Unlike many of Jesus’ peeps through the ages, Jesus is not hung up on his name. Nowhere in the Gospels does Jesus go round repeating: “In Jesus’ name. In Jesus’ name…” Whether something is Christlike or not has little to do with what it is named, and everything to do with who is served. This shouldn’t come as a surprise. Jesus said it himself that “not everyone who says to me ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father who is in heaven”. (Matthew 7:21)

In fact, sometimes those who shout “Lord” the loudest can be the furthest thing from Christlikeness, while sometimes those who refuse to have that word on the lips can be end up being his most faithful friends. Once again this should not surprise us, because Jesus said as much in the sheep and goat story, we find in Matthew 25:31-46.

This sheep and goat story reminds us that whatever we do to the least (vulnerable and oppressed), we do to Jesus. And therefore this is the only authentic measure on whether something is Christlike or not.

With this in mind I would like to encourage you to subscribe and donate to GroundUp.  GroundUp, according to what I have just said above, is an incredibly Christlike newspaper. Not because it has any association with the Christian faith / church / religion / evangelism or anything Jesus-explicit etc., but because they exist to serve the least – the vulnerable and oppressed of society. Here is how they describe their work: GroundUp is a weekly online newspaper that reports “news that is in the public interest, with an emphasis on the human rights of vulnerable communities.”

GroundUp centers on those who are usually kept to the margins. They amplify the voice of those usually silenced. Instead of representing the interests of the privileged few, they put the hardships and suffering of the overwhelming majority of people in this country into words as well as documenting the resilience of the same overwhelming majority to rise to another day. It is despairing and inspiring reading all at once. The stories reveal how the political plays out in people’s personal lives, in harrowing and heroic ways.

GroundUp reminds me of the truth of my context that I am inclined to ignore and forget. Only when we take the truth they share week in and week out seriously and then respond by doing God’s liberating and healing will of doing justice, offering mercy while walking humbly, will we all be free.

Here are two examples from their latest Friday offering:

  1. Nomathemba Mali, 54, from Extension 8 said she has been renting for many years and could no longer afford it. “I’m a domestic worker and only work a few hours for three days a week. I get R1,440 a month and have to buy groceries, electricity, R24 per taxi trip to work, and R600 for rent. “I’m a single mother living with my 16-year-old granddaughter. For the whole month we depend on this money. The R600 rent we now won’t have to pay will make a difference,” said Mali. Read the full article here.
  2. A R120 chunk of the R350 Nomangesi Ndwayana and Nandile Ngemntu will each receive from the Covid-19 Social Relief of Distress grant will go to pay the driver who brought them 50 kilometres from Peddie to Makhanda to queue outside the post office.The two travelled 50 kilometres from their Peddie village to Makhanda, arriving at 3 a.m., only to find people already queueing. Read the full article here.

 

I give thanks for GroundUp – a Christ-like incarnational newspaper without needing to say Jesus, Jesus, Jesus…

In grace,
Alan

 

P.S. I will be away for the next 10 days, sitting Vipassana.

P.S.S. Please remember to email: welcome@cmm.org.za if you would like the Zoom link for the Sunday Service.

‘Ma’ Winnie Lingeveldt

This plaque faced Ma’s bed – these are the first and last words Ma saw each day.
(As for me and my home, we we will serve the Lord.)

 

Friends,
On Friday we celebrated ‘Ma’ Lingeveldt’s life. Ma died on Tuesday, just three months shy of 100. A remarkable age, yet Ma’s life cannot be measured in years. The length of her life, though remarkable does not compare to her remarkable character. The salt and light of Ma’s life was a gift and guide to many of us at CMM. In the words of her daughter, Michelle “she taught us Jesus”. She did indeed.

There was something timeless about Ma – again not so much because of her age, but rather because of her consistency of character. She was the same, yesterday, today and forever. I share four observations of her beatitude-like-character with you, that I trust will continue to teach us Jesus. Ma’s life, like the beatitudes of Jesus, invites us into a way of paradox. More specifically, a way of paradoxical truth. A way of ‘both / and’ rather than ‘either / or’.

