Africa Praying

Africa Praying
A Handbook on
HIV/AIDS Sensitive Sermon Guidelines and Liturgy

Editor
Musa W. Dube

Contributing Writers:
*Isabel Apawo Phiri *Ezra Chitando *Tinyiko S. Maluleke
*Felicidade Chirenda* Canon Gideon Byamugisha
Gladies Jeco*Prince Moiseraela Dibeela* Fulata L. Moyo*Musa W. Dube
*Augustine C. Musopole* Cheryl Dibeela

Table of Contents

Notes on Contributors…

General Introduction…

Part 1: Services on Life Markers

Birthdays…

(Nascimiento)

Confirmation…

Wedding…

Anniversary…

Graduation and Closing Ceremony…

Death and Funerals…

Tomb Unveiling…

Healing and Memorial Service…

Thanksgiving…

(Graças)

Part 2: Services on Church Calendar/Rituals/Events

Christmas…

(Natal)

Baptism…

The Lord’s Supper…

(Dias Festivos Da Igreja)

Good Friday & Easter…

Resurrection/Restoration…

Ascension…

World AIDS Day…

Part 3: Themes for

General Services

Life…

(Vida)

Compassion…

(Compaixão)

Hope…

Repentance…

Forgiveness…

Love…

Fear and Desperation…

Stigma and Discrimination…

Sexuality…

ealing…

Reconciliation…

Part 4: Services for Specific Group

Children…

(Crianças)

The Boy-child…

The Girl-Child…

Youth…

Parents and Parenthood…

Men and Fatherhood…

Women…

Widows and Widowhood…

(Viùvas)

Homosexuals…

PLWHAs…

Community/Local Leader

…

HIV/AIDS Workers/Activist…

Part 5: Services on Social Factors Contributing to HIV/AIDS

Poverty & Economic Justice…

Gender Injustice…

(Injustica Basada No Gendero)

Violence…

Race & Ethnic Based Discrimination…

Age Based Discrimination…

National Injustice…

International Injustice…

Part 6: Further Reading

Notes on contributors

Commissioner Revd. Canon Gideon Byamugisha is an Anglican priest from Uganda. He is currently serving under the World Vision International as Church/FBO Partnerships Advisor, HIV/AIDS Hope Initiative. His e-mail Address:

gideon_Byamugisha@wvi.org

Rev. Felicidade Cherinda is an ordained a Presbyterian minister from Mozambique. She is currently serving in a Minister in Maputo. Her e-mail is:

cherinda@teledata.mz

Dr Ezra Chitando is a member of the Seventh Day Adventist from Zimbabwe. He is currently serving as lecturer of World Religions and Dean of student affairs in University of Zimbabwe. His e-mail is

chitsa21@yahoo.com

Revd. Cheryl Dibeela, is an ordained minister of the United Congregational Church of Southern Africa, from Botswana. Currently she is running Mabogo Dinku, a community development project, as coordinator and founder. Her e-mail is:

cherylnatalie@yahoo.com

Revd. Moiseraele P. Dibeela is an ordained minister of the United Congregational Church of Southern Africa, from Botswana. Currently he is the principal of Kgolagano Theological College. His e-mail is:

kgolagano@mega.bw

Professor Musa W. Dube is member of United Methodist Church, from Botswana. She holds a teaching post at the University of Botswana as a New Testament lecturer. Currently she is serving as an HIV/AIDS and theological consultant for churches in Africa, under the WCC. Her e-mail is:

wenkosi@hotmail.com

Revd. Gladies Jeco is an ordained minister of the Presbyterian church from Mozambique. She currently serving a congregation in Ricatla Theological College.

Professor Tinyiko S. Maluleke is ordained minister of the Presbyterian Church, from South Africa. He is professor of black theology. Currently he is serving as the Dean of the faculty of theology in UNISA, Pretoria. His e-mail is:

malults@unisa.ac.za

.

