This week’s reading focus for our CMM Chat on Sunday is Genesis 16 and Genesis 21:1-21. It is the harrowing story of Hagar. I invite you to read and re-read this 2-part story.
One of the things we are often reminded about at CMM is how important it is to understand the context of a scripture to understand its meaning. This includes the social, economic and political context of the time as well as the theological context. It also includes being aware of the context of the story within the Scriptures. We noted how important this is to do when we reflected on John 14 a few weeks ago and how it related to the context of Jesus’ last supper and Peter’s bold statement of faithfulness in John 13. All this holds true if we are to understand the stories of scripture more deeply, but this week I would like to ask you to do exactly the opposite.
This week I invite you to divorce the story of Genesis 16 and 21 from the scriptures entirely. Read it simply as a short story in and of itself. I believe that this approach will help us to read the story more honestly.
For it seems to me that some stories within scripture escape a truthful reading precisely because they are located in scripture. What I mean by this is that because they are in scripture, we approach them with a pre-understanding or interpretation that directs our final understanding or interpretation. This pre-understanding causes us to focus on certain aspects of the story while ignoring others. As a result, we raise certain questions and not others. We give certain characters the benefit of the doubt while we come down hard on others. We may brush over some people’s pain and anguish because we are caught up in the bigger story at play. Put simply, we sometimes apply an “end justifies the means” approach to our reading. This is most clearly seen with the dominant interpretation of the crucifixion itself. The bloody horror on Mount Golgotha is sanitised by our pre-understanding / interpretation of the larger story that “God is saving the world”. And if God is busy saving the world then any piece in the salvation puzzle, no matter how gruesome and no matter what ethical questions it raises about the Divine, are unquestioningly accepted for the sake of the final salvation puzzle to be completed. So, questions like what kind of God needs a human sacrifice to save the world are simply not asked.
This sacrificing of the single puzzle piece for the sake of the whole puzzle is what I think often happens with the story of Hagar. Hagar’s horrific treatment by Sarah, Abraham and even God (according to the narrator’s take on God) is ignored or even justified for the sake of the larger puzzle of God’s promise to Sarah and Abraham.
Therefore, I propose we look at the two Hagar pieces of the puzzle, Genesis 16 and 21, on their own. I hope that our sharpened focus will provoke new questions to be asked and emotions to be felt. The ultimate hope is that Hagar will be honoured.
Hagar’s story is a painfully relevant scripture for us to be grappling with at this time. It intersects our own context on multiple fronts: This Sunday is Father’s Day and who can forget the Sunday school song: Father Abraham had many sons…? Abraham as a father of Ishmael and Isaac demand our critique. What does it mean to hold Abraham up as the epitome of faithfulness (Read Hebrews 11:8-18) in the light of his role with Hagar? The patriarchy of Abraham’s times demand we critique the patriarchy of our own times. In recent days we have had a renewed reminder of the horror of violence by men against women and how it continues unceasingly across our land. This intersects with Hagar’s horror. Furthermore, Hagar’s ignored rape anticipates the ignored rape of women through the centuries.
We will discuss together these intersections between this ancient text (short story) and our context on Sunday. I look forward to connecting with you all. If you would like the Zoom Link for the 11h11 CMM Chat please email firstname.lastname@example.org
This evening Bishop Yvette Moses will be delivering her Synod Address live via: Capemethodist Facebook page from 7pm.
Tomorrow the Synod will meet (be it a smaller version) online to complete all essential Synod work. This is going to be a challenge under the circumstances but hopefully we will be able to get everything done.
See you Sunday.
This Sunday at 11:11 we will reflect together on the story of Hagar. For this reason I’ve added Genesis 16 to be read first and in conjunction with Genesis 21:1-21 for the fuller story.
I invite you to read Hagar’s story as for the first time. Try and set aside all previous interpretations. Be aware of your feelings as well as the questions that arise for you. One question to ask is: what would Jesus feel and say about Hagar’s story? And furthermore, where is Jesus in the story? How does this story relate to the horror of gender-based violence today?
The scripture readings for this Sunday are:
Email email@example.com for the Zoom link.
