Comment from the FW De Klerk Institute

ADV SIMELANE, ADV RAMATHLODI AND THE ANC ASSESSMENT OF THE JUDICIARY

The recent Supreme Court of Appeal (SCA) judgment setting aside Adv Menzi Simelane’s appointment as National Director of Public Prosecutions illustrates the key role that our courts are playing in upholding core provisions of the Constitution. The Simelane case dealt with the integrity and independence of the prosecuting authority, an issue that is of crucial importance to the maintenance of the rule of law.

At the same time, the SCA’s Simelane judgment will undoubtedly deepen the growing rift between the executive and the judiciary.  Even more seriously, it will raise further questions in some ANC circles regarding the constitutional foundations of our society.   Many respected observers – including Judge Denis Davis – are concerned that political questions are increasingly being resolved in the courts rather than in the political arena where they more properly belong. There are real fears that if the courts continue to stymie the ANC’s will, its adherence to the independence of the judiciary, and even to our constitutional settlement, may be eroded.

In recent months government has fired a number of warning salvoes across the bows of the judiciary. On 18 August ANC Secretary-General Gwede Mantashe warned that the Constitutional Court (CC) was being used as an opposition to the government. He said that the judiciary should not be allowed to “arrest the functioning of government” and cited the CC’s Judgment in the Glenister case as an example of the court’s “opposition“ role.

At the beginning of November President Zuma repeated his view “ that there is a need to distinguish the areas of responsibility between the judiciary and the elected branches of the state, especially with regards to policy formulation.” In his opinion,  “the executive, as elected officials, has the sole discretion to decide policies for government”. He warned that “the powers conferred on the courts cannot be regarded as superior to the powers resulting from a mandate given by the people in a popular vote.”

Perhaps the most anguished criticism of the judiciary and the Constitution  came at the beginning of September in an article by Adv Ngoako Ramathlodi, the  Deputy Minister of Correctional Services – and also a member of the Judicial Service Commission(JSC).

Ramathlodi claimed that the balance of forces at the time of the constitutional negotiations had forced the ANC to make fatal concessions. During the negotiations the ‘regime’ had given up elements of political power to the black majority but had immigrated substantial power away from the legislature and the executive and had vested it in the judiciary, Chapter 9 institutions and civil society. As a result, “the black majority enjoys empty political power while forces against change reign supreme in the economy, judiciary, public opinion and civil society.”

White economic interests had used their power to curtail initiatives aimed at inducing fundamental changes. They frustrated the transformation of the judiciary by downplaying gender and colour requirements and delegitimized the JSC by systematically subjecting its decisions to judicial review. White interests consistently challenged government policy in the courts “where the forces against change still hold relative hegemony.” In a manifestation of subtle racism, they criticised the black-controlled public sector at every opportunity “as inefficient, corrupt and not worthy of any trust.”

This rising tide of criticism culminated in the announcement that the government will appoint a “reputable research institution” to assess “the transformation of the judicial system and the role of the judiciary in a developmental state.” The goal will be to ensure that “the judiciary conforms to the transformation mandate as envisaged in the Constitution”; to examine access to the courts; and “to affirm the independence of the judiciary as well as that of the executive and parliament with a view to promoting interdependence and interface that is necessary to realize transformation goals envisaged by the Constitution”.

Clearly, a central objective of the “assessment” will be to endorse the Executive’s view that it “has the sole discretion to decide policies for government”; that the over-riding imperative in the Constitution is ‘transformation’; and that “the separation of powers means that we should discourage the encroachment of one arm of the State on the terrain of another”.

It is difficult to view the proposed assessment as anything but a clear warning to the judiciary: firstly, that it should henceforth interpret the Constitution in conformity with the government’s transformation ideology – and secondly that it should remain firmly on its side of the separation of powers fence when it comes to decisions to review the constitutionality of government policy.

In its Strategy and Tactics (S&T) documents the ANC commits itself “to strengthen the hold of the democratic movement (i.e. the ANC) over state power, and to transform the state machinery to serve the cause of social transformation. The levers of state power include the legislatures, the executives, the public service, the security forces, the judiciary, parastatals, the public broadcaster, and so on. Control by democratic forces means that these institutions should operate on the basis of the precepts of the Constitution; they should be guided by new doctrines (i.e. the ANC’s National Democratic Revolution); they should reflect in their composition the demographics of the country; and they should owe allegiance to the new order (under hegemony of the ANC).” (My italics.)

In the S & T documents the ANC also commits itself to “the fundamental provisions of the basic law of the land, which accords with its own vision of a democratic and just society.” However, it does so “within the context of correcting the historical injustices of apartheid”- i.e. within the framework of the transformation ideology expounded in the National Democratic Revolution (NDR).

Our Constitution does not empty the state of power as Adv Ramathlodi suggests.  It accords the Executive the full range of powers that are enjoyed by democratic governments all over the world. However, it protects the rights and freedoms of citizens, the media and civil society from the increasing threat of pervasive state control. It does so by guaranteeing freedom of expression; freedom of association and, above all, free and independent courts.

The government loses so many court cases, not because of a sinister white/liberal conspiracy, but  because its policies are so often unconstitutional. They are unconstitutional because they are based on the ideological, hegemonic and racial precepts of the NDR and not on the non-racial and genuinely democratic values and principles of the Constitution.

