United Congregational Church of Southern Africa NEWSLETTER: AUGUST 2013

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1 United Congregational Church of Southern Africa NEWSLETTER: AUGUST 2013 What does Social Justice Mean to You? As people of faith we agree that justice is part of what God has called us to do. Still few of us think of social justice as something that should be part of our weekly routines or daily lives. In many churches the subject of social justice may start members talking about special offerings for the poor or food drives. These acts of compassion are an important part of mission and compassion, but they only address the effects of the bigger societal problems connected to systemic or structural poverty and inequality. Social justice activities are aimed at addressing the root causes of poverty, inequality and injustice. Social justice may be described as the practice of justice within a society or community based upon the principles of fairness, solidarity and equality. A socially just society understands and values human rights; and recognises and affirms the dignity of every human being. Social justice is about our joint responsibilities as a society and our individual responsibilities to contribute to a just society. Social justice may appear to be a modern concept expressed in constitutions and contemporary laws, but it can also be recognised in ancient customs and traditions around the world. In the Christian tradition there are many Bible verses that compel believers to pursue justice. Isaiah 56 verse 1 records: This is what the LORD says: Maintain justice and do what is right for my salvation is close at hand and my righteousness will soon be revealed. And Micah 6 verse 8 inquires: And what does the LORD require of you? To act justly and to love mercy and to walk humbly with your God. These Scriptures compel us to put justice at the heart of our faith. The African languages and traditions recognise the concept of Ubuntu person is a person through other people in various ways; a Setswana proverb Motho ke motho ka batho ba bangwe means that we coexist and are interdependent; in Swahili it is represented by the word Ujima. These words all represent a call to collective work and responsibility to build community together. Archbishop Desmond Tutu explains: Ubuntu speaks particularly about the fact that you can't exist as a human being in isolation. It speaks about our interconnectedness. You can't be human all by yourself, and when you have this quality Ubuntu you are known for your generosity. We think of ourselves far too frequently as just individuals, separated from one another, whereas you are connected and what you do affects the whole World. When you do well, it spreads out; it is for the whole of humanity. We may each have varying views on how to define social justice, and like Ubuntu, we may explain it in varying ways. Still it is best expressed in the work we do to expose of ideas and systems that encourage injustice and that will change our world for better. Join the conversation. What does social justice mean to you? tellus.uccsas@gmail.com

2 PAGE 2 THE UCCSA VISION: A CHURCH COMMITTED TO SOLIDARITY, PROPHETIC WITNESS & JUSTICE The Vision Plan In 2005 the UCCSA began a process of prayer, discernment and consultation with its members which gained momentum for several months. The process culminated in a gathering of representatives of all of the five countries of the church at the Moffat Mission in Kuruman, South Africa in September, There members developed a framework and catalyst for mission throughout the synods, regions and local churches of the UCCSA. The framework that emerged was a Vision Plan which focused on four key mission priorities for the church: Leadership Development; Mission & Evangelism; Stewardship; and Oversight. One of the key strategies of the plan was a clear commitment to Political, Economic and Social Justice. The church committed itself to rekindle the prophetic responsibility of the church for an appropriate response to political, economic and social justice. Southern and Sub-Saharan Africa, of which the UCCSA churches are a significant part, bears the scars of the history of colonialism and deliberate economic underdevelopment. The region now faces new challenges with the growing influence of multinational corporations, human trafficking and an increasing gap between those who are rich and those who are burdened by poverty. In Namibia there is poverty amidst plenty; in Mozambique poverty has increased; in Botswana poverty is hidden beneath affluence; in South Africa legalised apartheid has died but an economic apartheid flourishes as the gap between rich and poor people has increased; and the economic situation in Zimbabwe has continued to deteriorate resulting in an exodus of Zimbabweans to neighbouring countries. Living Social Justice The UCCSA considered these challenges as serious spiritual and moral issues which require transformation. During the past years since the implementation of the Vision Plan the UCCSA has undertaken several activities aimed at encouraging the whole church to live the call to be a justice church. The Social Justice Group was established in 2006 to serve as a think-tank for the church on issues of political, economic and social justice. This Task Force works directly with the General Secretary and has corresponding members mbers from the Synods of South Africa, Botswana, Namibia, Mozambique and Zimbabwe. The group worked along with other committees of the Church such as the Theological Commission and the Mission Council to educate the church about social justice, provision of literature, campaigns, networking and issuing of statements. The Social Justice team has also trained up to 300 Justice Advocates throughout the church to create a justice consciousness in the local church and raise awareness on various social justice issues. During September, 2010 U CCCA launched its first Justice Week coordinated by the Youth with focus on an Anti- Poverty campaign. The aim of the campaign was to strengthen public understanding about poverty in the world; and to encourage local discussion and action by individuals, communities and churches to address poverty. The denomination has pledged its solidarity with communities who struggle for justice and has spoken out on matters of injustice within Southern Africa and globally. These include solidarity with the people of Palestine and the issue of statements calling for the end of the Israeli-Palestine conflict; solidarity with the Basarwa people in Botswana who are being forcibly removed from their ancestral lands in the Khalahari. In 2008 UCCSA hosted and coordinated along with local and global partners an ecumenical summit on Zimbabwe- Overcoming Fear by Faith: Churches in Solidarity with the people of Zimbabwe. In 2011 the denomination added its voice of concern about the conflict and famine in Somalia. In 2013 the church continued to raise its voice in support of women and girls and against the scourge of sexual violence that continues to plague many communities at alarming rates.

