eDevs

Friday, October 27, 2017

2017-10-27 [Month of Mission 2017] A Kingdom Prayer -- Forgive us as we forgive

A Kingdom Prayer -- Forgive us as we forgive

Our Father in heaven,
hallowed be your name,
your kingdom come,
your will be done
on earth as it is in heaven.
Give us today our daily bread.
Forgive us our debts,
as we also have forgiven our debtors.
And lead us not into temptation,
but deliver us from the evil one. (Matthew6:9-13)

We often refer to verses 9-13 as the Lord's Prayer but it could be more accurate to title it "The Disciples' Prayer". Jesus does not give us this prayer for memory or repetition. It is not intended to serve as a substitution but as a pattern as to how we should pray. The purpose of prayer is to glorify God's name, and to ask for help to accomplish God's will on earth. Thus this prayer begins with God's interest, not ours: God's name, God's kingdom, and God's will. Prayer brings us into the mind, heart and will of God. It helps us to see things the way God sees it rather than the way we often want or desire it to be. A Kingdom prayer is therefore a prayer established and set in God's will.

It may be a dangerous thing to pray and act in God's will. 500 years ago Martin Luther dared to pray and respond to God's calling to revive and reform the Church. It led to the formulation of his 95 Theses which challenged the Roman Church, leading to his excommunication and the start of the Protestant movement, even though he had no intention of breaking away from the church. For the reformers the unity of the church was always central and essential. It still is! To be reformed is to be ecumenical.

One of the serious issues Luther raised with the church of his day related to the Sale of Indulgences which advocated that people could 'buy' their salvation and 'earn' forgiveness. Luther was clear that salvation is in Christ alone. We are saved by grace, through faith. In verse 12 we pray "Forgive us our debts, as we also have forgiven our debtors". This is not intended to suggest that believers earn God's forgiveness by forgiving others; this would be contrary to God's free grace and mercy. Put simply, it means that we are able to forgive others because we know what it means to be forgiven by God. If we have truly experienced God's forgiveness, then we will have a readiness to forgive others.

In the midst of brokenness, pain, suffering, sin and struggle, the world is in dire need of a message of love and forgiveness. It is not in earning but in yearning for the love and forgiveness of Christ that we receive hope, peace, joy and the gift of (eternal) life. Herein is our mission responsibility of proclaiming Christ to the world. Kingdom people hear, receive, live and share the kingdom message as we pray "Your Kingdom come". Are you?

Kingdom people know what it means to forgive because we have been forgiven. Are you a kingdom person?
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Jerry Pillay is teaching Church History at the University of Pretoria. Only by grace he is blessed to be married to Sandra and through faith and good works have raised 3 adorable children: Jessie, Janice and Aaron.

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Thursday, October 26, 2017

2017-10-26 [Month of Mission 2017] A Kingdom Prayer -- Give us our daily bread

A Kingdom Prayer -- Give us our daily bread

The Kingdom of God is like a baker whose job it is to bake and supply bread daily for his community...

The baker bakes just enough bread for each day because any excess will be stale and will not be good or enjoyable. Secondly, the baker faithfully supplies the bread without fail because he knows that the whole community depends on that bread. Thirdly, the baker chooses the best ingredients so that the bread provides the nutritional needs of the people.

The Kingdom of God is a Kingdom of faith, faith in God alone to supply us our daily portion. God is the ultimate supplier of our bread, our needs as individuals and as a church. Yet many times we prefer to be supplied from the bakeries of the world and to end up having too much cake in our possession, only to find that when they are not God given or God directed, the cakes cause us unwellness. Or we hoard bread in the form of possessions, positions, programs, people and their promises, because we fail to operate "by faith alone." We end up seeking salvation for our sorry situations in these excesses, yet we teach our children that any food taken in excess will give you a tummy ache.

The Kingdom of God is like the church which goes about its daily mission in the faith that God supplies what they need in the right portions and at the right time. The church that is not greedy for fast food success, or pop-star popularity, or politics style control.

It is a church whose modus operandi is one of a faith-based peace of mind, faith-based drivenness and a faith-based dependence on God. That is what Jesus meant by, "Give us today our daily bread." It is a humble yet confident request for security, God given security. Based on "faith alone."
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Lydia Neshangwe, minister at St Andrew's Presbyterian in Bulawayo, married to Paul and mum to two boys, and seeker of wholeness for all.

