Tuesday, November 22, 2005
Thursday, November 10, 2005
Friday, November 04, 2005
14 Friends visit from Botswana
On October 28th, 2005, 14 friends from Botswana came to visit me in Johannesburg. It was a fantastic time which we had been looking forward to for weeks and days. The guys who were there are: Moshie Ratsebe, Tebogo Pinaemang, Thebe Tumagole, Molemosi Crax Nkarabang, Laona Segaetsho, Thato Kubu & Sean (who is only but a small boy). The ladies who were there were Esther Garechaba, Kealeboga Dambuza, K. Kelesitse, Marea Marakgakgoro, Neo Marakakgoro, Tshepiso, Gaone, Kenanao Pinaemang. We were even joined by Legakwa Marakakgoro & her room mate Rachel, both of whom are undergraduates at Wits University, in central Johannesburg. Above is a group picture with most guys who came Saturday night for the braai.
At the braai during the Batswana friend's vist. Greg Tait and Peter Brooks were there! Peter Brooks and his family were on their way from Brighton, UK where they had been for the past 18 years or so to Australia. Peter Brooks has been the senior pastor at Church of Christ the King (CCK) for the past 8 years or so. God has called him to Australia from a church of about a thousand to lead a church of about fifty and to oversee apostolic work in the AutraliAsia region. He has been my pastor for the past two years in Brighton & it was such a joy to meet him yet again in South Africa.
Saturday, October 29, 2005
Monday, October 24, 2005
Monday, October 10, 2005
How the Bible Came to us
This is a text version of the contents of the How the Bible Came to Us timeline in Bible Society’s The Bible area, at www.biblesociety.org.uk.
Dates shown are those accepted by the majority of scholars. In certain cases, a minority argue for different dates.
20TH C. BC ABRAHAM HEARS GOD'S CALL
From what is now Iraq, he follows this to Canaan. Abraham's story and those of the other founders of Israel will be preserved by word of mouth before they are incorporated into the first five books of the Old Testament ("the Law" or "Pentateuch").
10TH C. BC BIBLICAL WRITING BEGINS
The earliest written parts of the Bible and sources on which it draws are thought to have been composed.
13TH C. BC GOD REVEALS THE TEN COMMANDMENTS TO MOSES AT MOUNT SINAI
10TH – 2ND C. BC THE BOOKS OF THE OLD TESTAMENT (HEBREW BIBLE) ARE COMPILED
These draw on a variety of sources that includes written and spoken narratives, court archives, personal memoirs, eye-witness accounts, genealogies, laws and poetry. Some, such as Chronicles and Kings, are probably written gradually over generations, close to the events they describe. Most are completed by the mid-5th century BC, the era when Jewish exiles had returned to Jerusalem. The Book of Daniel, usually dated to c.164 BC, is generally thought to be the latest.
4TH C. BC PENTATEUCH FINISHED
By this time if not before the final shape of the Pentateuch (Genesis to Deuteronomy) is fixed.
3RD & 2ND C. BC FIRST TRANSLATION OF THE OLD TESTAMENT
The first translation of the Old Testament into Greek is known as the Septuagint and is made by Jewish scholars at Alexandria in Egypt.
The Septuagint
Alexander the Great built a Greek-speaking city in Egypt called Alexandria. This soon became an important centre of learning and many Jews came to live there. About 200 BC, as more and more Jews outside the Holy Land began to speak Greek instead of Hebrew, learned Jewish scholars in Alexandria were commissioned to translate the Scriptures into Greek. According to tradition, there were 72 translators, 6 from each tribe, and the work came to be known as the
Septuagint (LXX), from the Greek word for seventy. The Septuagint reordered the books to include the books now known as the Apocrypha and gave the books of the Pentateuch Greek names, such as Genesis, which is Greek for “creation” and Exodus, which is Greek for “going out”. The organisation of the biblical books started by the Septuagint is now used in almost all Christian Bibles.
After the Septuagint, several other Greek translations of the Scriptures were made for the Jews, e.g. Theodotian, Aquila and Symmachus.
2ND C. BC OLD TESTAMENT “A” LIST
By 150 BC the accepted books of the Old Testament are the same as those we know today. This list ("canon") is fixed by 100 AD.
1ST C. BC DEAD SEA SCROLLS
These scrolls, which include the Old Testament, are written near Qumran between 250 BC and AD 70. They will survive as the oldest known copies in Hebrew. When they are rediscovered in 1947, they will help to confirm the accuracy of manuscript copies made 1000 years later.
1ST C. AD THE APOSTLE PAUL’S LETTERS TO CHURCHES
The Apostle Paul writes many letters of instruction and encouragement to churches. Scholars generally agree that these were the first New Testament books to be written. The letters are kept by the churches that received them, but other churches soon want copies. Before the end of the 1st century AD, they are collected together, copied and circulated along with some other New Testament letters, the Gospels and Acts, and Revelation.
MID–LATE 1ST C. AD GOSPELS AND OTHER WRITINGS
As the eye-witnesses who can recount the stories of Jesus grow old, written accounts to preserve his teaching and life are created. The Gospels draw on personal memories of Jesus' inner circle and contemporaries and on other writings that have not survived. Mark's Gospel is probably the first (AD 60s) and John's Gospel is written last (around AD 90). Acts, recounting the spread of the Church, is probably written in the 70s. Further letters to churches and individuals and the vivid Book of Revelation, which urges a persecuted Church to continue in its faith, are also completed in the second half of this century.
2ND C. AD ONWARDS THE MESSAGE SPREADS
Thousands of copies of New Testament manuscripts are made, first in Greek and then in other languages including Latin, Syriac and Egyptian as the Church spreads beyond Greek-speaking peoples. Fragments survive from the 2nd century to the 21at century. The oldest surviving complete New Testament (Codex Sinaiticus) will be from the 4th century.
2ND C. AD THE FIRST GOOD "BOOK"
The first "codex" or book form editions of the Bible are made, in preference to the more cumbersome sets of scrolls. By the close of the 2nd century the four Gospels and Book of Acts are in official use throughout the churches as trusted records and sources of Christian teaching and Paul's 13 letters are viewed in the same way. Other books take longer to gain universal acceptance though this is generally to do with their suitability for public reading. The criteria for including books is apostolicity (i.e. written by an apostle or close associate); usage (i.e. accepted by lots of churches); and orthodoxy (true to the agreed teaching of the Church).
MID-4TH C. AD: THE LATIN VULGATE
Pope Damascus commissions an official version to be used by the Church throughout the Latin-speaking Empire. Jerome, his secretary, sets about revising the existing texts of the Gospels by comparing them with the Greek. He produces his version in AD 383. In 386 he starts a translation of the Old Testament from the Greek Septuagint but abandons it to translate direct from the Hebrew, and studies the language with the help of a Jewish Rabbi. It is called the Latin “Vulgate”, meaning “common” or “belonging to the people”.
4TH C. AD CONTENTS OF THE NEW TESTAMENT FIXED
In 367 St Athanasius compiles a list of accepted Bible books identical to today’s. This settles the matter for Greek-speaking (Eastern) churches. The list is accepted by North African churches in 397 and confirmed for the Latin-speaking western churches by Papal decree in 405. The Syrian churches refuse for some centuries to be bound by these decisions.