A Way of Paradox 1

Ma was grounded and transcended. From her, I understand what Jesus meant when he instructed us to be in the world but not of the world. When I spent time in Ma’s presence I got the sense that Ma, though vitally present to the moment had already entered the MORE of life. She had “passed over” to the other side, while still on this side. In this she gifted us with a curious openness to the MORE of life. In Celtic spirituality they speak of ‘thin places’ referring to places where the veil between this measured world and the mystery of MORE is so thin that one is able see through it. In this sense, Ma was a ‘thin person’.

One of the great privileges of my time at CMM has included walking into the sanctuary and overhearing Ma praying for someone. Someone she had taken fully into her heart in love. To hear her pray was to hear Jesus speak. She prayed ‘thin prayers’.

Humility is what holds grounded and transcended together as one. Ma was humble. She had no need to push herself to be seen, heard or noticed. She never drew attention to herself. She had no need to promote herself. She had nothing to prove and no image to protect. She embraced silence, stillness and solitude without effort. Ma’s humble presence spoke for itself. And … people were drawn to her. People from all round the world who visited this sanctuary were drawn to sit next to her and to tell her their story. And at the same time she was ever willing to “give an accounting of the hope within her”. [1 Peter 3]

A Way of Paradox 2

Ma became frail over the last few years. Frail, yet strong. In fact, the more obviously frail she became – the more her strength, fortitude, resilience shone through. As if to highlight for all of us (just in case we still didn’t get it) that her strength was given to her as gift.

Ma’s life taught us the meaning of these scriptures: “My grace is sufficient for you, for power is made perfect in weakness. So, I will boast all the more gladly of my weaknesses, so that the power of Christ may dwell in me. Therefore, I am content with weaknesses, insults, hardships, persecutions and calamities for the sake of Christ: for whenever I am weak, I am strong.” [2 Corinthians 12]

“I have learned to be content with whatever I have. I know what it is to have a little, and I know what it is to have plenty. In any and all circumstances I have learned the secret of being well fed and of going hungry, of having plenty and of being in need. I can do all things through him who strengthens me.” [Philippians 4]

Ma was content. Content does not mean condone. Ma’s contentment was rooted in a Centre that she trusted would hold. This released her to hold the circumstances that surrounded her, be they good or ill, more lightly. A good day for Ma had nothing to do with comfort or ease, but rather whether she was able to discern the presence of Jesus and walk in his ways. This will only sound glib to those who know not the history of her life. When Ma said: “Die Here is goed.” (The Lord is good.) it meant something.

A Way of Paradox 3

Ma’s experience of life taught her that she was no better or more than any other person. And her faith in Jesus taught her that she was no less than anyone. From this place of truth Ma was able to compassionately connect with everyone. Ma knew that people can’t live without bread, but she also knew that people could not live by bread alone. From this place of deep knowing Ma did to others as she would have others do to her.

A Way of Paradox 4

Ma gave birth to 10 children, and yet she was also the mother of us all. Her greeting to just about all of us, regardless of age: “Hello my kind (Hello my child)”. What her age gave her permission to do, her theology compelled her to do. She took seriously the words of Jesus from the Cross. Words spoken first to his mother and then to his disciple: “Woman here is your son. Here is your mother. Jesus came to remind us that we are all family, and he would even die telling us this truth. Ma dared to live this truth out. Calling everyone – be they the gangster from her Hanover Park and the priest from the church – “my kind” (my child). As a result of seeing everyone as family – she had love for all and fear for none.

In closing l once again read from scripture … the script of her life. Scripture that could have easily come from Ma – and surely does come from her to us through her living: “Finally, beloved, whatever is true, whatever is honourable, whatever is just, whatever is pure, whatever is pleasing, whatever is commendable, if there is any excellence and if there is anything worthy of praise, think about these things. Keep on doing the things that you have learned and received and heard and seen in [Ma], and the God of peace will be with you.” [Philippians 4:8-9].

In grace,
Alan

PS. Please remember that the best way we can care for others in this season of COVID, is to limit our physical contact and reduce our travel to only what is absolutely necessary. Our health sector is under huge strain. Please adhere to all the Government regulations and be weary of anti-mask and anti-vaccine conspiracy theories.