3 PAGE 3 Where Are We Now? The seed to rekindle the justice consciousness of the church has been planted. In 2011 UCCSA launched its Mission Programme as the second phase of the Vision Plan. The Mission Programme has continued to emphasize the justice ethos of the church. A key priority of the programme has been to enable Local Churches to place justice at the heart of their self- understanding of being a Missional Church. Local Churches are encouraged to share their stories of their work and witness that demonstrate their commitment to solidarity, prophetic witness and justice Social Justice- What Can I Do? The world continues to face serious global problems like poverty, famine, and environmental problems. Social activism across the world has uncovered and exposed these activities that are putting the health and well-being, and the entire survival of the earth at risk. In your community you too can be a part of the solution to create real change. Here are 6 Actions you can take to make a difference. If you learn more about what s happening in your community and the world, you can figure out how to respond more effectively. You can help plant new ideas as part of the conversations on critical issues by sharing the information with your friends, families, and networks. Centralized banks are the main funders of environmentally harmful industries. So put your money where your life is. Find a community bank or credit union that invests in good local community projects. In this way we can claim change by defunding the problem and funding the solution at the same time. Whenever you buy something you are sending a message. By making more environmentally and socially conscious purchases you can create a higher demand for better products; lessen your impact on the environment; and support better working conditions for people around the world, who make the products we consume. Concentration of media sources by corporations and state control has increased around the world. Get your information from diverse sources. Listen read and watch independent news; and think about who s funding the news you get. Genetically Modified Foods (GMO) created by companies such as Monsanto threatens our health, the environment, and our ability to grow our own food. You can challenge GMO farming practices by joining Non-GMO movements and supporting organic, local farmers. Critical mass actions include demonstrations and online campaigns that mobilise people in communities and across the world. It is a strategy to leverage our power in numbers by increasing participation in actions for positive social change.

4 PAGE 4 Profile of the Ecumenical Church Leaders Forum (ECLF) Church and Community Working Together for Peace submitted by Rev Sikhalo Cele* The Ecumenical Church Leaders Forum (ECLF), Zimbabwe started in 2008 as a grouping of concerned Christian leaders from the major ecumenical bodies including the Zimbabwe Council of Churches (ZCC), Zimbabwe Catholics Bishop s Conference (ZCBC), Union of the Development of Apostolic Churches in Zimbabwe and Africa (UDACIZA) and the Evangelical Fellowship of Zimbabwe (EFZ), who felt the need to meaningfully intervene in contemporary social, economic and political issues affecting the people. Later registered as a Trust according to the laws of Zimbabwe in August 2010 for ease of operations, the Ecumenical Church leaders Forum had various consultations to reflect on the practical role of the church in the context of a critical environment with political and socio-economic conditions that had left a hurting and traumatized nation. After its formation ECLF reflected on three main areas which are, healing and reconciliation which is peace-building, good governance and accountability and the constitution making. A draft constitution was submitted to the Parliamentary Select Committee (COPAC) co-chairpersons. The other two finally narrowed into peace-building. The Forum s paradigm of church leadership includes the broad spectrum of leadership of both clergy and laity, all being equipped to champion a nation-wide peace-building program. ECLF managed to conduct capacity building workshops in the ten (10) provinces of Zimbabwe. These workshops focussed on the training of church and community leaders on Conflict Prevention, Management, Resolution and Transformation (CPMRT) and later as trainers. The aim continues to be to gradually empower more church and community leaders at all levels to respond constructively and positively to both social and political challenges noting that CPMRT training is not part of general theological training or Christian Counselling. At its inception, ECLF interfaced with the Office of the President and Cabinet where the peace building programme was housed within government. It was later transferred to the Organ for national healing and reconciliation (ONHRI) and ECLF had to work with the ONHRI. The ONHRI focused on the national processes and the development of the infrastructure for peace while the ECLF focused on community processes which feed in the national processes. This has seen ECLF growing into a very strong Faith Based Organization that has trained people recommended to it by the ONHRI and other public and private sectors. Several Churches and organizations wanting training on peace building and CPMRT have come to ECLF for capacity building. Very large numbers, which are growing by the day, in communities have requested ECLF to build capacity for them to handle their own experiences and issues. In its community outreach, ECLF has overwhelmingly been received by communities who demand more workshops. Its impact is clear because communities, through their traditional leaders, pastors, individuals and councillors demand ECLF to come and run these workshops. There are a lot of positive stories of the work ECLF is doing and some communities and people who suffered from violence have started dealing with their issues and this has led some to heal and reconcile. The community dialogues have been a great tool helping communities deal with their issues that have divided them. One of the greatest challenges, among others, is that ECLF has only two vehicles covering the whole of Zimbabwe, in which case there may be 10 workshops on the same day, one workshop per province. The travelling of ECLF facilitators has been a serious sacrifice. We commend these women and men for their resilience and passion for such a great ministry. Peace committees have become a unique product within ECLF who engage locals in community dialogues aimed at bringing conflict resolutions. Peace Committees are constituted by local members from different socio-political, religious and ideological backgrounds who come together to promote peace and try to stop violence. Their activities are of great significance and people can learn for these local initiatives. An example will be the Hauna, Honde Valley in Mutasa district in Manicaland province story.