Ms Fulata L. Moyo is a Presbyterian from Malawi. Currently she is a lecturer at Chancellor College, University of Malawi. Her e-mail is:

fulamoyo@yahoo.com

Revd. Dr Agustine C. Musopole is ordained minister of Church of Central Africa from Malawi. Currently he is serving as the Secretary general of Malawi council of churches. His e- mail address is:

mipingo@malawi.net

Professor Isabel Phiri is the Coordinator of the Circle of Concerned African Women Theologians and the Director of the Center for Constructive Theology and Professor of African Theology in school of Theology, University of Natal. She is a Scottsville Presbyterian, from Malawi, currently living in South Africa. Her e-mail is

PhiriI@nu.ac.za

Introduction: Africa Praying

HIV/AIDS Challenges and the Church

Since the outbreak of HIV/AIDS, an average church leader’s work in the African continent has doubled; there are more sick people who need to be visited and prayed for; there are more grieved relatives who need to be visited and encouraged; there is an outburst of orphans who cannot be absorbed by the extended family anymore and who need to be comforted, cared for, guided, loved and put in day care-centers. There are more desperate widows, who are grieved and who may be impoverished by the sickness of their former husbands or dispossessed by relatives, who need counseling care and support; there are more grandparents who are grieved by the death of their children and burdened by the load of care for their orphaned grand children. There are many who are dying who need to be prepared to die peacefully and indignity; there are many who are dead who must be buried; there are millions of People Living With HIV/AIDS (PLWHAs) who are confronting enormous stigma, who need counseling. There is the whole community that is lost in hopelessness, despair and fear, which must be brought to see and know God’s unfailing presence even at this tragic time; and there is the majority, who are not infected and who must be helped to stay safe.

One can go on outlining. The work is enormous. Of course, there are many other HIV/AIDS players; the governments, NGOs and the private sector all doing their parts in restoring healing to a broken people. Yet the church and its leaders, by virtue of their community centeredness, their close relationship with individuals and families, their values of holding each person as God’s person and their role as servants of God, bearers of salvation and hope, have much expected from them. Much is laid at the feet of the church in the HIV/AIDS struggle. The challenge is confronting the African church.

Obviously, this does not mean that an average church leader (and its members) automatically has the skills or is well equipped to deal with HIV/AIDS, for this is a relatively new epidemic. Most ministers who are serving now, never learnt about HIV/AIDS in their theological training programs. They were not instructed on HIV/AIDS counseling, prevention, care or HIV/AIDS project/program design and management, yet they are expected to stand up to the challenge. Many church ministers were not instructed in reading the Bible from the HIV/AIDS context. They were not instructed on preaching in an HIV/AIDS context. They do not have liturgy that specifically addresses HIV/AIDS. How should the church and its leaders deal with prevention, the origin and meaning of HIV/AIDS? How should they deal with the HIV/AIDS stigma? How should they address the needs of the affected: orphans, widows, grandparents, grieved relatives, dying people, hopeless communities? How should they minister to the infected, who are living positively with HIV/AIDS and facing enormous stigma? All these questions confront the church leader and worker in the field, often with no ready answers or resources to address them. In short, an average church minister is challenged to a whole new set of learning new ways of doing ministry in an HIV/AIDS context. The irony, however, is that with the doubled amount of work they have, there is really no time for any meaningful research, studying or a creative space for most church workers. Of course, there is a huge amount of literature produced by governments, NGOs and the private sector on HIV/AIDS. Yet this literature, does not necessary mainstream HIV/AIDS in religion or explore how religion can use its sources in the HIV/AIDS struggle. This task remains to be carried out by the religious institutions themselves: the worship centers, the academic departments of religion, Bible schools and other church related institutions.

In addition to the newness and the enormous amount of work demanded from the church and its leaders, there was/is a problem of language—language to address issues of human sexuality. It is not in the practice of the church or of most African cultures to discuss issues of human sexuality openly. In most African cultures, sexuality was designated to specific spaces, times and individuals. In Southern Africa, for example, this teaching was passed during initiation schools, when young women and men were being trained on the roles and responsibilities of being adult citizens. The colonial Christian mission was quite deliberate in eliminating these spaces, but, tragically, did not make any particular replacement within the church or school programs. Sex education was left to individual families—who were not culturally equipped to do it. At the end, sexual education was not addressed in any formal space. Young people picked ideas from their friends, biology and media. The church with its own Christian culture of silence or demonizing sex was obviously not helped by the African cultural context to speak openly about HIV/AIDS.