Remember the Trinity: keep physical distance, wash hands and wear a mask.

 

A reminder that if you would like the zoom link for the Sunday Service 10 am,
please email welcome@cmm.org.za.

 

Time to pause …

 

Friends

As the clock completes its annual circuit, we are invited to pause…

To pause to examine our lives. To go through each month of the past year – remembering what took place around us and within us. We do so without judgement and without the need to justify anything. We steer between the unhelpful cliffs of condemnation and complacency. Instead, we hold all things – all situations and all people in compassion. Compassion is the life-giving combination of grace and truth. Truth without grace can be mean, while grace without truth is meaningless. Together they convict and comfort (strengthen)… this frees us to make our confession (get real about our living).

We pray: Spirit of truth and grace come and convict and comfort me today, that I may get real about my living. Amen.

This past year:

  • Who were the significant people?
  • What were the significant events?
  • What am I most grateful for?
  • What has this year (COVID year) revealed to me?
  • What have I learnt about myself? People? Relationships? Life? Jesus / God?
  • Who / what has made me angry, sad, hurt, disillusioned, resentful?
  • Who / what has made me joyful and free?
  • Where have I been the recipient of generosity?
  • Have I been truthful?
  • How have I done justice, been merciful and walked humbly?
  • What do I never want to forget?
  • What do I always want to take with me?
  • What do I want to leave behind?
  • What do I want to start doing…or start again?
  • What do I want to end?
  • If I were to die today, what would be my greatest regret?

 

These questions are simple signposts inviting us to explore a particular direction of our living. How far we would like to wander along each path is up to each of us…

Note: This time of pause is served best if we carve out unhurried time. We cannot “speed reflect” – like we may be able to speed read. We can only do 30 minutes reflection in 30 minutes – no more. If a question fails to connect with us straight away, we are invited to stick with it for a little longer …

___________________________

Below are a few reflections from Augustine of Hippo. A person known for his confessions. The Augustine Confessions is, next to the Bible, the most widely read book in history. It is also the first autobiography as we know them. It is devoted to telling Augustine’s passionate journey of faith and life. We are invited to read and re-read his words – sensitive to what convicts and comforts us.

“Urged to reflect upon myself, I entered under your guidance the innermost places of my being; but only because you had become my helper was I able to do so…

O eternal Truth, true Love, and beloved Eternity, you are my God, and for you I sigh day and night. As I first began to know you, you lifted me up and showed me that, while that which I might see exists indeed, I was not yet capable of seeing it. Your rays beamed intensely on me, beating back my feeble gaze, and I trembled with love and dread. I knew myself to be far away from you in a region of unlikeness, and I seemed to hear your voice from on high: “I am the food of the mature: grow, then, and you shall eat me. You will not change me into yourself like bodily food; but you will be changed into me”.

Accordingly, I looked for a way to gain the strength I needed to enjoy you, but I did not find it until I embraced the mediator between God and man, the man Christ Jesus.

Clear is your response, but not all hear it clearly. They all appeal to you about what they want, but do not always hear what they want to hear. Your best servant is the one who is less intent on hearing from you what accords with his own will, and more on embracing with his will what he has heard from you.

Late have I loved you, O Beauty ever ancient, ever new, late have I loved you!

You were within me, but I was outside, and it was there that I searched for you. In my unloveliness I plunged into the lovely things which you created. You were with me, but I was not with you. Created things kept me from you; yet if they had not been in you, they would not have been at all.

You called, you shouted, and you broke through my deafness. You flashed, you shone, and you dispelled my blindness. You breathed your fragrance on me; I drew in breath and now I pant for you.  

I have tasted you, now I hunger and thirst for more. You touched me, and I burned for your peace.

When at last I cling to you with my whole being there will be no more anguish or labour for me, and my life will be alive indeed, alive because filled with you. But now it is very different. Anyone whom you fill you also uplift; but I am not full of you, and so I am a burden to myself. Joys over which I ought to weep do battle with sorrows that should be matter of joy, and I do not know which will be victorious. But I also see griefs that are evil at war in me with joys that are good, and I do not know which will win the day.