8TH C. AD JOHN’S GOSPEL IN ANGLO-SAXON
The Venerable Bede, abbot of the monastery at Jarrow near Newcastle-on-Tyne, translated part of John’s Gospel into Anglo-Saxon.
10TH C. AD CRITICAL HEBREW TEXT
The Masoretic text of the Old Testament in Hebrew is completed by the 10th C. AD. The Masorites, over a period of more than 300 years, work to remove all ambiguities so the meaning in the Bible is clear to all who read it. They develop the most comprehensive system of punctuation ever seen, with every single word in the whole Bible punctuated to show where it sits in the sentence so the meaning is crystal clear. Thousands of Rabbis work on the text and ben Asher and ben Naphtali put it together. This text is to be the main point of reference for Bible translators and scholars in the future.
14TH C. AD TRANSLATION BY JOHN WYCLIFFE AND HIS FOLLOWERS
In England John Wycliffe and his followers translate the complete Bible from Latin into English, so that ordinary people can read and understand it. This is the first complete Bible in English. Although laboriously copied by hand, many copies are circulated: about 170 copies will survive to the 21st century.
1516 AD DESIDERIUS ERASMUS COMPILED THE FIRST GREEK NEW TESTAMENT MANUSCRIPT TO BE PRINTED
This made the New Testament widely available to translators in its original language. The manuscript runs to many editions and the third edition printed by Robert Estienne becomes known as the Textus Receptus (the received text). This will be the main text used for the King James Version of the English Bible.
1522 AD LUTHER’S NEW TESTAMENT IS PUBLISHED
Martin Luther, the most important name in German Bible translation, believes that a good Bible translation must be made directly from the original languages and in words everyone can understand. His Old Testament appears in sections over the next few years and in 1532 the whole Bible is published. It will remain the standard German Protestant Bible (with revisions from time to time).
1526 AD TYNDALE’S NEW TESTAMENT FIRST APPEARS
In England, in common with Catholic Europe, Scriptures are only permitted in Latin. Tyndale's English translation has to be smuggled in by sympathetic merchants in bales of wool and wine casks with false bottoms. Tyndale starts translating the Old Testament, but only manages to finish the Pentateuch and Jonah before he is betrayed, arrested, tried, and finally burned for heresy at Vilvorde in Belgium in 1536. His New Testament revision (1534) is used in many of the later English translations.
1535 AD COVERDALE PRODUCES THE FIRST COMPLETE PRINTED BIBLE IN ENGLISH
The New Testament and Pentateuch in Coverdale’s Bible are based on Tyndale’s work and the rest is translated from Latin and German. The Church of England has been established since Henry VIII broke with Rome (1534). Now, in 1539, he commands that a Bible revised by Coverdale should be available in all the country's churches.
1569 AD CASSIODORO DE REINA’S SPANISH TRANSLATION OF THE FULL BIBLE IS PUBLISHED IN BASEL, SWITZERLAND
Although Bible portions already exist in Spanish, the Spanish Inquisition's decision (1551) to prohibit vernacular Bibles means they cannot be widely circulated. De Reina completes his work outside of Spain, in England, the Netherlands and Germany.
1580–1602 AD REVISION OF DE REINA’S TRANSLATION
Cipriano de Valera begins revising de Reina’s translation and by 1596 he finishes the New Testament. In 1602 the whole Bible is published in Amsterdam. The Reina-Valera version will become the standard Spanish Protestant Bible.
1604 AD THE KING JAMES VERSION
A new revision of the English Bible is proposed, and welcomed by King James I. Fifty translators are appointed to work in six groups, each responsible for a section of the text. Their work is submitted to a committee for final editing and published in 1611. Because James I has commanded it, it becomes known as the King James or Authorised Version. Although it will go through many revisions, for more than 300 years it will remain the most widely read book in the English language.
1661 AD THE FIRST BIBLE PRODUCED IN THE AMERICAS
John Eliot has sailed with the Puritans to the newly colonised East Coast of America to find religious freedom and worked for over 50 years with the Massachusetts indigenous Americans. His New Testament translation is now published, followed in 1663 by the whole Bible.
18TH C. AD GROWTH OF MISSIONARY TRANSLATION WORK
William Carey teaches himself Latin, Greek, Hebrew, French and Dutch and sails from England to Bengal in India in 1793. In 30 years, William Carey and his colleagues translate and print in 45 languages and dialects – in 35 of these they are the first people to print Scriptures. Carey himself learns Sanskrit (the old “classical” Indian language), Bengali, Marathi, and even some Sinhalese – spoken in what is now Sri Lanka. He translates, or helps to translate, into over 20
languages, of which his Bengali Bible will eventually become the most famous.
Joshua Marshman is particularly interested in Chinese and with the help of John Lassar, an Armenian born in Macao, in China, he begins translating the Bible into Chinese. Matthew’s Gospel is published in 1810 and the whole Bible finished by 1822.
Robert Moffat is one of the first missionaries to South Africa. Most of his work is in what is now Botswana and his most famous achievement is the translation of the Bible into Setswana.
1804 AD THE FOUNDING OF THE BRITISH AND FOREIGN BIBLE SOCIETY
At a time of expanding trade and missionary activity and faster book production made possible by the Industrial Revolution, the British and Foreign Bible Society is formed to encourage the wider circulation of the Scriptures worldwide.
20TH C. AD SCRIPTURE TRANSLATION AND REVISION CONTINUES
The discovery of previously unknown manuscripts and greater understanding of the biblical text leads to an upsurge of new Bible translations. By 1900, more than 500 languages have at least one book of the Bible.
1947 AD DISCOVERY OF THE DEAD SEA SCROLLS
The original handwritten manuscripts of the Bible no longer exist, but what does remain are carefully hand-written copies. Hebrew scrolls, including one of the entire Book of Isaiah, are discovered in 1947 in a cave near the Dead Sea. These are 1,000 years older than any previously known Hebrew manuscripts of the Bible.
1976 AD THE GOOD NEWS BIBLE IS PUBLISHED IN ENGLISH
The Good News Bible is a translation which aims to give readers maximum understanding of the content of the original Hebrew and Greek texts, by presenting them in everyday English. It quickly becomes the most widely used version in England.
21ST C. AD THE BIBLE, IN COMPLETE OR PARTIAL FORM, IS NOW AVAILABLE IN 2,261 LANGUAGES (UNITED BIBLE SOCIETIES SCRIPTURE LANGUAGE REPORT 2000)
Dates shown are those accepted by the majority of scholars. In certain cases, a minority argue for different dates.
20TH C. BC ABRAHAM HEARS GOD'S CALL
From what is now Iraq, he follows this to Canaan. Abraham's story and those of the other founders of Israel will be preserved by word of mouth before they are incorporated into the first five books of the Old Testament ("the Law" or "Pentateuch").
10TH C. BC BIBLICAL WRITING BEGINS
The earliest written parts of the Bible and sources on which it draws are thought to have been composed.
13TH C. BC GOD REVEALS THE TEN COMMANDMENTS TO MOSES AT MOUNT SINAI
10TH – 2ND C. BC THE BOOKS OF THE OLD TESTAMENT (HEBREW BIBLE) ARE COMPILED
These draw on a variety of sources that includes written and spoken narratives, court archives, personal memoirs, eye-witness accounts, genealogies, laws and poetry. Some, such as Chronicles and Kings, are probably written gradually over generations, close to the events they describe. Most are completed by the mid-5th century BC, the era when Jewish exiles had returned to Jerusalem. The Book of Daniel, usually dated to c.164 BC, is generally thought to be the latest.