5 PROFILE OF THE ECLF (Cont d) 1. Vision A peaceful, just and democratic nation which values human dignity and sanctity of human life. PAGE 5 2. Mission Contribute towards creation and sustenance of a peaceful, just and democratic nation by enhancing capacity of the church and community leadership for Peace building. 3. Goals 1. To enhance and strengthen the capacities of the church and community in conflict, prevention, management, resolution and transformation in the ten provinces of Zimbabwe 2. To engage and lobby leaders in government, political parties, churches, civic society and communities to promote and sustain a culture of peaceful co-existence through strengthening their capacities in conflict, prevention, management,resolution and transformation in the ten provinces of Zimbabwe. 3. To enhance the institutional capacity of ECLF to be a professional, effective and efficient in implementing and facilitating peace building programmes. 4. Values Peace: Peace is a precursor of sustainable human development within an environment that fosters freedom, productivity, tolerance, forgiveness, reconciliation and healing. Truth: Leadership should remain accountable to its constituencies through truthful dialogue and progressive policies that allow renewal and growth for good governance as a critical element in developing a culture of peaceful coexistence. Justice: Respect for the sanctity of life is expressed in a society that respects human rights and upholds the rule of law. Structures, systems policies and practices that destroy peace should be challenged for peace to subsist. 5. Approaches used: ECLF uses the Action Learning Model. The understanding is that adults are full of experiences hence when they get new information they don t easily adapt but engage with past experiences and in the process learning will be taking place. This is different from children because psychologists say children are born with a blank sheet (tabula-rasa). Through the Action Model participation is highly expected where facilitators bring in their knowledge while participants share their wealth of experience and in the process both the participants and the facilitators will be gaining new knowledge from each other. 6. Summary of Activities a. Strengthening local capacities on Conflict Prevention, Management, Resolution and Transformation (CPMRT) b. Conduct trauma counselling for facilitators, victims and perpetrators c. Conduct Healing sessions for the healing of memories and or past hurts d. Conduct Sports tournaments targeting the youths e. Peace marches for CPMRT f. Conduct peace programmes for school children through schools and the church in partnership with Action IEHDC. 7. Impact a. Communities establish Peace Committees b. Community development Projects started by communities c. People from different socio-political, religious and ideological persuasions working together for peace in their community *Rev Sikhalo Cele is an ordained Minister of the UCCSA and works as the Programmes and Training Manager of ECLF. The Ecumenical Church Leaders Forum (ECLF) is supported by funding from partners including the United National Development Programme (UNDP), Bread for the World and the Evangelical Lutheran Church. The ECLF offices are at 5 Glendyne Flats, 12 th Avenue/ J Tongogara Street, Bulawayo. For more information about the ECLF and how you can support its work info@eclfz.org or visit their website:

