Wednesday in Trinity 8                                                   17 August 2011

LTS Chapel                                                                     Pretoria,South Africa

 

Confessional Service

Preaching Text: James 2:14-17

 

Prayer: Lord Jesus Christ, bless the preaching and hearing of Your holy Word that by its saving power we might be strengthen in faith, enriched with every spiritual endowment, and enlivened to live in fervent love toward one another; hear us for Your mercy’s sake. Amen.

 

Dear hearers of the Word of God:

 

When it comes to salvation there is an unbreakable antithesis between faith and good works. Sola fides.  By faith alone apart from the works of the law is the eternal watchword of the Reformation. When it comes to the reception of Jesus’ saving work for sinners, works are completely excluded. No wonder that Luther was more than a bit hesitant when it came to the Epistle of James, calling it a right strawy letter when compared to such jewels as the Epistle to the Galatians or Romans. Now Luther’s fears were not unfounded as in Christian history we have ample cases of those who gravitated to our text from James 2 to insist that salvation is not through faith alone but some combination of faith and works of love, some synergy between divine initiative and human response.

 

But we need to listen to James more closely. He is not for a minute suggesting that salvation is a product of human and divine cooperation. There is nothing here about a faith plus works equation that results in our redemption. Rather James is speaking of the nature of faith itself. He wants us to be clear on what faith is and what faith is not.  Faith is comes by hearing, the hearing of the Gospel. It is the receiving of the “implanted Word which is able to save your souls” as James says in chapter 1 (verse 21) of his epistle. In our text James is not offering a recipe for how people become Christians but he is telling us how Christians now live. Already in his letter he has proclaimed the Gospel which makes us Christian as he says that God the Father: “Of his own will he brought us forth by the word of truth, that we should be a kind of first fruits of his creatures” (James 1:18).

 

We receive our justification by faith alone apart from any works on our part. But it is the very nature of faith to be busy and active. To use Luther’s language before faith can ever ask should I do good or not, faith simply does what the Lord would have us do in loving service of the neighbor. Faith in Christ comes first, but love is sure to follow. James wants you to know that genuine faith is never without works. A faith that thinks it can exist as static and self-directed is dead. And a dead faith is no faith at all.

 

Faith gives as it has received. Faith lives not wrapped up in itself but in Christ and by love it descends into the misery of the neighbor as we have learned in Advanced Class from our reading of Luther’s “On the Freedom of the Christian.”  We are, as Luther says, in this same tract, “a little Christ to the neighbor.” We do as Christ does…showing compassion in works of mercy that are concrete and real. Simple things like the cup of cold water extended in His name or sharing our food with the hungry.

 

We may not use faith as an excuse for laziness or inattentiveness to the need of the neighbor.  Such an imagined faith is exposed by God’s law for what it is, empty and Christless. It is actually a false faith, a misdirected trust which is no faith at all.

 

You know God’s Law: You should fear, love and trust in God above all things and you should love your neighbor as yourself. This you have failed to do in thought, word, and deed. You have come here to this confessional service not to hide your sins but to confess them. If you are coming here today to compare your own good works to that of your brother or sister and then to rejoice in your own superiority, I say to you, repent. If you think that your good works of giving food and clothing to the poor will make you righteous in the sight of God, I say to you, repent. If you think that because you name the name that is above every name, the name of Jesus but inwardly hate and despise the neighbor, leaving him alone in his need, I say to you, repent.

 

And if you say you are guilty of none of these things, look again, pondering the words of the Apostle John, “If we say we have no sin, we deceive ourselves and the truth is not in us.”

 

We come to this altar today not because we have been merciful but because we need mercy. We come as those who have failed. We come as those who have turned the brother or sister away even while uttering pious words. We come to this mercy seat not on account of our performance but trusting only in the Lamb of God who takes away the sin of the world and with that colossal load, also your sins little and big. We come here to receive mercy from the One whom we turned away as He was hidden behind the face of those whom we in our self-centered have ignored or neglected. We come here because that Jesus, shunned and rejected by us was unflinching in His will to be our Savior, fulfilling the Law we break in His righteous life and dying the death we deserve as the perfect and complete sacrifice for your sins. But to death for your trespasses and raised again for your justification, His words spoken over your heads and entering into your ears, give what they declare: the forgiveness of all your sins.  It is only in His absolution that you will find the strength to live the life of faith active in love.

 

 

The peace of God which passes all understanding keep your hearts and minds in Christ Jesus to life everlasting.

 

Prof. John T. Pless

Intshumayelo ngesonto 8 emva komkhosi wobuThathwemunye, ka 14. 08. 2011               42/2011

Egameni likaNkulunkulu onguYise, neNdodana, noMoya oNgcwele

 

1.         Iculo 263/268

 

2.         Umkhuleko: Nkosi, Baba osezulwini, mawusisize, njengoba sibiziwe ngegama leNdodana yakho, usisize ukuba silahle konke ukungalungi. Mawusingcwelise ukuba sabelwe amandla ukuthela izithelo ezizohlala zibe khona, kuze kube sekuphileni okuphakade, ngaye uJesu Kristu, iNkosi noMsindisi wethu. Amen.

 

3.         Iphistola ngohlelo lwesibili lilotshiwe ku-Ef. 5:8b-14;

Ivangeli ngohlelo lokuqala lilotshiwe kuMath. 5:13-16.

 

4.                                                                               Isivumo senkolo: Ngiyakholwa nguNkulunkulu uYise …          5. Iculo 260/265

 

6.                                                                                                   Umkhuleko wakhe ofundayo intshumayelo          7. Izwi lentshumayelo ngohlelo lwesithathu lilotshiwe

kuIsaya 2:1-5, lithi: “Indaba ayibonayo uIsaya indodana ka-Amose ngoJuda neJerusalema. Kuyakuthi ngezinsuku ezizayo intaba yendlu kaJehova iqiniswe esiqongweni sezintaba, iphakame kunamagquma, nezizwe zonke ziyakugobhozela khona. Abantu abaningi bayakuhamba, bathi: Wozani sikhuphukele entabeni kaJehova endlini kaNkulunkulu kaJakobe; uyakusifundisa izindlela zakhe, sihambe emikhondweni yakhe, ngokuba umthetho uyakuvela eSiyoni, nezwi likaJehova eJerusalema. Uyakwahlulela phakathi kwezizwe, anqume phakathi kwabantu abaningi; bayakukhanda izinkemba zabo zibe-ngamakhuba, nemikhonto yabo ibe-ngocelemba; isizwe asiyikuphakamisela isizwe inkemba, zingabe zisafunda ukulwa. Wena-ndlu kaJakobe, woza sihambe ekukhanyeni kukaJehova.” Amen.

 

8. Intshumayelo: Bathandekayo eNkosini yethu uJesu Kristu, ngezwi leNkosi abaprofethi beTestamente elidala abalibonile, nokulizwa, abalambulelwe kukhona elisegcwalisiwe yiNkosi esikhathini esidlule, neligcwaliswa esikhathini esiphila kuso, nalo elingakagcwaliswa, elisayakugcwaliswa yiNkosi esikhathini esizayo. Nasezwini lentshumayelo yanamuhla elabonwa ngumprofethi uIsaya kukhona

1. izindaba esezigcwalisiwe mandulo;

2. nezindaba ezigcwaliswa esikhathini sanamuhla;

3. nezindaba eziyakugcwaliswa esikhathini esizayo.

1. Ake siqaphele esezigcwalisiwe mandulo. Yizo ezikhuluma ngomthetho kaNkulunkulu oyakuvela eSiyoni, nezwi likaJehova eJerusalema. Kungumthetho ohlukene nomthetho owake wavela entabeni yaseSinayi. Kuyaziwe ukuthi uNkulunkulu wanika imiyalelo eyishumi yomthetho wakhe entabeni yaseSinai. Ezwini lentshumayelo yanamuhla siyezwa ngomthetho wokukholwa ovela entabeni yaseSiyoni, nezwi lomusa elivela eJerusalema. Lesisithembiso sesigcwalisiwe. Siyezwa, ukuthi uLuka uyasitshela evangelini lakhe ngokuphawula ngokukhanya okukhulu lomthetho wokukholwa, nezwi levangeli elivela eSiyoni, naseJerusalema. Lavela khona, kuthé uJesu esehlushiwe, nokufela esiphambanweni, nokuvuka kwabafilayo eJerusalema, nokunika abafundi bakhe umyalo wokuba baye emazweni onke ukutshela nokushumayeza abantu okwenzekile eJerusalema ukulungisela abantu bezizwe zonke intethelelo yazono, nokuphila okuphakade. Kulotshiwe kuLuka ukuthi uJesu Kristu iNkosi yethu wayesethi kubafundi bakhe: “Yiwo lawomazwi ami engawakhuluma kini ngisenani okuthi: Kumelwe ukugcwaliseka konke okulotshwé ngami emthethweni kaMose, nakubaprofethi, nasemaHutsheni. Khona wayesevula ingqondo yabo, ukuze baqonde imibhalo, wathi kubo: Kulotshiwe kanje ukuthi uzakuhlupheka uKristu, avuke kwabafileyo ngosuku lwesithathu, kushunyayelwe egameni lakhe ukuphenduka okuyisa ekuthethelelweni kwezono ezizweni zonke, kuqalwe eJerusalema. Lelizwi elibizela abantu ekuphendukeni okuyisa entethelelweni yilona elisevelé mandulo eJerusalema nasentabeni yaseSiyoni.

 

2. Lisashunyayelwa nanamuhla. Lisagcwaliswa nokugcwaliseka lapha nalapha izintshumayelo zibizela abantu khona ekuphendukeni okuyisa entethelelweni yezono egameni likaKristu, lapho abantu belulekana khona ukulalela nokuzwa lentshumayelo. Yikho okugcwaliswa ngokufunzelwa nokuqhutshwa nguMoya oNgcwele ukuba abantu bavuselelane ukuza lapho iNkosi nensindiso yayo etholakala khona ukuba bazinikele embhapathizweni ukuba izithelo zokufa nokuvuka kweNkosi uJesu zidluliselwe kubo, bamukele intethelelo yezono ngezinsuku zonke kanye namakholwa onke, basondele esibikweni ukuvuma izono zabo ngokudakuba, nokwamukela intethelelo egameni likaNkulunkulu onguYise neNodana noMoya oNgcwele, basondele nasesidlweni seNkosi ukudla umzimba weNkosi esinkweni, nokuphuza igazi layo ewayineni. Impela yikho okugcwaliswa namuhla esikhathini esiphila kuso. Kukhona abashumayeli emazweni onke abamemayo abantu ngezwi elaqala entabeni yaseGolegotha lapho uJesu wafela khona esiphambanweni, ngisho eJerusalema lapho evuke khona kwabafileyo. Kukhona abamukelayo lesisimemo, basithothokozela, bakholwa ukuthi ngokwempela ngomlayezi lowo owavela eJerusalema, uNkulunkulu uyasikhanyisela  ezindaweni zonke, lapho lesisimemo siyiswa khona kubantu. Kungokukhulu. INkosi yasithembisa ukuthi kuyakugcwaliswa nangomuso. Kukhona abazinikelayo ukuzilungisela lomsebenzi omuhle ngokuya ekholishi ukufunda lomthetho nalelizwi elavela entabeni yaseSiyoni, naseJerusalema. Kuyakugcwaliswa, iNkosi uJesu ize ibuye ngosuku lokugcina ukusokwahlulela abasahambayo nabafileyo ukuba abantu bavuselelane, bagqugquzelane ukuhlangana lapho izwi libabizela ekuphendukeni okuyisa entethelelweni khona, lapho kwabelwa khona intethelelo ezibikweni, nakhona lapho kwabelwa khona umzimba negazi leNkosi esidlweni sayo ukuba abantu babalelwe ukulunga ngokuthethelelwa egameni likaJesu, nokuhamba ekukhanyeni kwakhe.