This is agony, Lord, have pity on me! It is agony! See, I do not hide my wounds; you are the physician, and I am sick; you are merciful, I in need of mercy.”

Grace, Alan

Rich vs Poor

Sunday Sermon
2020 12 20 Alan Storey
Advent Evangelism: Graced to Grace 2

Scriptures: Luke 1:26-38Luke 1:46b-55

2020 12 20 Sophie Joans ~ Opening Prayer


 

Friends,

It seems that Covid-19’s second bite is bigger than its first bite. “The Western Cape has more cases confirmed in the second wave, than compared to the first wave.” This is according to Dr Keith Cloete, the Head of the Department of Health in the Western Cape. My own anecdotal evidence confirms this. I know far more people with COVID-19 during this second wave than I did during the first. I also know of more people this time around who have died, and others who are struggling in ICU.

As many have said, if we are not careful over this Christmas time this could be our last Christmas. For this reason, we will not be having any in-person services at CMM. Our services will remain via zoom, including Christmas Day at 10 am. We will re-assess this situation only when there is a marked reduction in the spread of COVID-19.

Please remember to wear a mask, wash hands and keep at least 1.5 m away from each other. This prevention trinity is the kindest thing we can do for each other at this time. In the short term this will remain true until we have all received the vaccine. In the medium to long term, if we do not radically change the way we humans do life on earth, we can expect more lethal and frequent pandemics in the future. The choice really is, change or die.

Tragically not everyone agrees with the science. Some think COVID-19 is a hoax and sadly only find out it is not when they struggle to breathe. We may debate each other, but reality does not debate. Reality reigns. Gravity will bring us down every time.

Equally disturbing are those who are anti-vaxxers. History shows that vaccines are nothing short of miraculous in the way they have reduced death rates. From the mandatory smallpox vaccination in the 19th century to the polio vaccine of about sixty years ago, the world has been spared much suffering. Yet from the beginning of vaccines there has been opposition by a minority for a number of reasons, many of which continue to motivate anti-vaxxers to this day. Namely:

  • The assault on people’s autonomy.
  • Government overreach.
  • “Religious” reasons around “de-fouling” the natural order or a supposed link to the “mark of the beast” or the school that says, “simply have faith”.
  • Suspicion of big pharmaceutical companies’ manufacturing the problem or at least exploiting it.

 

We can go to the internet to find out the latest anti-vaccine theories and how they have been debunked, especially around the measles-mumps-rubella vaccines supposed link to autism. This continues to circulate even though it has long since been shown to have zero merit. With equal ease however, we can go to the internet to have any number of conspiracy theories validated. I guess this is a case of, “we will find whatever we are looking for”. This points to another deathly virus plaguing the world: the spread of misinformation.

Anti-vaxxers are not the only stumbling block to the distribution of a COVID-19 vaccination. Rich countries have placed hoarding orders (some countries have ordered up to six times more doses than their population size) making it almost impossible for poor countries to secure enough vaccines.

In the wilderness of old, the freshly freed slaves from Egypt learnt that hoarding stinks of death. When some have too much, others will have too little. One would therefore have hoped that we would have learnt something from COVID-19, that we are all interdependent, and that we are only as healthy as the sickest among us, but sadly not.

It reminds me of the story of the 10 lepers who were healed by Jesus and only one of them returned to say thank you. This person was a Samaritan (Luke 17:11-19). They were all united together when they suffered leprosy together, but as soon as they were healed, other divisions, like ethnicity, came to the fore. Separating them again. In today’s situation a nationalism and classism, rather than a world-wide humanitarianism, now determine who will be first in line for vaccine treatment.

This past week South Africa together with India and later supported by Eswatini and Kenya, requested the World Trade Organisation TRIPS Council that certain provisions of the TRIPS agreement for the prevention, containment and treatment of COVID-19 be waved to ensure greater ease to acquire the COVID-19 vaccine. This was not agreed to. Unsurprisingly, the debate was pretty much split along economics: rich countries vs poor countries. 