Vandana Shiva: Everything I Need to Know I Learned in the Forest
By now you would have heard that President Ramaphosa announced that places of worship may reopen with a limit of 50 people or less when the country moves into Level 3 on 1st June 2020.
I know that we have all missed gathering together during the Covid-19 Lockdown. It will certainly be a wonderful celebration when we do gather together under one roof. I look forward to that day as much as you do, but at CMM we will not be doing so just yet.
At this time, the most Christ-like (life-giving) thing we can do as CMM, is to continue not to gather in person.
There is still much we do not know about Covid-19, but what we do know is that increased gatherings of people, increase the potential for the virus to spread. Therefore, if meeting as a congregation endangers people’s lives, we will not meet. “There is life and death before you, choose life.” (Deuteronomy 30:15-20).
We are very fortunate not to be faced with the ethical conundrum that many sectors are faced with at the moment. For many the continued Lockdown means economic collapse and family hunger and therefore for them choosing life involves a painfully difficult decision. They are stalked by both disease and hunger. Whatever they decide carries high risk. Therefore, all the more reason why those sectors with less painful choices, make the least risky decisions. Our continued aim is surely to spare the health services as much as we can.
It is worth repeating that we are not deciding whether to open the Church or not. The Church, as a community, was never closed under Lockdown and therefore does not require opening. We are deciding about opening a building and as many have said, we do not need a building to pray or praise.
The question, “is now the time we are reopening CMM?” sounds very much like the question that the disciples asked Jesus in last week’s scripture reading (Acts 1:9). Jesus told them that there were more important things to focus on than dates and times. Instead he invited them to be witnesses to his life-giving ways wherever they were. Similarly, we are invited to witness to justice, mercy and humility wherever we are. When we do this, we are an open church. When we don’t do this, even if the doors of our building are open, we are a closed church.
An open church opens others to life. A small example of this may include CMM’s decision this past week to assist all the traders outside our office block in Church Street to re-open. We will be assisting them with “seed finance” as well as helping them meet the Level 3 regulations. In this regard, let me tell you about Max. Over the years I have watched Max grow his fruit selling business. He began with a few bananas and apples a couple of years ago. As his business has grown, he arrives to set up his stall every morning at around 05h30 and packs up after dark each evening. He is the inspirational epitome of hard work. Just before Lockdown his fruit stall was a beautiful rainbow of nourishing colours shading under two umbrellas. Sadly, fruit doesn’t last too long. Max lost around R6000 of stock due to the Lockdown. Next week we help Max open again. Wherever we are, may we look for opportunities to help people like Max to open again. An open Church opens others to life.
An open Church opens us to the dignity of all. I hope that our very brief experience of not being able to gather together will sensitise us to the pain of those who have seldom experienced the Church as open. To this day LGBQTI people are not fully accepted in many churches. The building is open, but the community is closed, resulting in fearful and closeted Lockdown for years if not forever. An open Church is a radically welcoming community that celebrates the sacred worth of everyone. An open Church opens us to the dignity of all.
Let us reflect more on what it means to be a church that is open. I hope that by using the lens of Pentecost, we can continue this conversation on Sunday at 11h11 during our CMM Chat via zoom. If you would like to be part of this, please email: firstname.lastname@example.org for the link.
Grace and love to you
One evening, a number of years ago, while driving in Kruger Park we came across two lionesses with their cubs. The lionesses were peering very intently into the distance while the cubs played around them. After a while we decided to move on, heading off in the direction the lionesses had been looking. Not more than 200 metres along the road we came across a mother and her two children sitting by the side of the road. It rapidly dawned on us that they were refugees taking their chances at crossing into South Africa through the park. Aware that they were headed straight towards the lionesses we urged them to get into the car. After much persuasion this fearful family eventually climbed in, weak from hunger and dehydration. We were able to connect them with some people leaving the park and know they made it out safely, carrying with them just a small rucksack and the phone number of a contact. Sadly many others like them have not made it alive through the park.
We walk through Greenmarket Square every Sunday to come to church and I find it almost overwhelming to know that nearly every person working there has a story to tell, not only of how they made it into South Africa, but of the desperation that made them take the chances they did. These very courageous people have become our neighbours… in every sense of the word.