 

3., Ngokwesithathu siyezwa ukuthi kukhona nesindaba ezingakagcwaliswa,eiziyakugcwaliswa esikhathini esizayo. Yiwo amazwi athi: “Bayakukhanda izinkemba zabo zibe ngamakhuba, nemikhonto yabo ibe ngocelemba; isizwe asiyikuphakamisela isizwe inkemba, zingabe zisafunda ukulwa.” Lawomazwi azogcwaliswa ukuba enzeke ngokuphelele, kuyakuthi iNkosi esebuyile ukwahlulela abasahambayo nabafileyo. Kuyakwenzeka kuphela ezulwini, enkazimulweni yensindiso nokuphila okuphakade, ezulwini esizwa ngalo ngamazwi athi: “Bheka, itabernakele likaNkulunkuu likubantu; uyakuhlala nabo, babe ngabantu bakhe, yena uNkulunkulu abe nabo, azesule izinyembezi zonke emehlweni abo, ukufa akusayikuba khona; nokudabuka, nokukhala, nobuhlungu akusayikuba khona; ngokuba okokuqala kudlulile.” Kuyakwenzeka endaweni lapho amagwala, nabangakholwayo, nabanengekayo, nababulali, nezifebe, nabathakathi, nabakhonza izithombe, nabo bonke abaqamba amanga, bengayikuvunyelwa ukungena khona. Ngisho bonke abazotshelwa nguMahluleli wosuku lokugcina isinqumo esithi: ”Dedani kimi nina baqalekisiweyo, niye emlilweni ophakade olungiselwe uSathane nezingelosi zakhe.” Nokho nalawomazwi azogcwaliswa ngokuphelele ngokusuku lokugcina kuphela, ngisho lawomazwi akhuluma ngokuhlalisana phakathi kwabantu, ayenzeka nanamuhla lapho abantu bevuma khona, bathi: “Ngakho lokhu sesithethiwe kahle ngokukholwa, sinokuthula kuNkulunkulu ngeNkosi yethu uJesu Kristu,” nalapho bezithoba khona phansi kwelisiqhubayo, nokusigqugquzela ukuthethelelana ngokwesicelo sesihlanu esithi: Nkosi, mawusithethelele amacala ethu, njengalokhu sithethelela abanamacala kithi. Amakholwa, abangamaKristu, abafundi bakaJesu balulekwa, nokugqugquzelwa ukuba ilanga lingashoni besathukuthele. Izwi likaNkulunkulu lisho njalo, kodwa okukhalisayo, nokudabukisa yilokhu: AbangamaKristu emabandleni, nabo abamukelani njengabantwana bendlu kaNkulunkulu. Kulokhukukhala, nokudabuka okunjalo masingadinwa, singalahli ukukholwa, yebo, sidabuke ngakho, sikhale izinembwezi ngakho konke okusasweleka emabandleni akithi maqondana nokuthethelelana, nokuthandana, nokwamukelana. Nokho sithokozele labo abahlalisana kahle nabanye, abakhonzana, nokusebenzelana ekuzwaneni emabandleni akithi ngokuthandana kwamaKristu, sithembe ukuthi ukuhlalisana nokukhonzana nokusebenzelana kuzoqhubekela hambili nangomuso ngokumelana noAdamu omdala, nangokuzinikela entandweni kaNkulunkulu ukuba ukuzondana kobhandululo kunqotshwe kakhulu phakathi kwamaKristu, naphakathi kwabeKerike ngokobuLuthere. UNkulunkulu atshale, aqhube, agcwalise ukuthandana, nokwamukelana, nokusebenzelana ngothando olukhulu lwakhe, ngokusikhumbuza sonke ngezinsuku zonke ukuthi samukelwe nguye ngentethelelo, nokwenzelwa nguye ngakho esikulungiselwe ngokuzalwa, ukufa, nokuvuka kweNdodana yakhe, iNkosi yethu uJesu Kristu ngokugcwalisa okwathenjiswa ngezincwadi zabaprofethi. Amen.

 

9.         Umkhuleko: Nkulunkulu, Mninimandla-onke ophakade, nguwe kuphela ozenza izimangaliso, mawuthululele uMoya womusa osindisayo phezu kwethu esiyizinceku zakho, naphezu kwamabandla akho ayalelwe ukuba bakuthokozise ngokwempela, mawubaphumuze ngezikhathi zonke ngesibusiso sakho ngenxa kaJesu Kristu, iNkosi noMsindisi wethu. Amen. Umkhuleko weNkosi: Baba wethu osezulwini …

 

10.       Iculo 259/106

 

Ukuthula kukaNkulunkulu odlula ukuqonda konke makulondoloze izinhliziyo zethu nemicabango yethu kuKristu  Jesu, iNkosi noMsindisi wethu. Amen.

Lentshumayelo ilotshiwe ngomnyaka ka-2011 ngu-E. A. W. Weber

Ukucindezelwa nokuthunywa kwalezintshumayelo kuyasekelwa yinhlangno ethiwa: Lutheran Heritage Foundation

Thero ka Sontaga wa 8 morago ga moletlo waBorarobongwe, e le ka 14. 08. 2011                                        42/2011

Mo leineng la Modimo o e leng Rara le Morwa le Mowa o o Boitshepo!

 

1.         Sefela sa 263 – 245/-

 

2.         Thapelo: Morena, Rara yo o mo legodimong, o re thuse, ka re biditswe ka leina la ga Morwao, o re thuse gore re latlhe tshiamololo yotlhe. O  re itshepise gore re nonofisiwe go ungwa maungo a a nnelang ruri go ya mo botshelong jo bo sa khutleng, ka ene Jesu Keresete, Morena, Morepholosi. Amen.

 

3.         Epistolo ka fa thulaganyong ya 2 e kwadilwe mo go Baefeso 5:8b-14;

Efangele ka fa thulaganyong ya 1 e kwadilwe mo go Matheo 5:13-16.

 

4.         A go ipolelwe tumelo ya bokeresete!                                                                              5. Sefela sa 366 – 338/345

 

6.         Thapelo ya mmadi wa thero.                                                                                                                                7. Lefoko ka fa thulaganyong ya 3 le kwadilwe mo go

Jesaya 2:1-5, le re: “Lefoko le Jesaya, morwa Amotse, o le bonyeng ka ga Juta le Jerušalema ke le: E tla re mo malatsing a bofelo thata ya Ntlo ya MORENA e bo e tlhomame, e okame dithaba, e godisitswe kwa godimo ga dithabana; ditšhaba tsotlhe di tla phuthegela kwa go yona. Merafe e mentsi e tla nanoga e re: ‘Tlayang a re tlhatlogeleng kwa thabeng ya MORENA, kwa Ntlong ya Modimo wa Jakobe, gore o re rute ditsela tsa ona, re tle re tsamae mo ditselaneng tsa ona; gonne molao o tla tswa kwa Sione, Lefoko la MORENA le tswa kwa Jerušalema.’ O tla seka mo gare ga ditšhaba, a siamisa merafe e mentsi. Foo ba tla thula ditšhaka tsa bona megoma, ba fetola marumo a bona disekele. Setšhaba ga se nke se somole tšhaka go tlhabana le se sengwe. Ga ba kitla ba tlhola ba ithuta tlhabano. Ba ntlo ya ga Jakobe, tlayang a re tsamaeng mo leseding la MORENA!” Amen.

 

8. Thero: Barategi mo Moreneng wa rona Jesu Keresete, ka Lefoko la Morena le baporofeti ba Testamente e kgologolo ba le bonyeng, le ba le utlwileng, le ba le senoletsweng, go na le le le setseng le dirafaditswe  ke Morena mo sebakeng se se fetileng, le le dirafadiwang mo sebakeng se re tshelang mo go sona,  le le le iseng le dirafadiwe, le le sa ntseng le tla dirafadiwa ke Morena mo sebakeng se se tlang. Le mo Lefokong la thero ya kajeno le le neng la bonwa ke moporofeti Jesaya go na le

1. dipolelo tse di setseng di dirafaditswe kgale;

2. le dipolelo tse di dirafadiwang mo sebakeng sa kajeno;

3. le dipolelo tse di tla dirafadiwang mo sebakeng se se tlang.

1. A re tlhokomeleng tse di setseng di dirafaditswe kgale. Ke tsona tse di buang ka ga molao wa Modimo o o tswang kwa Sione, le Lefoko la MORENA le le tswang kwa Jerušalema. Ke molao o o farologanyeng le molao o o neng wa tswa mo thabeng ya Sinai. Go itsiwe, fa Modimo o file ditaolo tse some tsa molao wa ona kwa thabeng ya Sinai. Mo Lefokong la thero ya kajeno re utlwa ka ga molao wa tumelo o o tswang kwa thabeng ya Sione, kwa Jerušalema. Tsholofetso eo e setse e dirafaditswe. Re a utlwa, fa Luka a re bolelela mo Efangeleng ya gagwe ka go tshwaya ka thanolo molao oo wa tumelo le Lefoko leo la Efangele le le tswang kwa Sione, le kwa Jerušalema. La tswa teng, e rile Jesu a sena go boga, le go swela mo sefapaanong, le go tsoga mo baswing kwa Jerušalema, le go naya barutwa ba gagwe taolo gore ba ye mo mafatsheng otlhe go bolelela, le go rerela batho tse di diragetseng kwa Jerušalema go baakanyetsa batho ba merafe yotlhe boitshwarelo jwa maleo, le botshelo jo bo sa khutleng. Go kwadilwe mo go Luka gore Morena Jesu o ne a raya barutwa ba gagwe, a re: Mafoko a me a ke a buileng le lona, fa ke sa na le lona, ke a gore: Tsotlhe tse di kwadilweng ka ga me mo molaong wa ga Moše le mo baporofeting le mo dipesalomeng di tshwanetse go dirafala. Ya baa gona o sedimosang tlhaloganyo ya bone gore ba tlhaloganye Dikwalo. A ba raya a re: ‘Go kwadilwe jalo, mme go ne go tshwanetse gore Keresete a boge, a be a tsoge mo baswing ka letsatsi la boraro, le gore go rerelwe merafe yotlhe boikwatlhao jo bo isang boitshwarelong jwa dibe ka leina la gagwe, go simolola mo Jerusalema. Lefoko leo le le biletsang batho mo boikwatlhong jo bo isang mo boitshwarelong ke lona le le setseng le dule kgale kwa Jerušalema.

 

2. Le sa ntse le rerwa, le kajeno. Le sa ntse le dirafadiwa kwa le kwa, kwa thero e e biletsang batho mo boikwatlhaong jo bo isang boitshwarelong jwa dibe teng, kwa batho ba gakololanang teng go utlwa thero eo. Ke se se dirafadiwang ka tlhotlheletso ya Mowa o o Boitshepo gore batho ba tsoseletsane go ya kwa Morena le pholoso ya gagwe e bonwang teng, gore ba ineele mo kolobetsong gore maungo a loso le tsogo ya Morena Jesu a fetisediwe mo go bone, ba amogele boitshwarelo jwa dibe ka malatsi otlhe mmogo le badumedi botlhe, ba atamele mo boipobolong go ipolela maleo a bone ka boikwatlhao le go amogela boitshwarelo mo leineng la Modimo o e leng Rara le Morwa le Mowa o o Boitshepo, ba atamele le mo selalelong sa Morena go ja mmele wa Morena mo senkgweng, le go nwa madi a gagwe mo weineng. Tota ke se se dirafadiwang kajeno mo sebakeng se re tshelang mo go sona. Go na le bareri mo mafatsheng otlhe ba ba laletsang batho ka Lefoko le le neng la simolola kwa thabeng ya Golegotha kwa Jesu a neng a swela teng mo sefapaanong, kwa Jerusalema kwa a neng a tsoga teng mo baswing. Go na le ba ba utlwang taletso eo, ba e itumelela, ba dumela gore tota ka molaetsa oo o o neng wa tswa kwa Jerusalema, Modimo o re sedifatsa kwa taletso eo e isiwang teng mo bathong. Ke se segolo, fa Morena a re solofetsa gore go tla dirafadiwa le kamamoso. Go na le ba ba ineelang go ipaakanyetsa tiro e ntle eo ka go ya mo seminareng go ithuta molao oo le Lefoko leo le le neng la tswa kwa thabeng ya Sione le kwa Jerušalema. Go tla dirafadiwa go ya Morena Jesu a tla bowa ka letsatsi la bofelo go atlhola batshedi le baswi gore batho ba tsoseletsane go phuthegela kwa Lefoko le le biletsang batho  mo boikwatlhong jo bo isang mo boitshwarelong teng, kwa go abelwang teng boitshwarelo mo boipobolong, le kwa go abelwang teng mmele le madi a Morena mo selalong sa gagwe, gore batho ba siamisiwe ka go itshwarelwa mo leineng la ga Jesu le go tsamaya mo leseding la gagwe.