Time is running out for the human species to mature. To literally grow up and recognise the real reality (that does not debate, but reigns) of the interconnectedness and interdependence of all of life. Only then will we end the apartheid between nations that selfishly secures privilege for a few at the exclusion and exploitation of the many. In short, a mature human person recognises that all people are family. For this reason, we pray: OUR Father / Mother in heaven… To take that three-letter word seriously is to change the world we live in.

If you would like the Zoom link for Sunday’s Service – please email: welcome@cmm.org.za

Grace,
Alan

Golden Calf Truth

Friends,

Reflection on Exodus 32:1-14

Truth is larger than fact. There are times when the facts simply can’t adequately hold the truth. For example, there is no fact that could sufficiently account for a parent’s love for their child. Or for the liberation of a long-oppressed people. When the facts fail the truth, we turn to metaphor and myth, satire and story, parable and poetry. To say that someone is the most beautiful person in all the world is not meant to be evaluated on a factual basis, but rather to be appreciated for the truth that the statement makes about their love or attraction toward the person.

Similarly, the validity of the Exodus narrative (and much of Scripture) does not rest on whether it factually took place once upon a time or not, but rather on the truth that it announces for all time. (It is most likely that the Exodus narrative was the accumulative wisdom gleaned from many cycles of oppression and liberation all sewn together into a single archetypal liberation narrative.) The narrative’s purpose is to speak timeless truth:

  • The truth about God (ultimate reality) who is always on the side of truth and justice (the universe’s bending moral arc) and therefore forever listening to the cries of the oppressed and liberating the oppressed from bondage.
  • The truth that little people (midwives) who remain faithful to the Life-Giver bring down genocidal fascists.
  • The truth about how power hardens human hearts (Pharaoh had heart problems.)
  • The truth about the anxious, stubborn, devious and paranoid ways of Empire (Time and time again the Pharaoh regime promised to let the people go but reneged each time. Power is very seldom given up willingly. Codesa 1 and Codesa 2.)
  • The truth that when those who have access to the perks and privileges of palace power (Pharaoh’s daughter and Moses) choose rather to join in solidarity with the enslaved and exploited, a united front begins rolling mass action that not even all of Pharaoh’s chariots will be able to stop.
  • The truth that exploitation of people goes hand in hand with the exploitation of the environment, with the environment ultimately rebelling via plagues. (Contaminated topsoil poisons the water.)
  • The truth that liberation always looks impossible (like walking through an ocean) until it isn’t (ocean split in two) and then it looks inevitable.
  • The truth that a liberated people move quickly from gratitude to complaint. From dancing praise of their courageous leaders to accusing them of selling out. (Moses have you brought us out here to die? HIV does not cause Aids.)
  • The truth that a liberated people often forget their pain-filled past (we ate meat in Egypt) and soon begin to imitate the ways of their past oppressors. (Another name for State Capture is Greed.)
  • The truth that populous ‘leaders’ (read: fascists) will always be ready to exploit the frustrations and fears of the people, promising everything they want but securing just the opposite (We see you Aaron. We see you CIC in red overalls. We see you with the MAGA cap.)
  • The truth that it takes a long time for a new constitution to be carved into our hearts of stone and therefore in the interim it remains very tempting to return to the golden calf of oppression that falsely promises us a quick fix. (During the writing of our New Constitution our new leaders were negotiating the arms deal. A deal that was corrupt in essence and in process. A deal more in tune with the ways of Egypt than of liberation.)

 

This brings us to this Sunday’s reading: “When the people saw that Moses delayed to come down from the mountain, the people gathered around Aaron, and said to him, “Come make gods for us, who shall go before us … Aaron took the gold from them and formed it in a mould, and cast an image of a calf…”

It is important to note that the golden calf may be seen as a replacement of the liberating YHWH or a representation of YHWH. The latter is a far more subtle form of idolatry and therefore potentially more dangerous. An idolatrous representation of YHWH would include attributing non-liberative characteristics to YHWH (see last week’s reference to “make no wrongful use of the name of God”.) An example today is the prosperity teaching (read: heresy / cult) calling on Jesus’ name in order to prosper financially by TV evangelists who believe owning a private jet is crucial for them to spread the word about the humble sandalled Jesus. (The same Jesus who happened to warn that it was pretty impossible to fly a jet through the eye of a needle.)

