+ Johann Walter (1570): Cantor in Saxony.

Johann WalterThe Church commemorates one of the first Lutheran composers, who died this day in 1570.  Read more about him here: http://www.bach-cantatas.com/Lib/Walter-Johann.htm.

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Comment: What about a “afrikaans” residence at the University?

stellenboschTHE RESIDENCES OF STELLENBOSCH

By Dave Steward, Executive Director of the FW de Klerk Foundation

The proposed policy of the University of Stellenbosch regarding the admission of students to university residences raises questions not only about the future of Afrikaans at Stellenbosch but also about the future of South Africa as a multilingual and multicultural society.

In terms of the proposals, admission to residences would be based on two core criteria: merit and the need to promote diversity on the campus. Originally, the policy contemplated an ideal residence profile that would be 35% brown, 20% black, 40% white and 5% Indian – in which 45% of students would be Afrikaans-speaking; 40% would be English-speaking and 15% would speak other languages.

The original formula was rejected by elements within the University community who announced their intention of opposing it via a motion at the next meeting of the University convocation – comprised of former Stellenbosch students – which took place on 11 April. They initially argued that the policy was unconstitutional because it unfairly discriminates against people on the basis of language and culture and because it contravenes the right of people who belong to a specific language or cultural community to “use their language and participate in their culture.”

The University authorities reacted to the debate with several amendments to the original policy – most importantly by removing the racial and language targets. The University administration  evidently wants a mandate to determine diversity targets itself – while others within the University community insist that targets should be set by the University council. Those opposing the policy felt it should be scrapped as it was vague and transferred all meaningful authority – regarding the admission of students to university residences – to the university administration.

At the convocation meeting on Thursday, 11 April, their motion – which had been amended by its proponents – was rejected by 120 votes against 116. A subsequent motion by the supporters of the  policy was accepted: “The University of Stellenbosch deserves the support of the convocation for all initiatives that strive to create a more inclusive institution.”

The University council will now have to take a final decision on the policy.

However, the council must contend with many competing pressures. Although the University is autonomous it is under pressure because of the unrepresentative demographic profile of its students and staff – specifically regarding “the colour distinctions that we inherited from the apartheid era.” It “acknowledges its contribution towards the injustices of the past and is committed to appropriate redress and development initiatives”.

On the other hand, the University is also under pressure from a significant proportion of alumni, students and staff to retain a special place for Afrikaans on the campus. The officials who drafted the residence admission policy had to take all these factors into consideration and also ensure that merit was rewarded. Hence the policy it originally produced with its vision of integrated and multilingual residences in which Afrikaans would still have a 45% share.

The trouble – as everybody knows – is that in any institution where Afrikaans-speakers are reduced to a minority, English very soon becomes the dominant language. Sooner, rather than later, the outcome of the University’s residence admission policy would be the disappearance of Afrikaans-language residences and the further erosion of the once Afrikaans character of the university.

Those who oppose such an outcome are, according to Prof Pierre De Vos, “whipping up racial and jingoistic sentiments”. They are “white” South African beneficiaries of “past unfair racial discrimination” who are trying “to protect their unearned privileges by fighting to retain the status quo.”

However, the ability to use one’s language and practise one’s culture are rights – and not privileges.

Our Constitution makes ample provision for the multilingual and multicultural nature of our society. It establishes 11 official languages and requires that they should enjoy “parity of esteem”. It recognises everyone’s right to education in the language of their choice – including single medium institutions – subject to certain conditions. Everyone has the right to “use the language and to participate in the cultural life of their choice” and persons belonging to cultural, religious or linguistic communities “may not be denied the right to form, join and maintain cultural religious and linguistic associations and other organs of civil society.”

Multiculturalism and multilingualism cannot survive without publicly supported institutions in which communities can practise their cultures and use their languages.  Such institutions cannot – and should not – exclude anyone on the basis of race, but they should not, however, be subject to racial or language quotas. The application of national racial demographics to all institutions in the private and public sectors – in line with the ANC’s National Democratic Revolution ideology – would impose majority domination throughout society and sound the death knell for diversity.