 

3. Ka thuto ya boraro re a utlwa gore go na le dipolelo tse di iseng di dirafadiwe, tse di tla dirafadiwang mo sebakeng se se tlang. Ke mafoko a a reng: “Foo ba tla thula ditšhaka tsa bona megoma, ba fetola marumo a bona disekele. Setšhaba ga se nke se somola tšhaka go tlhabana le se sengwe. Ga ba kitla ba tlhola ba ithuta tlhabano.” Tseo di tla dirafadiwa go diragala ka botlalo, e tla re Morena a sena go bowa go atlhola batshedi le baswi. Go dirafala fela kwa legodimong, mo kgalalelong ya pholoso le botshelo jo bo sa khutleng, mo legodimong le re utlwang ka ga lona ka mafoko a a reng: “Bona, boago jwa Modimo bo mo bathong! O tla aga nabo; bona ba tla nna batho ba one; mme Modimo ka osi o tla nna nabo. Modimo o tla phimola dikeledi tsotlhe mo matlhong a bone; loso ga lo ne lo tlhola lo nna teng, le bohutsana le selelo le botlhoko ga di ne di tlhola di nna teng; gonne dilo tsa ntlha di fetile.” Go tla dirafala mo felong kwa ba ba boi le ba ba sa dumeleng le ba ba maswe le babolai le diaka le baloi le ba ba direlang medimo e sele le baaki botlhe ba sa dumelelweng go tsena teng, ke raya botlhe ba ba tla bolelelwang ke Moatlhodi wa letsatsi la bofelo katlholo e e reng: “Tlogang fa go nna, bahutsiwa ke lona, lo ye kwa molelong o o sa khutleng, o o baakanyeditsweng Diabolo le baengele ba gagwe.”

 

Le fa go ntse jalo, le mafoko ao a a tla dirafadiwang ka botlalo mo letsatsing la bofelo, mafoko ao a a buang ka ga kagisanyo fa gare ga batho, a dirfala kwa batho ba ipolelang teng, ba re: “Jaanong ka re siamisitswe ka tumelo, re na le kagiso le Modimo ka Morena wa rona Jesu Keresete,” le kwa ba ikokobeletsang teng Lefoko le le re tlhotlheletsang go itshwarelana ka fa kopong ya botlhano e e reng: Morena, o re itshwarele melato ya rona, jaaka re itshwarela ba ba nang le melato le rona. Bakeresete, badumedi, barutwa ba ga Jesu ba tlhotlhelediwa, le go kaelwa gore letsatsi le se ka la phirima, ba ntse ba galefile. Lefoko la Modimo le bua jalo, mme se se hutsafatsang ke fa bakeresete mo diphuthegong, le bone ba sa amogelane jaaka bana ba ntlo ya Modimo. Mo khutsafalong e e ntseng jalo a re se ka ra lapa, le e seng go latlha tumelo, re utlwe botlhoko ka tsotlhe tse di sa ntseng di tlhokega le mo diphuthegong tsa rona malebana le go itshwarelana, le go ratana, le go amogelana, mme re itumelele bone ba ba agisanyang, ba ba direlanang mo kutlwanong mo diphuthegong tsa rona ka thatano ya bokeresete, re solofele gore kagisanyo le tirelano eo e tla tswelela pele le kamamoso ka go emelana le Atame yo mogologolo, le ka go ineela mo thatong ya Modimo gore kilano ya kgethololo e fenngwe bogolo fa gare ga bakeresete, le fa gare ga ba kereke ya Lutere. Modimo o jwale, o tsweledise, o dirafatse thatano, kamogelano, tirelano ka lorato lo logolo lwa ona, ka go re gopotsa rotlhe ka malatsi otlhe gore re amogetswe ke ona ka boitshwarelo, le go direlwa ke ona ka tse re di diretsweng ka botsalo, loso, le tsogo ya Morwaaona, Morena wa rona Jesu Keresete ka go dirafatsa tse o di solofeditseng ka dikwalo tsa baporofeti. Amen

 

9.         Thapelo: Modimo o o se nang tshimologo, le e seng bokhutlo, Mong-wa-thata-yotlhe, yo o leng o le wesi yo o dirang dikgakgamatso, o re goromeletse Mowa wa bopelotlhomogi jo bo pholosang jwa gago mo go rona ba re leng badiredi ba gago, le mo diphuthegong tse ba di laoletsweng gore e nne ba ba go kgatlhang ka boammaaruri, o tle o ba lapolose ka metlha ka mouwane wa tshegofatso ya gago ka ntlha ya ga Jesu Keresete, Morena, Morepholosi. Amen.

 

Thapelo ya Morena: Rara wa rona yo o mo legodimong …

 

10.        Sefela sa 265 – 247/257

 

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. A. W. Weber, ka ngwaga wa 2011

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

TOESPRAAK DEUR F W DE KLERK BY DIE VYFDE MATHEWS PHOSA-GEDENKLESING AFRIKAANSE TAALMUSEUM: 11 AUGUSTUS 2011

DIE TOEKOMS VAN AFRIKAANS

Taal lê aan die wortel van  almal van  ons  se  bestaan.  Die sintaksis, grammatika en

woordeskat vorm die operasionele stelsel wat ons in staat stel om effektief te kan

funksioneer.  Dit gee aan ons die vermoë om met ons medemens te kommunikeer

en vorm die boublokke vir die ontwikkeling van ons kulture, ons geloofsoortuigings

en ons begrip van die wêreld en die lewe.    Dit ontroer ons ook en ons diepste

emosies vind uitdrukking in die taal wat ons aan moedersknie geleer het.

If an individual or community is prevented from using its own language, their human

dignity and right to equality are undermined.  That is why the foundational principles

of our Constitution so clearly protect and promote language rights.

Ek glo dat ons identiteit  as Afrikaanssprekendes  tot ‘n groot mate  deur ons taal

beïnvloed word.  Afrikaans is gebore uit Nederlands en het gou sy eie onmiskenbare

karakter ontwikkel

 in die tavernes van Kaapstad;  in kombuise en slawelosies;  en in die eensame

uitgestrektheid van die Karoo en die hoëveld.

 Dit het die dubbele-negatief gekry van die Hugenote en is ryk aan alledaagse

woorde afkomstig van Maleisië en Indonesië.

 Daar het ‘n verskeidenheid van kleurryke Afrikaanse idiome ontwikkel, direk

afkomstig van ons ervaring in Afrika.

Die swaarwigtige grammatika van Nederlands is gou afgeskud.  Dit  is vervang met

een van die eenvoudigste en mees vaartbelynde grammatikas van enige  moderne

taal in die wêreld.

Die geboorte van Afrikaans was nie maklik nie.  Jare lank is dit geminag as  ‘n

kombuistaal.  Vir lank is geglo dat Nederlands as primêre taal behou moes word.  Die

vermoë van Afrikaans om `n taal van akademiese en letterkundige uitnemendheid te

word, is gewantrou.  Desnieteenstaande het Afrikaans in die laaste jare van die 19de

eeu en die vroeë twintigste eeu ‘n trotse plek as ‘n unieke en dinamiese taal verwerf.

As we know, Afrikaans was surpressed by Lord Milner but was finally accepted as an

official language in 1925. For the first 60 years of the last century, South African

politics were dominated by the struggle between “Boer and Brit”, between white

people who spoke English and white people who spoke Afrikaans.  Inevitably, the

language became highly politicized.  And it was further politicized within the

framework of race and colour.

Many black South Africans saw Afrikaans as the language of repression.  For brown

people it was often the language of exclusion, bitterness and pain.  Despite their 2

influential role in the development of Afrikaans they often felt rejected and excluded

by their fellow Afrikaans-speaking white brothers and sisters.  We must also

acknowledge in shame and contrition that demeaning apartheid legislation was born

and formulated in Afrikaans.

Afrikaans was egter ook die taal waarin ons, in die Nasionale Party, begin worstel het

met die morele uitdaging om apartheid te beëindig.  Uiteindelik was Afrikaans vir my

die  primêre  taal waarin ons ‘n nuwe visie van `n regverdige en nie-rassige

grondwetlike demokrasie gedefinieer het, die taal waarin Suid-Afrika uitgereik het na

‘n nuwe daeraad.

Hoe vaar ons in 2011 – sewentien jaar na 1994?

 Afrikaans is ‘n dinamiese taal in die mond van miljoene Suid-Afrikaners.  Dit

floreer in kultuur aktiwiteite, moderne musiek en literatuur.  Onder andere

getuig die talle suksesvolle kultuur- en taalfeeste, wat jaarliks dwarsdeur die land

plaasvind, hiervan.

 Afrikaans has been liberated from its historic political connotations.  It is no

longer the language of the oppressor, as we still so often hear. It is a language

that belongs to everyone who speaks it and is no longer defined by race.

 Afrikaans is die derde sterkste taal in Suid-Afrika, naas Zoeloe en Xhosa.  Dit word

gepraat deur 14% Suid-Afrikaners  – dit beteken meer as 6½ miljoen SuidAfrikaners.  Dit is die meerderheidstaal onder ons Bruin en Blanke bevolkings en

word gebesig deur talle Swart Suid-Afrikaners.

 Afrikaans is ook ‘n trotse taal.  Dit het ontwikkel tot volwaardige wêreldtaal en ‘n

mens kan enigiets oor enige onderwerp, hoe tegnies ookal, in suiwer Afrikaans sê

of skryf.

Ek sou kon aangaan om die lof van Afrikaans te  besing en die positiewe te

onderstreep.  Dit is egter gepas dat ons ook by ‘n geleentheid soos hierdie vra na die

problematiek rondom Afrikaans.  Dit is ‘n feit dat Afrikaans onder groot druk verkeer:

 Ondanks die Grondwet word Afrikaans in al hoe minder mate gebruik in ons

howe en binne Staatsverband.

 Afrikaans is onder druk by die SABC.  Bloot die nuwe naam van die ou meertalige

SAUK getuig van die wegbeweeg van taal diversiteit.

 Afrikaans is onder ernstige druk in skole.  Die daling in die aantal enkelmedium

Afrikaanse skole is dramaties en duur voort.  Die aantal Afrikaanse skole het oor

die afgelope 17 jaar met ‘n beraamde 30% gedaal  – hoofsaaklik as gevolg van

aanvanklike oorvoorsiening, asook ‘n lae fertiliteitsyfer, emigrasie en die keuse

van sommige ouers om hul kinders na Engelse skole te stuur.

 Nog ‘n waarskuwingslig is die ernstige afname in Afrikaanse skoolopleiding in die

bruin gemeenskap.  Volgens Chris Klopper is slegs 39% van bruin Afrikaanse

leerders in Afrikaans enkelmedium skole (in vergelyking met 60% wit Afrikaanse

leerders).  10% is in parallelmedium en 51% is in Engelse skole.  Daar is ook ‘n

sterk neiging onder bruin leerders wat matriek slaag om te verengels.  3

 Insgelyks is Afrikaans onder geweldige druk by universiteite.   Afrikaans op

universiteitsvlak is onder skoot en daarmee saam Afrikaans as wetenskapstaal.

Uiteindelik het die ganse Afrikaanse Taalgemeenskap ‘n reuse belang in ‘n

uitkoms wat Afrikaans as tersiêre onderrigtaal stewig sal vestig en in stand sal

hou.

 Die organisasies wat gestig is om ons landstale en  -kulture te ontwikkel en

bevorder is onderbefonds en onder druk.  Die Asmal Kommissie het ‘n paar jaar

gelede aanbeveel dat die Pan Suid-Afrikaanse Taalraad en die Kommissie vir die

Bevordering en Beskerming van die Regte van Kultuur-, Godsdiens- en

Taalgemeenskappe ontbind moet word en dat hul funksies oorgeneem moet

word deur `n “super” Menseregtekommissie.

 Like other languages, Afrikaans is also under enormous pressure within the

context of globalization.  English, with its world language status, is increasingly

the language of the world media, of the business world and of information

systems.  The result is that many Afrikaans families accept the domination of

English as inevitable and choose to educate their children in English.

 ‘n Verdere probleem is die apatie van baie Afrikaanssprekende ouers.  Volgens ‘n

onlangse ondersoek na Afrikaansmedium onderrig deur Hermann Giliomee, Chris

Heese en Lawrence Schlemmer is daar nie juis kommer by ouers oor die kwyning

van moedertaalonderrig nie.  Baie ouers blyk, volgens die studie, nie ingestel te

wees op die opvoedkundige waarde van moedertaalonderrig nie.

 Van hulle sien die invoer van Engelsmedium klasse as `n aanwins eerder

as `n bedreiging.