4TH C. BC PENTATEUCH FINISHED
By this time if not before the final shape of the Pentateuch (Genesis to Deuteronomy) is fixed.
3RD & 2ND C. BC FIRST TRANSLATION OF THE OLD TESTAMENT
The first translation of the Old Testament into Greek is known as the Septuagint and is made by Jewish scholars at Alexandria in Egypt.
The Septuagint
Alexander the Great built a Greek-speaking city in Egypt called Alexandria. This soon became an important centre of learning and many Jews came to live there. About 200 BC, as more and more Jews outside the Holy Land began to speak Greek instead of Hebrew, learned Jewish scholars in Alexandria were commissioned to translate the Scriptures into Greek. According to tradition, there were 72 translators, 6 from each tribe, and the work came to be known as the
Septuagint (LXX), from the Greek word for seventy. The Septuagint reordered the books to include the books now known as the Apocrypha and gave the books of the Pentateuch Greek names, such as Genesis, which is Greek for “creation” and Exodus, which is Greek for “going out”. The organisation of the biblical books started by the Septuagint is now used in almost all Christian Bibles.
After the Septuagint, several other Greek translations of the Scriptures were made for the Jews, e.g. Theodotian, Aquila and Symmachus.
2ND C. BC OLD TESTAMENT “A” LIST
By 150 BC the accepted books of the Old Testament are the same as those we know today. This list ("canon") is fixed by 100 AD.
1ST C. BC DEAD SEA SCROLLS
These scrolls, which include the Old Testament, are written near Qumran between 250 BC and AD 70. They will survive as the oldest known copies in Hebrew. When they are rediscovered in 1947, they will help to confirm the accuracy of manuscript copies made 1000 years later.
1ST C. AD THE APOSTLE PAUL’S LETTERS TO CHURCHES
The Apostle Paul writes many letters of instruction and encouragement to churches. Scholars generally agree that these were the first New Testament books to be written. The letters are kept by the churches that received them, but other churches soon want copies. Before the end of the 1st century AD, they are collected together, copied and circulated along with some other New Testament letters, the Gospels and Acts, and Revelation.
MID–LATE 1ST C. AD GOSPELS AND OTHER WRITINGS
As the eye-witnesses who can recount the stories of Jesus grow old, written accounts to preserve his teaching and life are created. The Gospels draw on personal memories of Jesus' inner circle and contemporaries and on other writings that have not survived. Mark's Gospel is probably the first (AD 60s) and John's Gospel is written last (around AD 90). Acts, recounting the spread of the Church, is probably written in the 70s. Further letters to churches and individuals and the vivid Book of Revelation, which urges a persecuted Church to continue in its faith, are also completed in the second half of this century.
2ND C. AD ONWARDS THE MESSAGE SPREADS
Thousands of copies of New Testament manuscripts are made, first in Greek and then in other languages including Latin, Syriac and Egyptian as the Church spreads beyond Greek-speaking peoples. Fragments survive from the 2nd century to the 21at century. The oldest surviving complete New Testament (Codex Sinaiticus) will be from the 4th century.
2ND C. AD THE FIRST GOOD "BOOK"
The first "codex" or book form editions of the Bible are made, in preference to the more cumbersome sets of scrolls. By the close of the 2nd century the four Gospels and Book of Acts are in official use throughout the churches as trusted records and sources of Christian teaching and Paul's 13 letters are viewed in the same way. Other books take longer to gain universal acceptance though this is generally to do with their suitability for public reading. The criteria for including books is apostolicity (i.e. written by an apostle or close associate); usage (i.e. accepted by lots of churches); and orthodoxy (true to the agreed teaching of the Church).
MID-4TH C. AD: THE LATIN VULGATE
Pope Damascus commissions an official version to be used by the Church throughout the Latin-speaking Empire. Jerome, his secretary, sets about revising the existing texts of the Gospels by comparing them with the Greek. He produces his version in AD 383. In 386 he starts a translation of the Old Testament from the Greek Septuagint but abandons it to translate direct from the Hebrew, and studies the language with the help of a Jewish Rabbi. It is called the Latin “Vulgate”, meaning “common” or “belonging to the people”.
4TH C. AD CONTENTS OF THE NEW TESTAMENT FIXED
In 367 St Athanasius compiles a list of accepted Bible books identical to today’s. This settles the matter for Greek-speaking (Eastern) churches. The list is accepted by North African churches in 397 and confirmed for the Latin-speaking western churches by Papal decree in 405. The Syrian churches refuse for some centuries to be bound by these decisions.
8TH C. AD JOHN’S GOSPEL IN ANGLO-SAXON
The Venerable Bede, abbot of the monastery at Jarrow near Newcastle-on-Tyne, translated part of John’s Gospel into Anglo-Saxon.
10TH C. AD CRITICAL HEBREW TEXT
The Masoretic text of the Old Testament in Hebrew is completed by the 10th C. AD. The Masorites, over a period of more than 300 years, work to remove all ambiguities so the meaning in the Bible is clear to all who read it. They develop the most comprehensive system of punctuation ever seen, with every single word in the whole Bible punctuated to show where it sits in the sentence so the meaning is crystal clear. Thousands of Rabbis work on the text and ben Asher and ben Naphtali put it together. This text is to be the main point of reference for Bible translators and scholars in the future.
14TH C. AD TRANSLATION BY JOHN WYCLIFFE AND HIS FOLLOWERS
In England John Wycliffe and his followers translate the complete Bible from Latin into English, so that ordinary people can read and understand it. This is the first complete Bible in English. Although laboriously copied by hand, many copies are circulated: about 170 copies will survive to the 21st century.
1516 AD DESIDERIUS ERASMUS COMPILED THE FIRST GREEK NEW TESTAMENT MANUSCRIPT TO BE PRINTED
This made the New Testament widely available to translators in its original language. The manuscript runs to many editions and the third edition printed by Robert Estienne becomes known as the Textus Receptus (the received text). This will be the main text used for the King James Version of the English Bible.
1522 AD LUTHER’S NEW TESTAMENT IS PUBLISHED
Martin Luther, the most important name in German Bible translation, believes that a good Bible translation must be made directly from the original languages and in words everyone can understand. His Old Testament appears in sections over the next few years and in 1532 the whole Bible is published. It will remain the standard German Protestant Bible (with revisions from time to time).
1526 AD TYNDALE’S NEW TESTAMENT FIRST APPEARS
In England, in common with Catholic Europe, Scriptures are only permitted in Latin. Tyndale's English translation has to be smuggled in by sympathetic merchants in bales of wool and wine casks with false bottoms. Tyndale starts translating the Old Testament, but only manages to finish the Pentateuch and Jonah before he is betrayed, arrested, tried, and finally burned for heresy at Vilvorde in Belgium in 1536. His New Testament revision (1534) is used in many of the later English translations.
1535 AD COVERDALE PRODUCES THE FIRST COMPLETE PRINTED BIBLE IN ENGLISH
The New Testament and Pentateuch in Coverdale’s Bible are based on Tyndale’s work and the rest is translated from Latin and German. The Church of England has been established since Henry VIII broke with Rome (1534). Now, in 1539, he commands that a Bible revised by Coverdale should be available in all the country's churches.