Is it really “jingoistic” for Afrikaans-speaking students in a province where Afrikaans is the majority language to want at least some residences – on a non-racial basis – where Afrikaans will be the predominant language? Students who prefer culturally integrated English language residences – along the lines of the University’s proposed model – should have the freedom to choose that option.  Such an approach would promote diversity on the campus far more effectively than the de facto imposition of English on everyone.

What do the language and cultural rights in the Constitution mean if there is no place for publicly-supported Afrikaans institutions in a province in which Afrikaans is the majority language? What is the value of the University’s commitment to Afrikaans – if there is no place on campus for non-racial Afrikaans language residences? This is not about the completely acceptable idea that Stellenbosch must be an “inclusive institution”: it deals with the question of whether there will be room for non-racial, predominantly Afrikaans residences at Stellenbosch.

We agree with the alumni who opposed the new policy: these decisions should not be taken by the diktat of  University officials – but rather  by the University council. The council must also take this opportunity to offer a clear, unambiguous indication of how it views the future of Afrikaans at Stellenbosch.

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LÖHE ON 1. PETER 2:12

pilgrimsLive such good lives among the pagans that, though they accuse you of doing wrong, they may see your good deeds and glorify God on the day he visits us. (1Pe 2:12 NIV)

Every Christian is a Christian by the grace of God – whether he is a servant or free man, a lord or subject. Many different aspects are a given at birth. If anybody is brought to the saving faith by the grace of God, how should he then behave in these various given circumstances? They are part of this world. Should he ignore them? Should he just try to leave them behind and free himself of these natural givens? St. Peter gives clear instructions in this regard. They can be summarized in two words: subordination and obedience. These answers are quite surprising if you consider the first centuries. The other conclusion would have been less surprising: “Separate yourselves from this world”, but is not Christian and was not given by St. Peter either. Obviously the Christian is separated from this world. This however does not mean that he is separated from the tasks and duties in this world, rather he is separated only from the sinful aspects of this world. He becomes estranged to that only. He goes through this world as a foreigner. He is subject to the local laws as long as he travels through here and only insofar as they don’t conflict with the laws of his heavenly home and fatherland. That’s the difficult part of this sojourn. It’s a comfort to know that its temporally only, the goal is drawing nearer with every day and our Lord Jesus Christ is coming for sure to fetch and carry us home!

The pilgrim is homeward bound. There the stars are shining. There he will find peace.

The pilgrim is crossing over to the other side. The grave holds his loved ones – flowers growing over it.

The pilgrim has tasted eternity. He’ll be home, when the grave covers him up.

He’s homesick here. He’s striving for peace above. That’s where his longing goes. (Christian G. Barth 1799-1862)

This is a rather free translation of Wilhelm Löhe’s devotion for Wednesday after the third Sunday after Easter: Jubilate. It is found on Pg. 183 in Lob sei Dir ewig, o Jesu!   (Eternal Praise to you o Jesus!) edited by A. Schuster and published in the Freimund Verlag, Neuendettelsau 1949.

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Herrenhuter readings for Wednesday, the 24th April 2013

John and peterHe is the One who remembered us in our low estate His love endures forever. (Psalm 136:23 NIV)

If we are being called to account today for an act of kindness shown to a cripple and are asked how he was healed, then know this: It is by the name of Jesus Christ of Nazareth.
(Acts 4:9-10 NIV)

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Race and the judiciary?

APPOINTMENT OF JUDGES NOT A BLACK AND WHITE ISSUE 

Adv Johan Kruger, Director: Centre for Constitutional Rights

The Centre for Constitutional Rights (CFCR) has taken note of recent statements by the Chief Justice regarding the mandate and duty of the Judicial Services Commission (JSC) and the need for “transformation” to supersede the principle of merit – encapsulated in section 174(1) of the Constitution – when appointing judges.

The Constitution, both in letter and spirit, seeks to ensure a society based on democratic values, social justice and fundamental human rights. It seeks to ensure the achievement of equality, a society based on non-racialism and non-sexism and the supremacy of the Constitution and the rule of law. In terms of the Constitution, it is the duty of our courts to see to it that the Constitution, including all the values, principles and rights enshrined therein, are upheld. As such, the Constitution requires of our courts to be independent and subject only to the Constitution and the law. The latter must be applied impartially and without fear, favour and prejudice by every judge.