 35% het nie beswaar teen die toenemende gebruik van Engels nie.

 Net 17% sal protesteer teen die aftakeling van moedertaal onderrig en

slegs 11% is bereid om ekstra te betaal daarvoor.

Myns insiens durf ons nie die verwatering van die taalregte, soos beskerm  in die

Grondwet, of die agteruitgang van Afrikaans op skool– en universiteitsvlak miskyk

nie.   The simple fact is that the vision of multiculturalism and multiligualism in the

Constitution has not become a reality.  The Constitution makes broad provision for

the protection of all our languages:

 It recongnises Afrikaans as an official language with “parity of esteem” with all

the other languages.

 It requires that government at national and provincial level must use at least two

official languages.

 It makes provision for the establishment of a Pan South African Languages Board,

with the task of promoting all the official languages; creating opportunities for

their development; as well as ensuring that all the other languages that are

spoken in South Africa are respected.

 It declares that, where it is reasonably practicable, everyone has the right to

receive education in the official language of their choice in public educational

institutions.  This can include non-racial and inclusive single medium institutions.

Ongelukkig is feitlik elkeen van hierdie waarborge geïgnoreer of verwater sedert die

aanvaarding van die Grondwet in 1996.4

Een van die redes waarom die waarborge oor taal, wat in die Grondwet verskans is,

nie nagekom word nie is dat die Regering nie sy verantwoordelikheid in die verband

ernstig opgeneem het nie.  Die Regering moes lankal ingevolge artikel 6 (4) van die

Grondwet wetgewing en ander maatreëls aanvaar het om die gebruik van amptelike

tale te reël en te moniteer. Alhoewel die Regering ‘n konsep Suid-Afrikaanse Taalwet

in 2003 voorberei het, is dit nooit verder geneem nie.

Dit het aanleiding gegee tot ‘n dapper inisiatief deur ‘n prokureur, mnr Lourens, wat

die Hooggeregshof  in  Pretoria in  2010 genader het.  Hy het ‘n bevel gevra om die

Regering te verplig om met ‘n Suid-Afrikaanse Taalwet voort te gaan.   Sy aansoek

was suksesvol.   Die  Hof  het  bevind dat die  Nasionale  Regering  in  versuim  is  om

ingevolge artikel 6(4) van die  Grondwet  deur wetgewende en ander maatreels

gebruik van amptelike tale te reël en te monitor.   Die Hof het voorts  die  betrokke

Minister beveel “om die gemelde verpligting binne twee jaar … na te kom of toe te

sien dat dit nagekom word.”

The result is the 2011 draft South African Language Bill which will soon be

considered by Parliament.  On the one hand, the court case has once again shown

that the courts are able and willing to uphold the principles in the Constitution.

On the other hand, the draft 2011 Bill does not comply at all with the principles in

Section 6 of the Constitution.  In fact, the 2011 draft Bill does less to promote the

language provisions in the Constitution than the 2003 draft Bill.

 The latter Bill made broad provision for the promotion of the objectives  in

Section 6;

 for the promotion of multiligualism;

 for the use by South Africans of the official languages of their choice;  and

 for the development of indigenous languages.

In contrast, the 2011 Bill makes provision for the absolute minimum to carry out the

order of the court in the Lourens case.

Dit is essensieël vir die bevordering van Afrikaans en  ander landstale, dat die

beoogde Taalwet deeglik voorsiening moet maak om die oogmerke van Artikel 6 van

die Grondwet te bewerkstellig.  Die konsep van 2011 doen dit nie.

Enige nuwe wetgewing behoort maatreëls te bevat wat die amptelike status van alle

landstale bo enige twyfel sal vestig.  In die verband kan ons dalk iets uit die

ondervinding van Indië, ‘n ander veeltalige demokrasie, leer.

The Indian Constitution makes provision for two national languages, Hindi and

English.  Each federal state has the right to accept its own official language or

languages.  In practice, the states create an institutional interest in the promotion of

regional languages by making it a requirement that everyone who is appointed or

promoted in the regional public service must be fluent in the relevant regional 5

language.  This means that local schools and universities also have an interest in

ensuring that regional languages achieve their full potential.

A new South African Language Act provides an opportunity to create a similar

dispensation in South Africa.

Die Grondwet vereis dat die nasionale regering en alle provinsiale regerings ten

minste twee amptelike tale moet gebruik.  Vir praktiese doeleindes kan verwag word

dat een van daardie twee tale Engels sal wees.  Dit sal egter onaanvaarbaar wees om

slegs een van die ander tale  as die tweede amptelike nasionale taal  landswyd te

gebruik.

Afrikaans, as die derde sterkste taal in die land wat in ‘n meerderheid van ons

provinsies ‘n dominante taal is, behoort ook volwaardige erkenning te geniet.

Daarnaas behoort ‘n derde inheemse taal in elke provinsie as ‘n streekstaal dieselfde

erkenning te kry.

So ‘n benadering sou verseker dat elke landsburger in die taal van sy of haar keuse

bedien sou kon word.  Dit sou ook ‘n institusionele belang skep om streekstale aan te

leer en te bevorder – ook in plaaslike skole en universiteite.

Benewens dit, behoort die nuwe Taalwet praktiese voorsiening te maak om die

ontwikkeling van swart inheemse tale te bevorder en om PANSALB te versterk.

Die toekoms van Afrikaans lê ten dele in ons nuwe Grondwet opgesluit – en ten dele

in ‘n sterk en praktiese Suid-Afrikaanse Taalwet.  Dit sal ons enersyds saambind as

lede van die Suid-Afrikaanse nasie, en andersyds waarborge gee dat ons

verskeidenheid eerbiedig en gerespekteer sal word.

Vir my  beteken die Grondwet  dat u en ek nooit gevra sal word om  ons Afrikaanse

herkoms te verloën nie;  dat ons erken word as ‘n positiewe boublok binne die SuidAfrikaanse nasie;  en dat alle ander Suid-Afrikaners dieselfde aanspraak het ten

opsigte van hulle kulturele erfenis.

For me, this also means that we are called on to reach out across cultural borders to

all our fellow South Africans; to build together our common South Africanness; to

cooperate in the search for solutions to the  problems with which our country still

wrestles.

Nation-building must succeed, but can only succeed if we can assure a sustainable

and honourable role for our diversity.  It is not one or the other.  Both  – nationbuilding and diversity  – necessitate carefully considered attention in balance with

one another.

Teen hierdie agtergrond wil ek afsluit met enkele gedagtes oor wat ons, vir wie

Afrikaans kosbaar is, nou te doen staan.  6

In die eerste plek moet ons aanvaar dat die toekoms van ons taal in ons eie hande lê.

Dit is ons wat sal besluit of Afrikaans voortleef en floreer, en of dit  sal agteruitgaan

en uitsterf.  Ons is nie van die regering afhanklik vir ons oorlewing nie.

Afrikaanssprekendes het nie die Britte in die begin van die vorige eeu toestemming

gevra om Afrikaans te praat en ontwikkel nie.  Hulle het dit eenvoudig net gedoen.

Nou moet ons weer dieselfde doen.

Tweedens het ons `n grondwetlike reg om ons kinders in die taal van ons keuse te

onderrig.  Ons moet Afrikaans kies.  Ons kinders kan en moet ook Engels, die

wêreldtaal, aanleer  – maar hul grondslag moet Afrikaans wees.  Ons moet verseker

dat daar genoeg enkelmedium skole is wat  moedertaal  onderrig kan bied.  In

gemeenskappe waar daar nie genoeg Afrikaanssprekende kinders is nie, moet ons

aandring op effektiewe parallelle of dubbelmedium onderrig.  Ons moet verseker dat

ten minste twee van ons universiteite `n oorheersend Afrikaanse karakter behou – en

Afrikaanssprekende studente op die ander tradisioneel Afrikaanse universiteite moet

in staat wees om in hul eie taal te kan studeer.

Niks hiervan sal egter gebeur indien ons dit nie self láát gebeur nie.  In dié proses

moet ons hande vat en brûe bou in stede van vas te val in negatiewe vingerwysende

debatte.  Deur middel van opbouende en inklusiewe dialoog moet ons konsensus

bereik oor die toekoms van ons geliefde taal, Afrikaans.

Confession: O merciful God, full of compassion, longsuffering, and of great pity, who sparest when we deserve punishment, and in thy wrath thinkest upon mercy: Make me earnestly to repent, and to be heartily sorry for all my misdoings; make the remembrance so burdensome and painful, that I may flee to thee with a troubled spirit and a contrite heart; and O merciful Lord, visit, comfort, and relieve me; cast me not out from thy presence, and take not thy Holy Spirit from me, but excite in me true repentance; give me in this world knowledge of thy truth, and confidence in thy mercy, and in the world to come life everlasting, for the sake of our Lord and Saviour, thy Son Jesus Christ. Amen.

Psalm 13 HERR, wie lange willst du mich so ganz vergessen? Wie lange verbirgst du dein Antlitz vor mir?  Wie lange soll ich sorgen in meiner Seele und mich ängsten in meinem Herzen täglich? Wie lange soll sich mein Feind über mich erheben?  Schaue doch und erhöre mich, HERR, mein Gott! Erleuchte meine Augen, daß ich nicht im Tode entschlafe, daß nicht mein Feind sich rühme, er sei meiner mächtig geworden, und meine Widersacher sich freuen, daß ich wanke. Ich aber traue darauf, daß du so gnädig bist; mein Herz freut sich, daß du so gerne hilfst. Ich will dem HERRN singen, daß er so wohl an mir tut.

 Lesung: The minister as Intercessor

Hebr. 4,14-5,14; John 16,23-33; Hebr. 13,10-16; Mt. 16,21-28; Mt. 20,25-28; John 17, 1-10; Hebr. 7,17-28; John 17, 11-19; John 15, 1-16; John 17, 20-26

Meditation:  Rom 14,7-9; Dt. 33,9-10; Matthew 26:41 γρηγορεῖτε καὶ προσεύχεσθε, ἵνα μὴ εἰσέλθητε εἰς πειρασμόν· τὸ μὲν πνεῦμα πρόθυμον ἡ δὲ σὰρξ ἀσθενής. Eph. 5, 1-2: Γίνεσθε οὖν μιμηταὶ τοῦ θεοῦ ὡς τέκνα ἀγαπητὰ καὶ περιπατεῖτε ἐν ἀγάπῃ, καθὼς καὶ ὁ Χριστὸς ἠγάπησεν ἡμᾶς καὶ παρέδωκεν ἑαυτὸν ὑπὲρ ἡμῶν προσφορὰν καὶ θυσίαν τῷ θεῷ εἰς ὀσμὴν εὐωδίας. (Eph 5:1f BGT) ; James 5,14-16; Phil. 2,5-8; John 12, 25-26; Phil. 3,8; 1. John 3,16; 2. Cor. 10, 3-5;

Freies Gebet oder Tagesgebet

Morgengebete

Herr Jesu! In dieser Morgenstunde gedenke ich dessen, daß du an diesem Tag der Woche am Kreuz das Werk der Erlösung vollbracht hast. Allen Schmerz und alle Schmach deines Todes hast du aus Liebe zu uns Menschen erduldet. Laß dein heiliges Opfer an mir wirksam werden, daß ich als ein erlöster Mensch auch zu dienen lerne. Du rufst mich heute in mancherlei Aufgaben. Erfülle mich mit deinem Heilandssinn, damit ich mit allen meinen Gaben Leibes und der Seele anderen helfe und für sie da bin. Amen.

Heiliger Gott. Du willst, daß das Bild Jesu in mein Herz geprägt werde. Vergib, wo ich dir widerstanden habe. Laß nicht ab, du treuer Herr, mein Inneres zu gestalten und zu formen. Bewahre mich heute vor jeder Trägheit und vor falscher Sicherheit. Laß alles, was mir begegnet, dazu dienen, daß durch Demütigung und Leiden, durch Vollbringen und Gelingen Christus in mir Gestalt gewinne. Gib, daß der Glaube wachse in deiner Gemeinde und das Zeugnis der Wahrheit laut werde mitten im Unglauben unserer Zeit. Amen.

 Vater unser: Und führe uns nicht in Versuchung.

Was ist das?  Gott versucht zwar niemand; aber wir bitten in diesem Gebet, daß uns Gott behüte und erhalte, damit uns der Teufel, die Welt und unser Fleisch nicht betrüge und verführe in Unglauben, Verzweiflung und andere große Schande und Laster; und wenn wir damit angefochten würden, daß wir doch endlich gewinnen und den Sieg behalten. 