1569 AD CASSIODORO DE REINA’S SPANISH TRANSLATION OF THE FULL BIBLE IS PUBLISHED IN BASEL, SWITZERLAND
Although Bible portions already exist in Spanish, the Spanish Inquisition's decision (1551) to prohibit vernacular Bibles means they cannot be widely circulated. De Reina completes his work outside of Spain, in England, the Netherlands and Germany.
1580–1602 AD REVISION OF DE REINA’S TRANSLATION
Cipriano de Valera begins revising de Reina’s translation and by 1596 he finishes the New Testament. In 1602 the whole Bible is published in Amsterdam. The Reina-Valera version will become the standard Spanish Protestant Bible.
1604 AD THE KING JAMES VERSION
A new revision of the English Bible is proposed, and welcomed by King James I. Fifty translators are appointed to work in six groups, each responsible for a section of the text. Their work is submitted to a committee for final editing and published in 1611. Because James I has commanded it, it becomes known as the King James or Authorised Version. Although it will go through many revisions, for more than 300 years it will remain the most widely read book in the English language.
1661 AD THE FIRST BIBLE PRODUCED IN THE AMERICAS
John Eliot has sailed with the Puritans to the newly colonised East Coast of America to find religious freedom and worked for over 50 years with the Massachusetts indigenous Americans. His New Testament translation is now published, followed in 1663 by the whole Bible.
18TH C. AD GROWTH OF MISSIONARY TRANSLATION WORK
William Carey teaches himself Latin, Greek, Hebrew, French and Dutch and sails from England to Bengal in India in 1793. In 30 years, William Carey and his colleagues translate and print in 45 languages and dialects – in 35 of these they are the first people to print Scriptures. Carey himself learns Sanskrit (the old “classical” Indian language), Bengali, Marathi, and even some Sinhalese – spoken in what is now Sri Lanka. He translates, or helps to translate, into over 20
languages, of which his Bengali Bible will eventually become the most famous.
Joshua Marshman is particularly interested in Chinese and with the help of John Lassar, an Armenian born in Macao, in China, he begins translating the Bible into Chinese. Matthew’s Gospel is published in 1810 and the whole Bible finished by 1822.
Robert Moffat is one of the first missionaries to South Africa. Most of his work is in what is now Botswana and his most famous achievement is the translation of the Bible into Setswana.
1804 AD THE FOUNDING OF THE BRITISH AND FOREIGN BIBLE SOCIETY
At a time of expanding trade and missionary activity and faster book production made possible by the Industrial Revolution, the British and Foreign Bible Society is formed to encourage the wider circulation of the Scriptures worldwide.
20TH C. AD SCRIPTURE TRANSLATION AND REVISION CONTINUES
The discovery of previously unknown manuscripts and greater understanding of the biblical text leads to an upsurge of new Bible translations. By 1900, more than 500 languages have at least one book of the Bible.
1947 AD DISCOVERY OF THE DEAD SEA SCROLLS
The original handwritten manuscripts of the Bible no longer exist, but what does remain are carefully hand-written copies. Hebrew scrolls, including one of the entire Book of Isaiah, are discovered in 1947 in a cave near the Dead Sea. These are 1,000 years older than any previously known Hebrew manuscripts of the Bible.
1976 AD THE GOOD NEWS BIBLE IS PUBLISHED IN ENGLISH
The Good News Bible is a translation which aims to give readers maximum understanding of the content of the original Hebrew and Greek texts, by presenting them in everyday English. It quickly becomes the most widely used version in England.
21ST C. AD THE BIBLE, IN COMPLETE OR PARTIAL FORM, IS NOW AVAILABLE IN 2,261 LANGUAGES (UNITED BIBLE SOCIETIES SCRIPTURE LANGUAGE REPORT 2000)
Monday, May 16, 2005
In Christ Alone
In Christ alone my hope is found
He is my light my strength my song
This Cornerstone, this solid Ground
Firm through the fiercest drought and storm
What heights of love, what depths of peace
When fears are stilled when strivings cease!
My Comforter my All in All
Here in the love of Christ I stand
In Christ alone! - who took on flesh
Fullness of God in helpless babe!
This Gift of love and righteousness
Scorned by the ones He came to save
Till on that cross as Jesus died
The wrath of God was satisfied
For every sin on Him was laid:
Here in the death of Christ I live
There in the ground His body lay
Light of the world by darkness slain
Then bursting forth in glorious Day
Up from the grave He rose again!
And as He stands in victory
Sin's curse has lost its grip on me
For I am His and He is mine
Bought with the precious blood of Christ
No guilt in life no fear in death
This is the power of Christ in me
From life's first cry to final breath
Jesus commands my destiny
No power of hell no scheme of man
Can ever pluck me from His hand
Till he returns or calls me home
Here in the power of Christ I'll stand!
Keith Getty & Stuart Townend 2001 Kingsway's Thankyou Music
He is my light my strength my song
This Cornerstone, this solid Ground
Firm through the fiercest drought and storm
What heights of love, what depths of peace
When fears are stilled when strivings cease!
My Comforter my All in All
Here in the love of Christ I stand
In Christ alone! - who took on flesh
Fullness of God in helpless babe!
This Gift of love and righteousness
Scorned by the ones He came to save
Till on that cross as Jesus died
The wrath of God was satisfied
For every sin on Him was laid:
Here in the death of Christ I live
There in the ground His body lay
Light of the world by darkness slain
Then bursting forth in glorious Day
Up from the grave He rose again!
And as He stands in victory
Sin's curse has lost its grip on me
For I am His and He is mine
Bought with the precious blood of Christ
No guilt in life no fear in death
This is the power of Christ in me
From life's first cry to final breath
Jesus commands my destiny
No power of hell no scheme of man
Can ever pluck me from His hand
Till he returns or calls me home
Here in the power of Christ I'll stand!
Keith Getty & Stuart Townend 2001 Kingsway's Thankyou Music
Friday, May 13, 2005
Why Mr. Botsalo Ntuane is wrong on Tirelo Setshaba
Reading Botsalo Ntuane’s column arguing for the reinstatement of Tirelo Setshaba was a refreshing experience. He argued for a consultative process of soliciting views on the banished scheme. Ntuane must be applauded for submitting a courageous criticism of the status quo of the nation under the leadership of his party, the BDP. A criticism of one’s own party is a rarity amongst politicians and those with political agendas. Lamenting the state of our educational system that leaks profusely at form 3 and form 5, he reminded us of high levels of unemployment that condemn youngsters to “alienation, listlessness and loss of hope.” Ntuane “admits that the problems facing young people are myriad and complex, and government, determined as it is to resolve them is not faring well.” What a devastating indictment of one’s party! And finally on tribalism he argues for a detribalised Motswana. He raises all these criticisms to argue for one thing: the reinstatement of TS.
Mr. Ntuane’s motives are candid; his analysis of the state of affairs, meticulous and irrefutable; his proposal, miles off the mark and contradictory and in demand of a response.
He proposes TS that would cater for those who “found themselves in the streets because circumstances had contrived against further progression in the education system or opportunities.” His proposition runs the risk of condemning the scheme as a domain for failures, underachievers, academically challenged persons who couldn’t make the mark. It is these persons Ntuane argues should carry the hope of the nation and redeem us from the scourge of tribalism and ethnic intolerance. Oh, how we find ourselves trapped in a Blakean "Human Abstract", forced to acknowledge that “Pity would be no more, If we did not make somebody Poor”.