The Constitution accordingly sets certain criteria for the appointment of judges in order to enhance the credibility of judicial officers and to ensure that the courts can fulfil their crucial function as guardian of the Constitution and final arbiter of the law: first, section 174(1) determines that “Any appropriately qualified woman or man who is a fit and proper person may be appointed as a judicial officer. Any person to be appointed to the Constitutional Court must also be a South African citizen.” Secondly, section 174(2) provides that “The need for the judiciary to reflect broadly the racial and gender composition of South Africa must be considered when judicial officers are appointed.”

Section 174(1) sets the qualifying requirements: any woman or man who is appropriately qualified and who is a fit and proper person may be appointed as a judge. Thus, in order to be considered for appointment to the Bench, a person must be academically qualified to interpret and reflect the law. Such a woman or man must also be a fit and proper person – an objective jurisdictional fact based on a value judgement – requiring a person to have appropriate experience, conscientiousness and integrity so as to be entrusted with the responsibilities of being a judge.

It stands to reason that if a person is not qualified, or is not a fit and proper person, such individual can never be considered an appropriate candidate for the Bench.

In addition and in line with the transformational letter and spirit of the Constitution, section 174(2) provides for a further requirement: the judiciary must broadly reflect the racial and gender composition of South Africa. As such, race and gender must be considered when appointments to the Bench are made. The Constitution does not demand the Bench to be demographically representative of the population of South Africa and does not require race or gender to be a determining factor in the appointment of judges. Section 174(2) does, however, require from the JSC and the President to consider race and gender when appointing judicial officer to the Bench.

Section 174(2) is clearly a subordinate criteria to section 174(1) and not in itself a qualifying or disqualifying criteria for the appointment of any woman or man to the Bench.

The JSC’s interpretation and weighing of these criteria has, however, been a cause for concern. This is due to a widely held view that the JSC is more interested in “transforming” the Bench and its mindset, than in appointing the most suitable candidates as judges. A recent attempt by Chief Justice Mogoeng to clarify the latter’s interpretation of sections 174(1) – (2), has done little to allay this view.

The Chief Justice was recently quoted as saying that “merit does count but it is not all about merit. Transformation is just as important. We need to transform the judiciary so that the demographics are representative. That is the bottom line. It is nothing to be apologetic about.” He went on to say that if the JSC did not engage in “transforming” the judiciary, there was a risk that, 40 years from now, there would still be the same number of white men on the Bench as women and black judges.

The judiciary must, without doubt, be broadly reflective of the racial and gender composition of our society. As such, the Bench must mirror a society aspiring to achieve real equality. The Constitution, however, does not require the Bench to be demographically representative and does not give the JSC the powers to pursue such composition. It does require the Bench to be broadly representative – which, judging from statistics provided by the Minister of Justice and Constitutional Development in 2012, it seems to be. The Chief Justice’s assertion that the appointment of judges was not “all about merit“, is failing the test set by section 174(1). Any accused person facing life in prison, a parent standing to lose custody of a child, or a major corporation facing millions of Rand in civil claims, may tend to agree: race and gender matter less when you need merit – knowledge, experience and independence of mind – to consider your fate. The Chief Justice and the JSC, however, appear to be holding the view that transformation trumps merit in the appointment of judges.

Regardless of the very important transformational values and principles protected in the Constitution, sections 174(1) – (2) recognise the need for independent, appropriately qualified as well as fit and proper judges – who are broadly representative of society – to uphold the Constitution and the rule of law. Any other interpretation by the Chief Justice or the JSC falls short of the letter and spirit of the Constitution.

 

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Today in History of the Lutheran Church: Neuendettelsau Missionsanstalt is founded in 1841

BauerFriedrichRead what the Loehe Forschungsstelle has published to commemorate this significant date for Mission history in the Church: “Im Jahr 1840 tritt Löhe in Kontakt mit dem Nürnberger Theologen, Pädagogen und Germanisten Markus Friedrich Wolfgang Bauer (1812–1874). Nach einer Anfrage Löhes in einem Brief vom 14. Oktober 1841 beginnt Friedrich Bauer von Nürnberg aus mit der Mitarbeit im Neuendettelsauer Traktatverein. Löhe informiert Bauer auch kontinuierlich über den Gang der Nordamerikasache.