Fürbitten für Angefochtene und Leidende: Arme, Hungernde, Flüchtlinge und Vertriebene, Gefangene und Verfolgte.

Wir loben und preisen dich, Herr, am Kreuz, dass du alles Leid und alle Not der Welt für uns getragen hast und uns von Sünde, Tod und Teufel errettet hast. Lass die Botschaft von deiner Vergebung über die Welt ausgehen, und lass uns selig werden im Gedenken an deine heilige Hilfe.

Wir bitten dich, Herr, für alle, die da leiden um deines Namens willen; für alle, die um ihrer eigenen Schuld willen leiden; für alle, die um ihrer eigenen Schuld willen leiden; für alle, die unter der Last ihres Lebens und der Not der Welt leiden; für die Kranken und Sterbenden, für die Bedrückten und Entrechteten, für die Einsamen, Witwen und Waisen; für alle, die in Versuchung, Anfechtung oder Sorge sind und alle, die deiner Hilfe bedürfen. Verlass uns nicht, zeige dich uns als der Herr über Sünde, Tod und Teufel. Amen.

Herr Gott, lieber Vater! Wir bitten dich für die Menschen unserer Zeit. Sie haben das Klagen und das Loben verlernt. Sie haben den Weg mit dir verloren. Sie haben den Menschen vergessen in ihrer Not. So rufen wir an ihrer statt zu dir um Hilfe. Wie du uns in der Gemeinde der Bettler und Lobsänger geholfen hast, so hilf auch ihnen durch uns.

Wir denken an die vielen, die wir nicht kennen und die doch deiner und unserer Hilfe bedürfen:

An die Hungernden auf unserer Erde und an die Armen, an alle, die von der Gedankenlosigkeit der Reichen und Satten übersehen werden.

Wir denken an alle, die allein sind, an alle, die sich an Entscheidungen quälen, die von Sorgen zermürbt sind und vor Überarbeitung nicht wissen, wohin; an all die jungen Menschen, die der Hunger nach Leben quält, die an Konvention zu ersticken meinen, und an die Alten, die auf ihren Tod zugehen.

Wir bitten dich für die Hungernden, dass sie sich nicht mit Haß betäuben, sondern Hilfe erfahren und in Liebe ihr Brot zu teilen wissen.

Wir bitten dich für die Satten, dass sie ihren Überfluß nicht verschleudern, sondern barmherzig und gerecht verteilen.

Wir bitten dich für die Kranken, dass sie ihre Schmerzen ertragen und hilfreiche Pfleger ihnen aushelfen.

Für die Sterbenden, dass sie ihr Leben noch einmal bedenken und durch Christus in Frieden entschlafen können.

Wir bitten dich für die Gefangenen, dass sie die quälende Zeit der Einsamkeit mit Geduld überwinden und nicht verbittert werden, für ihre Wachen, daß sie den verlassenen Menschen sehen und nicht die unmenschliche Nummer.

Wir bitten dich für die Angefochtenen, dass sie in ihrer Unruhe nicht bei sich selber bleiben, sondern das Gespräch suchen, für die Selbstsicheren, daß sie sich nicht vermessen in ihren Urteilen, sondern das Fragen lernen.

Wir bitten dich für alle, denen vor der Zukunft graut, die die Schuld ihrer Vergangenheit drückt und die dem Haß zu verfallen drohen und sich so vor dir und den Menschen trennen.

Laß uns nicht vergessen, daß du in Jesus Christus, dem Gekreuzigten, in die Tiefen unserer Leiden und der Gottverlassenheit gekommen bist, um uns alle in die Gemeinschaft deiner Liebe zurückzuholen.

Herr, unser Gott, lass uns nicht nur für unsere Brüder bitten, sondern hilf uns, Wege zu finden, auch das Nötige zu tun. Amen.

Segen: Der Gott aller Gnade aber, der euch berufen hat zu seiner ewigen Herrlichkeit in Christus Jesus, der wird euch, die ihr eine kleine Zeit leidet, aufrichten, stärken, kräftigen, gründen. (1 Peter 5:10)

O Lord Jesus Christ, who for our sake didst die upon the cross and rise again and ascend into heaven, convince us anew each day of our salvation. In every necessity grant us the sure trust that we stand in the comforting fellowship of thy suffering and that we may tread with thee the path through the suffering to glory. Grant that this may be the joy and comfort of all who are oppressed and persecuted for their faith in thee and for the sake of righteousness. Strengthen all those who are suffering from the sin and troubles of this world, the sick and aged, the hungry and cold, the homeless and imprisoned, the lonely and the sad. Thou didst bear all sin, and therefore dost thou give that peace that passeth all understanding. Pour down thy peace upon hearts that are restless and rent, that each may patiently bear his cross after thee. Comfort them all with the certainty that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. Amen. [Dobberstein 47]

MITTAGSGEBET

Eingang: Das Lamm, das geschlachtet ist, ist würdig, zu nehmen Kraft und Reichtum und Weisheit und Stärke und Ehre und Preis und Lob. (Offb.5,12)
 

Psalm 31:2-6  HERR, auf dich traue ich, laß mich nimmermehr zuschanden werden, errette mich durch deine Gerechtigkeit!  ³ Neige deine Ohren zu mir, hilf mir eilends! Sei mir ein starker Fels und eine Burg, daß du mir helfest!  ⁴ Denn du bist mein Fels und meine Burg, und um deines Namens willen wollest du mich leiten und führen.  ⁵ Du wollest mich aus dem Netze ziehen, das sie mir heimlich stellten; denn du bist meine Stärke.  ⁶ In deine Hände befehle ich meinen Geist; du hast mich erlöst, HERR, du treuer Gott.

Lesung

Meditation

Gebet: Himmlischer Vater, du hast deinen lieben Sohn für uns in die Welt geschickt, damit wir durch seinen Tod und durch seine Auferstehung Frieden finden. Mache mein ruheloses Herz still, gib mir Freiheit von aller Begierde und Lust, mache mich bereit, dir zuliebe auf törichte Wünsche zu verzichten, und laß mich nicht im Unglauben sterben. Bewahre mich vor falscher Weltflucht und vor niedriger Weltsucht. Gib mir den Geist der Kraft und der Liebe und der Zucht. Amen.

O Herr, mein Gott, du wohnst in reiner und vollkommener Klarheit, heilig und erhaben, und doch siehst du in unaussprechlicher Liebe und in großem Erbarmen das Leiden dieser Welt. Ich bitte dich, gib mir Gnade, die Leiden und Enttäuschungen, die du mir zu tragen auferlegt hast, aus deiner väterlichen Hand zu nehmen und zu erkennen, was sie für mich bedeuten. Stärke mich durch das Beispiel deiner Zeugen, die ihren Glauben im Leiden bewährt haben. Gib mir ein starkes Herz, meine eigene Last zu tragen! Gib mir ein williges Herz, die Lasten anderer zu tragen! Gib mir den rechten Glauben, alle Last auf dich zu werfen!  Ehre sei dir, o Vater, und dir, o Herr Christus, und dir o heiliger Geist, von Ewigkeit zu Ewigkeit. Amen.

Herr, Jesus Christus, Heiland aller Menschen, du bist die Welt gekommen als der gute Hirte und hast dein Leben für uns gelassen. Wir danken dir, daß du allen nachgehst mit deiner suchenden und helfenden Liebe. Laß keinen von denen verlorengehen, die du so teuer erkauft hast; löse uns von den Banden der Sünde, und heile nach deiner Verheißung die zerschlagenen Herzen. Mache deine Christenheit tüchtig zu deinem Dienst, daß sie die gute Botschaft allen bringe, die dich nicht kennen; daß sie vergebe, wie ihr selbst vergeben wird; daß sie Barmherzigkeit erweise, wie sie selber Barmherzigkeit erfährt; daß sie dem Elend helfe, wie ihr selbst geholfen ist. Bekenne dich zu allem Dienst der Liebe, die an deinen Brüdern geschieht, und laß uns Gnade finden am Tage des Gerichts. Vergib uns unsere Trägheit und Versäumnis und erfülle unsere Herzen mit dem Feuer deiner Liebe. Erhöre uns um deines Namens willen. Amen.

Himmlischer Vater, du hast deinem Sohn in der schweren Stunde den Boten geschickt, ihn im Garten von Gethsemane zu stärken: Stärke doch alle, die unter ihrem Leben leiden, die ihr Leben wegwerfen möchten. Ich bitte dich für die Menschen in Krankenhäusern, in Gefängnissen und für alle, die unglücklich sind und keinen Sinn mehr in ihrem Leben sehen. Hilf ihnen, an dich zu glauben und dran zu denken, daß du in Jesus Christus, dem gekreuzigten und auferstandenen Heiland, auch für sie da bist. Laß uns im Leid und in den Stunden der Traurigkeit wissen, daß du uns nur bereitmachen willst für deine Liebe. Amen.

Segen: Und der Friede Gottes, der höher ist als alle Vernunft, bewahre eure Herzen und Sinne in Christus Jesus. (Philippians 4:7)

ABENDGEBET

Eingang: Der HERR ist nahe allen, die ihn anrufen, allen, die ihn ernstlich anrufen. (Psalm 145:18)

Psalm 116:10-19  Ich glaube, auch wenn ich sage: Ich werde sehr geplagt.  11 Ich sprach in meinem Zagen: Alle Menschen sind Lügner.  12 Wie soll ich dem HERRN vergelten all seine Wohltat, die er an mir tut?  13 Ich will den Kelch des Heils nehmen UND DES HERRN NAMEN ANRUFEN.  14 ICH WILL MEINE GELÜBDE DEM HERRN ERFÜLLEN VOR ALL SEINEM VOLK.  15 Der Tod seiner Heiligen wiegt schwer vor dem HERRN.  16 Ach, HERR, ich bin dein Knecht, ich bin dein Knecht, der Sohn deiner Magd; du hast meine Bande zerrissen.  17 Dir will ich Dank opfern UND DES HERRN NAMEN ANRUFEN.  18 ICH WILL MEINE GELÜBDE DEM HERRN ERFÜLLEN VOR ALL SEINEM VOLK  19 in den Vorhöfen am Hause des HERRN, in dir, Jerusalem. Halleluja!

Lesung

Freies Gebet oder Tagesgebet

Herr, mein Gott, ich danke dir, daß du diesen Tag zu Ende gebracht hast; ich danke dir, daß du Leib und Seele zur Ruhe kommen lässest. Deine Hand war über mir und hat mich behütet und bewahrt.

Vergib allen Kleinglauben und alles Unrecht dieses Tages und hilf, daß ich allen vergebe, die mir Unrecht getan haben.

Laß mich in Frieden unter deinem Schutz schlafen und bewahre mich vor den Anfechtungen der Finsternis. Ich befehle dir die Meinen. Ich befehle dir dieses Haus, ich befehle dir meinen Leib und meine Seele. Gott, dein heiliger Name sei gelobt. Amen.

Wir danken dir, Herr, der du uns den Tag über bewahrt hast. Wir danken dir, der du uns die Nacht hindurch bewahren willst. Wir bitten dich, Herr, bringe uns in Heil und Frieden zu dem Morgen des anderen Tages, damit du unser Lob zu allen Zeiten empfangen mögest, durch Jesus Christus, unseren Herrn. Amen.

Himmlischer Vater, ich bete zu dir durch unseren Herrn Jesus Christus und danke dir, daß du zugesagt hast: du willst nicht den Tod des Sünders, sondern seine Errettung. Ich bekenne dir meine Sünde: Ich habe die, die du mir zu Brüdern gegeben hast, nicht geachtet, ich hatte kein gutes Wort für meine Freunde, ich war in Eile für mein eigenes Wohlergehen. Hilf mir, daß ich den Kampf mit mir selbst aufnehme. Nimm von mir die Lieblosigkeit, den Egoismus. Amen.

 

Vater unser: Und vergib uns unsere Schuld, wie auch wir vergeben unsern Schuldigern.

Fürbitten: (für Gegner, Gleichgültige und Abgefallene; Bitte um Verständigung zwischen Menschen und Völkern)

O Gott der Gnade, der du so für mich sorgst, als ob ich der einzige Mensch wäre, für den du zu sorgen hättest, und der du doch für alle ebenso sorgst wie für mich, ich bringe nicht nur meine eigenen Sorgen und Kümmernisse zu dir, sondern auch die der ganzen Welt.