Today is Pentecost Sunday, a God-coming moment when we remember visitors from all over the world coming to Jerusalem and marvelling as they heard their own languages being spoken, telling of God and God’s wonderful ways. I’m not suggesting that we all learn to speak Lingala, Swahili, French, Somali, or Arabic, although that would not be a bad thing, but I wonder what language our visitors from various parts of Africa hear from us in South Africa.
So far it has been a language of indifference, hate, disregard, exclusion, avoidance and ignorance. They hear this language through their treatment by home affairs as they stand in queues from early morning till late only to have to return the next day and the next. They hear it in the exclusion of their young people from tertiary education because they have not been able to obtain I.D. books and therefore do not qualify for bursaries and grants. They hear it as their shops are burnt and those who were their customers one day become their killers the next. They hear it when they are made to pay private fees at hospitals because the system does not acknowledge their refugee status. They hear it in their exclusion from SONA speeches. They hear it… over and over and over.
Yet all over the world God is coming to us in the guise of a refuge-seeker yearning for us to open our arms to do everything we can to welcome those with whom God identifies. God comes to ask us, to plead with us, to speak a language that conveys a different message. A language that says, “We see you. You are welcome. You are home.”
May we learn to take God seriously…
Grace to you
When I finished preaching last Sunday – someone in the congregation called out: “But where do we draw the line?” The book of Acts records the early church wrestling with this very question: Who is in and who is out? Who is welcome and who is not? Where do we draw the line?
In fact the first Synod, called the Council of Jerusalem, had only one item on the agenda: “Are uncircumcised people welcome as is?” Peter thankfully convinced the assembly that God “made no distinction between them and us” [Acts 15:9].
The same question has topped the agenda of many synods since. Of course the issue is no longer circumcision but something else that is used to other and exclude, like gender. Regardless of the difference in ‘category’ it’s the same question: Does God make a distinction between us or not? “Where do we draw the line?”
Sadly, history shows that as we learn that God does not make a distinction between others and us in one area, we find another area to make distinctions in and we have to learn the lesson all over again. The lesson being that we have done evil believing we were doing good and we have caused pain while thinking we were being kind.
We seem to need endless reminding that God’s including mercy and love is for all – and all actually does mean all. This is why we often sing the hymn, There’s a wideness in God’s mercy,
There’s a wideness in God’s mercy
like the wideness of the sea
there’s a kindness in his justice
which is more than liberty.
For the love of God is broader
than the measure of our mind.
At our 190th Synod last week we witnessed the incarnation of God’s wide mercy among us as women were elected into the office of Bishop and Presiding Bishop. A great celebration even though long overdue. We also voted overwhelmingly for our Church to stop discriminating against LGBTI clergy and in favour of allowing LGBTI clergy to enter into a civil union – while the church continues to wrestle with its theology around marriage. (Please note that these decisions are not the new policy of the Methodist Church of Southern Africa because they would need to first be debated and accepted at our Conference in September for that to be the case. But this localised expression of God’s mercy at our Cape of Good Hope Synod is not without significance.)
Jesus crossed every possible distinction and barrier of his times – so nothing less is expected of those of us who desire to follow him.
Grace and peace to you
Anthea and I first attended CMM in January 2013 following a painful journey of conditional acceptance and rejection at many churches. When the benediction was read I was struck by the phrase “and may God bless you with enough foolishness to believe that you can make a difference in this world, so that you can do what others claim cannot be done,” it seemed like foolishness to believe that we, as a gay couple, could find a church community to serve, journey with and together make a difference in this world. So it was with the thought that we were being foolish that we turned up at the Donkey meeting that same week where we were welcomed without condition and afforded the opportunity to serve and be a part of this community.
Our time with CMM has provided healing and enabled us to re-remember that we are made in God’s image and are unconditionally loved by our creator who made us in love, for love and by love. We walked into CMM as strangers and have been healed by being known and knowing others. Every Sunday the faces of our young people change, there are new names to learn and pain or joy to share. If Jesus were to walk into our church on a Sunday we would hang around after the service to shake his hand, to know him and be known. I would urge each person at CMM to embrace our young people and in so doing bring life into the prayer of foolishness we pray each week.