Ntuane must be challenged both on pedagogic and economic grounds to answer what the causes of failure at form 3 and form 5 levels are. Are there impediments to progress buried within our educational system, our moral fibre or economic management? When we address these questions and others in the similar vein seriously, we will draw closer to addressing the plight of those on the fringes of educational opportunities. Bundling those on the streets and sending them away for a year of national service is procrastination and not progress. It is buying time before poverty strikes her blow: it is extending human agony and anguish by twelve months: it is, dare I say, introducing a veiled Namola Leuba to youth. It is avoiding underlying causes by proposing sweeping away superficial signs. The underlying causes of poverty, violence, failure and apathy need to be identified and rooted out. Revisiting our pedagogy and interrogating the relevance of our education system to the national interests and answering perceived inequalities will be a good start.
“Tribalism” has been turned into a scapegoat by those who choose to evade debates of maintaining a pluralistic society. Arguments of detribalising Botswana are perverse. The existence of tribes is not a cause of tribalism. Such a line of thinking is flawed for it implies there is something sinister in tribal associations. Ntuane is wrong. I am a Mongwaketse man, from Goo-Ruele and my chief is Kgosi Seepapitso the IV of the Bangwaketse. I am proud of my tribe, my village, my kgotla and my chief and I see no danger in defending such a position. I celebrate my tribal identity without denigrating another person’s. Such positions are not mutually exclusive or incongruent. What is unhealthy is tribal intolerance which is in no way synonymous with tribal association. Such intolerance and stereotyping cannot be healed by sending away for a year teenagers who have failed their GCSEs. The argument also inaccurately presupposes that previously TS participants were sent to tribes they despised, for tribal therapy. Further, since Mr. Ntuane believes TS can help address tribalism, and he argues that TS should be for those who have found themselves in the streets, what about those who find themselves in universities and colleges? Should we assume that they will develop into tribally-hostile graduates?
The sources of tribal tensions in Botswana are diverse. They are in part a complex consequence of stereotypes, power, perceptions and land - possessed or denied. Some have attacked what has been previously termed Tswanadom - crudely defined as domination by Tswana-speaking tribes. They have the land and other tribes live in it. For instance, the Bakgatla-ba-ga-Mmanaana of Moshupa who live on Ngwaketse tribal land. Related to all this, is the matter of language which remains an area of great contestation. Why has the Setswana language been nationalised when members of other ethnic groups in Botswana are incompetent in the language for pedagogy? The answer is obvious: multilingualism is perceived as divisive and rallying around a single language is unifying. But that’s precisely what led to the collapse of Yugoslavia when Slobodan Milosevic considered multilingualism a threat and established Serbian as the only medium of instruction. Multiculturalism and multilingualism can be a tool of national unity too. South Africa is only waking up to this fact. But a commitment to a pluralistic state should not be a matter of political rhetoric, but must be matched with clear policies, adequate provision of resources, strong institutional support that will make it thrive. The resuscitation of the national service is no where close to answering this call.
The needs of the nation have also shifted since the establishment of TS. There are more graduates from UB, colleges and international universities, some who remain unemployed, indicating no dire need for lesser qualified TS participants in schools and government departments.
TS was an expensive scheme, particularly when its benefits are juxtaposed with its costs. Money put into the scheme ran into millions of Pula and with the current Aids pandemic we are better off letting it lie. Finally, the current system is attractive. It leads students straight to university after form 5, meaning they can complete early and start work. While I understand Mr. Ntuane’s motivation for his motion, it provides no answer to the plight of form 3 and form 5 dropouts and it provides no solution to the underlying causes of the problems he isolates. The return of TS will neither address tribal acrimonies nor the lack of educational opportunities and marginalisation. His motion is better defeated.
[This article appeared ruthlessly edited on Mmegi here: http://www.mmegi.bw/2005/April/Wednesday27/903090701815.html]
Mr. Ntuane’s motives are candid; his analysis of the state of affairs, meticulous and irrefutable; his proposal, miles off the mark and contradictory and in demand of a response.
He proposes TS that would cater for those who “found themselves in the streets because circumstances had contrived against further progression in the education system or opportunities.” His proposition runs the risk of condemning the scheme as a domain for failures, underachievers, academically challenged persons who couldn’t make the mark. It is these persons Ntuane argues should carry the hope of the nation and redeem us from the scourge of tribalism and ethnic intolerance. Oh, how we find ourselves trapped in a Blakean "Human Abstract", forced to acknowledge that “Pity would be no more, If we did not make somebody Poor”.
Ntuane must be challenged both on pedagogic and economic grounds to answer what the causes of failure at form 3 and form 5 levels are. Are there impediments to progress buried within our educational system, our moral fibre or economic management? When we address these questions and others in the similar vein seriously, we will draw closer to addressing the plight of those on the fringes of educational opportunities. Bundling those on the streets and sending them away for a year of national service is procrastination and not progress. It is buying time before poverty strikes her blow: it is extending human agony and anguish by twelve months: it is, dare I say, introducing a veiled Namola Leuba to youth. It is avoiding underlying causes by proposing sweeping away superficial signs. The underlying causes of poverty, violence, failure and apathy need to be identified and rooted out. Revisiting our pedagogy and interrogating the relevance of our education system to the national interests and answering perceived inequalities will be a good start.
“Tribalism” has been turned into a scapegoat by those who choose to evade debates of maintaining a pluralistic society. Arguments of detribalising Botswana are perverse. The existence of tribes is not a cause of tribalism. Such a line of thinking is flawed for it implies there is something sinister in tribal associations. Ntuane is wrong. I am a Mongwaketse man, from Goo-Ruele and my chief is Kgosi Seepapitso the IV of the Bangwaketse. I am proud of my tribe, my village, my kgotla and my chief and I see no danger in defending such a position. I celebrate my tribal identity without denigrating another person’s. Such positions are not mutually exclusive or incongruent. What is unhealthy is tribal intolerance which is in no way synonymous with tribal association. Such intolerance and stereotyping cannot be healed by sending away for a year teenagers who have failed their GCSEs. The argument also inaccurately presupposes that previously TS participants were sent to tribes they despised, for tribal therapy. Further, since Mr. Ntuane believes TS can help address tribalism, and he argues that TS should be for those who have found themselves in the streets, what about those who find themselves in universities and colleges? Should we assume that they will develop into tribally-hostile graduates?
The sources of tribal tensions in Botswana are diverse. They are in part a complex consequence of stereotypes, power, perceptions and land - possessed or denied. Some have attacked what has been previously termed Tswanadom - crudely defined as domination by Tswana-speaking tribes. They have the land and other tribes live in it. For instance, the Bakgatla-ba-ga-Mmanaana of Moshupa who live on Ngwaketse tribal land. Related to all this, is the matter of language which remains an area of great contestation. Why has the Setswana language been nationalised when members of other ethnic groups in Botswana are incompetent in the language for pedagogy? The answer is obvious: multilingualism is perceived as divisive and rallying around a single language is unifying. But that’s precisely what led to the collapse of Yugoslavia when Slobodan Milosevic considered multilingualism a threat and established Serbian as the only medium of instruction. Multiculturalism and multilingualism can be a tool of national unity too. South Africa is only waking up to this fact. But a commitment to a pluralistic state should not be a matter of political rhetoric, but must be matched with clear policies, adequate provision of resources, strong institutional support that will make it thrive. The resuscitation of the national service is no where close to answering this call.