Laß die Menschheit erfahren und erkennen, daß du Herr, allein groß bist und Wunder tust. Gib, daß alle Völker und ihre Regierungen rechte Gottesfurcht lernen. Laß dein Gebot in jedem Haus geehrt werden. Befreie die ganze Welt von der Macht des Bösen und wandle sie durch die Kraft des Kreuzes Christi. O Gott, der du in deiner Gnade unsere armseligen menschlichen Anstrengungen zur Erfüllung deines Vorhabens brachen willst, ich bitte dich für alle, die für den Frieden und die Verständigung zwischen den Völkern arbeiten. Ich bitte dich für alle, die darum bemüht sind, die Schranken zwischen den Völkern und Menschen, zwischen Juden und Nichtjuden, zwischen Unterdrückten und Freien, zwischen Schwarzen und Weißen niederzureißen und sie alle eins zu machen in Christus. Stärke sie durch die Freude deiner Gegenwart und wecke in mir das brennende Verlangen, ihre Arbeit zu unterstützen und weiterzutragen, soweit es in meinen Kräften steht, durch Jesus Christus, unseren Herrn. Amen.

Barmherziger Heiland, der du uns geliebt hast, da wir noch ferne waren, und uns dein Heil schenkst, obwohl unsere Sünde dich ans Kreuz geschlagen hat, wir bitten dich für unsere Feinde und alle, die dich hassen: Nimm alle Bitterkeit aus unserem Herzen, daß wir unseren Schuldnern vergeben, wie du uns reichlich und täglich vergibst. Bewahre uns, daß wir den Menschen nicht ein berechtigtes Ärgernis geben und durch Zorn und Lieblosigkeit unglaubwürdig werden in unserem Amt.

Wir klagen dir das Elend aller, die sich verloren haben, aus der rechten Bahn in die Irre, aus dem hellen Licht deiner Wahrheit in die Finsternis, aus der heilsamen Gemeinschaft deines Lebens in das Sterben ihrer Seelen. Aber wir wissen auch, daß wir selber um unserer Lauheit und Lieblosigkeit und unseres vielfachen Versagens willen, mitschuldig sind an solcher Not.

O Herr, vergib und wecke in uns herzliches Erbarmen, Geduld in Arbeiten und Opfern, Treue im Beten und Ringen um unser Volk und alle Völker.

Herr, unser Hirte, höre nicht auf, zu suchen und selig zu machen, was verloren ist. Amen.

Segen: Eine ruhige Nacht und ein seliges End verleihe uns der allmächtige und barmherzige Gott, der Vater, der Sohn und der heilige Geist. Amen.

Thursday in Trinity VII                               11 August 2011

LTS Chapel                                                 Pretoria,South Africa

Psalm: Ps. 16

Hymn: “O Blessed, Holy Trinity” -876 LSB

Mark 9:43-50

Prayer: By Your Word and Spirit, bless the speaking and hearing of your Holy Gospel that we may be kept in body and soul in the struggle against sin and the devil and finally by Your grace brought to the final victory in the resurrection of our bodies to life everlasting for Jesus’ sake. Amen.

Dear hearers of the Word of God: One of the great pastors of our Lutheran Church was Wilhelm Löhe who lived and died in the 19^th century. Just two weeks ago Dr. Weber and I were attending a conference in Fort Wayne devoted to the study of this outstanding churchman who though he never ventured far from his home in Bavaria was so instrumental in sending out men who become pastors and assist in the planting of the church in North America and ultimately in other places like New Guinea and Australia as well. Inscribed on Löhe ’s tombstone are those familiar words at the conclusion of the Apostles’ Creed: “I believe in …the Holy Christian Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and life everlasting.” How fitting a motto for the grave stone of a disciple of Jesus Christ! The Christian life is lived from the forgiveness of sins to the resurrection of the body to life everlasting.”

Our citizenship is not ultimately in South Africa, theUnited States, orGermanybut in heaven. And as the Apostle Paul writes “from it we await a Savior, the Lord Jesus Christ who will transform our lowly body to be like his glorious body by the power that enables him even to subject all things to himself” (Phil. 3:20-21). So in this life-even in the face of snares and obstacles along the way- we press forward to that heavenly goal of the resurrection of the body and life everlasting. Nothing whatsoever is more worthwhile or important as to interfere with what God has in store for those who cling to Him in faith.

It is in this light that we hear Jesus’ words in our text. These words are admittedly harsh for He speaks in hyperbole, in most exaggerated terms to drive home the point. Even the integrity and soundness of your body is not worth exchanging for the resurrection of the body to life everlasting. Now some have taken Jesus’ words very literally and mutilated their bodies in an attempt to measure up to the demands of discipleship. We think, for example, of Origen who actually castrated himself in a futile attempt to extinguish the desires of the flesh. The Lord Jesus did not come to form a society of amputees, hobbling footless into the kingdom or a pack of sightless Christians stumbling in darkness until they come into the light of the heavenly city. Eyes, hands, and feet are not the cause of sin, but sin’s instruments.

Nevertheless, the Lord Jesus is making a point with his use of this wild imagery that we must take to heart with utter seriousness: There is nothing more tragic than a life that ends in hell. Now I know that hell is not a popular topic in the theology or preaching these days. There are more than a few theologians who consider the teaching of hell as an obsolete and inhuman concept irreconcilable with a God of love and mercy. They think that they know better than Jesus! But we would do far better to listen to Jesus who speaks more often of hell than of heaven in the gospels. He is the Son of God and He knows what He is talking about. He came into the world, taking on our flesh and blood, born of the virgin Mary to suffer and die in order to redeem us not from an imaginary hell but from an eternal damnation where those who do not know Him will suffer unspeakable torment under God’s wrath. The Lord’s language in our text is all too clear as He speaks of an unquenchable fire that burns but never consumes and a worm which will not die. What good is it to have a healthy body if your soul so corroded and corrupted by unbelief spurns the mercy of God in Christ Jesus? It would be better to sacrifice life and limb rather than to fall away from faith in the One who alone is the Resurrection and the Life. Nothing – not even the treasured gifts of bodily health and wholeness- is more precious than Jesus Christ.

The path of discipleship is strenuous for it is the path of the cross, of affliction, of counting all things as lost for the sake of holding fast to the one thing needful, the word of the Lord Jesus Christ whom to know is life eternal. So Jesus says “everyone will be salted with fire.” In the OT, offerings where offered with salt. We speak of putting salt into the wounds as way of indicating the inflicting of pain. Salt purifies and cleanses lacerated flesh so that healing might occur. But salt also stings and burns. To be a disciple of Jesus Christ is to be salted for sacrifice. This is what the Apostle Paul speaks of in Romans 12 when he writes “I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship” (Rom. 12:1).  Now in the ancient world those words would have struck Paul’s readers as absolutely strange, an oxymoron or a contraction, we might say. Everybody knew whether Jew or pagan knew that sacrifices where dead. The temple inJerusalemlooked more like a slaughter house than a church and the priest more like a blood stained butcher than a properly vested clergyman. But Paul says present your bodies not as dead sacrifices but as a living sacrifice.

You are a living sacrifice because death has already taken place. Jesus died for your sins, the righteous for the unrighteous. Put to death for your trespasses ad raised again for your justification, you have been put to His death in Baptism and as the Apostle says if we share in a death like His we will also share in His resurrection. He has redeemed you in body and soul; He has made your body a living sacrifice. He has salted you so that you are the salt of the earth. Salt which has gone stale, lost its saltiness is worthless-lacking the capacity to flavor, cleanse, or preserve. Only Jesus’ sacrifice can and does restore us to saltiness, making us what He intends us to be. So He says “Have salt in yourselves and be at peace with one another.”

Salted to live as living sacrifices in the world, we are not conformed to the pattern of this world but we are transformed from the inside out to paraphrase Paul in Romans 12. At peace with God through faith in Jesus Christ, we are then at peace with one another. Rather than feuding for positions of greatness in God’s Kingdom, we are content to live as servants one of another, always keeping our eyes fixed on Jesus and the gift He has promised: “the resurrection of the body and life everlasting.” Amen.

-Prof. John T. Pless

Yesterday we heard what that means with regards to our hardened, calloused hearts, hard-hearing, blocked ears and stubborn, block-headed minds. Today God’s word addresses another body part – that little, insignificant member, which boasts of great things: the tongue. In short St. James points out: “Mind your tongue, don’t say the wrong stuff – rather keep it holy, sanctified, blessing!” He writes that specifically to pastors, teachers and missionaries, who bear an extra responsibility to speak clearly, truthfully and faithful to their divine calling. He compares the power of the tongue with sparks igniting forest fires; with rudders guiding great ships and bits and bridles controlling monstrous horses without much ado. Our tongues are as effective in doing great things – sometimes good, often times evil. St. James puts it bluntly and rather drastically: The tongue is a fire inflaming a world of unrighteousness, staining the whole body, setting on fire the entire course of life, set on fire by hell. Even if humans have been successful in taming all kinds of beasts, birds, reptiles and even sea creatures, yet nobody can tame the tongue. “It is a restless evil, full of deadly poison.” No small wonder we read in another passage: “Tear it out!”

We Christians believe that mankind has received God’s richest blessings and most precious gifts of grace and mercy. He has forgiven us our sins and granted us the grace of being his children, heirs of heaven and eternal life in his presence. Nothing can harm us, nothing can separate us from his love – all and everything is for us and for our salvation – because the triune God sees to that! If he can feed thousands with just a few pieces of bread, can heal the sick, cast out demons, bring back dead to life, make the deaf hear, the dumb talk and the blind see, call that which isn’t there to be [creation ex nihilo] just by authoritative speaking – saying just the right word – then what on earth should be impossible for him to do? Now – because that is so, we ought to be thankful all days of our life. Because of this we have all reason to sing God’s praises and to speak good words, blessings, gospel, Blessing the father and his people – and even our enemies too! That’s the true reason behind Christian missions too: Being witnesses of God’s goodness, light and life to those, who are still living in darkness and shadow of death: Teach them everything I have commanded you +

That’s why we invigilate that our children learn his divine ten commandments as the way of life just as the Israelites did from those days at Mt.Sinai – because Words matter and God’s word matters most. Therefore our children and the people we care for – everybody God cares for – should get it right without abbreviations, limitations or false attachments – unmodified, unadulterated, loud and clear, off by heart and off the cuff. That’s why we learn to read and write and speak correctly – because that enables the communication of the godly message in our lives and into the lives of others.

We pray with the exact words he taught his very first disciples [Our Father!], because we know that’s pleasing to him if we come in Jesus name and at his invitation and with his authority. Therefore we can say “Amen” with confidence, because he will surely do it! Obviously we learn even more God-pleasing words in the Psalms [Church Hymnal] and other divinely inspired songs like the “Magnificat”, “Benedictus”, “Nunc dimittis”, “Gloria” etc., which school poets throughout the ages to sing his praises in pleasing fashion.

When we come to his godly table we hear the precise words by which he himself instituted his most holy supper on the night he was betrayed and therefore we are assured that we receive exactly what his promise distributes: His true body and very own and most precious blood!  – and we receive what he , what he has promised. It’s this teaching of the truth – giving all the very best construction – speaking benevolently, peaceful and lovingly with the words our Lord himself taught us, which makes us eloquent communicators.

We also regularly recite the main stations of our Lord and saviors life in unambiguous uniformity when we together with the one, holy church confess the Christian faith at Baptism or in daily remembrance of this baptismal grace – just as we did again in the Responsive prayer in LHF Hall this morning. That’s what parents impress on their children, pastors teach confirmands, teachers instruct students and missionaries those heathens, who want [and need] to be baptized. The Christian creeds enable us to teach theology, words taught by God about God, leading to God and also instructing to communicate with God. Choirs and orchestras do something of the same, when they sing about the great deeds of God like in Händels “Creation”  or “Messiah”, but also if we as congregants join in the divine liturgy – not only the Te Deum, but even the “Agnus Dei” or the very basic and yet so effective and expressive “Kyrie eleison!” If it sounds very convincing if 700+ students and teachers confess the Nicene creed in Craemer Chapel, Ft.Wayne, how much more will we be impressed if we hear the church triumphant, this multitude nobody can count, singing the new song of Moses and the Lamb. That’s going to be the most beautiful symphony, no dissonance or discord, just lovely harmony and divine accord. Already on this earth the militant Church, the true confessional Church is proclaiming this godly theology in true unanimity and great consensus: Ecclesiae magno consensu apud nos docent. That’s not blowing one’s own trumpet, which comes so naturally to us, but rather singing the praises of him, who deserves all honour and glory in heaven and on earth.