Lastly, the fact that HIV/AIDS is an epidemic within other social diseases of poverty, gender inequalities, violence, human rights abuse, child abuse, ethnic conflicts/cleansing, national and international injustice and discrimination on the basis of sexuality, race, age, physical ability calls for a church whose approach is socially, economically, culturally and politically well informed. The church needs to be socially informed. Its liturgy needs to insist on and celebrate justice. HIV/AIDS is more than just an individual’s lack of morality. Its reduction needs more than just individual behavior change. It needs morality of both the individuals and the social institutions that people dwell in. Here, perhaps, the church leaders were confronted by one of the greatest challenges, for many insisted, and still insist, that HIV/AIDS will be eradicated through abstinence and faithfulness (and consequently the infected could be seen as those who are paying for their own failure).

While, abstinence and faithfulness are no doubt effective moral values which must continue to be encouraged, the church has been forcefully brought face to face with the fact that individuals are not islands. Real people live within particular economic, cultural, political and social institutions and structures that determine the decisions they take and implement. Consequently, even when people know and wish to abstain in order to protect themselves from HIV/AIDS, if they are confronted with hunger, they may choose to get involved in sex work to raise money for food. Even if some women wish to abstain from unfaithful partners, they have to think about loosing shelter and any form of support in cultures that still remain patriarchal—that is property and leadership being largely in the hands on men. Even if some women are faithful, in some cultures where unfaithfulness is culturally tolerated from men, it will not protect them from infection. Also, families are separated over a long time by labor immigration, displacement of people through political and economic oppression and many raging wars, thus making faithfulness in marriage into an unpractical ideal. Further, in war torn zones, abstinence will not protect women from rape, which is used by warring factions to get back to each other. Family, health and education systems do not work in war zones. But, worse, rape is no longer confined to war zone, it has risen to epidemic levels with the HIV/AIDS epidemic. With the loss of control that characterizes the HIV/AIDS atmosphere, rape has become a symptom of men’s desperate search for control over women’s bodies or of the situation. Young girls, children, infants are raped in their homes, in the streets, by both strangers and their own relatives. How, then, does it help for church leaders to harp on abstinence and faithfulness as the key to HIV/AIDS prevention within such social context? Clearly, we also need to address the social diseases and the social injustices that sponsor and promote the spread of HIV/AIDS and the lack of quality care for the sick. We need to seek the healing of all our relationships: our relationships to one another; our relationship with God and our relationship with the environment. If these relationships are sick, then we are creating an unhealthy world for ourselves and our neighbors—one that is bound to affect us.

The Goal, Contents, and Structure of the Handbook

In the face of the above challenges, confronting the church and it leaders, a group of writers, under the support and leadership of the Ecumenical HIV/AIDS Initiative, sought to produce a resource book for the church and its leaders (minister/pastor, Sunday school teacher, Bible study leader youth leader, women and men fellowships and the laity). The resource book,

AfricaPraying: A Handbook on HIV/AIDS Sensitive Sermons and Liturgy,

has been produced to assist the church and its leaders to realize their full potential in the HIV/AIDS struggle. How does it seek to assist the church and its leaders and what are its contents?

To start with the first question, the handbook seeks to equip the church leader/worker with the strategies of mainstreaming HIV/AIDS in all the occasions that the church has the opportunity to speak and act both to its members and the larger society; both within its space of worship and in the outer society—thus breaking the silence and the stigma; creating a compassionate and healing church. The handbook seeks to provide church leaders/workers with tools that will release the full spiritual power, vision and values of the Christian faith to energize the Christian church to fight HIV/AIDS to its highest potential. It seeks to help the church leader/workers by underlining how the Christian faith calls us to serve and to heal God’s world and people; how healing is healing of our bodies, relationships with each other, with institutions and structures and with God. Given the newness of the epidemic and the overburdened church leader/worker, this handbook has prepared to provide an accessible and user-friendly (accordingly we left out footnotes) resource that could be readily used by the church leaders/workers to break the silence, the stigma and to call the church to HIV/AIDS prevention, provision of quality care and the mitigation of the its impact. If well used, the church leaders/workers will not have to suffer from burn out and stress given that the struggle against HIV/AIDS will be fully owned by all members of the church, thus raising a strong and formidable army.