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Wednesday, October 25, 2017

2017-10-25 [Month of Mission 2017] A Kingdom Prayer -- Thy Kingdom Come, Thy Will on earth as heaven

A Kingdom Prayer -- Thy Kingdom Come, Thy Will on earth as heaven

In this passage we see Jesus introducing a new concept about relationship between God and the faith community. We are God's Children and he is our Father. In Galatians 3:26 Paul says "For you are all sons of God through faith in Christ Jesus" and in 2 Corinthians 6:18, Paul says 'And I will be a father to you, And you shall be sons and daughters to Me," says the Lord Almighty'. As children of God our spiritual DNA shows that we are his offspring. In John 1:12 Jesus said, 'But to all who did receive him, who believed in his name, he gave the right to become children of God', through faith we are God's children and Christ is our brother and friend.

We need to treat God with great respect (Hallowed be your name). In Exodus 20:7, the Bible says 'You shall not misuse the name of the Lord your God, for the Lord will not hold anyone guiltless who misuses his name. The American Heritage Dictionary defines hallowed as, "sanctified; consecrated; highly venerated; sacrosanct." To hallow is "to make or set apart as holy. To respect or honour greatly; revere." In simpler terms, we often use hallowed to refer to someone whom we should treat with awe and respect because he or she deserves it.

God's kingdom has to do with His ways and order. According to John Calvin the Kingdom refers to the presence of God's rule on earth. So here we are asking that God's ways and order happens here, as they are fully obeyed in Heaven. This kingdom is spiritual which occurs in peoples' hearts, as well as eschatological which will come with outward glory and be fully consummated at some future date.

His reign in us has practical dimensions and so we have the great privilege place our needs before him and, through faith, we receive them (as we ask for daily bread). We also pray what St Augustine called the "terrible petition" because he realized that if we pray "Forgive us our debts, as we also have forgiven our debtors" with an unforgiving heart, we are actually asking God not to forgive us. We also ask for God's protection preventing us from the affection and effects of sin.

This amazing prayer is about God's glory and His coming Kingdom. It is about allowing His reign to become reality in us and it invites us to ask for His help (daily bread, forgiveness and protection).
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Talkmore Chilanga, husband to Rumbidzai, a father of four daughters (Esher, Megan and twins- Aliyah and Alyson). I am a minister in the UPCSA, serving at Mabvuku Congregation in Harare Zimbabwe

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Tuesday, October 24, 2017

2017-10-24 [Month of Mission 2017] A Kingdom Prayer -- Who art in Heaven - Hallowed

A Kingdom Prayer -- Who art in Heaven - Hallowed

In thinking of prayer as an African woman, what comes to mind is "weeping" or "crying". I have never seen or heard an African woman praying without shedding a tear. I am thinking of the triple jeopardy of my own mother, grandmother and many women that I have ministered to and many prayer services that I have conducted for and with women, which always ended up in tears. I approach this passage with the question "What makes an African woman cry when she prays?" I problematise this cry, as a cry for life, liberation, land, economics, patriarchy, aesthetics, ethics, creation etc.

In the first verse of this chapter, Jesus cautions us not to be like hypocrites, who when they pray, stand in synagogues and street corners for the world to see but rather we ought to pray in secret. What Jesus seems to suggest is that firstly prayer is an inward-looking process. In prayer, we need to come back to ourselves and reflect on our experiences as we then approach God, who then teaches us how to pray. We approach God as human beings with concrete life experiences. Prayer in that sense becomes a lived experience and journey. In addition, the prayer that Jesus thought us affirms this. "11 Give us today our daily bread. 12 And forgive us our debts, as we also have forgiven our debtors. 13 And lead us not into temptation, but deliver us from the evil one."

If this is our thesis then, what makes an African woman cry when she prays becomes exactly that, an inward-looking process. Her tears are a reflection of her concrete life experiences. The following insights from 1 Samuel 1 elucidate this point:
"In her deep anguish Hannah prayed to the Lord, weeping bitterly". (10) "Hannah was praying in her heart, and her lips were moving but her voice was not heard". (13) When Eli mistook her for a drunk woman "Not so, my lord," Hannah replied, "I am a woman who is deeply troubled. I have not been drinking wine or beer; I was pouring out my soul to the Lord." (15)

What this implies then for the church, is that mission should be an inward-looking process. In being a missional church, we begin by looking at concrete life experiences. We listen to the cries of those who in deep anguish weep when they pray, i.e. the poor, the oppressed, the outcasts and the marginalised. Whenever we fail to listen and to respond to the cry for life, we contradict the message of Jesus who in John 10:10 says, "I have come that they may have life, and have it to the full."
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Rev Fundiswa Amanda Kobo is Lecturer in the Discipline of Christian Spirituality at UNISA. She currently serves in the Ecumenical Relations Committee of the General Assembly and is also one of the UPCSA representatives to the Church Unity Commission (CUC).