It is a real shame, that the little tongue of ours is not used simply for this ultimate good: Praising God with thanksgiving and true faith. Sadly too much cursing is still going on – even in the most holy places. Not only is God’s truth perverted by heresies, false prophecies and despicable lies, but God’s name is blasphemed in the name of so-called religion, Science, renaissance and enlightenment, Christ’s divine nature is denied  – and all his words and works and thus is the Holy Spirit’s witness being denounced – ridiculing the Christian faith. Heretics, sectarians and other godless liars and deceivers share their poison with forked tongues – they are “Worm-tongues”. They have learnt from their propagator, the greatest liar and most vicious deceiver, who practices this shameful treachery and deception from the beginning: “Should God have said this or that…” “Is it really true that…” Doubt, false belief, despair and other great shame and vice are his special offers every day.  Using words for evil and worse.

Our Lord Jesus Christ suffered because of the sin of the world. His friend betrayed him. His friend denied him. His enemies denounced and accused him, they scoffed, mocked, derided and ridiculed him – instead of singing his praises as Son of God, thanking him for his merciful goodness and confessing his name as the highest Lord and only God. Our Lord suffered this without rebellion and aggression although he would have had all right to do that. He suffered patiently and willingly – and he did that for you, who like me tends to be impatient and not long-suffering as I should be. Jesus did not only suffer this gross injustice vicariously [in our stead] and ultimately for our redemption in God’s sight, no, he also blessed those who cursed him, he forgave his malefactors/tormentors graciously and prayed to his heavenly father for those, who where killing him: His love covers a multitude of sin… Thus he the benefactor of all achieved the gracious favor of God, who therefore justified sinners.

Trapists are a catholic order, where nuns and monks don’t speak. Lock your mouths and speak no evil. Just like the Jewish rule not to use God’s name – just in case they might misuse it. However we as Christians know “abusus non tollit usus” [Abuse does not prevent proper use!] Self-control, discipline are called for. We need to talk, communicate, pray, teach and sing – but do it right. Therefore we need to learn from Christ our God and be lead by his Holy Spirit to do it in a God pleasing fashion. The Church is a good place to learn this godly communication. Harmony, singing, divine words and heavenly music! Make just the right noises… beautiful noise in God’s ear. Singing God’s praises, uttering words beneficial to men/women +  That will instruct our conduct outside and amongst all people, that our words will be proper, spiced with salt and pepper, healing and conducive to salvation when and where it pleases God + Amen.

Keep me from saying words That later need recalling;

Guard me lest idle speech May from my lips be falling;

But when within my place I must and ought to speak,

Then to my words give grace Lest I offend the weak.

 

Lord, let me win my foes With kindly words and actions,

And let me find good friends For counsel and correction.

Help me, as You have taught, To love both great and small

And by Your Spirit’s might To live in peace with all.  

LSB 696,3-4

Thero ka Sontaga wa 7 morago ga moletlo waBorarobongwe, e le ka 07. 08. 2011                 41/2011

Mo leineng la Modimo o e leng Rara le Morwa le Mowa o o Boitshepo!

 1.         Sefela sa 395 – 362/ 374

2.         Thapelo: Morena, Modimo, o re itshepise mo boammaaruing. Lefoko la gago ke la boamaaruri.  Amen.

3.         Epistolo ka fa thulaganyong ya 2 e kwadilwe mo Ditirong tsa baapostolo 2:41a.42-47;

Efangele ka fa thulaganyong ya 1 e kwadilwe mo go Johane 6:1-15.

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

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

Johane 6:30-35, e re: “Ba mo raya ba re: ‘Kana o dira sesupo sefe gore re bone, re go dumele? O itshupa ka tiro efe? Borraetsho ba jele Mmana kwa sekakeng, jaaka go kwadilwe ga twe: ‘O ba file senkgwe se se tswang kwa legodimong go se ja.’ Jesu a ba raya a re: ‘Ammaaruri, ammaaruri ke lo raya ke re: Ga se Moše yo o lo fileng senkgwe se se tswang kwa legodimong, ke Rre yo o lo fang senkgwe sa nnete se se tswang kwa legodimong. Gonne senkgwe sa Modimo ke sona se se fologang kwa legodimong, se se nayang lefatshe botshelo.’ Ba mo raya ba re: ‘Morena, re fe senkgwe seo ka metlha yotlhe.’ Jesu a ba raya a re: ‘Ke nna senkgwe sa botshelo; yo o tlang go nna ga a ka ke a tlhola a utlwa tlala. Yo o dumelang mo go nna ga a ka ke a tlhola a nyorwa.’” Amen.

8. Thero: Phuthego ya Morena wa rona Jesu Keresete, Rona badumedi re tshela gabedi. Motho mongwe le mongwe mono mo lefatsheng o tshela gangwe fela. Re a tsalwa, re a swa. Ke ona molao mo godimo ga rona, mme rona badumedi re tshela gabedi. Ke ka lebaka la eng? Gonne re ja botoka. Re ja sejo se se botoka. Ke jona bosaitsiweng jwa rona. Re a tshela sentle, gonne, re ja sentle. Re tshela sejo se se molemo. Re tshela re le ka fa tlase ga bopelotlhomogi jwa Morena wa legodimo le lefatshe ka kwano mo lefatsheng, le mo go le le tlang. Jesu a ba raya a re: Nna ke senkwe sa botshelo, yo o tlang mo go nna ga a kitla a bolawa ke tlala. Yo o dumelang mo go nna ga a nke a oma. Nnang fa fatshe thapama, lo phutholole Beibele ya lona, lo buise kgaolo yotlhe ya ga Johane 6. Senkgwe sa botshelo ke eng? Ditemana tse di masome a a supang le bongwe tsa kgaolo eo di re tlhalosetsa sentle leina leo la ga Jesu gore re le tlhaloganye botoka. Ke tse tharo tse di angwang mo lefokong la thero. Ke tse: 1. ba ba tshwerweng ke tlala ba abelwa dijo gore ba kgore. 2. Jesu o a itshupa ka gore: Ke ene senkgwe sa botshelo. 3. Jesu o ineela mo sakaramenteng, fa e le senkgwe sa botshelo.

Potso e e bodiwang ke e: Botshelo jwa gago bo thusa mang? Botshelo jwa me bo thusa mang? Botshelo jwa me bo thusang? Botshelo jwa gago bo thusang? Botshelo jwa rona bo ikaelelang? Bo na le maikaelelo a a ntseng jang? A ke a tshela gore ke je? Ke tshelelang? Wena, morwa-Rre, wena morwadie-Rre, o tshelelang mono mo lefatsheng? Go na le batho ba ba tshelang jaaka ntshi. Ba a tshela-tshela, ba a ja, ba a nwa, mo bofelong ba swa fela. Ba ba ntseng jalo ba tshela ka go direla mpa wa bone fela ka go ja, le go nwa, le go robala fela. Ba tlhokomela dikeletso tsa mmele fela jaaka diphologolo tsa naga. Mme botshelo jwa nnete bo feta tseo, ga bo felele foo. Rara o lo abela senkgwe sa nnete, se se tswang mo legodimong. Kana senkwe sa Modimo ke ene yo o fologileng mo legodimong, yo o nayang lefatshe botshelo. Ke gona ba mo reileng, ba re: Morena, re fe senkgwe seo ka metlha yotlhe. Jesu a ba raya a re: Ke nna senkgwe sa botshelo; yo o tlang go nna ga a ka ke a tlhola a utlwa tlala. Yo o dumelang mo go nna ga a ka ke a tlhola a nyorwa.

Botshelo jo bo botoka bo na le maikaelelo a a botoka. A matlho a me a buduloge gore ke bone batho ba bangwe, bogolo bahumanegi le bahutsafadi, bogolo bone ba ba bolawang ke tlala, bogolo tlala ya tshiamo. Ke be ke bule diatla tsa me go ba abela tse ke nang natso, tse di di abetsweng le nna, ke bule le molomo go ba bolelela ka ga senkgwe sa botshelo. Ke nnete, modumedi o tshelela yo mongwe yo o mo tseleng mmogo le ene. O bula pelo ya gagwe, a tsholetsa tlhogo ya gagwe gore a bone Motlhodi wa gagwe yo o mo abetseng botshelo, le tsotlhe tse a nang natso. Ke tshelele ene. Motho ga a nke a tshela ka senkgwe fela; o tshela ka Lefoko lengwe le lengwe le le tswang mo molomong wa Modimo. Ke gona go tlhagang potso e kgolo malebana le botshelo jwa rona. Re na le tlala go ja eng? Nna le wena re nyoretsweng? Ke lora ditoro tse di ntseng jang? A go na le sengwe se se nkamang mo pelong ya me? A go na le sengwe se se ntsoseletsang. Tse di amang pelo ya me ke tsa eng? A ke tsa mmele fela: dijo, dino, le thobalo? Ke fa ke tla bolawa ke tlala ka metlha. Ke tla nyorwa ka metlha. Ke tla nyorwa ka malatsi otlhe. Nyaya, bagaetsho, ke tlhoka le se sengwe.

Ke tlhoka dijo tse di kgorisang mmele, mme bogolo ke tlhoka dijo tsa ditsebe gore mowa wa me o bolokwe gore pelo ya me e pholoswe, nna ka nosi ke pholosiwe, mmele le mowa. Tota ke tlhoka thuso yotlhe e re e baakanyeditsweng ke Modimo. Ke ka ntlha ya moo, fa ke itumelela Evangele e ntle ya kajeno, gonne ke buisa fano gore ga ke nosi le botshelo jwa me. Ga ke nosi le mmele wa me. Ga ke nosi le mowa wa me. Le Motlhodi wa me o teng. Mopholosi wa me o nna le nna, kajeno, jaanong le ka metlha, mo tirelong-Modimo. Ke lebogela dikabelo tsa bopelotlhomogi, e bong Lefoko la Modimo, le disakaramente tse di boitshepo, e bong kolobetso, kgololo mo boipobolong, le selalelo se se boitshepo sa Morena. Didiri tsa bopelotlhomogi di rata go mphelegetsa mo tseleng e e yang mo legodimong. Rara o re fa senkgwe sa nnete se se tswang mo legodimong, e bong ene yo o neng a fologa mo legodimong, yo o nayang lefatshe botshelo. Ke fa ba mo raya ba re: Morena, re fe senkgwe seo ka metlha yotlhe. Ke fa Jesu a ba raya, a re: Ke nna senkgwe sa botsehlo; yo o tlang go nna ga a ka ke a tlhola a utlwa tlala. Yo o dumelang mo go nna ga a ka ke a tlhola a nyorwa.

Re tlhoka thuso. Re tlhoka sesupo sa tumelo mo tseleng, gonne Satane ga a thulamele. Le ene o re felegetsa. O re bontsha se sengwe ka metlha go kgorisa dikeletso tsa rona. O re bontsha sešwa ka metlha tse di ka kgorisang maikutlo le megopolo ya rona ka tse di gakgamatsang, tse di  tshosang kwa le kwa, mo ditseleng ka kwa ntle, gongwe mo gae fa pele ga TV. Lo se mo nee phatlha! Ke motsietsi! O utlwisa botlhoko. O bolaya mmele le mowa. Nyaya, bagaetsho, ke rata go lo supetsa se se botoka kwa re kgorisiwang ka botlalo teng. Tla, o khubame mmogo le nna gore re je re nwe botshelo jo bo botoka, botshelo jwa nnete, botshelo jwa go tshela, e le botshelo ntle le tlala, ntle le lenyora, e le botshelo jo bo sa khutleng. Rara o lo fa senkgwe sa nnete se se tswang kwa legodimong. Gonne senkgwe sa Modimo ke ene yo o fologileng mo legodimong, yo o nayang lefatshe botshelo. Ke fa ba mo raya ba re: Morena, re fe senkgwe seo ka metlha yotlhe. Ke fa Jesu a ba raya, a re: Ke nna senkgwe sa botshelo; yo o tlang go nna ga a ka ke a tlhola a utlwa tlala. Yo o dumelang mo go nna ga a ka ke a tlhola a nyorwa.