The contents of the handbook are comprehensive sermon guidelines that take the HIV/AIDS context into consideration and how the Christian scriptures can be a source of transforming energy through the worship space. The sermon guidelines seek to highlight how the gospel can inform the HIV/AIDS struggle and activate the church into a body of transformative healers and justice seekers. In this way, the sermon guidelines seek to equip the church to break the silence, to break the stigma, to awake/energize the church to be a formidable army in the struggle against HIV/AIDS. The structure of the sermon guidelines We are highly endebted to the structural arrangement of Matthias Krieser,

Preacher’s Helper: Sermon Preparation for Lutheran Lay Preachers,

Kanye: LUCSA, 2000, which we employed and creatively adapted., therefore, methodologically seeks to assist the preacher/Bible study/worship leader to walk the audience through a process of learning, confessing, being thankful, praying, re-envisioning itself and undertaking concrete plans on what the church can do to change the HIV/AIDS situation. The structures of the sermon guidelines, seek to assist the preacher to deliver a sermon that assist the audience to translate the ideals of its Christian faith into liberating and healing action. They seek to help church leadersworker to move its members and the society from the numbness of the tragic strike of HIV/AIDS to an active army of healers, servants of justice and bearers of hope. The introduction of each sermon guideline provides the context of HIV/AIDS for the preacher/Bible study/Sunday School/worship leader. The details of the given text are highlighted for them; the methodological structure is then given; songs, prayers and symbols are provided for the pastor/minister/Bible study/worship leader to use as needed.

Despite this provision, the church of Africa is undeniably as diverse as its cultures, contexts and countries are. A simplified approach categorizes the church into four groups: mainline, Orthodox/Coptic, African Independent churches and Evangelical/charismatic churches. Each of these four groups consists of many different traditions in itself. It is, therefore, up to each minister/pastor/ Sunday School teacher/Bible study/worship leader, to

re-appropriate and re-interpret

these sermons according to their denomination, context, audience, need and goals. If one feels free to use them as they are written, that is fine, but generally as an ecumenical resource document its completeness only lies in the hands of each user within their particular context. To each user therefore I say: “This handbook is yours, to use as your own creative pad, to take whatever you find useful and take it to new and different levels for your particular context and audience.”

Yet, I must add that these are not just sermon guidelines, they are also full worship orders. Most of them have opening prayers, songs, introduction which highlight the HIV/AIDS context for the particular subject, the details of the text, and the outline of how the sermon can be applied to the individual listeners, the congregation, and to the larger society, closing song and prayer and an outline of various symbols that can be used, if the preacher or worship leader deems them helpful in enhancing the communication. Every preacher or worship leader is free to take them as they are given, to transform them or use other alternatives. In particular, in the area of songs and symbols of worship, it became more complicated: one cannot assume that the songs chosen by the writers will be known to every Christian church, continent wise. Nonetheless, we included even new songs. Every user is free either to choose appropriate songs; to sing the given songs according to their own created tune, to chant them in a poetry style or to have young people perform them in a rap style. Moreover, given the orality of the African context, there is a multitude body of popular choruses which have always been sang, and which we have no idea who wrote them and where such an information can be found. We have acknowledged these songs as community/anonymous/popular songs. But we apologize in advance to those who know themselves as the rightful composers and who wish to be acknowledged.

Similarly, the area of symbols and objects of worship was equally complicated. The generally accepted Christian symbols of worship are, oil, bread, wine, water, candles, clothes and sound. Even these are used in various ways and have various degrees of acceptability in different traditions. Since the word has dwelt among us and since the whole creation is God’s created world, we were not at all limited to the traditional Christian symbols. Many other symbols of worship can be employed and we outline them. The user is free to explore and utilize more from their own context. Yet here again each user will have to judge their own context, audience, acceptability and adapt accordingly. However, sparingly it may be we also sought to capture the participatory, communal, dramatic and oral spirit of spontaneity that characterizes the worship space of the African church. This was a challenge, for the letter kills the spirit. We believe the worshipping African church will be the ones to ride the whirlwind of the Holy Spirit than our pens could ever come close to such an articulation. Let those who have ears hear and those who have eyes see!