One thing is clear: we really do need to talk to one another.

Dave Steward

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Sermons for the 3rd Sunday in Advent

On the third Sunday in Advent the Church commemorates the return of Jesus Christ in glory. Here is a sermon by Rev. Ngcobo in both isiZulu and seTswana. Peace +

Zulu Sermon for the 3rd Sunday in Advent 2011 by Rev. Ngcobo

Tswana Sermon for the 3rd Advent by Rev. Ngcobo

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Tswana Sermon for the 2nd Advent by moruti Sithole

Grateful for faithful pastors, who preach God’s word for God’s people even in Zulu. This time this work was done by our dear brother Rev. Eliot Sithole, working in Durban,  KwaZulu/Natal on the revision of the Zulu Bible translation with the United Bible Society. Here is his sermon for this Sunday, which has already passed in South Africa: Tswana Sermon for the 2nd Sunday in Advent by Rev. E.Sithole

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Zulu Sermon for the 2nd Advent by Rev. Sithole

Grateful for faithful pastors, who preach God’s word for God’s people even in Zulu. This time this work was done by our dear brother Rev. Eliot Sithole, working in Durban,  KwaZulu/Natal on the revision of the Zulu Bible translation with the United Bible Society. Here is his sermon for this Sunday, which has already passed in South Africa: Zulu Sermon for the 2nd Advent by Rev. Sithole.

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Reason for concern: Caveat!

SA HUMAN RIGHTS COMMISSION FINDING ON THE BLUE LIGHT BRIGADE COMPLAINT 

The arrogance, the intolerance of dissent and the lack of respect for the Constitution which the Minister of State Security displayed as he bulldozed the Protection of State Information Bill through Parliament is cause for grave concern in itself. It is of even greater concern, however, because it is increasingly the attitude displayed by other Ministers and the parliamentary members of the ruling party.

In particular, it was the same attitude displayed by the Minister of Police in the handling of the complaint lodged by the Centre for Constitutional Rights against the Minister and the Special Protection Unit of the South African Police Service concerning their unlawful arrest of Mr Maxwele and the abuse of his rights.

It is an attitude which is diametrically opposed to the culture of openness, transparency and accountability envisioned in the Constitution. It is an attitude which ignores the rights of those they represent, the rights of the ordinary citizens and it is an attitude that threatens our Constitution. It is thus increasingly important that our Chapter Nine Institutions, whose brief is to strengthen our constitutional democracy, exercise their powers and perform their functions without fear, favour or prejudice.

We at the Centre for Constitutional Rights accordingly welcome the recent finding on appeal by the South African Human Rights Commission in that complaint. Its finding not only protects Mr Maxwele’s human rights, but also promotes respect for human rights and educates the South African Police Service on human rights, as the Commission is constitutionally mandated to do.

The complaint arose from the unlawful arrest and detention by certain members of the Special Protection Unit during February, 2010, of Mr Chumani Maxwele for allegedly pointing his middle finger at the President’s motorcade. The members who occupied the last of a six-car convoy which was transporting the President, bundled Mr Maxwele into their car, pushed  him onto the floor of the vehicle, shouted at him, tied his legs up with a rope and had a black bag pulled over his head. Thereafter, he was taken to the Rondebosch Police Station and then to the Mowbray Police Station and later to holding cells at the Wynberg Magistrate’s Court, where he was unlawfully detained for 24 hours. Whilst at the cells, he was manhandled and subjected to cruel and inhumane interrogation. He was also forced to write an apology to President Zuma for his behaviour.  Furthermore, his home was searched by police officers whilst he was being detained and his belongings and notebooks were rifled through. He was charged with crimen injuria and resisting arrest, but these charges were all dropped upon his release from detention. All of this for allegedly showing “the finger” to the cavalcade.

In our complaint, the Centre expressed its concern that not only had Mr Maxwele’s rights to human dignity, to freedom and security of the person, to privacy, to freedom of expression, to make political choices and the right to certain conditions of detention been violated, but that the attitude of the SAPS members involved revealed a shocking ignorance of the Bill of Rights and of their overriding duty to uphold the Constitution and the rights that it assures. Their conduct was, we believed, reminiscent of the attitude of intolerance, the unfettered power and the lack of accountability that characterized the conduct of the police during the apartheid regime which resulted in the widespread suppression of the freedoms and rights of the people of our country.

The purpose of our complaint was thus twofold – firstly, to restore Mr Maxwele’s dignity and secondly, to stem the growing attitude of the SAPS that they are above the law. As part of its requests, the Centre accordingly asked that the Minister of Police should be required to acknowledge that he accepted the supremacy of the Constitution and the rule of law, as well as the duty of the state to respect, protect, promote and fulfil the rights in the Bill of Rights. It specifically asked that steps should be taken to ensure that the South African Police Service acts, teaches and requires its members and, specifically, members of the Special Protection Unit involved to act in accordance with the Constitution and the law; and that all those involved in this incident should make a full apology to Mr Maxwele for their unlawful and unconstitutional behaviour.

After the initiation of the complaint in March, 2010, and independently, Mr Maxwele laid a civil claim for damages against the SAPS.