6 PAGE 6 The Church and Gender Equality What Progress has been made? Submitted by Rev Monwabisi Mcophela* The Church s response to gender equality is a blasphemy to the gospel of Jesus Christ. A lot has been said in our assemblies, Synods, presbytery and Conferences, however very little has been done to address these unjust imbalances. The fact that women, who are the majority of our citizens, live in fear of all kinds of abuses and violence, can no longer be tolerated. As we celebrate women s month after, it is a blasphemy to the gospel of Jesus Christ, that the church is still interceding about this challenge. Governments and other social agencies are a step far ahead of the ecumenical fraternal on this challenge-dr Nkosazana Dlamini Zuma and Mrs Phumzile Mlambo Ngcuka are living examples. This remains a major blasphemy to the church of God. It is for this reason that I decided to critically reflect on this problem. A need for theological reflection Gender equality and rights are viewed as a threat to culture and traditional way of life. Recent news shows that there has been a significant increase in sexual violence against women right across Southern Africa and that it affects both the rich and poor. Women have to take a stand against all forms of gender imbalances because men often feel they can act with complete impunity and are immune from any censure. It is appropriate that theological reflections should not only end up in our publications but should also take place in our churches. It is also proper that, these theological reflections should not only take place in the month of August (Women s Month) given the recent media coverage of sexual abuses against women and little children but it should also be part of our programs in our church calendars. The objectives of the dialogue should be to: To create a platform for different stakeholders including women fellowships, Isililo, Manyano, Bomme ba thapelo, church mission councils, gender activists, etch to theologically reflect on progress made by the church to address the issue of gender equality. To identify structural issues that perpetuates the current imbalances which impact on the advancement of gender equality. To collectively formulate strategies, interventions that commit the church and other relevant stakeholders to actions that will encourage transformation of the current system and that will translate into more justice for women. To critically engage and draw analysis of the current status, therefore developing strategies that will guide the prophetic voice of the churches leading to action that will result in change that benefits women. Strengthening relationships between men and women to stand in solidarity with each other in ensuring that women s voice are listened to and respected. Churches response Gender based imbalances poses a challenge to church at large. One often picks up stories from women in the church on how unsatisfactory the clergy responds to this challenge. It is alleged that in many instances clergy responds by spiritualizing the problem. Victims are told that they are immoral or their approach is the work of the devil, thus absolving men from taking responsibility. In other instances victims are encouraged to persevere, and told that everything will be alright in time. All this merely does is to condemn women to perpetual abuse. Why is the church leadership responding in this way? Is it because the majority of church leaders are men, and thus fail to empathize with women? Or is it perhaps those men find it easier to collude with the perpetrators? If women are the majority in our churches, who is voting for men in position of leadership? Why are women lacking confidence in other women? Is this an issue only for women? Does this kind of debate find a place in the agenda of women s meeting?

7 PAGE 7 It is about time that the church speaks out loud against these imbalances. The church must and develop a clear program of action to address gender imbalances. The church is a place of giving hope to the hopeless, a place of refuge for the down trodden and oppressed and marginalized. The church should lead the fight against gender based imbalances from the front. It is my hope that with the involvement of church organisations and the ecumenical movement we will see a different attitude and one that promotes gender equality in the church and wider society. 1 John 2v29: You know that Christ is righteous; you should know then, that everyone who does what is right is God s child. Prayer Thought: Lord, replace my sinfulness with your righteousness and let me fulfill your perfect will. Aluta Continua!!! *Reverend Monwabisi Mcophela is a UCCSA Minister at the Trinity United Congregational church of Southern Africa and Convenor of the South Africa Synod Central Region, Mission Council. UCCSA REMEMBERS THE MARIKANA MASSACRE The shooting incident on August 16, 2012 that is dubbed the Marikana massacre was the single most lethal use of force by South African security forces against civilians in post 1994 South Africa, since the end of the end of apartheid. 34 striking miners at the mine owned by Lonmin in the Marikana area were shot and killed that day and at least 78 miners were also injured on that day. Following the incident President Jacob Zuma commissioned an inquiry into the shooting to be headed by former Supreme Court of Appeals Judge Ian Gordon Farlam and tasked to "investigate matters of public, national and international concern arising out of the tragic incidents at the Lonmin Mine in Marikana." South Africa recently commemorated the one year anniversary of the incident on August 16, However, one year on and the work of the Commission has not yet come close to settling the truth of the events of that day. In sharp irony the the Constitutional Court delivered a decision on the same day to dismiss an application for the state to fund legal services for Marikana miners. The decision is disappointing considering the crucial need for participation by all parties to ensure balance and fairness in the on-going commission. The decision is even more sad in light of the fact that the government is utilising public funds to finance the police while excluding support for miners and the families of deceased miners. Fairness and justice requires that all parties be given the opportunity to share their stories so that the truth can be heard and healing can take place. In discussing Marikana there is also need to bring into sharper focus the circumstances that resulted in this strike, including the squalid living conditions of miners and their families, and the continuing inequalities between the high profits earned and the low wages of the mining workers. UCCSA remembers those who were victims of the Marikana massacre and their families. UCCSA also supports calls for the government, labour unions and mining companies to work together in ways that will bring about improved living conditions for miners and their families. The UCCSA is committed to be a part of the ministry of accompaniment and peace-building in Marikana.

8 PAGE 8 CONGO INITIATIVE Firewood burns as long as it is not wet; and a good man triumphs only when he is just ~Congolese Proverb Join Global Ministries on an 18 month exploration of the issues affecting partners in Congo with opportunities to engage in Bible Studies, People to People Partner Visits, Advocacy and more. On this journey you ll have access online to Personal Stories, Videos, Special Projects, Educational Resources, and Advocacy Information. Contact at: congoinitiative@dom.disciples.org To learn more about the CONGO INITIATIVE, please go to: UCCSA is pledging its support to the Global Ministries Congo Initiative and will be sharing more information about the Congo and Congo Week VI which will be marked during October 20-26, 2013.