Diese verdüstert sich für Löhe und seine Freunde durch die seit 1843 postulierte Absicht der englischsprachigen Mehrheit innerhalb der Ohio-Synode, im Seminar, in der Kirche und Schule auch Englisch reden zu wollen. Als dies auf der Synodalversammlung in Lancaster 1845 beschlossen wird, erklären Löhes Nothelfer im September während der Konferenz in Cleveland ihren Austritt. Ein Jahr später folgen ihnen die Nothelfer nach, die sich der Michigan-Synode angeschlossen haben.

Auch wenn nationale Motive eine Rolle spielen, setzt sich Löhe vor allem wegen des lutherischen Bekenntnisses für den Erhalt der deutschen Sprache ein. Lutherische Literatur gibt es zu diesem Zeitpunkt vorwiegend nur auf Deutsch. Das Konkordienbuch wird erst 1851 ins Englische übersetzt. Zudem nimmt Löhe in der Hinwendung zur englischen Sprache den Einfluss Samuel Simon Schmuckers (1799–1873) wahr, dessen Literatur er kennt und für unionistisch hält. Schmucker setzt sich als Organisator der „American General Synod“ für eine nationale Einigung des amerikanischen Luthertums und eine Annäherung an die anderen protestantischen Kirchen ein. Hierfür entwickelt der Theologieprofessor und Leiter des „Lutheran Theological Seminary“ in Gettysburg, Pennsylvania in seinen Schriften einen „American Lutheranism“, der die konfessionellen Standpunkte an den pluralen und demokratischen Kontext in den Vereinigten Staaten anzupassen gewillt ist.

Mit zwölf sächsischen Pfarrern um Carl Ferdinand Wilhelm Walther (1811–1887) gründen Löhes Nothelfer, ihre Anzahl ist etwa doppelt so hoch, in Chicago 1847 die „Deutsche Lutherische Synode von Missouri, Ohio und angrenzenden Staaten“. Walther wird zum ersten Präses der neu gebildeten Synode gewählt (1847–1850, 1864–1878). Schon zu dieser Zeit stehen der Synode die beiden Predigerseminare in Fort Wayne und Perry County, das 1849 nach St. Louis verlegt wird, zur Verfügung. Den Kontakt mit Walther und die Verhandlungen im Vorfeld hat im  Auftrag von Löhe Adam Ernst in die Wege geleitet, der Walther bereits kannte. Er war auf die sächsischen Lutheraner durch die Lektüre der von Walther herausgegebenen Zeitschrift „Der Lutheraner“ aufmerksam geworden.

Ein Teil der Nothelfer wird seit dem 23. April 1846 in der von Friedrich Bauer gegründeten Nürnberger „Missionsvorbereitungsanstalt“ auf ihre Sendung vorbereitet. Bauer hat dazu ein Haus am Nürnberger Obstmarkt angemietet. 1849 übernimmt die Anstalt unter Bauers Leitung die gesamte Missionsausbildung und zieht in ein Miethaus in die Tetzelgasse um. Die steigende Zahl der Missionsschüler hat Löhe an die Grenzen der Belastbarkeit gebracht. Fortan wird Bauer zu Löhes engstem Vertrauten in der Nordamerikamission werden.” (Read this under http://www.loehe-forschungsstelle.de/Die-Gruendung-der-Missionsanst.319.0.html)

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Luther’s Large Catechism 1529

Large CatechismToday the Church commemorates the publication of Luther’s Large Catechism in 1529. Read more what is written in this Catechism here:  http://bocl.org?LC+INTRO

Luther writes: “For it needs must be that whoever knows the Ten Commandments perfectly must know all the Scriptures, so that, in all affairs and cases, he can advise, help, comfort, judge, and decide both spiritual and temporal matters, and is qualified to sit in judgment upon all doctrines, estates, spirits, laws, and whatever else is in the world. And what, indeed, is the entire Psalter but thoughts and exercises upon the First Commandment?  Now I know of a truth that such lazy paunches and presumptuous spirits do not understand a single psalm, much less the entire Holy Scriptures; and yet they pretend to know and despise the Catechism, which is a compend and brief summary of all the Holy Scriptures.