Till my next visit, Sarah
Artwork: © 2011 Daniel Erlander Publications
We believe in the Merciful One
who calls us to reject all idols and who seeks a deep communion with us.
We believe in the Merciful One
who is not remote but who is immersed in the life of this world sharing its hope and feeling its pain.
We believe in the Merciful One
who identifies with the poor and the oppressed and those who long for faith and who calls us to stand with them.
We believe in the Merciful One
whose love is vulnerable, whose heart is aching and whose covenant with all people
Christian Conference of Asia News1
Last week we heard the piercing question from the letter of James asking us: “Do you with your acts of favouritism really believe in our glorious Lord Jesus Christ?” (James 2:1). James was referring to the different ways his congregation treated the rich from the poor. It made James question whether they really believed in Jesus or not. That is heavy stuff!
James is correct to connect his congregation’s behaviour to his congregation’s beliefs — because ultimately it is our behaviour that reveals what we truly believe — not the songs we sing or sermons we preach.
One of the areas we have struggled with as a congregation is how we can share tea/coffee after worship with one another — and with the homeless that visit. Many of us feel overwhelmed, inadequate and uncomfortable. We leave rather than stay. We “hand-out” rather than share. In so doing we miss an opportunity to imitate God’s free welcome and undeserved hospitality of us. We also miss attending to Jesus who comes to us in those who society says are the “least”. How we behave around the tea/coffee table is probably more important to God than what we do around the Holy Communion table. In fact, the tea/coffee table is the real Holy Communion table that we should “do in remembrance of Jesus”.
I know this stuff is not easy — but we must wrestle with it as a community if we are to try to hold Christ at the centre. The truth is that we are all family. No one is a guest. No one is a visitor. No one is a stranger. We are one. Maybe this is the great underlying sin — that leads to so many other sins, and that is the belief that we are separate from God and others when the truth is we are all ONE. We do not have to become one — we are one already.
When we resume tea/coffee again let us accept Jesus’ invitation to live out our oneness.
Fast and Pray
The Presiding Bishop, Rev. Zipho Siwe has called on the Methodist Church of Southern Africa to fast and pray during September to “push the frontiers of evil back, especially in the area of education” and violence in our land. There are many different ways to fast. Here are some options for us to consider. With each option we would have to decide how long we would implement the fast for — a day or month.
• A complete fast, going without food and drink
• A liquid fast
• A fruit-only fast, or raw food only
• A sunrise to sunset fast
• A one-meal-a-day-fast
• A fast from certain foods and drink.
Substitute the time for eating with a time for prayer as well as an extra generosity in sharing with others.
Lord have mercy on us, Alan.
Why men should not be ordained …
10. A man’s place is in the army.
9. The pastoral duties of men who have children might distract them from the responsibility of being a parent.
8. The physique of men indicates that they are more suited to such tasks as chopping down trees and wrestling mountain lions. It would be “unnatural” for them to do ministerial tasks.
7. Man was created before woman, obviously as a prototype. Thus, they represent an experiment rather than the crowning achievement of creation.
6. Men are too emotional to be priests or pastors. Their conduct at football and basketball games demonstrates this.
5. Some men are handsome, and this will distract women worshipers.
4. Pastors need to nurture their congregations. But this is not a traditional male role. Throughout history, women have been recognized as not only more skilled than men at nurturing, but also more fervently attracted to it. This makes them the obvious choice for ordination.
3. Men are prone to violence. No really masculine man wants to settle disputes except by fighting about them. Thus they would be poor role models as well as dangerously unstable in positions of leadership.
2. The New Testament tells us that Jesus was betrayed by a man. His lack of faith and ensuing punishment remind us of the subordinated position that all men should take.
1. Men can still be involved in church activities, even without being ordained. They can sweep sidewalks, repair the church roof, and perhaps even lead the song service on Father’s Day. By confining themselves to such traditional male roles, they can still be vitally important in the life of the church.
This list is compiled by Dr. David M. Scholer, a former professor at Fuller Theological Seminary. I came across it from Eugene Cho, is the founder and lead pastor of Quest Church in Seattle where I hope to visit in two weeks’ time.
When we exclude people in the name of the Lord, we may be committing one of the greatest of all sins.