9 PAGE 9 MISSIONARY APPOINTED TO NAMIBIA The Rev. Dr. Loletta Barrett, a Global Ministries missionary, was inducted into pastoral service to the UCCSA in Nambia on August 18, Rev Barrett is serving in ministry with the local church in Kalkveld, Namibia. Rev Barrett is ordained in the United Church of Christ (UCC) and has Ordained Ministerial Partnership Standing in the Disciples of Christ. She earned her Master of Divinity and Doctor of Ministry from Claremont School of Theology, in Claremont, California, USA. Her doctoral project was entitled "Community Building and Peacemaking through Interfaith Dialogue, Religious Education and Social Justice Action. Before entering ministry Loletta worked as an administrator and finance director in the public and non-profit sectors, and holds a Master of Arts in Social Service Administration from the University of Chicago, Chicago, Illinois, USA and a Bachelor of Social Work from Indiana University, Bloomington, Indiana, USA. Loletta has special training in interim ministry and is a certified Transition Specialist. She served congregations both as a settled and interim minister in the USA. In addition, Loletta worked in the Southern California Nevada Conference, UCC as the Administrator for Search and Call and Special Projects in the areas of assisting churches in the call of pastors, leadership development, and mentoring of persons in discernment about becoming ministers. Loletta s passions are social justice and building healthy relationships between people of all families, religions, ethnicities, languages, colors, abilities, genders and sexual identities. She seeks to join and serve with churches who are seeking to become what God has called them to be, followers of the Way of Jesus. She prays to always be worthy to be a serve as a minister of the Gospel, and to live, speak and act together with others to bring about God s Beloved Community in our midst every day. Loletta has followed the Holy Spirit s call to go and listen to and learn from the people in Namibia, to recognize and celebrate their gifts, and uplift, support and work with them in their ministry, however she can. Loletta is sharing her journey in Namibia at Honouring Ms Lou-Ann Parsons Ms Lou-Ann Parsons (pictured at left in middle) served as a United Church of Christ Wider Church Ministries Missionary to the UCCSA for more than 40 years. She served as UCCSA s Director for Christian Education from teaching Christian education, theological education and leadership skills. She has mentored almost all of UCCSA s current leaders through various training for transformation workshops. She now lives at Pilgrim Place in California where Revds Prince and Cheryl Dibeela visited her during a recent partnership visit to Global Ministries. The UCCSA sends her greetings and honours her for her greatness in serving others and her passion for justice.

10 PAGE 10 BIBLE STUDY REFLECTION THE SEASON OF PENTECOST: CELEBRATING OUR HOPE by Rev Majaha Nhliziyo Pentecost Sunday 2013 was marked on May 19, We are in the Season after Pentecost (May 26- November 28, 2013) as we seek to live our discipleship of Christ. In this reflection Rev Majaha shares with the significance of Pentecost and how it can inspire us in the prophetic ministry- the calling to work for righteousness, peace and justice. Read: Acts 2:1-21 Origins and meaning of Pentecost Pentecost, meaning fiftieth, refers to the fiftieth day after the Passover festival. In the Hebrew tradition Pentecost was celebrated as an agricultural festival of thanksgiving for the first fruits after the harvest of barley. But later, especially from the Hellenistic period, it had come to be a festival commemorating the giving of the Law of Moses at Mt Sinai. We can trace a uniting thread in these developments being that it was a gathering for thanksgiving for what God had done for the people. God had provided the people with food, in the case of barley harvest, and so they were to give thanks for that. In the case of the commemoration of the Law, God had liberated the people from slavery and placed them on the way to the Promised Land. In this Promised Land, they were to be constituted into a new nation of free people who would be bound together in covenant worship and service to God and to one another as free brothers and sisters under God. But from this first Pentecost day, fifty days after the Passover/Good Friday and ten days after the Ascension of Jesus, Pentecost took a new meaning at least for the early followers of the Way. The setting The disciples, together with the wider group of followers of Jesus who had re-grouped, were gathered in a house in Jerusalem, for fear of the authorities, (probably the same ones who had killed Jesus and were now alert to the claims about a risen Jesus). But more importantly, they were also gathered for prayer and deliberation on the next step for their movement. The leadership of Peter and his fellow apostles was crucial for the survival of this infant movement that dared challenge mighty Roman hegemony with the proclamation that Jesus Christ is risen and Christ is LORD. Let us not forget that Jesus was killed on the basis of a political charge. The political overtones in the disciples question during one of the post-resurrection appearances of Jesus cannot be overlooked. The question was about Jesus plan about the restoration of the kingdom to Israel. (Acts1:6-8) The answer given is vague and borders on the apologetic concerns of the writer, Luke. The disciples then focus on waiting for the fulfillment of the promise, without a certainty as to the nature and impact of its fulfillment. The setting was thus bound in fear tempered with expectation for restoration and justice for the oppressed. Jesus had begun his ministry with a compelling movement of the Spirit at his Baptism (Mark 1:6-15); Temptation (Luke 4:1-2) and public teaching/preaching (Luke 4:16-19). He was now about to inaugurate a movement of believers and the stage was set for that dramatic explosion when tongues of fire were outpoured on the believers; igniting a powerful and unstoppable movement of the Spirit. The event and the miracle Divided tongues, as of fire, appeared among them, and a tongue rested on each of them. All of them were filled with the Holy Spirit and began to speak in other languages, as the Spirit gave them ability.

