, in die woorde van sy profete en in die heilige gegewe wet. Die omgewing, vooruitsig en genade gee genoegsame getuienis dat die onnatuurlike en onpraktiese plek moet maak vir God se grootheid en mag.

Die dwaasheid en bestemming van die afgodedienaar.

Die valse gelowiges dink dat God nie oraloor kan wees nie, gaan voort met hul aanbidding van valse gode wat bestaan vanuit hul eie onderduimsheid en wie hulpeloos en sonder mag is. Hulle bestaan om teleurgesteld te leef in die “ding” waarop hul vertrou, sal geen hulp in tye van nood kry nie en sal hul harte en krag verloor. Hulle word soos hul afgode in die morele karakter wat hulle voorskryf aan hul god. “ Soos die priester is, so is die mense” is nie so waar soos “Soos die god is, so is die mense” nie. Mense neig altyd daartoe om in karakter en lewe te word soos die gode wie en of wat hulle aanbid.

Ons begin ons Christen lewe met ‘n intense begeerte vir die verlossing van ons eie siele. En later maak ons, ons persoonlike hoop ondergeskik en minder belangrik aan die heerlikheid van Christus. Ons bid dat Sy groot en heilige naam verheerlik en verhoog mag word, vanweë al die genade en waarheid wat ons in Hom het en bid daarvoor.

Ons is gewillig om niemand en niks te word, sodat Hy alles in almal te alle tye kan word en Sy genade en waarheid aan elke land en huis gegee kan word.

Jesus sit Sy afskeidboodskap aan Sy dissipels voort by die Laaste Avondmaal en dit is Judas se beurt om ‘n vraag te vra. Hy wil weet hoekom Jesus himself net aan Sy dissipels openbaar en nie aan die wêreld nie. Jesus antwoord baie indirek maar op beginsel dat enigeen wie tot Hom in liefde reageer, Sy alomteenwoordige liefde sal ervaar. Die “wêreld” in Johannes se definisie bestaan uit diegene wie hul rug op Jesus, Sy boodskap en Sy liefde draai. “ Wie my nie liefhet nie, onderhou nie my woord nie”. Weer herinner Jesus Sy dissipels dat alles wat Hy aan hulle oordra van die Vader kom en nie van Hom alleen nie. Hy is die fasiliteerder, die weg, en Hy is die Woord van God. Later na Sy vertrek sal hierdie rol deur die Heilige Gees oorgeneem word. Die word “parakleet” “Parakletes” het die betekenis van ‘n verdedigingsprokureur wie ‘n aangeklaagde help om sy/haar saak te stel. Dit beteken enige persoon wie by jou staan en jou gemak en ondersteuning gee. Die Heilige Gees sal hierdie rol in die kerk vervul na Jesus se vertrek na Sy Vader. Dit is die innerlike stem van God wie diegene sal lei wie luister na die volheid van die waarheid.

Dit sal hulle help om die volle betekenis van Christus vir hulle en die wêreld te verstaan. Die Heilige Gees sal hulle wys dat Christus Jesus die vervulling van die skrif is en hulle help tot ‘n dieper verstaan van Hom, Sy optrede, Sy lewe en Sy tekens. Dit alles kon die dissipels op daardie stadium nie verstaan nie en dit gaan voort tot selfs in ons eie dag en tyd.

Laat ons bid.

Here, maak ons instrumente van U vrede;

waar daar haat is laat ons liefde saai;

waar daar leed is, vergifnis;

waar daar twyfel is, geloof;

waar daar wanhoop is, hoop;

waar daar duisternis is, lig;

en waar daar hartseer is, vreugde.

O’ Heilige Meester,

gee dat ons nie sal soek om vertroos te word nie, maar te vertrooss;

verstaan te word nie, maar te verstaan;

bemin te word nie, maar te bemin

want dit is deur te gee dat ons ontvang,

deur te vergewe dat ons vergewe word.