Despite numerous communications from the Commission, the Minister failed to respond timeously to the complaint and when he eventually did, simply stated that, as there was a civil claim, the matter should be left to the courts for determination. The Commissioner found that Mr Maxwele’s rights had indeed been abused and that the respondent’s initial failure to cooperate with and respond timeously and substantively to have been unreasonable and unacceptable. The Commission ordered that the Minister apologise to Mr Maxwele and that he submit a report acknowledging the supremacy of the Constitution, the rule of law and the SAPS duty to respect, protect, promote and fulfil the bill of rights. In addition the Minister was to report on their plans, with specific timeframes, regarding steps to be taken to ensure that the SAPS understood their constitutional duties.

Once again, the Minister failed to implement the recommendations timeously and also failed to file his notice of appeal within the stipulated period. It was only when the Commission threatened legal action at his expense, that he did file an appeal. When he did so, the substantive grounds on which the Minister appealed were again that the matter was before a civil court and that the Commission accordingly had no right to hear the matter. The basis for applying for condonation for his late appeal was what the Minister had termed “administrative problems.”

In a detailed finding the Commissioner found that, although the Minister had indicated that “there was no intention on his part to undermine or disregard the Human Rights Commission”, his conduct in not responding to communications from the Commission, as well as that of the Minister’s  office had throughout the process clearly led the Commissioner “to conclude that the appellant was doing exactly that.” As to the defence that the delay in appealing was due to administrative problems, the Commission found that “…this defence is just not credible. What has been pointed out throughout the process is a consistent failure to cooperate with and responding timeously and substantively to the Commission’s correspondence.” Such conduct was “unreasonable and unacceptable”. Importantly, the Commissioner found that “[d]ifferentiating between the responsibility of the appellant and that of his office is passing the buck and a failure to take full ministerial responsibility.”

The Public Protector has, rightly so, enjoyed much publicity regarding her shown ability to act without fear or favour. It is thus equally encouraging to find the Human Rights Commission doing likewise. The Minister was ill-advised both in his original response to the objection and more so in his grounds of appeal. It is hoped that proper note will now be taken of both the original finding and the appeal finding and that the recommendations will be implemented. Should he not, it is hoped that the Commission will launch its earlier threatened court application to enforce implementation of its recommendations. State organs and government officials need to learn that they treat our Chapter Nine Institutions with disdain and disrespect at their own peril.

 

N de Havilland

November 2011

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Graduation and price-giving

It’s that time of the year again and Seminarians reap the fruit of their hard work throughout the year. As usual prices are awarded to those, who achieved the best overall results in both the beginners and the main course. Then the best progress gets recognized as well as those, who are deserve the “good fellowship-price”.  The latter is normally a box of chocolates, whereas the academically inclined receive a good book on Lutheran Theology. Here is the program: 2011 Invitation to LTS Price-giving

 

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LTS Newsletter 2011,IV

Dear friends of the Lutheran Theological Seminary!

Greetings and blessings to you in this very special time of Advent + when the Church remembers Christ’s first coming in humility and is encouraged to expect with great joy his second coming in glory.

Our Seminarians have finished their examinations, most of them have passed and all have now earned a good rest back home with their wives, children, parents and greater families and congregations. The Summer break over Christmas and Epiphany  is over 2 months long and we are hopeful that God willing everybody will be able to come back refreshed for a new beginning in 2012.

Here is the link to our latest newsletter containing some pictures and short stories from Seminarians, volunteers and others that tell a bit about us and our work here at the LTS: 11,4 NL

Please don’t tire to support the Lutheran Theological Seminary with your prayers, gifts and services + We thank you for your ongoing encouragement and wish you a very blessed Christmas and a very happy new Year of the Lord 2012.

Yours sincerely

Wilhelm Weber

 

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Auszug aus Papas Wochenbrief …

Rev. E.A.W.Weber DD

Am späten Nachmittag erreichte uns die Nachricht, dass Eva Albers heimgegangen sei. Viele Jahre verbinden uns mit Albers seit 1952, als Ernst August Albers, Hinrich Brand, Stillfried Niebuhr und ich in den ersten Wochen unseres Studiums in Bleckmar zusammen waren. Dann sollten Albers zum Sprachelernen nach Roodepoort kommen und wir hatten dazu die Zimmer schon ausgeräumt, wie dann etwas später für Nietzkes. Ernst August wurde dann Pastor in Homestead Park, zu 1967 kam er nach Uelzen und 1974 nach Greytown, erst in der Nähe von Roodepoort aus in Johannesburg, dann in der Nähe von Enhlanhleni aus nach Uelzen und Greytown.