The needs of the nation have also shifted since the establishment of TS. There are more graduates from UB, colleges and international universities, some who remain unemployed, indicating no dire need for lesser qualified TS participants in schools and government departments.
TS was an expensive scheme, particularly when its benefits are juxtaposed with its costs. Money put into the scheme ran into millions of Pula and with the current Aids pandemic we are better off letting it lie. Finally, the current system is attractive. It leads students straight to university after form 5, meaning they can complete early and start work. While I understand Mr. Ntuane’s motivation for his motion, it provides no answer to the plight of form 3 and form 5 dropouts and it provides no solution to the underlying causes of the problems he isolates. The return of TS will neither address tribal acrimonies nor the lack of educational opportunities and marginalisation. His motion is better defeated.
[This article appeared ruthlessly edited on Mmegi here: http://www.mmegi.bw/2005/April/Wednesday27/903090701815.html]
Wednesday, May 11, 2005
I Pledge Allegiance To The Lamb
Ray Boltz
CHORUS:
I pledge allegiance to the Lamb
With all my strength
With all I am
I will seek to honor His commands
I pledge allegiance to the Lamb
I have heard how Christians long ago
Were brought before a tyrant’s throne
They were told that he
Would spare their lives
If they would renounce
The name of Christ
But one by one they chose to die
The Son of God, they would not deny
Like a great angelic choir sings
I can almost hear their voices ring
CHORUS
Now the years have come
And the years have gone
And the cause of Jesus still goes on
Now our time has come
To count the cost
To reject this world
To embrace the Cross
And one by one let us live our lives
For the One who died to give us life
Till the trumpet sounds on the final day
Let us proudly stand and boldly say
CHORUS
To the Lamb of God who bore my pain
Who took my place
Who wore my shame
I will seek to honor His commands
I pledge allegiance to the Lamb
CHORUS (repeat)
CHORUS:
I pledge allegiance to the Lamb
With all my strength
With all I am
I will seek to honor His commands
I pledge allegiance to the Lamb
I have heard how Christians long ago
Were brought before a tyrant’s throne
They were told that he
Would spare their lives
If they would renounce
The name of Christ
But one by one they chose to die
The Son of God, they would not deny
Like a great angelic choir sings
I can almost hear their voices ring
CHORUS
Now the years have come
And the years have gone
And the cause of Jesus still goes on
Now our time has come
To count the cost
To reject this world
To embrace the Cross
And one by one let us live our lives
For the One who died to give us life
Till the trumpet sounds on the final day
Let us proudly stand and boldly say
CHORUS
To the Lamb of God who bore my pain
Who took my place
Who wore my shame
I will seek to honor His commands
I pledge allegiance to the Lamb
CHORUS (repeat)
Tuesday, May 10, 2005
Missions & Worship
Missions is not the ultimate goal of the church. Worship is. Missions exists because worship doesn’t. Worship is ultimate, not missions, because God is ultimate, not man. When this age is over, and the countless millions of the redeemed fall on their faces before the throne of God, missions will be no more. It is a temporary necessity. But worship abides forever.
Worship, therefore is the fuel and goal of missions. It’s the goal of missions because in missions we simply aim to bring the nations into the white-hot enjoyment of God’s glory. The goal of missions is the gladness of the peoples in the greatness of God. “The Lord reigns; let the earth rejoice; let the many coastlands be glad!” (Psalm 97:1). “Let the peoples praise thee, O God; let all the peoples praise thee! Let the nations be glad and sing for Joy!” (Psalm 67:3-4).
But worship is also the fuel of missions. Passion for God in worship precedes the offer of God in preaching. You can’t commend what you don’t cherish. Missionaries will never call out, “Let the nations be glad!”, who cannot say from the heart, “I rejoice in the Lord…I will be glad and exult in thee, I will sing praise to thy name, O Most High” (Psalm 104:34; 9:2). Missions begins and ends in worship.
If the pursuit of God’s glory is not ordered above the pursuit of man’s good in the affections of the heart and the priorities of the church, man will not be well served and God will not be duly honored. I am not pleading for a diminishing of missions but for a magnifying God. When the flame of worship burns with the heat of God’s true worth, the light of missions will shine to most remote peoples on earth. And I long for that day to come!
Where passion for God is weak, zeal for missions will be weak. Churches that are not centered on the exaltation of the majesty and beauty of God will scarcely kindle a fervent desire to “declare his glory among the nations” (Psalm 96:3). Even outsiders feel the disparity between the boldness of our claims upon the nations and the blandness of our engagement with God.
[Piper, John, (1993) 2003, Let the Nations be glad! Inter-Varsity Press, Leicester, p. 17-18]
Worship, therefore is the fuel and goal of missions. It’s the goal of missions because in missions we simply aim to bring the nations into the white-hot enjoyment of God’s glory. The goal of missions is the gladness of the peoples in the greatness of God. “The Lord reigns; let the earth rejoice; let the many coastlands be glad!” (Psalm 97:1). “Let the peoples praise thee, O God; let all the peoples praise thee! Let the nations be glad and sing for Joy!” (Psalm 67:3-4).
But worship is also the fuel of missions. Passion for God in worship precedes the offer of God in preaching. You can’t commend what you don’t cherish. Missionaries will never call out, “Let the nations be glad!”, who cannot say from the heart, “I rejoice in the Lord…I will be glad and exult in thee, I will sing praise to thy name, O Most High” (Psalm 104:34; 9:2). Missions begins and ends in worship.
If the pursuit of God’s glory is not ordered above the pursuit of man’s good in the affections of the heart and the priorities of the church, man will not be well served and God will not be duly honored. I am not pleading for a diminishing of missions but for a magnifying God. When the flame of worship burns with the heat of God’s true worth, the light of missions will shine to most remote peoples on earth. And I long for that day to come!
Where passion for God is weak, zeal for missions will be weak. Churches that are not centered on the exaltation of the majesty and beauty of God will scarcely kindle a fervent desire to “declare his glory among the nations” (Psalm 96:3). Even outsiders feel the disparity between the boldness of our claims upon the nations and the blandness of our engagement with God.
[Piper, John, (1993) 2003, Let the Nations be glad! Inter-Varsity Press, Leicester, p. 17-18]
Sunday, May 08, 2005
Friday, May 06, 2005
Moshie on Chegongoro
This is what the pleased Moshie Ratsebe writes to Lekoko4Christ after reading the Botswana Guardian's review of Mmereki's upcoming album:
"Hi folks, Finally!" ...the ancticipated Chegongoro is a better offering than its predecessor thanks to an improved instrumentation programming.....", says the new look Botswana Guardian. Yet in another line of the same article, about the song Nneneketsa, it goes like, "....Marakakgoro takes the Tswana greeting lines and turns them into a beautiful melodious piece that proves him not only creative but talented as well. "Now it was not going to be a perfect article without the mentioning of the POT that prepared the decent deliciously made meal! The moment I was waiting for: "The album was recorded at Red Recording Studios in Gaborone by Mmereki Marakakgoro & Thapelo Otlogetswe. It is a compililation which one can never regret to have among one's musical collection. "There you have it guys. The article says the album will be out on sale towards the end of this month. Let's go out to grap a copy."