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Monday, October 23, 2017

2017-10-23 [Month of Mission 2017] A Kingdom Prayer - Our Father.

A Kingdom Prayer -- Our Father.

We now move from examples of the Kingdom to the Prayer of the Kingdom...

Our Father in heaven,
hallowed be your name,
your kingdom come,
your will be done
on earth as it is in heaven.
Give us today our daily bread.
Forgive us our debts,
as we also have forgiven our debtors.
And lead us not into temptation,
but deliver us from the evil one. (Matthew6:9-13)

In various religions it is customary to collect the names of the deity e.g. the "ninety-nine beautiful names" in Islam. Jesus' name for God here and throughout the Gospel accounts is strikingly simple and uncomplicated: "Father." Jesus spoke very intimately of "My Father" or absolutely of "The Father" or of "Your Father" to the disciples. Jesus tells Mary Magadlene to "go, tell the disciples that I am ascending to your God and to my God, to your Father and to my Father". But in this prayer, he speaks of "our Father." This is what the church confesses in its Creed: "I believe in Jesus Christ, his only (unicum) Son, our Lord." Jesus' relation to the Father is absolutely unique. He, and he alone, God's Son by nature; Christians are God's children by the grace of adoption, and all people are God's "children" in a certain sense, by creation. Jesus alone, is God's Son by right and he shares this status with us that we can call God our Father too and especially in prayer.
In the OT at Yahweh is not introduced (Ex.20:2; Dt.5:6) to Israel coldly as Yahweh the God but warmly as Yahweh your God. In a similar manner Jesus introduced God to the disciples at the Sermon on the Mount not coldly but with a tone of affection as our Father. Although he uses the Greek word "patêr" here, in his own prayers he often used the Aramaic word "abba" which is an intimate term for fathers used by children both young and old. Abba is a word for affection and love.
At the same time, the word "father" carries connotations of authority. The Father is the one responsible for the child: he is the child's progenitor and so its guardian, provider, and Head. The word, has elements of strength in it beyond its obvious tenderness.
The word "our" is significant because it turns even individual prayer into prayer for others. The Lord's prayer, right from it's beginning, is an intercessory prayer. The "our" teaches us that when we address God as our Father we address Him on behalf of all the rest of us, too. Jesus having made prayer private with his store room (v6), now makes prayer public with his "our." Barclay says "it is very significant that in the Lord's prayer the words, I, me, and mine never occur."

The "our Father" in the Lord's prayer will help in fighting classism. The Lord's prayer plants a democratizing time bomb in culture; it is both leveller and elevator. Approach the throne of God with this understanding that we belong to God and He is our Father who cares about our yesterday today and our tomorrow's needs and situations.
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Christopher is husband to Rhoda, Father to Wanagwa (19), Kondwani (19) and Wongani (11), minister at David Livingstone Memorial Presbyterian Church in Livingstone Zambia and enjoys serving the Lord in the UPCSA.

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Sunday, October 22, 2017

2017-10-22 [Month of Mission 2017] Sola Sciptura

With Cleopas & Luther on the Emmaus Road: Sola Sciptura

Then Jesus said to them, "Oh, how foolish you are, and how slow of heart to believe all that the prophets have declared! Was it not necessary that the Messiah should suffer these things and then enter into his glory?" Then beginning with Moses and all the prophets, he interpreted to them the things about himself in all the scriptures.
As they came near the village to which they were going, he walked ahead as if he were going on. But they urged him strongly, saying, "Stay with us, because it is almost evening and the day is now nearly over." So he went in to stay with them. When he was at the table with them, he took bread, blessed and broke it, and gave it to them. Then their eyes were opened, and they recognized him; and he vanished from their sight. They said to each other, "Were not our hearts burning within us while he was talking to us on the road, while he was opening the scriptures to us?" (Luke24:25-32)

5oo years ago on the 31 October, 1517, a young German monk strode up to the church door in the town of Wittenberg with a piece of paper in one hand and a hammer and a few nails in the other. On the paper were written 95 theological points. He nailed the paper to the door. The rest is history.