Zum Predigttext vom vergangenen Sonntag, und zur Predigt, die ich am Sonntag hörte, möchte ich noch einiges zu Papier bringen. In den vielen Jahren meiner Dienstzeit habe ich oft über das Gleichnis vom ungerechten Haushalter gepredigt und Beichtansprachen gehalten. Da habe ich immer betont, dass der Herr der Kirche oft anders mit seinen Haushaltern verfährt und die Haushalter seiner Geheimnisse aufgrund ihrer mannigfaltigen Untreue in der Verwaltung des anvertrauten Auftrags nicht eo ipso von Amt und Würden vertreibt, sondern ihnen täglich auch ihre Untreue wie all ihre anderen Sünden  vergibt, gerade auch als Erinnerung daran, dass Paulus von der Gnade schreibt, die ihm gegeben ist, als ihm der Dienst und der Auftrag zuteil wurde, R 12, 5. Das Gleichnis spielte in den siebziger Jahren immer eine große Rolle als aufgrund von der Behandlung der Haushalterschaft in Englisch von den drei großen Tes die Rede war: time, treasure und talents, oder im Deutschen von den drei großen Ges: Gelegenheiten, Geld und Gaben, die uns geschenkt und anvertraut worden sind und die Frage darnach, was ein jeder daraus macht. In dem Zusammenhang wurde selbstverständlich auch immer an 1 K 4, 1-2 erinnert, dass Haushalter treu befunden werden sollen. Mir war nun Sonntag der Gedanke völlig neu und gut angewendet, dass es im Gleichnis um den Sohn Gottes geht, der als Haushalter seines himmlischen Vaters nach Ansicht der Pharisäer und Schriftgelehrten an Huren, Zöllner und Sünder die vom Vater anvertrauten Güter verschleudert hat, mit dem Unterschied, dass er die Schuld nicht nur halbierte, sondern ganz erließ. Bei ihm hieße es nicht: Schreibe 50, sondern 0! Dabei ist allerdings zu bedenken, dass zwar viele Haushalter der Geheimnisse Gottes aus der teuren Gnade eine billige Gnade machen. Mir ist aber noch nie der Gedanke gekommen, dass der Sohn Gottes mit den von seinem Vater anvertrauten Gaben untreu oder verschwenderisch umgegangen sei. Immerhin steht es auch im Alten Testament: “Denn bei dem HERRN ist die Gnade und viel Erlösung bei ihm. Und er wird Israel erlösen aus allen seinen Sünden.” Es war gerade das der Auftrag, den der Sohn ausführte, dass er das Verlorene suchte und fand. Dass Jesus die Sünder annahm, geschah, gerade allen, die dem Verdammungsurteil Gottes durchs Gesetz recht gaben, um der Gnade willen die Sünden zu vergeben durch den Glauben an ihn. Wenn er von seinen ausgesandten Jüngern die Unterscheidung der Geister erwartete, dass sie dort bleiben und ihren Dienst, eben Menschen die Sünden zu vergeben und ihnen die Friedensgabe zu bringen, erfüllen, wo einer das wert ist, dann hat er diesen Maßstab selber angewandt und Sünder entsprechend behandelt und angenommen. Der Herr schenke es all den Haushaltern seiner anvertrauten Geheimnisse, dass sie nie aus der so teuer erworbenen Gnade unseres Heilandes eine billige Gnade machen, aber auch an der Austeilung der teuer verdienten Gnade nicht sparen.
Dann habe ich mich gefreut, wie Pastor Albers ganz betont, in einem Vortrag, in dem die Bindung an Gottes Wort der FELSiSA in ihrem Lehren und Handeln die Rede ist, ganz deutlich die Bindung ans lutherische Bekenntnis ergänzt hat. Dabei dachte ich an den Vorwurf mit dem C. F. W. Walther sich auseinandersetzte in einem Vortrag über die Pflichten einer Ev. Luth. Synode auf der ersten Synode in Fort Dodge des Iowa Districts am 20. August 1879. Der LC-MS war es selbstverständlich, dass die uneingeschränkte Bindung an die Bekenntnisse der Evangelisch Lutherischen Kirche als erste Pflicht einer Synode galt. Da machte man den Missouriern den Vorwurf, dass die Bindung an Gottes Wort doch wichtiger sei. Walther wies darauf hin, dass sich alle Christen auf Gottes Wort berufen und sich sogar als daran gebunden verpflichten und es auf ihre Weise verstehen und auslegen. Dabei schließe die bedingungslose, also die quia-Bindung an die Evangelisch Lutherischen Bekenntnisse die Bindung an die heilige Schrift ein und damit auch die rechte Bindung an das schriftgemäße Verständnis des Evangeliums und die evangeliumsgemäße Verwaltung der Sakramente. Wo die Bindung an das Lutherische Bekenntnis nicht ganz gilt, kann man nicht mit einer Evangelischen Lutherischen Kirche im vollen Sinn des Wortes rechnen. Dort wird die proklamierte Bindung an Gottes Wort fragwürdig. Der Herr schenke in dieser bekenntnisfeindlichen Zeit ein frei Bekenntnis der unions-, staats- und weltbundfreien Kirchen an die Bindung der Bekenntnisse der Evangelisch-Lutherischen Kirche und nicht nur auf Papier oder mit dem Mund!
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Tswana Sermon for the Last Sunday of the Church Year [Lk.12,42ff] by Rev. Mkhabela

                                                       Dithero tsa Tirelano mo Kutlwanong

Thero ka Sontaga wa bofelo  morago ga Moletlo wa o o Borarobongwe, e le ka 20. 11. 2011                                                                                                                                        56/2011

MO LEINENG LA MODIMO O E LENG RARA LE MORWA LE MOWA O O BOITSHEPO!

 

1.            Sefela sa 330 – 305/313

 

2.            Thapelo: E rile MORENA a fetola tatlhego ya Sione, ra tshwana le ba ba lorang. Foo melomo ya rona e ne ya tlala setshego, le diteme tsa rona duduetso. Foo go ne go buiwa mo ditšhabeng go twe: MORENA o ba diretse dilo tse dikgolo. (Pes. 126:1-2. Amen.