"Hi folks, Finally!" ...the ancticipated Chegongoro is a better offering than its predecessor thanks to an improved instrumentation programming.....", says the new look Botswana Guardian. Yet in another line of the same article, about the song Nneneketsa, it goes like, "....Marakakgoro takes the Tswana greeting lines and turns them into a beautiful melodious piece that proves him not only creative but talented as well. "Now it was not going to be a perfect article without the mentioning of the POT that prepared the decent deliciously made meal! The moment I was waiting for: "The album was recorded at Red Recording Studios in Gaborone by Mmereki Marakakgoro & Thapelo Otlogetswe. It is a compililation which one can never regret to have among one's musical collection. "There you have it guys. The article says the album will be out on sale towards the end of this month. Let's go out to grap a copy."
Thursday, May 05, 2005
Corpus Design for BNC and Setswana Language
Scroll down to reach the pdf link 7th Annual CLUK Research Colloquium
ThirdDay - One great Gospel Band
It has won Grammy Awards, Dove Awards and others & has been termed one of the best best rock bands ever. For a gospel band that puts Christ first this is a great achievement ThirdDay.com
Toby Mac's Page
This guy is one of my favourite muscians: tobyMac.com Welcome to Diverse City - Official website of tobyMac
Wednesday, May 04, 2005
Who am I
Who am I lyrics
by Casting crowns
Who am I?
That the Lord of all the earth,
Would care to know my name,
Would care to feel my hurt,
Who am I?
That the Bright and Morning Star,
Would choose to light the way,
For my ever wandering heart,
Not because of who I am,
But because of what You've done,
Not because of what I've done,
But because of who You are,
I am a flower quickly fading,
Here today and gone tomorrow,
A wave tossed in the ocean (ocean),
A vapor in the wind,
Still You hear me when I'm calling,
Lord, You catch me when I'm falling,
And You've told me who I am..
I am Yours.
Who am I?
That the eyes that see my sin,
Would look on me with love, and watch me rise again,
Who am I?
That the voice that calmed the sea,
Would call out through the rain,
And calm the storm in me,
Not because of who I am,
But because of what You've done,
Not because of what I've done,
But because of who You are,
I am a flower quickly fading,
Here today and gone tomorrow,
A wave tossed in the ocean (ocean),
A vapor in the wind,
Still You hear me when I'm calling,
Lord, You catch me when I'm falling,
And You've told me who I am...
I am Yours, I am Yours.
I am Yours,
Whom shall I fear?
Whom shall I fear?
'Cause I am Yours,
I am Yours.
[Thaps says: Thank you Lord that I am what you say I am!]
by Casting crowns
Who am I?
That the Lord of all the earth,
Would care to know my name,
Would care to feel my hurt,
Who am I?
That the Bright and Morning Star,
Would choose to light the way,
For my ever wandering heart,
Not because of who I am,
But because of what You've done,
Not because of what I've done,
But because of who You are,
I am a flower quickly fading,
Here today and gone tomorrow,
A wave tossed in the ocean (ocean),
A vapor in the wind,
Still You hear me when I'm calling,
Lord, You catch me when I'm falling,
And You've told me who I am..
I am Yours.
Who am I?
That the eyes that see my sin,
Would look on me with love, and watch me rise again,
Who am I?
That the voice that calmed the sea,
Would call out through the rain,
And calm the storm in me,
Not because of who I am,
But because of what You've done,
Not because of what I've done,
But because of who You are,
I am a flower quickly fading,
Here today and gone tomorrow,
A wave tossed in the ocean (ocean),
A vapor in the wind,
Still You hear me when I'm calling,
Lord, You catch me when I'm falling,
And You've told me who I am...
I am Yours, I am Yours.
I am Yours,
Whom shall I fear?
Whom shall I fear?
'Cause I am Yours,
I am Yours.
[Thaps says: Thank you Lord that I am what you say I am!]
Tuesday, May 03, 2005
My Will by DC Talk - the band every youth MUST hear!
My Will
by DC Talk
I’m setting the stage for the things I love
And I’m now the man I once couldn’t be
Nothing on earth could now ever move me
I now have the will and the strength a man needs
(chorus)
It’s my will, and I’m not moving
Cause if it’s your will, then nothing can shake me
It’s my will, to bow and praise you
I now have the will to praise my God
Complexity haunts me for I am two men
Entrenched in a battle that I’ll never win
My discipline fails me, my knowledge it fools me
But you are my shelter, all the strength that I need
(repeat chorus)
I’m learning to give up the rights to myself
The bits and the pieces I’ve gathered as wealth
Could never compare to the joy that you bring me
The peace that you show me is the strength that I need
(repeat chorus)
(bridge)
We’ve got to be children of peace
Don’t you know we’ve got to be children of peace
(repeat chorus & bridge simultaneously 3x)
It’s your will, it’s your will [4x]
(repeat chorus & bridge simultaneously)
(repeat bridge)
by DC Talk
I’m setting the stage for the things I love
And I’m now the man I once couldn’t be
Nothing on earth could now ever move me
I now have the will and the strength a man needs
(chorus)
It’s my will, and I’m not moving
Cause if it’s your will, then nothing can shake me
It’s my will, to bow and praise you
I now have the will to praise my God
Complexity haunts me for I am two men
Entrenched in a battle that I’ll never win
My discipline fails me, my knowledge it fools me
But you are my shelter, all the strength that I need
(repeat chorus)
I’m learning to give up the rights to myself
The bits and the pieces I’ve gathered as wealth
Could never compare to the joy that you bring me
The peace that you show me is the strength that I need
(repeat chorus)
(bridge)
We’ve got to be children of peace
Don’t you know we’ve got to be children of peace
(repeat chorus & bridge simultaneously 3x)
It’s your will, it’s your will [4x]
(repeat chorus & bridge simultaneously)
(repeat bridge)
I feel Pierced sometimes
Thank you Lord that though sometimes I feel pierced, you were pierced on my behalf!
Pierced
by Audio Adrenaline
(chorus)
make me, take me, break me, I am pierced
make me, take me, break me, I am pierced
though I am wounded and unworthy
though I am selfish and untrue
You are holy, You're the healer
You forgave me and made me new
made me new
(chorus)
oh, this love, how can it be
that my God would die for me
for my sins, His wounds did bleed
Jesus, you were pierced for me
(chorus x3)
Pierced
by Audio Adrenaline
(chorus)
make me, take me, break me, I am pierced
make me, take me, break me, I am pierced
though I am wounded and unworthy
though I am selfish and untrue
You are holy, You're the healer
You forgave me and made me new
made me new
(chorus)
oh, this love, how can it be
that my God would die for me
for my sins, His wounds did bleed
Jesus, you were pierced for me
(chorus x3)
I can Only Imagine
This song is one of my favourite songs. Anytime I hear it I just worship!
I Can Only Imagine
by MercyMe
I can only imagine
What it will be like
When I walk by your side
I can only imagine
What my eyes will see
When your face is before me
I can only imagine
[Chorus:]
Surrounded by Your glory,
what will my heart feel?
Will I dance for you Jesus?
Or in awe of you be still?
Will I stand in your presence?
Or to my knees?
Will I fall? Will I sing hallelujah?
Will I be able to speak at all?