That seemingly insignificant event, say historians, was the start of what came to be known as 'The Protestant Reformation', one of the most important intellectual and spiritual movements in Western civilisation.

The monk was Martin Luther and his actions marked the climax of a long personal struggle during which he journeyed, Emmaus-like, from disillusionment to faith, from deep disappointment with his church to a joyful faith in Christ through a rediscovery of the Good News of Jesus.

For a disillusioned priest like Luther, for whom the church had become an obstacle rather than the nurturer of faith, it was the opening of the Scriptures that unlocked the joy of faith in Christ. It is hardly surprising therefore that the words sola scriptura (scripture alone) came to be one of the important mantras of the Reformation.

Martin Luther's personal circumstances were much different from Cleopas and his friend that resurrection morning when they set out from Jerusalem to Emmaus, their hearts heavy with disillusionment. But both stories involve men grappling with intense disappointment. The Jesus dream had come to naught. The vision had gone. The glory had departed.

Then Jesus drew near. He walked with them. He listened to them. And only then did he speak. He opened the scriptures and slowly they were brought under its magnetic spell and their hearts began to burn within them.

That is scripture at work! Not 'throwing the Book' but 'opening the Book' and allowing its message of hope and wisdom to change peoples' hearts and their way of seeing. Doubtless Cleopas and his friend had read the passages before, the difference on the Emmaus Road was that it was Jesus who 'opened' the scriptures.

Sola scriptura without the quickening Spirit of Christ is dead. It suffocates.
Sola scriptura that quickens the heart and kindles the flame of faith is scripture that points to Jesus and is full of him. It is scripture alive. It is scripture that shapes our thinking. It is scripture that heals and binds people together.

So let's get back to the Bible as the benchmark of our lives, but let's do so, not with hard pharisaical hearts, but with the humble and listening heart of Jesus.
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James is the minister of the Hermanus United Church. He is married to Fiona and is of the belief that a day away from Hermanus is a wasted day.

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Saturday, October 21, 2017

2017-10-21 [Month of Mission 2017] Examples of the Kingdom#6 -- A transformed community

Examples of the Kingdom#6 -- A transformed community

We always thank God for all of you, mentioning you in our prayers. 3 We continually remember before our God and Father your work produced by faith, your labor prompted by love, and your endurance inspired by hope in our Lord Jesus Christ. 4 For we know, brothers loved by God, that he has chosen you, 5 because our gospel came to you not simply with words, but also with power, with the Holy Spirit and with deep conviction. You know how we lived among you for your sake. 6 You became imitators of us and of the Lord; in spite of severe suffering, you welcomed the message with the joy given by the Holy Spirit. 7 And so you became a model to all the believers in Macedonia and Achaia. 8 The Lord's message rang out from you not only in Macedonia and Achaia--your faith in God has become known everywhere. Therefore we do not need to say anything about it, 9 for they themselves report what kind of reception you gave us. They tell how you turned to God from idols to serve the living and true God, 10 and to wait for his Son from heaven, whom he raised from the dead--Jesus, who rescues us from the coming wrath. (1Thessalonians1:2-10)

The theory of this particular letter is that it was the first letter Paul wrote to any of the early churches. Theory, of course, because we can't know for sure. Which would make it one of the earliest writings, because as we know the gospels were only written much later, after the life, death, and resurrection of Jesus.

Upon reading this first chapter I thought to myself what complimentary words Paul uses for this church at Thessalonica. Wouldn't it be an amazing thing to receive such a commendation from a Christian that the church views with such high regard. Imagine receiving this letter in your local session; complimenting you on your faith, good deeds, love, endurance, and how you were known throughout your region for your witness.

The other thing that struck me was Paul speaks about how the community of Thessalonica received the message "for you welcomed the message in the midst of severe suffering with joy". Despite the people living in suffering they were able to not only hear the good news, but be transformed it.

The primary goal of God's Kingdom is to bring transformation, there should be no way you can encounter the gospel message and be able to remain the same. But, transformation is not a one time event, it must be dynamic and constant. Perhaps the message of the gospel in the reformer Martin Luther's time had become stagnant and inward looking?

As part of the reformed tradition, we are committed to continuous transformation. Are we still dynamic or have we become stuck in our ways? Does the 'church' need another Reformation?
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Melanie Cook, wife to Gordon, mother to Joshua and Rebecca, and minister of St Giles Presbyterian, Norwood. In the business of moving the church...sometimes spiritually, sometimes physically.