11 PAGE 11 BIBLE STUDY REFLECTION (Cont d) Our story in Acts seems to mix the phenomenon of speaking in different languages that different people could understand and that of glossolalia, that is the ability to speak in strange tongues that need interpretation. But whatever explanation of the apparent commotion to the observer, something unique was taking place in the lives of these ordinary women and men. The observers could only explain the event as a result of too much wine, to which Peter replied that it was too early in the day for anyone to be drunk. But let us look at the sequence of the events. Firstly, the sound of a mighty wind, remindful of the ruach (wind/spirit of creation) and the fire were symbolic of the presence of God. God has tabernacled, settled, dwelt, or encamped among the people and is about to unite them in common language and mission. God has taken charge of the situation and is about to unleash God s servants into the world to bear witness to God s mighty acts and to call all creation to a new understanding and relationships. Secondly, the confusion is symbolic of the chaotic and disorderly scene just before creation, where the earth is without form and void and it is only at the creative word of God that order sets in. Thirdly, we notice that the creative effect of the Holy Spirit is present and unifying the followers of Jesus and binding them together in the unity of the Spirit. At that moment the church, as the body of Christ was born in unity and for unity. The transformation that has taken place among the disciples, where they moved from the fear of the political authorities to fearless prophets and messengers of Christ, stands out for the church to emulate today. The same man, Peter, who, when asked by a little girl during the trial of his master, if he was a follower of Jesus, denied ever knowing him, now stands before a cynical crowd that is ready to pour out its scorn on the events unfolding and declares publicly if not accusingly that the same Jesus whom they crucified is now resurrected, reigns and sends the Holy Spirit to guide and empower the church in its missional responsibility. What about us today? One finds many parallels between our experience today and that found in the story of Pentecost. Let us focus on one pervasive and common trait found in all of us, and that is fear. Fear: It was not unreasonable for the disciples to be afraid after the crucifixion of Jesus. One had to count the cost of discipleship and see if they could stand the heat of following a leader who had ended up on the cross with a charge of treason. There are several situations in our independence/democratic era where standing up for justice is a dangerous engagement. Yet if we are followers of the one who stood for justice in the face of the beast, we must exercise prophetic ministry. Our preaching should be fuelled by the spirit of justice and lead the church to prophetic action in the public sphere of life. It cannot be life or business as usual when workers are enslaved through starvation wages and social services are left underfunded while the rich and powerful have overflowing bank accounts and investments in the so-called tax havens. Hope: But God raised him up, having freed him from death, because it was impossible for him to be held in its power. For David says concerning him, 'I saw the Lord always before me, for he is at my right hand so that I will not be shaken; therefore my heart was glad, and my tongue rejoiced; moreover my flesh will live in hope : Acts 2: Hope is the ability to stand in defiance of the powerful economic and military forces that will normally induce fear. It is like the actions of the students that gave rise to what is now known as the Soweto uprising, in South Africa, for an example. Hope is the belief that things will be better tomorrow and for the next generation. Hope is not passive expectation that all will be fine in the future but it is active engagement of the policy makers so that their policies are realistic in their chances of eliminating poverty. The early church operated more like a movement and less of an institutional organisation that we have today. The season of Pentecost should be a period of looking back in history and celebrating the triumphs of the grace of the Lord over the untold hardships that the children of God have gone through. It should be a season to celebrate the power of God in the daily struggles that the poor, dispossessed, widows and orphans as they try to meet basic needs of water, food, shelter and justice in a hostile environment. The challenge is for the church to return to being a movement of the life-giving ruach/spirit of God that will induce hope for the world to live in hope. For the promise is for you, for your children, and for all who are far away, everyone whom the Lord our God calls to him Day by day, as they spent much time together in the temple, they broke bread at home and ate their food with glad and generous hearts, praising God and having the goodwill of all the people. And day by day the Lord added to their number those who were being saved. Acts 2:39, 46