 

3.            Epistolo ka fa thulaganyong ya 2 e kwadilwe mo Tshenolong 21:1-7;

Efangele ka fa thulaganyong ya 1 e kwadilwe mo go Matheo 25:1-13.

 

4.            A go ipolelwe tumelo ya bokeresete!                                                                        5. Sefela sa 284 – 266/272

6.            Thapelo ya mmadi wa thero.                                                7. Efangele ka fa thulaganyong ya 3 e kwadilwe

mo go Luka 12:42-48, e re: “Morena a re: ‘Kana molebeledi yo o ikanyegang, yo o botlhale ke mang, yo morena wa gagwe o tla mo laodisang badiredi ba gagwe gore a ba abele dijo ka nako tsa teng? Go sego motlhanka yoo, yo e tla reng morena wa gagwe a tla, a mo fitlhele a dira jalo. Ammaaruri ke lo raya ke re: O tla mo laodisa tsotlhe tse o nang natso. Mme fa motlhanka yoo a ka ithaya a re: ‘Morena wa me o diega go tla,’ mme a simolola go betsa batlhanka le malata, le go ja le go nwa le go tagwa, morena wa motlhanka yoo o tla tla ka letsatsi le o sa mo lebelelang ka lone, le ka nako e o sa e itseng, mme o tla mo gagoganya, a mo naya kabelo ya gagwe le ba ba sa ikanyegeng. Motlhanka yo o itsileng thato ya morena wa gagwe, mme a se ka a baakanya sepe, le fa e le go dira ka fa thatong ya gagwe, o tla bediwa thata. Mme yo o se kang a itse, mme a dira tse di tshwanetseng kotlo, o tla bediwa go le gonnye. Mongwe le mongwe yo o neetsweng tse dintsi, go tla batlwa tse dintsi mo go ene; yo o filweng taolo mo go tse dintsi, go tla batlwa tse di fetisang mo go ene.’” Amen.

 

8. Thero: Baratwa mo Moreneng wa rona Jesu Keresete, kajeno ke Sontaga wa bofelo mo ngwageng wa kereke.  Ka mafoko a mangwe re re: Ngwaga wa kereke e fela kajeno. Re a itse gore re fetile mo go tse dintsi, e le tse di molemo, le tse di bosula, tse di itumedisang, le tse di ledisang. Le fa go ntse jalo, Morena o re tshegeditse, go fitlhela mo letsatsing la kajeno. Re fetsa ngwaga ono ka go rwesiwa, le ka go thusiwa ke Morena. A re lebogeng Modimo ka ntlha ya tsotlhe tse o di re diretseng mo ngwageng ono o re o fetsang kajeno. Potso jaanong ke e: Ke eng se re se dirileng ka go itumedisa Modimo mo ngwageng ono. Aaraba potso eo ka nosi!

 

Kgang eo ya kgosi le batlhanka ya tsoletsa potso mo go Petoro. A gongwe o ne a gakgamadiwa ke morena yoo yo o diretseng batlhanka ba gagwe mo tafoleng. Potso ya gagwe e re: Morena, setshwantsho se a o se bolelela rona fela, gongwe botlhe? Karabo ya ga Jesu e phatsima sentle, fa a raya botlhe ba ba mo salang morago.

 

Tsala ya me mo Moreneng, Morena Jesu Keresete a re: Motlhanka yo a buang ka ga gagwe ke molebeledi, tiro e a e dirang ke ya morena wa gagwe. Go ntse jalo malebana le batho ba ba tlhokometseng tsa morena wa bone, jaaka dijo tse ba di tsholelang e le tsa morena wa bone. A re tlhokomeleng le rona ka nosi kajeno gore le rona re balebeledi kwa re leng teng, kwa re leng mo tirong, kwa re tsamayang teng, kwa re dirang teng. Ka sekao: Modimo o re file tseo, o re file gore re tlhokomele ka ntlha ya gagwe, re lebelele dikgang ka ntlha ya gagwe. A re nneng balebeledi, le batlhokomedi ba ba ikanyegileng, ba ba tlhaloganyang tiro. Ka bopelotlhomogi o tla re arabisa ka ntlha ya go tlhokomela ga rona gore re ne re tlhokomela tiro ya ona jang, re godisitse bana ba rona jang, re ba rutile jang ka tlotlego, re ba rutile jang go boifa le go rata Modimo. A re se ka ra tshwana le Eli yo o neng a palelwa ke go tlhokomela le go godisa bomorwawe ka tlotlego le tlotlomalo, a palelwa go nna molebeledi yo o ikanyegileng wa tlhaloganyo. A re se lebe ene fela, mme re itemoge ka nosi gore a re balebeledi ba ba ikanyegileng ba tlhaloganyo malebana le bana ba rona, madi, dijo, dithuo, magae a rona, le tse dingwe tse di ntseng jalo? Re ema kae, rona? Ka moo go bowa ga Jesu go lebagana le balebeledi ba ba ntseng jalo. Fa Jesu a bowa, a fitlhela molebeledi yo o dirileng ka go tlhokomela sentle tiro, o tla mo godisa, a mo laodisa tsotlhe tsa gagwe.