An even subtler form of idolatry includes that which is not necessarily religious at all and as a result are seldom named as gods / idols, yet they solicit our unquestionable belief in their professed saving power. Like believing that the death penalty will save us from crime. Or the gun will keep me safe. Or low taxes on the rich will be good news for the poor. Or that the quality of health care or education must correlate to how much money one has. These come to us through laws and systems rather than doctrines and creeds. We learn proverbs like “time is money” off by heart until we believe that everything is a product to be traded and that the value of anything or worth of anyone is ultimately determined in monetary terms.

With the above-mentioned examples, it should be clear that there is no such thing as a “non-believer”. We all believe in something. We all worship something. And whatever we worship is our god – like it or not. If the word worship does not connect with you then ask yourself what is the object of your ultimate concern? (See: Paul Tillich.) The answer to this question is our god. Simply put, whatever we give our heart to is our god, religious or not. For this reason, we are called to do the urgent and crucial work of “know yourself” to discover who / what we believe in. Warning: We may be surprised to discover that we don’t always believe in what we would like to think we believe in or what we profess to believe in. (Not everyone who calls me Lord, Lord will enter the reign of God – says Jesus.) This is why the scriptures care less about atheism than they do about idolatry, because we could be worshiping the very ways that crucified Jesus while singing his praises on our lips.

How do we know the difference between God and an idol? Or God and false gods? In short: Idols or false gods always demand sacrifice. Idols take life while promising new life. Think of the military or of the idol of nationalism or tribalism that worship little lines in the ground called borders. Drawn and defended with blood. The true God on the other hand does not demand sacrifices. Rather the true God demands justice, mercy, humility, truth, gentleness. In other words, the true God demands that which will promote and protect life – all of Life in all its fullness.

This is the only scale that really matters: does our living bring life or death?

So just because we may never have carved out an image of a calf doesn’t mean we do not worship any idols. Furthermore, just because we have Jesus’ name repeatedly on our lips does not necessarily mean Jesus is our God. And for those of you reading this who think you are exempt from idolatry because you don’t believe in any God or god or idol – well once you have found the words that work for you – I invite you to check what your ultimate concern is and whether honouring your ultimate concern brings life or death – for all of life.

Know thyself sister. Know thyself brother.

Grace upon grace,
Alan

 

Life-saving Pause

Friends,

“I feel so overwhelmed by the desperate state of the world.” I have heard this from a number of you in response to what is happening in the world and especially in relation to our conversations on Climate Breakdown over the past few weeks. I feel it too. Some of us have moved from denial directly to despair, without passing GO. From, “there is no problem” to “the problem is too big”. From, “no need to change” to “no change will make any difference”. We are left stuck, staring at the oncoming headlights shining on our imminent destruction.

Our work is to pause. To pause between denial – – and – – despair. In the stillness we may realise that change is possible while knowing that it is not easy and that it comes with no guarantees. In the pause we may realise that perhaps the main reason we struggle to change is because: We are dependent on our sin for our survival. In other words: We are dependent on a way of life that is killing us, for our survival. Spot the problem? To survive off what is killing us, means our survival will not survive. Death alone will win this race.

One of the first things to die is the human imagination, and with it our ability to envision living life in any other way. Soon thereafter we find ourselves reciting the cynic’s creed: “The way things are, is the way things will always remain”.

‘Dependent’ may be too soft a word. ‘Addicted’ is more accurate. We are addicted to a deathly way of life for our survival. When we try to kick our addiction, it feels like we are dying, so we stop trying and return to our deathly ways that falsely promise life. No wonder Jesus says, if we want to be his disciples (i.e. people living life in life-giving ways) we must be willing to die, for we first have to die to our deathly way of living before we can walk in a life-giving way. To change is to die so we can live. This takes great grace and enormous courage. The type of grace and courage that accompanies the alcoholic to AA and through the 12-step programme. This journey to sanity (not simply sobriety) to unsuicide ourselves begins with confession of our powerlessness to kick our deathly way of living.

Once we are able to confess our addiction and our state of powerlessness then we are ready.