Therefore I again implore all Christians, especially pastors and preachers, not to be doctors too soon, and imagine that they know everything (for imagination and cloth unshrunk [and false weights] fall far short of the measure), but that they daily exercise themselves well in these studies and constantly treat them; moreover, that they guard with all care and diligence against the poisonous infection of such security and vain imagination, but steadily keep on reading, teaching, learning, pondering, and meditating, and do not cease until they have made a test and are sure that they have taught the devil to death, and have become more learned than God Himself and all His saints.”

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Jesus is my confidence…

Jesus-christ1 Jesus lives! The vict’ry’s won!
Death no longer can appall me.
Jesus lives! Death’s reign is done!
From the grave Christ will recall me.
Brighter scenes will then commence;
This shall be my confidence.

2 Jesus lives! To Him the throne
High above all things is given.
I shall go where He is gone,
Live and reign with Him in heaven.
God is faithful; doubtings, hence!
This shall be my confidence.

3 Jesus lives! For me He died;
Hence will I, to Jesus living,
Pure in heart and act abide,
Praise to Him and glory giving.
All I need God will dispense;
This shall be my confidence.

4 Jesus lives! I know full well
Nothing Me from me shall sever,
Neither death nor pow’rs of hell
Part me now from Christ forever.
God will be my sure defense;
This shall be my confidence.

5 Jesus lives! And now is death
But the gate of life immortal;
This shall calm my trembling breath
When I pass its gloomy portal.
Faith shall cry, as fails each sense,
Jesus is my confidence!

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LÖHE ON 1. PETER 2:11

pilgrimDear friends, I urge you, as aliens and strangers in the world, to abstain from sinful desires, which war against your soul. (1Pe 2:11 NIV)

The Apostle encourages the Christians to live chaste and pure lives. This does not only relate to the 6th commandment, but goes further than that. Even the fifth and seventh commandments are directed against sinful desires, which war against our souls. Anger, revenge, theft, corruption and many other sinful desires war against our souls. They destroy the joy and gladness in our hearts. They work like frost in a spring night – destroying the blossoming fruits of the season in no time.

The word “war against your soul” can be understood in more than one way, but all will agree that the happiness of our souls and the associated holy lives are severely damaged by these sinful desires. How is the pilgrim to make his way home steadily if these things preoccupy him and keep him from going about his real business. Where is the joy and courage to come from to reach out to heaven if these things are pulling him back and holding him down? That is why we should concentrate our energy, strength and capacities to abstain from sinful desires, to rid ourselves of sinful ways and to put off all that holds us back and makes us sluggish in our Christian pilgrimage.

O holy God, who will be perceived only by those with clean hearts, grant us your Holy Spirit, that he cleanse our hearts from all sin and sanctify us through and through. Work in us both the will to do and the doing of good works. Strengthen, empower, confirm and capacitate us that we will be found pure and without blame on the day of our Lord Jesus Christ. Amen.

Whoever strives to accommodate himself to this world, will be put to shame. The sinful world does not hold its promises. It is not dependable.

Whoever depends on God and the world, will limp on both sides. His heart will remain divided and won’t find peace. It’ll have trouble and pain – no end.

On God alone – that’s how it should be – he is the true sanctuary. Who trusts in God, builds on him alone, is blessed here and saved eternally. (Julius Sturm, 1816-1896)

This is a rather free translation of Wilhelm Löhe’s devotion for Tuesday after the third Sunday after Easter: Jubilate. It is found on Pg. 182 in Lob sei Dir ewig, o Jesu!   (Eternal Praise to you o Jesus!) edited by A. Schuster and published in the Freimund Verlag, Neuendettelsau 1949.

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Herrenhuter readings for Tuesday, the 23rd April 2013

german-bible-booksThe unfolding of your words gives light; it gives understanding to the simple. (Psalm 119:130 NIV)

We must pay more careful attention, therefore, to what we have heard, so that we do not drift away. (Hebrews 2:1 NIV)

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