 

Tiragalo eo ke segopotso, fa re neilwe tsotlhe tse re nang natso gore re di tlhokomele. Paulo a re: O na le eng se o sa se newang? Mme fa o se neilwe, o ipokelang jaaka e kete ga o a se newa? 1 Kor. 4:7. Ke nnete. Ga go na sepe se e leng sa rona. Le rona ka nosi ga re ba rona. Re rekilwe ka tlhatlhwa e kgolo. Ka moo re tshwanetse go tlotla Modimo mo mebeleng ya rona. Tlhaloso ya artikele ya ntlha ya Kategisima e nnye e re: nna le wena re neilwe mmele, mowa, matlho, le dineo tsotlhe, tlhaloganyo le maikutlo otlhe, le gore Modimo o sa ntse o di boloka. Gape o re neile diaparo le ditlhako, dijo le dino, ntlo le lelapa, mosadi le bana, masimo le dikgomo, le dithoto tsotlhe. Ka moo re tshwanetse go o leboga, le go o tlotla, le go o direla, le go o utlwa. Tseo ke nnete ruri. Re nne badirisi ba methale ya bopelontle jwa Modimo. Tsotlhe tse ke nang natso di tswa mo bopelotlhomoging le mo loratong lwa Modimo. A ke nne molebeledi le modirisi yo o ikanyegileng wa tlhaloganyo mo dilong tsotlhe. A re lebeleng, re dirise tsotlhe tse re di filweng go di dirisa, re di dirise sentle ka go ikanyega le ka tlhaloganyo, le ka botlhale jo bo tswang mo Modimong. Jesu o tla tlhotlhomisa, fa a bowa gore re ne re di dirsia o ka re ka fa ka borona, gongwe re gopotse gore re tshwanetse go di dirisa ka fa thulaganyong ya gagwe. Kana re balebeledi le batlhokomedi ba ba mo tirong ya Modimo. Molebeledi le motlhokomedi yo o kgonang o bonala ka go ikanyega le ka go tlhaloganya.

 

Tota, morena wa me o diegile, fa go tlhaga kakanyo e e ntseng jalo mo pelong ya molebeledi, ke fa a simolola go tlhabana, le go betsa ba bangwe yo a nnang nabo. Gopola gore pelo e a tsietsa. Fa go buiwa ke basimane le basetsana seo, ke raya fa gare ga badiredi ba morena. Molebeledi yo o sa ikanyegang o ba bona, fa e le ba bannye fela ba a ba tlhokomelang, ke fa a ba tshwara ka bokete, ka seatla se se bokete. Molebeledi o tsenwa ke mowa wa go iitumedisa fela, o a ja, o a nwa. Ke se se rewang. Ke fa go tsena tshenyego, molebeledi o tsenwa ke mowa wa go ipatlela tse di molemo fela. Jesu a re: Yo o ntseng jalo o tla kgaolwa, le go latlhwa fela, a amogele kabelo ya gagwe mmogo le ba ba sa ikanyegeng, le ba ba sa tshepiweng.

 

Jesu a re: O tla bediwa thata ka dintho tse dintsi. Jesu o bua ka ga molebeledi yo o latlhwang. Gape go na le ba bangwe ba ba bediwang go le gonnye. Mongwe o tla bediwa thata, gonne ke yo o itseng thato ya Morena. Yo mongwe o tla bediwa go le gonnye, gonne ga a itse, le fa a fositse ka go sa itse. Fano Jesu ga a tlhalose gore go bediwa go raya eng. Se re se bonang ke fa batho ba sa tshwane botlhe. Bangwe ba abelwa bogolo go ba bangwe. Yo o abetsweng bogolo go tla batliwa tse dikgolo mo go ene. Botlhe ba tla tlhotlhomisiwa ka fa ba abetsweng ka teng. Kitso eo e tshwanetse go re boifisa, gonne go na le ba ba nang le dikabelo tse dikgolo fa gare ga rona. Gape go a diragala gore batho ba ipoke ka tse ba di abetsweng. Tota dingwe tsa dikabelo di a bonala fa pele ga batho. A re se ka ra lebala gore tsotlhe tse re nang le tsona le tsotlhe tse re leng tsona re di abetswe. Re tla tsena mo kotsing ya go ikgogomosa ka tsona. Gopola gore Modimo o emelana le ba ba ikgodisang, mme ba ba ikokobetsang ba tla amogela bopelotlhomogi.

 

Modimo o re diretse tse dintsi tse di molemo ka bopelontle la ka bopelonomi fela.  Ga se gore  re na le tshiamo le tshwanelo gore o re direle molemo mo go kalo. Go a diragala fela ka ntlha ya molemo o Modimo o di re abelang tsotlhe ka ona fela. Ka moo re tshwanetse go o leboga, le go tumdisa, le go direla, le go o utlwa.

 

A ke fetse ka gore: A matheke a lona a nne a tlamilwe, le dipone tsa lona di tuke! Amen.

 

9.            Thapelo: Morena o re diretse tse dikgolo. A re itumeleng. Morena, re a kopa gore o re itshwarele tsotlhe tse re neng re sa ikanyege mo go tsona. O re fe ka bopelotlhomogi jwa gore re dirise tse o di re abetseng ka boikanyego jo bogolo. Amen. Thapelo ya Morena: Rara wa rona yo o mo legodimong …

 

10.          Sefela sa 327 – 302/310

 

A kagiso ya Modimo e e fetang tlhaloganyo yotlhe e boloke dipelo tsa rona le maikutlo a rona mo go Keresete Jesu, Morena, Morepholosi. Amen.                                                                                                           Thero eno e kwadilwe ke E. M. Mkhabela, ka ngwaga wa 2011.