Coming to the structural presentation of the handbook, it is divided into five parts. The first section features sermon guideline on life markers. The section seeks to provide the preacher/Sunday school teacher/Bible study or worship leader with the resources for mainstreaming HIV/AIDS in such occasions as birthday, wedding, funeral, and anniversary, tomb unveiling ceremony, memorial and thanksgiving services. The second part focuses on services on the church calendar and events. It features HIV/AIDS sensitive sermon guidelines that cover such events as Christmas, baptism, Good Friday, Easter and Ascension Day services. The third part of the handbook contains HIV/AIDS sensitive sermons guidelines and liturgy on various themes for general church service, Sunday school classes or Bible study groups. It provides ready resources and methods on how to mainstream HIV/AIDS by addressing themes that are particularly highlighted by the epidemic such as life, hope, compassion, repentance, healing, forgiveness, love, sexuality, fear, stigma and discrimination, reconciliation and healing. Part three focuses on particular groups. It seeks to assist the church and its leaders to mainstream HIV/AIDS in services that focus on particular groups. Thus it features HIV/AIDS sensitive sermon guidelines that focus on children, the boy-child, the girl-child, youth, parents, single parents, men, grandparents, widows, PLHWAs, HIV/AIDS workers and activist, homosexuals and community leaders/workers. This is the longest section, and rightly so, for unless each person and group is addressed and fully equipped, we cannot expect to win the war against HIV/AIDS. Part five focuses on social factors contributing to HIV/AIDS. It seeks to help the church and it leaders to be able to deal with the social epidemics that sponsor HIV/AIDS; namely, poverty and economic injustice, gender inequality, violence of various types, race and ethnic-based discrimination, age based discrimination (children and elders), national and international injustice. While the whole of this book inevitably brings justice and liturgy to a meeting point, it is more specific in this last section.

Obviously, this handbook does not seek to replace the liturgies that various church traditions employ. It seeks to assist every church leader (Minister/Pastors, Sunday school class teachers, youth, women, Bible study and worship leaders), to mainstream HIV/AIDS within their given context, audience and Christian background so as to build a church that knows and successfully carries out its mission of healing, compassion, hope and justice building. The sermon guidelines of this handbook can, therefore, be used side by side with one’s own church liturgies and preaching calendars. They can creatively inform one’s own church preaching calendar, Sunday school lessons, women’s, men’s, and youth services and programs. Be that as it may, I must not fail to say to you, the church of Africa,

blessed are those who will decide to use this handbook more consistently, even daring to put aside their formal preaching calendars, for HIV/AIDS matters cannot wait—they are urgent.

They are about saving life from death, despair and hopelessness. They are about healing a hurting and suffering people. A godly and a Christ-like church cannot afford to put these urgent issues of life and death at the periphery. The church must act and act now--we cannot just continue with business as usual as if HIV/AIDS is not infecting and affecting our congregations and families; recklessly planting hopelessness and despair in our spirits and communities. Let those who have ears hear and act.

The Process of Producing the Handbook

Turning to the process of production of the book, over the past nine months a group of writers from different countries and churches have been prayerfully and creatively writing HIV/AIDS sensitive sermons and liturgy for the English and Portuguese African speaking churches and leaders (another group has been working on a French equivalent). Each writer had a maximum of ten passages. In January 2003, soon after the New Year, we met in Mmokolodi Nature Reserve, just outside Gaborone in Botswana, to share and go over what we had been writing, to agree on some working structure and then we dispersed to re-write again. Both the place and time setting were deliberately chosen. Botswana, with the highest infection rate in the world, was a good place to gather around the theme of putting up HIV/AIDS sensitive sermon guidelines and liturgy. Second the nature reserve setting enabled undivided concentration as we reflected on the church in the HIV/AIDS struggle. The place gave us a creative space, allowed us to be in touch with God’s creation, to experience, to see and to hear God’s creative hand anew in the New Year and within our environment. We did frightfully, pleasantly and awesomely come to fellowship with frogs, snakes, scorpions, zebras, giraffes, elephants, water hogs, the eland, the green trees, mountains and valleys—as we struggled with the question of how can the church effectively become the bearers of God’s will for creation in the HIV/AIDS era. It became a special time for our own spiritual restoration, excellent fellowship and intellectual stimulation of a rare kind, as we read, debated and commented on each other’s work. One thing became very clear: we consciously became aware of how such a space of discussing biblical scriptures in the light of HIV/AIDS is rarely, if ever, available to us within our own communities of worship and work. Given the intensity of our discussions, we even saw a potential in putting up a book on

Re-reading the Bible in the HIV/AIDS Context

using the passages that we analyzed.