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Friday, October 20, 2017

2017-10-20 [Month of Mission 2017] Examples of the Kingdom#5 -- An earthquake and a lifequake

Examples of the Kingdom#5 -- An earthquake and a lifequake

The jailer called out for some lights. He rushed in, shaking with fear. He fell down in front of Paul and Silas. 30 Then he brought them out. He asked, "Sirs, what must I do to be saved?" 31 They replied, "Believe in the Lord Jesus. Then you and your family will be saved." 32 They spoke the word of the Lord to him. They also spoke to all the others in his house. 33 At that hour of the night, the jailer took Paul and Silas and washed their wounds. Right away he and his whole family were baptized. 34 The jailer brought them into his house. He set a meal in front of them. He and his whole family were filled with joy. They had become believers in God. (Acts16:29-34)

Martin Luther was at a crossroads in his faith -- he thought studying further would help him find the answers to how his sins could be forgiven, how he could be assuaged of the constant guilt he felt, how he could find the righteousness of God offered through the Bible, but not the same righteousness offered by the Church -- he was looking for new wine in an old wineskin!

Paul and Silas are at a similar juncture in their mission. They are facing a terrible trial - after casting an evil spirit out of a slave girl, Paul and Silas were beaten, thrown in jail, put under close guard, and placed in the inner cell with their feet bound in stocks. But they don't question God -- is this what God's kingdom looks like? Do some good and get thrown in jail? No, they are still on the mission of spreading the word of God -- this is what God's kingdom looks like, pouring new wine into the wineskins of people's lives. Paul and Silas prayed and sang hymns. They knew that God had sent them to bear witness for their faith. They didn't know an earthquake was about to set them free (vv. 26-28). Nor did they know that soon they would lead the Philippian jailer and his whole family to the Lord (vv. 29-34). As far as they knew, they'd be in prison a while. Just because they were "suffering for the kingdom" didn't mean that their mission had come to an end.

As we look at this, yes, we may go through some crisis of faith that may cause us to question our own mission, cause us to even question if this is what God's Kingdom looks like. We may even need an earthquake to shake things up and, like Luther, begin to reform not only ourselves, but also the community in which we have been placed.
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Ruth is husband to Warren, mother to Lia (11), Sarah (9) and Noah (7), minister at St Andrews Germiston and would be lost without her crochet hook and wool!

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Thursday, October 19, 2017

2017-10-19 [Month of Mission 2017] Examples of the Kingdom#4 -- Crossing boundaries in Antioch

Examples of the Kingdom#4 -- Crossing boundaries in Antioch

Now those who had been scattered by the persecution in connection with Stephen traveled as far as Phoenicia, Cyprus and Antioch, telling the message only to Jews. 20 Some of them, however, men from Cyprus and Cyrene, went to Antioch and began to speak to Greeks also, telling them the good news about the Lord Jesus. 21 The Lord's hand was with them, and a great number of people believed and turned to the Lord. 22 News of this reached the ears of the church at Jerusalem, and they sent Barnabas to Antioch. 23 When he arrived and saw the evidence of the grace of God, he was glad and encouraged them all to remain true to the Lord with all their hearts. 24 He was a good man, full of the Holy Spirit and faith, and a great number of people were brought to the Lord. 25 Then Barnabas went to Tarsus to look for Saul, 26 and when he found him, he brought him to Antioch. So for a whole year Barnabas and Saul met with the church and taught great numbers of people. The disciples were called Christians first at Antioch. (Acts11:19-26)

This is an example of a missional church. From a small group of persecuted refugees, the church in Antioch saw large numbers of people come to Christ. But the reason this church experienced such growth was not that the leaders employed the latest church growth principles but because "The hand of the Lord was with them." This was a church that God was blessing.
A key lesson we learn is that God blesses a church where every member is a minister.

The founding and prospering of the church at Antioch was arguably one of the most significant events in history. It led to the distinctiveness of the Christian church, in that it blended together in one body both Jews and Gentiles. It was here that the followers of Jesus were first called Christians and mission outreaches to Asia Minor and Greece were launched from here. You and I conceivably would not be Christians today had it not been for God's blessing on this church.

This church was not founded by apostles or ministers or trained missionaries but by unnamed men who were scattered because of persecution and came to Antioch speaking, not just to the Jews, but to the Greeks (Gentiles). The Greek word for "speak" is the word for normal conversation. These men did not preach as orators in the marketplace. Rather, in their everyday contacts, they told others about Jesus Christ. There is reason to believe that Luke was a native of Antioch. Perhaps as a doctor, he was treating a man who told him about Jesus Christ, leading to his conversion.