On Sunday at 11h11 we will explore this a little more. We will do so in relation to the Gospel reading (Matthew 21:23-32) for this Sunday. If you would like to be part of the conversation, please email welcome@cmm.org.za for the zoom link.

Below you will find a number of resources that may strengthen us to pause between denial – – and – – despair.

Last week we focused briefly on the grieving soil that YHWH invites us to listen to. Here is a new documentary on Netflix about the saving power of soil.

Basically, we need to save soil (at least stop destroying soil) so that soil can save us. Soil remember is 24/7 busy with the miraculous work of resurrection. And here is some great information on how we can “save” the soil to save us. 

Also following on from last week I invite you to watch this brief animated video about “talking trees”. 

Grace,
Alan

Face truth!

Friends,

Last week we reflected on the harrowing story of Hagar. We included a picture of George Segal’s sculpture of Abraham’s embrace of Ishmael as he and his mother Hagar were about to begin their journey of banishment.

Here is a photo of another sculpture by the same artist. I alluded to this sculpture during our CMM Chat last Sunday. Here is a little history about this sculpture:

“George Segal, who taught sculpture at Princeton from 1968 to 1969, was commissioned in 1978 by Kent State University to create a memorial to the four students killed by members of the National Guard during an antiwar demonstration on their campus. Segal found a metaphor for the tragedy in the biblical story of Abraham and Isaac. In Segal’s version, Abraham, dressed in contemporary clothing, looms over a college-aged Isaac, who is stripped of his shirt and bound with rope. Kent State University officials refused it, interpreting it as a politically volatile depiction of murder. According to Segal, however, this group misunderstood the memorial: the theme, in Segal’s words, was “the eternal conflict between adherence to an abstract set of principles versus the love of your own child.” Segal selected Princeton’s site for the sculpture, near the University Chapel, to reinforce the work’s biblical associations.” 

This sets the scene for our discussion on Sunday regarding Abraham’s decision to sacrifice and then not to sacrifice his son Isaac as recorded in Genesis 22:1-14. As we engage the ancient text we are asked to reflect on our understanding of the passage in the light of Jesus and his teachings. The primary question we always ask is: Would Jesus say ‘amen’ to our interpretation or not? Then as we move to our present context we ask how children continue to be sacrificed in the name of “god” or “abstract sets of principles”.

In our reflections I invite you to read the short story entitled: The Ones Who Walk Away from Omelas by Ursula K. Le Guin. This story is disturbing. As disturbing as Abraham considering to sacrifice Isaac. This story was written in the early 1970s but is even more true today. Let us ask ourselves: How is this story true today? I include links to the story and a brief commentary.

This may be all too much for us to hold, but we dare not turn our face away from the truth of things. Our liberation and healing rests in facing the truth. To help us stand in the presence of the traumatising truths of our living I invite you to lean into Psalm 13 – the set psalm for this week. The psalm is one of lament. Lament is risky speech. Lament is speaking the unspeakable. It is to voice the terrifying truth. It is in no way doubtful speech. Rather it is determined and demanding. The Deliverer must now deliver! The psalmist demands that grief stops leading the dance of life.

The psalm is a mere six verses. The first four verses (the majority of verses) voice the isolation, pain of the soul, sorrow of the heart, diminishment of being and overall deathliness of life. Followed by two verses of praise. Is this a sign that the psalmist has turned the corner? Does it mean the Deliverer has in fact delivered? If so, how long did it take the psalmist to move from verse 4 to verse 5? Or are the last two verses of the psalm the psalmist’s act of defiance and resistance? Perhaps there has been no change and no deliverance. In this case the psalmist is hanging on to the side of a cliff with just two fingers (verses). Hanging on for dear life. Somehow holding onto praise with bare fingertips…? Like the ones who walk away from Omelas.

If you would like the link for the 11h11 CMM Chat on Sunday – please email welcome@cmm.org.za

Grace,
Alan

The Story of Hagar

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:

Genesis 16; Genesis 21:1-21; Psalm 86:1-10, 16-17; Romans 6:1b-11; Matthew 10:24-39

Email welcome@cmm.org.za for the Zoom link.

Grace, Alan