Generally, our quest was: How can the church break the silence and the stigma surrounding HIV/AIDS and take every given opportunity to heal our hurting communities by being active partners in HIV/AIDS prevention, the provision of quality care; and in the mitigation of its impact? We believe that the resources of the church: its scriptures, its liturgy, its values, its members, its leaders and its buildings, are powerful weapons and resources of energizing and awakening the church to play its role effectively in the fight against HIV/AIDS. Our nine months work has finally come to a completion, compiled under the title,

AfricaPraying: A Handbook of HIV/AIDS Sensitive Sermons and Liturgy

.

To dwell a little on the title, Africa praying describes a Christian church that knows God as the author of all life; as a God who cares for all; as a God who bestows upon each human being the dignity of bearing God’s image; as a God who gives each of us the right to enjoy the resources of the earth; as a God who gives all of us the responsibility of leadership and decision making in keeping the earth and everything in it good. Africa praying describes a justice seeking church that actively seeks to liberate God’s created world from all forms of oppression, including HIV/AIDS. Africa praying is a compassionate church that moves, more like prophet Ezekiel descending into the valley of dry bones, to plant hope in a hopelessness people. We, the writers of these sermon guidelines, hope that many church leaders, workers, members, Sunday school teachers, Bible study and worship leaders will deep their hands into this resource, immerse themselves and emerge much more strengthened, renewed to fight a good fight in healing our hurting families, friends, churches, communities, countries, continent, and indeed in healing the world as a whole. Towards this end, I commend you to the Spirit of power and fire as you become active partners with God in the struggle against HIV/AIDS, and against all forms of oppression that mars the beauty of creation.

Professor Musa W. Dube,
HIV/AIDS and Theological Consultant, Ecumenical HIV/AIDS Initiative.
July 28, 2003, Gaborone, Botswana.

Part 1
Services for Life Markers

1. Birthdays

i. Matt 2: 1-18 (MWD)
ii. Exodus 2:1-10 (ACM)
iii. Exodos 2:1-10 (FC)

2. Confirmation

i. I Samuel 1:1-28 (IAP)

3. Wedding

i. Genesis 1:26-31 (CD)
ii. Gen. 1:26-31 & 3:15-24 (IAP)

4. Anniversary

i. Exodus 12:1-14 (IAP)

5. Graduation and Closing Ceremony

i. Jeremiah 5: 17 (MWD)

6. Death and Funerals

i. Luke 7:11-17 (IAP)
ii. John 11:1-44 MPD
iii. Luke 8:22-25 (ACM)

7. Tomb Unveiling

i. I Corinthians 15:35-58 (EC)
ii. Ezekiel 37:1-12 (TSM)

8. Healing and Memorial Service (MWD)

i. Psalms 23

9. Thanksgiving

i. I Chronicles 29:10-19 (TSM)
ii. Revelations 2:1-7 (MPPD)
iii. I Chronicles 29:10-19 (FC)

1. Birthdays

i. BIRTHDAY AND CELEBRATION OF LIFE
Sermon Text Matthew 2:1-15

Instructions:

In preparation get drummers, arrange for ululation, assign different readers for the different parts of lead readers, ask the choir/youth rappers or poets to present the song (Jabulani) in their own artistic mode and tune. In addition, the stage or meeting place may be arranged to underline the celebration of life using relevant objects (green trees, flowers, grains of corn etc.) from your social context and denominational background. If you come from a tradition that does not use written liturgy, you may go straight to the sermon. The service may be used specifically for a birthday or for celebrating life in general.

Call to Worship

(Drums of celebration for the opening)

Leader 1:

Praise be to you, Son of God

When you were endangered
When you were a child
You found refuge in Africa (Matt. 2:13-15)

Leader 2:

Praise be to you, Son of God

When you were crucified
When the cross was too heavy for you
You found help from an African, Simon of Cyrene (Luke 23:26)

Leader 3:

Praise be to you, Son of God

When you taught the early church about your mission to all
When you sought to teach Phillip that your Gospel is for all
You sent the Ethiopian Eunuch to him (Acts 8:26-40)

Leader 4:

Praise be to you, Son of God

You were always with us here in Africa
Where you grew in wisdom and the fear of God
You were with us in your suffering
You were with us when you reached out to the whole world

Leader 5:

Praise be to you, Son of God

You are Emmanuel, the God with us (Matt 1:23)
You will never leave us or forsake us (Heb 13:5)
Even today as we speak you dwell in Africa

Crucified with us in all our tribulations and rising with us in our joys.