Kgatiso le go rongwa ga dithero tseo go tshegediwa ke kopano e e bidiwang The Lutheran Heritage Foundation.

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Zulu Sermon for the Last Sunday in the Church Year [Lk.12,42-48] by Pastor Mkhabela

Izintshumayelo zokuSebenzelana ekuZwaneni

Intshumayelo ngesonto lokugcina emva komkhosi wobuThathwemunye, ka 20. 11. 2011                                                                                                                              56/2011

Egameni likaNkulunkulu onguYise, neNdodana, noMoya oNgcwele

1.            Iculo 300/228

 

2.            Umkhuleko: Lapho uJehova abuyisa ukuthunjwa kweSiyoni, sasinjengabaphuphayo. Umlomo wethu wawugcwala ukuhleka, nolimi lwethu ukuhuba, bathi: Phakathi kwabezizwe: UJehova ubenzele iznto ezinkulu. Amen.

 

3.            Iphistola ngohlelo lwesibili lilotshiwe kuso isAmbulo 21:1-7;

Ivangeli ngohlelo lokuqala lilotshiwe kuMathewu 25:1-13.

 

4.                                                                                     Isivumo senkolo: Ngiyakholwa nguNkulunkulu uYise …                                                                                                                              5. Iculo 303/230

6.                                                                                                           Umkhuleko wakhe ofundayo intshumayelo                                                                                         7. Ivangeli ngohlelo lwesithathu lilotshiwe

kuLuka 12:42-48, lithi: “Yayisithi iNkosi: ‘Ngumuphi-ke umphathi othembekileyo noqondileyo, inkosi yakhe eyakumbeka phezu kwabendlu bayo ukuba abanike isabelo sabo sokudla ngesikhathi sakho? Ibusisiwe leyo nceku okuyakuthi inkosi yayo, nxa ifika, iyifumane yenze njalo. Impela ngithi kini: Iyakuyibeka phezu kwakho konke enakho. Kepha uma leyo nceku ithi enhliziyweni yayo: ‘Inkosi yami ilibele ukufika,’ iqale ukushaya abafana namantombazana, idle, iphuze, idakwe, inkosi yaleyo nceku iyakufika ngosuku engayibhekile ngalo nangomzuzu engawaziyo, iyinqumanqume, iyabele nabangakholekile. Njalo-ke leyo nceku ebiyazi intando yenkosi yayo ingalungiselanga, ingenzanga ngokwentando yayo, iyakushaywa imivimbo eminingi; kepha ebingazi yenza okufanele imivimbo, iyakushaywa eyingcosana; yilowo nalowo ophiwe okuningi, kuyakubizwa okuningi kuye; nophathiswe okuningi, bayakubiza kuye okungaphezu kwalokho.’” Amen.

 

8. Intshumayelo: Bazalwane bami abathandekayo eNkosini, namuhla kuyisonto lokugcina onyakeni webandla. Ngamanye amazwi umyaka uphela namuhla. Siyazi-ke ukuthi sidlule kokuningi okuhle nokubi, okujabulisayo nokukhalisayo. Nokho iNkosi isigcinile kwazwe kwaba namhla. Saphetha lomyaka ngokuthwalwa, nangokusizwa yiNkosi. Masimbonge uNkulunkulu ngakho konke asenzele khona kuomyaka esiwuphethayo namhla. Nanku umbuzo othi: Yikuphi esikwenzile nokumjabulisile uNkulunkulu kulomyaka na? Ake uwuphendule ngokwakho lombuzo.

 

Lendaba yenkosi nezinceku yavusa umbuzo kuPetru. Mhlawumbe wamangaliswa yilenkosi izinceku etafuleni izikhonze. Umbuzo wakhe uthi: “Nkosi usilandisa thina lomfanekiso nokuba bonke na? Impendulo kaJesu ijubeka sobala ukuthi lapha usho abalandeli bakhe.

 

Zihlobo zami eNkosini, iNkosi uJesu Kristu uthi: Lenceku akhuluma ngayo ingumphathi, umsebenzi ewenzayo ngowenkosi yayo. Ngokunjalo nabantu ebaphethe ngabenkosi yayo, nokudla ekuphakayo ngokwenkosi yayo. Ake sizibheke nathi uqobo namhla ukuthi nathi singabaphathi lapho sikhona, lapho sihlala khona emsebenzini, lapho sihamba khona, lapho sikhonza khona. Isibonelo: UNkulunkulu usiphile bona, usiphathisile, simphathele, singabaphathi, masibe abaphathi abathembekile, abaqondileyo. Ngomusa sizolandiswa ngobuphathi bethu ukuthi sibaphathe, sabakhulisa kanjani abantwana bethu, sibafundise kanjani ngenhlonipho, sibafundise kanjani ukumesaba nokumthanda uNkulunkulu. Masingafani noEli owehluleka ukuphatha nokukhulisa amadodana akhe ngenhlonipho nangesizotha. Wehluleka ukuba umphathi othembekile noqondileyo. Singabheki yena nje, kodwa sizibheke thina uqobo ukuthi singabaphathi abathembekile, abaqondileyo maqondana nabantwana bethu, izimali, ukudla, imfuyo, amakhaya ethu nokunye okunjalo na? Simi kuphi thina na? Ngakho lokhu ukubuya kukaJesu kuqondene nabaphathi abanjalo. Uma uJesu ebuya efumana umphathi ewenzile, ewufezile kahle umsebenzi, uzomphakamisa, amphathise konke okwakhe.