These men remain unnamed for a reason. If they had been named, we would hold them up as missionary heroes. We would think that what they did was something that we could never do. But their remaining unnamed tells us that they were common men who had met the Lord Jesus and who wanted others to know Him, too. We all can do what they did.

Even when Barnabas and Saul rose to positions of leadership through their teaching ministry, this church did not depend on them in order to function. They sent them off on a relief mission to Jerusalem and on missionary journeys and kept operating. This was because this church knew the principle of the body, that God has gifted every member and each one is expected to exercise his or her gift in ministry.

If the spreading of the gospel or the functioning of the church depends on the labours of full-time workers, ministry will be severely limited. But if every person who has trusted in Christ alone as Saviour and Lord feels the obligation of serving Him and of telling others the good news about Him, the gospel will spread and the church will be built up.
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The Revd. Armando Sontange is married to Shumikazi. Armando has a blessed calling indeed:
- Shumikazi calls him Honey
- Kwezi, Litha and Khanyo call him Dad
- Mithali and Oyama call him Grand Dad
- The folks at Kagiso Presbyterian Church call him their Moruti and preacher
- And God calls him His.
Not bad Huh??

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Wednesday, October 18, 2017

2017-10-18 [Month of Mission 2017] Examples of the Kingdom#3 -- Preaching, Healing and Power

Examples of the Kingdom#3 -- Preaching, Healing and Power

Then Peter, filled with the Holy Spirit, said to them: "Rulers and elders of the people! 9 If we are being called to account today for an act of kindness shown to a man who was lame and are being asked how he was healed, 10 then know this, you and all the people of Israel: It is by the name of Jesus Christ of Nazareth, whom you crucified but whom God raised from the dead, that this man stands before you healed. 11 Jesus is "'the stone you builders rejected, which has become the cornerstone.' 12 Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved." 13 When they saw the courage of Peter and John and realized that they were unschooled, ordinary men, they were astonished and they took note that these men had been with Jesus. 14 But since they could see the man who had been healed standing there with them, there was nothing they could say. (Acts4:8-14)

Is it not interesting to note that of all God's attributes power awakens man's desire? Power appeals to man like water to the thirsty, or food to the hungry or clothing to the naked. The craving for power pervaded throughout all generations. This is all about wanting to control and satisfy personal and corporate desires. This love for power is determined by its motive. It is the kind of power that can possess its administrator. The temple authority questioned John and Peter "By what power or what name did you do this?" The temple authorities were not interested on the restorative justice of God; 'an act of kindness shown to a disabled person.' They seemed to have no problem watching the man lying at the temple gate asking for alms. Power for personal and corporate control blinded them. They could not observe the brokenness of the man.

Peter introduced to the temple authorities a different kind of power; the power of God through Jesus the Christ. This kind of power does not control people's life but gives freedom and restoration of wholeness. This kind of power rebuilds that which was destroyed. This kind of power does not make sense to carnal mind. The temple authorities were astonished by the courage of Peter and John; ordinary and unschooled men. Theirs was not the power of logic or eloquence but the spiritual power. Their power was in their words and actions. There was power in what they proclaimed.

Power was in their message. Their message was about was about Christ the Saviour. The Christ who restores brokenness. When they proclaimed the name of Jesus evil was forced to submit. This is the power of the Holy Spirit that energizes those who are the carriers of the gospel of Christ. This power enables the ordinary ones. Paul said in Phil. 4:13; "I can do everything through him who gives me strength." Clerk's Commentary puts this way; "I can do all things - It was not a habit which he had acquired by frequent exercise, it was a disposition which he had by grace; and he was enabled to do all by the power of an indwelling Christ." The divine power does not lose its effectiveness, it is the same yesterday, today and forever.

The Church is a community of the blessed ones of God. We are called to bless not to destroy. We refuse to support the domination of the world by force that causes so much brokenness and suffering through wars, displacement and poverty. Like Peter and John, the Church should continue to make the Empire uncomfortable. The Church's message should critique the love of power. Like Peter and John, the Church's message is; "Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved" Acts 4:12.
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Rev Mukondi Ramulondi is a minister at Mt Horeb Presbyterian Church in Polokwane. His best friend is Konanani and their friendship gave birth to a marriage some 28 years ago and are blessed with 1 son Dzilafho and 2 daughters Vhushavhelo and Ngelekanyo and one granddaughter Mulweli.

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