2022 05 29 Alan Storey
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:
- 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.
- 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…
P.S. I will be away for the next 10 days, sitting Vipassana.
P.S.S. Please remember to email: firstname.lastname@example.org if you would like the Zoom link for the Sunday Service.
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 email@example.com
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.
The South African Nightmare
(A poem of lament for this beloved country)
I hate this country in which one’s race is the single most significant determinant of one’s fluency in funeral songs
Because Death is racist and blackness requires being prepared for him in and out of season
I hate this country where rain means different things to different people
How some can celebrate the filling of the dams, while others’ homes, belongings and belonging get washed away
I hate this country where nothing makes any sense
Where people talk about a housing crisis, while multi-million rand mansions stand unoccupied for most months of the year
I hate this country that too often feels like a knotted mess that cannot be undone
Because the oppressor/oppressed dynamics are so entangled within our beings that in the process of untangling it feels impossible not to lose pieces of ourselves
I hate this country that means vastly different things to different people
Simultaneously occupying lists of the best places to live in the world, and the most dangerous places to live in
I hate this country that is so two-faced in its reception of people into its borders
Welcoming some with open arms, while perpetually making others feel like the unwanted stepchildren who don’t belong
I hate this country that doesn’t even bother to hide its idolatry of capital
Where money can buy you education, healthcare, dignity, and even humanity, but if you can’t afford it you can forget about it
I hate this country that doesn’t even bother to hide its racism
Where white peoples’ right to play golf is prioritised over black peoples’ rights to health, food, housing and sanitation
I hate this country where having a vagina far too often represents a death sentence
And penises are weaponised to maintain the oppression of womxn and children
I hate this country where the church is just as dangerous a space for womxn as anywhere else
And theology is twisted to uphold the strongholds of patriarchy and violence
I hate this country where proximity to whiteness is proxy for the amount of attention one’s murder is given
And the brutal violence experienced daily by so many is deemed unworthy of outcry
I hate this country that is too often the stuff of nightmares
Where you can become as woke as you like, but there is no waking from this mess
By Thandi Gamedze
If you would like to read more of Thandi Gamedze remarkable poetic laments, visit https://www.warehouse.org.za/author/thandi-gamedze/page/2/
Grace and peace to you
While reading the following poems, Skin by Pie Corbett and What’s your colour? by Julia Donaldson, I reflected on the pain of skin colour that continues to haunt us during our twenty-five years of democracy. The power of the colour of skin and its ability to discriminate and inflict pain and suffering on humanity, is intolerable.
The issue of skin keeps appearing in our media and in our conversations. Why are we still so intimidated by people of another colour; or sometimes, only certain people of a certain skin colour?
Thuli Madonsela suggests that it is about recognising enduring racially-skewed power relations as a legacy of the past artificial racial categories.
The way in which we perceive people and practice colourism, continues to impede the growth and development of a new humanity in our country. It is all about how we treat and value human life, when we allow skin colour to dictate and determine a person’s worth and place in our society. Our colour prejudices, our perceptions and our generalisations of “the others” need to change if we are going to make a difference in God’s world.
What is it about skin; That gets people so excited?
Skin is the body bag; That holds us together.
Skin is the smothering; That keeps out the weather.
Skin is the curtain – Drawn down at the start.
Skin is the wrapper – That contains the heart.
Skin is the spray – Round the ragbag of bone.
Skin is the sleeping bag – Into which we are sown.
Skin is thin – Even a rose thorn can rip skin.
And yet some people – Are afraid of it –
Even though we are all made of it.
This poem confronts us with the truth that God the loving creator has covered us all with skin. So then as followers of Jesus, how are we measuring up to Jesus’ words: “I have come that you might have life and life in all its fullness.”? Are we aligned to the plumb-line and example of Jesus’ life, ”the man for others”, of love, justice, compassion, forgiveness? Are we able to look beyond skin colour and are we able to relate to others who are different; especially those folk who choose not to be tolerant in the creation of a new humanity for all. This is our daily struggle to move from resentment and suspicion, to acceptance and growth and understanding that we all need each other or as Martin Luther King challenges us “to live together as brothers and sisters or perish together as fools”.
What’s your colour?
‘What’s your colour, the colour of your skin.’
‘The colour of the envelope that you’re wrapped in.’
The above two lines are the repetitive refrain from a poem that focuses on skin colour. Reflecting on the question that the poet asks, demonstrates the role of the skin as an envelope that contains the body and all that it is: body, mind and soul. The skin as an organ is referred to as an instrument which has the capacity to shape our identity and determine and define our being.
Maybe we should all stop and reflect now on the following questions: What kind of envelope is containing me, shaping me, defining me and by whom? What is restricting me or freeing me to be? What is my exterior about and how is it aligned to my inner being? Can I reflect on my skin as an organ which has the power to determine the manner in which I relate to others in our world? What are my choices of access to opportunities or access denied at the moment? Am I a victim because of the colour of my skin or am I wrestling with my being called “You are my beloved daughter, you are my beloved son.”?
We are all vulnerable and in need of healing and in need of each other as we together work at making a difference in God’s world, regardless of skin colour!
Grace to you
John the Baptiser heard the call to “prepare the way for the Lord”. His scriptural instructions were: to smooth the potholed path, to lower the mountainous path and to make straight the crooked path. Sounds like the construction business – road construction to be precise. This is difficult work – hot work – hard work – thankless work – anonymous work … and if you don’t believe me ask yourself when last you ever stopped to get to know and show appreciation for those who disturb the flow of traffic in order to reconstruct a highway or build a bridge?
On 5 December (the anniversary of Mandela’s death as well as Sobukwe’s birth) I spent the night on Robben Island. Pilgrimaging through the cells, I was struck by how many of the political prisoners I had never heard of. Some of them stayed on Robben Island even longer than Mandela! Truly the social con-struction business of preparing the way of the Lord – which is the way of justice, gentleness, generosity, truth, mercy, integrity, radical inclusion, etc. – is often a thankless and anonymous task that demands huge courage and deep humility.
All photographs are of political prisoners on Robben Island are photos of John the Baptiser with different names.