 

Lendaba isikhumbuzo ukuthi konke esinakho sikuphathisiwe. UPawulu uthi: Ngokuba ngubani okhetha wena na? Unantoni ongayamukeliswanga na? 1 Kor. 4:7. Ngempela akusikho okwethu. Nathi uqobo asibo abethu. Thina sathengwa ngenani elikhulu. Ngakho sifanele simbonge uNkulunkulu emizimbeni yethu. Uhlamvu lokuqala kulo iKhathekisemu elincane ukuthi mina nawe siphiwe umzimba, umphefumulo, amehlo, nezipho zonke ukuqonda nokuzwa konke, usakulondoloza; futhi inzngubo nezicathulo, ukudla nokphuza, indlu nekhaya, umfazi nabantwana, amasimu nezinkomo nezimpahla zonke. … Ngakho konke lokhu kufanele ngombonga, ngimdumise, ngimkhonze, ngimlalele. Lokhu-ke kuqinisile ngempela. Singabaphathi bomusa omningi kaNkulunkulu. Konke enginakho kuyisipho esivela emuseni nasothandweni lukaNkulunkulu. Mangibe umphathi othembekile noqondileyo ezintweni zonke. Asiphathe konke esikuphathisiwe kahle ngokuthembeka okukhulu nokuqonda okukhulu, nangokuhlakanipha okuvela kuNkulunkulu. UJesu usohlola ekubuyeni kwakhe ukuthi sikuphathe ngokungathi ngokwethu, noma sikhumbulile yini ukuthi ngokwakhe. Thna singabaphathi bakhe uNkulunkulu. Umphathi ophumelelayo ubonakala ngokuthembeka nokuqonda.

 

Yebo, inkosi yami ilibele, uma kufika umcabango onjalo enhliziyweni yomphathi, bese eqala ukuxabana nokushaya abanye ahlezi nabo, Khumbula ukuthi inhliziyo iyakhohlisa. Lapha, uma kukhulunywa ngabafana namantombazana lokhu kungasho ukuthi kusho izisebenzi zenkosi. Umphathi ongathembekile ubabona bebancane abaphethe, ubaphatha kalukhuni ngesandla esiqinile. Umphathi ungenwa umoya wokuzijabulisa yena, ukudla nokuphuza kusho lokho. Kusuke sekonakele, uma ophathisiwe engenvwa umoya wokuzifunela yena okuhle. UJesu uthi: Onjalo uzonqunywa alahlwe futhi, aphiwe isabelo kanye nabangakholekile, noma abangathembekile.

 

Uthi uJesu: Uyakushaywa imivimbo eminingi. UJesu uselandile ngomphathi ozonqunywa. Futhi kukhona nabanye abazojeziswa kancane kunalokho. Omunye uzoshaywa kakhulu, ngoba wona eyazi intando yeNkosi. Omunye ashaywe kancane, ngoba wona engazi noma waphutha engazi. Lapha uJesu akachazi ukuthi lokhu kushaywa kusho ukuthini, esikutholayo ukuthi abantu abafani bonke. Abanye baphathiswa kakhulu kunabanye. Ophathiswa kakhulu kuzofunwa okukhulu kuye. Bonke bazohlolwa njengalokhu bephathisiwe. Bekufanele isishayise ngovalo lendaba, ngoba kukhona abaneziphiwo ezinkulu phakathi kwethu. Futhi kuyenzeka ukuthi, abantu bazibabaze ngalokhu okuphathisiwe, ngoba ezinye izipho ziyabonakala. Masingakhohlwa ukuthi konke esinakho, nakho konke esiyikho sikuphathisiwe, sizongena engozini yokuziphakamisa. Khumbula ukuthi uNkulunkulu umelana nabazidlayo, kepha abathobekileyo ubapha umusa.

 

UNkulunkulu usenzela okuhle okuningi ngomusa nangobubele kuphela, kugasho ukuthi sinokulunga nemfanelo ukuba asenzele okuhle kangaka. Ngenxa yakho konke okuhle esikuthola kuNkulunkulu, kufanele simbonge, simdumise, simkhonze, simlalele.

 

Mangigcine ngokuthi: Izinkalo zenu mazibe ziboshiwe nezibani zuvutha. Amen.

 

9.         Umkhuleko: UJehova usenzele izinto ezinkulu, sajabula. Nkosi, sicela usithethele kukho konke esingathmbekanga kukho. Siphe ngomusa wakho ukuba siphathe osiphathise khona ngokuthembeka okukhulu. Amen. Umkhuleko weNkosi: Baba wethu osezulwini …

 

10.       Iculo 290/223; noma 295/233

 

 

Ukuthula kukaNkulunkulu odlula ukuqonda konke makulondoloza izinhlizo zethu nemicabango yethu kuKristu Jesu iNKosi noMsindisi wethu, Amen

Lentshumayelo ilotshiwe ngomnyaka ka-2011 ngu-E. M. Mkhabela

Ukucindezelwa nokuthunywa kwalezintshumayelo kuyasekelwa yinhlangno ethiwa: Lutheran Heritage Foundation

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