Jesu Keresete o ineetse mo losong lwa sefapaano gore e nne sejo sa rona se se tswang mo legodimong, Le fa a sa didimatse go bopama, le go ota, le go eletsa ga rona malebana le go tshedisa, le go otla mmele wa rona ka tsona tse re di baakanyeditsweng, le go abelwa ke Modimo ka fa Artikeleng ya ntlha ya tumelo ya bokeresete le kopo ya bone ya thapelo ya Morena, o tla didimatsa tlala ya tshiamo, le go e nyorelwa.  Yo o itshwarelwang maleo ka go dumela mo go Keresete o balelwa tshiamo ya Modimo ka botlalo.  Modimo o tla fenya bodudu jotlhe jwa gago. Ka moo re atamela ka boitumelo mo selalelong se se boitshepo sa Morena go kopana le Jesu, Morena wa botshelo, gonne senkgwe sa Modimo ke ene yo o fologileng mo legodimong. Ke yo o abelang lefatshe botshelo. Re a utlwelwa botlhoko, re ratwa jalo gore re se swe ka tlala ya tshiamo ya Modimo mo tseleng. Re thusiwa jalo gore re se latlhege mo tseleng ka fa tlase ga matshwenyego le maleo a rona. Re a amogelwa, le go tsweledisiwa jalo ka Sontaga le Sontaga gore re se latlhegelwe ke tsholofelo, mme re fenye khutsafalo le pelaelo le tlhobaelo ya rona, re tlhabane le Satane, le lefatshe le nama ya rona, re lwe tlhabano e e molemo ya tumelo, re fenye ka Jesu yo o re selofetsang, a re: Yo o jang nama ya me, a nwa madi a me o na le botshelo jo bo sa khutleng, ke tla mo tsosa ka letsatsi la bofelo. Re leboga Morena. O re utlwele botlhoko, Morena Keresete. Amen.

9.         Thapelo: Morena Jesu Keresete, re lebogela sejo se se boitshepo sa gago, le kgomotso e e sa ka keng e tshwaiwa. O re femele gore Satane a se ka a tlosa tshegofatso e re e abetsweng ka bopelotlhomogi jwa gago, O re fe thata ya Mowa o o Boitshepo, gore poifo ya go go boifa e ate, re tle re tsosiwe ka letsatsi la bofelo go rua boswa jwa botshelo jo bo sa khutleng. Amen.

Thapelo ya Morena: Rara wa rona yo o mo legodimong …

10.       Sefela sa 224 – 210/218

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 K. G. Tiedemann , ka ngwaga wa 2011

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

Intshumayelo ngesonto 7 emva komkhosi wobuThathwemunye, ka 07. 08. 2011                                                                                                                                      41/2011

Egameni likaNkulunkulu onguYise, neNdodana, noMoya oNgcwele

1.         Iculo 207

2.         Umkhuleko: Nkosi Nkulunkulu, singcwelise ngeqiniso lakho. Izwi lakho liyiqiniso. Amen.

3.         Iphistola lohlelo lwesibili lilotshiwe ku-IzEnzo 2:41-47.

Ivangeli lohlelo lokuqala lilotshiwe kuJohane 6:1-15.

4.    Isivumo senkolo: Ngiyakholwa nguNkulunkulu uYise …                                                        5. Iculo 110

6.     Umkhuleko wakhe ofundayo intshumayelo                                                                              7. Ivangeli ngohlelo lwesithathu lilotshiwe kuJohane 6, 30-35 Ngakho bathi kuye: Pho, wenza-sibonakaliso sini ukuba sibone, sikholwe nguwe, na? Usebenzani na? Okhokho bethu badla imana ehlane njengokulotshiweyo ukuthi: Wabapha isinkwa esivela ezulwini ukuba badle. UJesu wayesethi kubo: Ngiqinisile, ngiqinisile ngithi kini: Kwakungesiye uMose owanipha isinkwa esivela ezulwini, kodwa uBaba unipha isinkwa soqobo esivela ezulwini. Ngokuba isinkwa sikaNkulunkulu singuye owehla ezulwini, olipha izwe ukuphila. Khona bathi kuye: Nkosi, siphe njalonjalo lesosinkwa. UJesu wathi kubo: Mina ngiyisinkwa sokuphila; ozayo kimi kasoze alamba, nokholwa yimi kasoze oma. Amen.

8. Intshumayelo: Bandla likaJesu Kristu, thina-makholwa siphila kabili. Yilowo nalowomuntu lapha emhlabeni uphila kanye nje kuphela – siyazalwa, siyafa – umthetho wethu; kodwa thina-makholwa siphila kabili. Ngani na? Ngoba sidla kangcono! Ngokuba sidla ukudla okungcono. Nans‘ imfihlakalo yethu. Siphila kahle, ngoba sidla kahle. Siphila kakuhle, ngoba sidla okuhle. Siphila phansi komusa weNkosi yezulu nomhlaba lapha phansi nalé kwelizayo. UJesu wathi kubo: Mina ngiyisinkwa sokuphila; ozayo kimi kasoze alamba, nokholwa yimi kasoze oma. Hlalani phansi ntambama, niphenye iBhayibheli lenu, nifunde isahluko sonke: Johane 6. Isinkwa sokuphila siyini na? Lawomversi angu-71 achasisela leligama likaJesu ukuba sizwe kangcono.

Okuthathu kuyathintwa lapha: 1. Abalambileyo bayanikwa ukudla ukuba basuthe. 2. UJesu uyazikhombisa ngokuthi: Mina ngiyisinkwa sokuphila. 3. UJesu uyazinikela esakramenteni njengesinkwa sokuphila. Nang‘ umbuzo: Kumsiza ubani ukuba uphile wena na? Kumsiza ubani ukuba mina ngiphile na? Impilo yami inomvuzo yini? Impilo yakho inomvuzo na? Impilo yethu inomgomo yini, inomgomo muni na? Ngiyaphila ukuba ngidle na? Ngiyadla ukuba ngiphile na? Ngiphilelani na? We mfo, we dade uphilelani lapha emhlabeni na? Bakhona abantu abaphila njengezimpukane. Bayaphilaphila; badla; baphuza baze bafa nje. Abantu abanjalo bayaphila ngesisu sabo. Ukudla nokuphuza nokulala. Bayanaka izifiso zokomzimba njengezinyamazane ensimini. Kanti ukuphila isibili kuyadlula kulokho, kungagcini lapha. UBaba unipha isinkwa soqobo esivela ezulwini. Ngokuba isinkwa sikaNkulunkulu singuye owehla ezulwini, olipha izwe ukuphila. Khona bathi kuye: Nkosi, siphe njalonjalo lesosinkwa. UJesu wathi kubo: Mina ngiyisinkwa sokuphila; ozayo kimi kasoze alamba, nokholwa yimi kasoze oma.

Ukuphila okungcono kunomgomo ongcono. Ngivule amehlo ami ukuba ngibone abantu abanye, kakhulu abampofu nabadabukileyo, kakhulu labo abahlushwa yindlala. Ngivule izandla zami ukubapha engikutholile, engikuphiwe nami. Yebo, mina-kholwa ngimphilela omunye osendleleni kanye nami. Ngivule inhliziyo yami, ngiphakamise ikhanda lami ukuba ngimbone uMdali wami owangipha lempilo yami nakho konke enginakho. Ngimphilela yena. „Akusinkwa sodwa umuntu ayakuphila ngaso kodwa ngamazwi onke aphuma emlonyeni kaNkulunkulu,“ (Mt4:4.) Manje uvela lombuzo omkhulu wempilo yethu. Silambile yokudlani na? Wena nami somile yokuphuzani na? Ngiphupha amaphupho anjani mina? Sekuyini okungithinta phakathi nendawo, sekuyini okungivusa mina na? Izinto ezinjani ziyavusa inhliziyo yami na? Izinto zokomzimba kuphela: ukudla nokuphuza nokulala na? Khona ngizolamba njalo. Ngizolamba imihla ngemihla. Ngizokoma njalonjalo. Ngizokoma izikhathi zonke. Cha-ke bakithi, ngiswela okunye futhi.

Ngiswela ukudla komzimba, yebo; kodwa ngiswela nokudla kwezindlebe ukuba kulondolozwe umphefumulo wami, ukuba kusindiswe nenhliziyo yami, ngisindiswe kanjalo mina uqobo, umzimba nomphefumulo. Kanti ngiswela usizo lonke engingaluthola. Ngakho-ke ngiyathokoza nokuthokoza ngalelivangeli elihle lanamuhla, ngoba ngiyafunda lapha ukuthi angingedwa nempilo yami, angingedwa nomzimba wami, angingedwa nomphefumulo wami: uMdali wami ukhona, uMsindisi wami unami, manje namuhla, lá esontweni. Ngiyabonga iziphiwo zokomusa: izwi likaNkulunkulu, amasakramente akhe angcwele: umbhapathizo, isibiko, nesidlo esingcwele seNkosi. Iziphiwo zokomusa zifuna ukungiphelekezela yokuya ezulwini. UBaba unipha isinkwa soqobo esivela ezulwini. Ngokuba isinkwa sikaNkulunkulu singuye owehla ezulwini, olipha izwe ukuphila. Khona bathi kuye: Nkosi, siphe njalonjalo lesosinkwa. UJesu wathi kubo: Mina ngiyisinkwa sokuphila; ozayo kimi kasoze alamba, nokholwa yimi kasoze oma.

Siyaswela usizo, isibonakaliso sokukholwa endleleni, ngoba uSathane akalali ubuthongo. Naye uyasiphelekezela. Usikhombisa okunye imihla ngemihla ukusuthisa izifiso zethu. Uyasikhombisa okusha imihla ngemihla ukusuthisa izinzwa zethu nomqondo wethu ngezindaba ezithusayo namabongo athize lapha nalapho, emgwagqweni lé ngaphandle noma ekhaya phambi kweTV. Ningamniki indawo! Uyakhohlisa! Uyalimaza! Uyabulala umzimba nomphefumulo. Cha-ke bakithi, ngithanda ukunikhombisa indawo engcono, lapho sisutha ngokuphelele khona. Woza uguqe phansi nami ukuba sidle, siphuze impilo engcono, impilo eyiyo, impilo yokuphila, impilo ngaphandle kokulamba, ngaphandle kokoma, impilo yaphakade. UBaba unipha isinkwa soqobo esivela ezulwini. Ngokuba isinkwa sikaNkulunkulu singuye owehla ezulwini, olipha izwe ukuphila. Khona bathi kuye: Nkosi, siphe njalonjalo lesosinkwa. UJesu wathi kubo: Mina ngiyisinkwa sokuphila; ozayo kimi kasoze alamba, nokholwa yimi kasoze oma.

UJesu Kristu wazinikela esiphambanweni ukuba abe-ngukudla kwethu okuvela ezulwini. Kanjalo uyathulisa inkwankwa yethu, uyathulisa ukuqabatheka nokulangazela kwethu konke. Uyanqoba sonke isizungu sethu. Ngakho sisondela ngentokozo esithebeni sakhe esingcwele, ukuhlangana naye uJesu, iNkosi yokuphila. Ngokuba isinkwa sikaNkulunkulu singuye owehla ezulwini, olipha izwe ukuphila. Sihawukelwa, siyathandwa kanje ukuba singafi indlala endleleni; sisizwa kanje ukuba singabhubhi endleleni phansi kwezinkathazo nezono zethu; siphakanyiswa, siqhubekiswe kanje isonto ngesonto ukuba singalahlekelwa ithemba, kodwa sinqobe ukudabuka, nokungabaza nokudangala, silwe noSathane nezwe nenyama yethu, silwe ukulwa okuhle kokukholwa, sinqobe ngoJesu osithembisa, uthi: Odla inyama yami aphuze igazi lami unokuphila okuphakade; mina ngiyakumvusa ngomuhla wokuphela. Siyakubonga, Nkosi, sihawukele, Nkosi Kristu. Amen.

9.         Umkhuleko: Nkosi Jesu Kristu, sibonga isidlo sakho esingcwele, induduzo engakhulumekiyo. Sivikele ukuba uSathane angasamuki isibusiso, esiphiwe sona ngomusa wakho. Siphe amandla kaMoya oNgcwele, sikhule ekukwesabeni wena, size sivuswe ngomuhla wokuphela. Amen.

Umkhuleko weNkosi: Baba wethu osezulwini …

10.       Iculo 191

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

Lentshumayelo ilotshiwe ngomnyaka ka-1977 ngu-K. G. Tiedemann

Ukucindezelwa nokuthunywa kwalezintshumayelo kuyasekelwa yinhlangno ethiwa: Lutheran Heritage Foundation