12 PAGE 12 NEWS BRIEFS Soldiers of Christ denominational conference held in Zimbabwe The UCCSA denominational Soldiers of Christ Conference was held in Zimbabwe during August 8-10, 2013 at Inyathi in Matebeland North Zimbabwe. Inyathi village is about 60km from Bulawayo and is also home to the historic Inyathi mission station. Inyati Mission was established in 1859 by missionary Robert Moffat and has evolved into a modern complex from a modest site consisting of a church of red bricks, which still stands to this day. The Soldiers of Christ gathered Soldiers throughout the church across Southern Africa. Soldiers of Christ celebrated the conference with their renowned praise ministry of revival songs and prayer. This year Rev Prince Dibeela addressed the Soldiers of Christ conference. He expressed thanks for the ministry of the Soldiers of Christ and encouraged them to continue to share the Good News of Jesus Christ through their tradition of revival and response to the needs of others and encouraged them to contribute to the building up of new churches and being a visible presence in their communities. The World Council of Churches (WCC) general secretary Rev. Dr Olav Fykse Tveit has called for prayers for healing, justice and peace for all Egyptians August 15, 2013 The only way forward is for mutual recognition as equal citizens within Egypt, sharing responsibilities and authority, accepting the diversity of political opinions and religious beliefs, Tveit said in an official letter to the WCC member churches in Egypt. According to media reports some 17 churches have been burnt and hundreds of people have been killed across the country following clashes on 14 August. The World Council of Churches and its member churches are greatly concerned by the violent turn of events in Egypt and call for an immediate end of violence from all sides, said Tveit. He went on to say the people of Egypt have been going through a difficult moment in history since the political developments in However, Tveit added, The Egyptian people showed on different occasions their belief in a multi-religious and multi-cultural society where all parties join hands in facing the current challenges and building a better future. This affects the whole of Egypt. I hope that this will not be interpreted as a conflict between Christians and Muslims, he said in addition to his letter. Offering prayers for all Egyptians, Tveit concluded: may God grant them comfort, heal their wounds and accompany them on their way to justice and peace. Read full text of the WCC general secretary s letter at:

13 PAGE 13 NEW PUBLICATIONS This month we highlight three new publications written about or by authors connected to the UCCSA Led into Mystery- Faith Seeking Answers in Life and Death is an unanticipated sequel to John DeGruchy's book Being Human: Confessions of a Christian Humanist. It was prompted by the untimely and tragic death of his eldest son, Steve, in February 2010, and the questions this posed about the meaning of life and death from the perspective of Christian faith. John DeGruchy s son Steve DeGruchy was a UCCSA minister and professor of theology. The book was launched at a conference in Oxford in July, and was launched further at the Rondebosch United Church on 20 August and in Hermanus on 22 August. It will also be launched at Stellenbosch on 9th September, John DeGruchy is Emeritus Professor of Christian Studies, University of Capetown; South Africa and an Extraordinary Professor at Stellenbosch University. A World of Their Own: A History of South African Women s History by Meghan Healy-Clancy explores the meanings of black women s education in the making of modern South Africa. Meghan Healy-Clancy examines this theme through the history of Inanda Seminary, which is a UCCSA school and the oldest extant high school for southern African girls, operating outside of Durban since The book also chronicles the school s influence on many African women who are highly regarded and in leadership today including Lauretta Ngcobo and Barbara Masekela. The book was published by University of KwaZulu Natal Press and launched at UKZN and Inanda on July 16 and 19, 2013 respectively. The book was also launched at Wits University on August 5, Meghan Healy-Clancy is a social and cultural historian trained at Harvard University. She is based in the Committee on Degrees in History and Literature at Harvard University, where she teaches courses on gender, colonialism, and development. She has published articles on the politics of gender in South African history in several academic journals. This is her first book. Power and Partnership: A History of Protestant Mission Movement written by Jonathan S. Barnes is a historical reflection on global ecumenical partnership and Protestant mission work. While the concept of partnership between churches in the Global North and South has been an ecumenical goal for well over eight decades, realizing relationships of mutuality, solidarity, and koinonia has been, to say the least, problematic. Seeking to understand the dynamics of power and control in these relationships, this work traces the history of how partnership has been lived out, both as a concept and in practice. Jonathan S. Barnes is Executive Director of Mission Interpretation for Global Ministries, a common witness of the Christian Church (Disciples of Christ) and the UCC. He previously served as a Global Ministries missionary to the UCCSA in South Africa and Mozambique. The books are also available for purchase online at Amazon ( and UKZN Press at (

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15 PAGE 15 Pastoral/Ministerial Vacancy for the Wrenchville Congregational Church, Teemane Region, Kuruman, Northern Cape, South Africa The candidate is expected to satisfy the following: Should be passionate about serving God and Her church, displaying enthusiasm in worship, and precipitous in Word and Prayer. Must conform to the educational standards of the UCCSA. A team-player and leader within the broad parameters in the administrative functions of the local church and wider church. Must be a visionary with the ability to motivate people; pastoral consciousness and pastoral sensitivity; professional counselling skills; and readiness for mission outreach and outdoor ministry. Incisive in preaching and teaching ministry. Show a keen interest and involvement in church activities and organisations, and facilitate them cordially. Be deliberate in children s ministry, youth and church growth and enhancing the overall interests of Mission Council. Provide pastoral care to membership, enhancing home and hospital visitations to members families as and when required. Coordinate, develop and implement servant leadership in all activities within the local church and community. Lead liturgical, traditional and contemporary worship services. Be fluent in speaking the languages of the UCCSA and willingness to speak and learn local languages. Have a valid drivers licence. Remuneration package - The church provides a comfortable, spacious modern-built manse. - A competitive salary with major allowances is negotiable - All statutory labour regulations are observed Application process Kindly submit a detailed CV- listing professional and personal strengths and weaknesses, a summary of your personal goals in pastoral ministry, certified copies of Identity Document, Ordination Certificate, and all educational qualifications attained. Traceable names and contacts of at least three (3) referees are required one of which should be within your current regional council. After careful consideration of applications, the successful applicants will be shortlisted and interviewed by the Search Committee. The successful candidate will assume duty as from 01 January Interested applicants must submit all documents stated above to: The Secretary, Wrenchville Congregational Church, P. O. Box 764, Kuruman 8460, willavilander@gmail.com Cell: Closing date: 30 th September 2013 A brief profile of the Wrenchville Congregational Church is available on request from the Secretary.