I can only imagine
I can only imagine
When that day comes
And I find myself Standing in the Son
I can only imagine
When all I will do Is forever,
Forever worship You
I can only imagine
[Chorus]
I can only imagine [x2]
I can only imagine
When all I will do Is forever,
Forever worship you.
I Can Only Imagine
by MercyMe
I can only imagine
What it will be like
When I walk by your side
I can only imagine
What my eyes will see
When your face is before me
I can only imagine
[Chorus:]
Surrounded by Your glory,
what will my heart feel?
Will I dance for you Jesus?
Or in awe of you be still?
Will I stand in your presence?
Or to my knees?
Will I fall? Will I sing hallelujah?
Will I be able to speak at all?
I can only imagine
I can only imagine
When that day comes
And I find myself Standing in the Son
I can only imagine
When all I will do Is forever,
Forever worship You
I can only imagine
[Chorus]
I can only imagine [x2]
I can only imagine
When all I will do Is forever,
Forever worship you.
Monday, May 02, 2005
Wednesday, March 02, 2005
Sunday, February 27, 2005
Hard or Different?
Many of the things we consider hard are actually just different. When they become common knowledge their seeming difficulty disappears.
Saturday, February 26, 2005
From Nakedness to Leaves to Skin
As I was walking up Moulsecoomb way, the Lord brought this passage to my mind and there was a splendid revelation concerning it. First the passage, it is taken from Genesis Chapter 3.
[verse 7] Then the eyes of both of them were opened, and they realised that they were naked; so they sewed fig leaves together and made coverings for themselves. [verse 8] Then the man and his wife heard the sound of the Lord God as he was walking in the garden in the cool of the day, and they hid from the Lord God among the trees of the garden. [verse 9] But the Lord God called to the man, "Where are you?" [verse 10] He answered, "I heard you in the garden, and I was afraid because I was naked; so I hid." [verse 21] The Lord made garments of skin for Adam and his wife and clothed them.
The human state and condition can be summarised as a journey from nakedness to leaves to skin. After Adam & Eve had sinned against God, they realised that they were naked. Their sin exposed them - it made them naked. They were uncovered, insecure and unsafe and humiliated. What a sorry state they had descended to! A sudden drop from glory to shameful nakedness. That is the reality of moving from God. A move from God's presence exposes all humanity to all the vile and harsh realities of life. It is the worse kind of nakedness that could ever happen to mankind. But man was never made to be naked.
All instances of nakedness instantly call and demand covering, a shield, a blanket and in the worst case scenario - leaves! We must be covered of our shameful state. The instinctive reaction for man is to attempt to cover his shame - to sew leaves together and make coverings for himself. These inelegant quilts of shame are demanded by man's state and are not optional, nor are they a fanciful statement of fashion. Indeed they are rarely a statement of fashion. When in our longing for a quality relationship with God we turn to relationships with the opposite sex and call it love; when we turn to learning and we call it academic pursuit; when we turn to clubbing, parties, societies, gyms and try to find "trees of the garden" in which we could discover solace, we are merely sewing leaves together and making coverings for ourselves.
And yet all around us the Lord God is "walking in the garden in the cool of the day". In the depth of our sinfulness, God is walking in the garden in the cool of day. As we hide in the trees of the garden, He is there walking in the garden in the cool of day. His is not a sweltering summer heat, but it is "the cool of the day". God is calling us from the trees in which we are hiding into "the cool of the day".
Just as he took the first initiative and 'called to the man, "Where are you?"' his call hasn't ceased. He still relentlessly calls to you and I as he did then. The call has not changed its poignancy. It is still: "Where are you?" Are you in the trees of your preoccupations or are you to be found in "the cool of the day" of God's presence? Does hearing God produce fear; because you are naked - and therefore you hide? It is in the nature of nakedness to produce fear and seclusion. You hide behind excuses, reasons and justifications. You hide behind busy schedules, work conditions, educational commitments and familial responsibilities. Are these things the trees in which you attempt to avoid God?
[verse 7] Then the eyes of both of them were opened, and they realised that they were naked; so they sewed fig leaves together and made coverings for themselves. [verse 8] Then the man and his wife heard the sound of the Lord God as he was walking in the garden in the cool of the day, and they hid from the Lord God among the trees of the garden. [verse 9] But the Lord God called to the man, "Where are you?" [verse 10] He answered, "I heard you in the garden, and I was afraid because I was naked; so I hid." [verse 21] The Lord made garments of skin for Adam and his wife and clothed them.
The human state and condition can be summarised as a journey from nakedness to leaves to skin. After Adam & Eve had sinned against God, they realised that they were naked. Their sin exposed them - it made them naked. They were uncovered, insecure and unsafe and humiliated. What a sorry state they had descended to! A sudden drop from glory to shameful nakedness. That is the reality of moving from God. A move from God's presence exposes all humanity to all the vile and harsh realities of life. It is the worse kind of nakedness that could ever happen to mankind. But man was never made to be naked.
All instances of nakedness instantly call and demand covering, a shield, a blanket and in the worst case scenario - leaves! We must be covered of our shameful state. The instinctive reaction for man is to attempt to cover his shame - to sew leaves together and make coverings for himself. These inelegant quilts of shame are demanded by man's state and are not optional, nor are they a fanciful statement of fashion. Indeed they are rarely a statement of fashion. When in our longing for a quality relationship with God we turn to relationships with the opposite sex and call it love; when we turn to learning and we call it academic pursuit; when we turn to clubbing, parties, societies, gyms and try to find "trees of the garden" in which we could discover solace, we are merely sewing leaves together and making coverings for ourselves.
And yet all around us the Lord God is "walking in the garden in the cool of the day". In the depth of our sinfulness, God is walking in the garden in the cool of day. As we hide in the trees of the garden, He is there walking in the garden in the cool of day. His is not a sweltering summer heat, but it is "the cool of the day". God is calling us from the trees in which we are hiding into "the cool of the day".
Just as he took the first initiative and 'called to the man, "Where are you?"' his call hasn't ceased. He still relentlessly calls to you and I as he did then. The call has not changed its poignancy. It is still: "Where are you?" Are you in the trees of your preoccupations or are you to be found in "the cool of the day" of God's presence? Does hearing God produce fear; because you are naked - and therefore you hide? It is in the nature of nakedness to produce fear and seclusion. You hide behind excuses, reasons and justifications. You hide behind busy schedules, work conditions, educational commitments and familial responsibilities. Are these things the trees in which you attempt to avoid God?
If that is the case then, the good news is there is no need to hide anymore. God does not like our nakedness, neither does he find our turn to leaves in good taste. Some still turn to trees even now - their trust and faith is in the powers of the traditional doctors' herbs and the sangomas concoctions. "But the Lord God" [verse 9] has made an amazing provision to cover our nakedness. He has "made garments of skin". He provided a great garment which became skin like you and I. This garment felt the pain that you and I feel and endured temptation just like you and I. He took this skin and clothed our nakedness. He allowed his son to die on the cross - to be crucified - so that his skin could cover our nakedness, so that we may find favour with him. Since we now have the son's skin, when God sees us, he sees his son. We don't deserve this new position - it is nothing that man can attain by good acts for the height of man's excellence is filth before God. It has been freely bestowed upon us by God because of his great love for us. What a great thing grace is! It takes us from our nakedness, from our leaves, so that we can be God's kin; God's beloved sons.
Sunday, February 13, 2005
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