16 PAGE 16 PRAY WITH US Father, you have given all peoples one common origin. It is your will that they be gathered together as one family in yourself. Fill the hearts of mankind with the fire of your love and with the desire to ensure justice for all. By sharing the good things you give us, may we secure an equality for all our brothers and sisters throughout the world. May there be an end to division, strife and war. May there be a dawning of a truly human society built on love and peace. We ask this in the name of Jesus, our Lord. Amen. Remember to pray for: Give thanks and pray for those who have faithfully served the UCCSA in ministry and mission. Pray for the current church workers and missionaries in service to the UCCSSA. Pray for the prophetic and justice ministry of the UCCSA- that churches will strengthen their commitment to live justice in an active way. Pray for healing, justice and peace in Egypt. Pray for the upcoming UCCSA 37 th Assembly September 18-24, If you would like to submit a prayer request for publication please write to us at UCCSA P.O. Box 96014, Brixton, 2019, Johannesburg, South Africa or send us an at tellus.uccsa@gmail.com. The prayer of a righteous person is powerful and effective James 5:16. Prayer changes things! Have you resolved to read and study your Bible more this year? We encourage you to search the scriptures daily. Daily devotionals, Bible reading and even a daily dose of laughter can enrich your spiritual practices and nourish your soul. Here are the Sunday Lectionary readings for September that you can use for your Bible reading in the new month. Sunday, September 01, 2013 Readings: Jeremiah 2:4-13 and Psalm 81:1, Sirach 10:12-18 or Proverbs 25:6-7 and Psalm 112 Hebrews 13:1-8, Luke 14:1, 7-14 Sunday, September 08, 2013 Readings: Jeremiah 18:1-11 and Psalm 139:1-6, Deuteronomy 30:15-20 and Psalm 1 Philemon 1-21 Luke 14:25-33 Sunday, September 15, 2013 Readings: Jeremiah 4:11-12, and Psalm 14 Exodus 32:7-14 and Psalm 51: Timothy 1:12-17 Luke 15:1-10 Sunday, September 22, 2013 Readings: Jeremiah 8:18-9:1 and Psalm 79:1-9 Amos 8:4-7 and Psalm Timothy 2:1-7 Luke 16:1-13 Sunday, September 29, 2013 Readings: Jeremiah 32:1-3a, 6-15 and Psalm 91:1-6, Amos 6:1a, 4-7 and Psalm Timothy 6:6-19 Luke 16:19-31

17 PAGE 17 CONTACT US Please send all Contributions to: UCCSA P. O. Box 96014, Brixton, 2019, Johannesburg, South Africa. Telephone: Fax Numbers: EVENTS To Remember and Pray For: Sept Executive Meeting (North West Region) Sept 37 th Assembly (Mahikeng) 30 Sept Botswana Day 30- Oct 6 Justice Week Media Contacts: Rev Dr. M. Dibeela The General Secretary: prince@uccsa.co.za Rev Alistair Arends Mission Secretary revarends@gmail.com Miss Ayana McCalman Communications & Justice Advocacy Officer: ayana_gy@yahoo.com Website: Facebook: Congregationalist 8 Speak up for those who cannot speak for themselves, for the rights of all who are destitute. 9 Speak up and judge fairly; defend the rights of the poor and needy. Proverbs 31:8-9 South Africa marked national Women s Day on August 9, 2013 and August is designated as Women s Month. Women s day commemorates the national march of more than 50,000 women on August 9, 1956 to petition against legislation that required African persons in South Africa to carry the "pass"- special identification documents which curtailed their freedom of movement during the apartheid era. The march was coordinated by the Federation of South African Women (Fedsaw) led by four women: Lillian Ngoyi, Helen Joseph, Rahima Moosa and Sophia Williams De Bruyn. As South Africa celebrates women this month, we honour all the women of South Africa and especially those of UCCSA who contribute to the mission and ministry of the UCCSA. We also take the opportunity to honour and celebrate women all across the UCCSA in Botswana, Namibia, Mozambique and Zimbabwe who make daily contributions and sacrifices to advance themselves and to better the lives of their families and their communities. HAPPY WOMEN S MONTH!