The Celebrant/s:

You have been with me/us from the beginning
And you will be always with me/us.

Ululations:

Wo/men ululate in praise of God, in joy, thanksgiving for God’s love and protection of our lives in Africa and the lives of the celebrants.

Song:

Jabulani Africa Inkosi Ikhona//Rejoice Africa the Lord Lives!
(You may choose a different song, or some youth to rap the song according to their tune, or their choir to put its own tune to the song. Alternatively, get one person to read the song poetically).

Jabulani Africa

Jabulani, Africa, Inkosi ikhona (2x) //Rejoice Africa, the Lord Liveth
Jabulani lonke, Jabulani Sizwe (2x) // May you all rejoice, Rejoice you nations
Jabulani, Jabulani (6x)// Rejoice, Rejoice
Jabulani lonke Jabulani Sizwe (2x)// May you all rejoice, Rejoice you nations

Jabula Mama lo Baba, Inkosi ikhona (2x) Rejoice mother & father, the Lord Liveth

Jabula sisi (Malome), Jabula Bhudi (anti) Rejoice sister, Rejoice brother
Jabulani, Jabulani (6x) // Rejoice, Rejoice
Jabulani lonke, Jabulani Sizwe (2x)// May you all rejoice, Rejoice you nations

Jabulani Botswana, Jabula Zimbabwe// Rejoice Botswana, Rejoice Zimbabwe
Jabula Namibia, Jabula Lesotho// Rejoice Namibia, Rejoice Lesotho
Jabula Zambia, Jabula Azania// Rejoice Zambia, Rejoice Azania
Jabulani lonke, Jabulani sizwe (2x)// May you all rejoice, Rejoice you nations

Jabulani Angola, Jabula Mozambique// Rejoice Angola, Rejoice Mozambique
Jabula Malawi, Jabula Tanzania//Rejoice Malawi, Rejoice Tanzania
Jabula Congo, Jabula Kenya// Rejoice Congo, Rejoice Kenya
Jabulani Jabulani (6x)// Rejoice, Rejoice (6x)
Jabulani lonke, Jabulani sizwe (2x)// May you all rejoice, Rejoice you nations

Jabula Ghana, Jabula Somalia// Rejoice Ghana, Rejoice Somalia
Jabula Gabon, Jabula Senegal// Rejoice Gabon, Rejoice Senegal
Jabulani Tunisia, Jabula Swaziland// Rejoice Tunisia, Rejoice Swaziland
Jabulani, Jabulani (6x)// Rejoice, Rejoice (6x)
Jabulani lonke, Jabulani sizwe (2x)// May you all rejoice, Rejoice you nations

Jabulani Africa, Inkosi ikhona//Rejoice Africa, the Lord Liveth
@ Musa W. Dube

Introduction

The HIV/AIDS epidemic’s attack on life has brought us to be more thankful for each day that we live. It brings us to be more aware that life is a gift from God and that we should celebrate it; we should value and protect it. While in the past, the increasingly youth oriented world, led some to hide their actual age, or to regret getting old, HIV/AIDS has brought a change. Now whenever one sees a very old wo/man walking with a stick, one stops with awesome wonder and appreciation, knowing how blessed this person has been to be given the opportunity to live for so long. With the HIV/AIDS epidemic, it is no longer guaranteed that one will live to this stage of aging. In fact, the high death rate of youth (18-49) and the life expectancy that has fallen from the 65-70 years down to 42, 32 speaks for itself. Now each birthday is special and each addition of one year is seen for what it is—a great and real blessing of life. One has been protected. One is being given another opportunity to live. A birthday is, therefore, a special occasion to thank God for life, to celebrate life, to ask for more blessings of life and acknowledge those who care for one’s wellbeing—parents, friends, God and national leaders.

In Matt. 2:1-15, it is Jesus’ birthday. Some come to celebrate, the wise men from the east, but also we are brought face to face with an endangered life. Herod seeks to eliminate this child. God intervenes by sending a dream to the wise men and an angel to the parents. The parents act. They flee to Egypt where Jesus grows up safely until the death of Herod. Each one of us has a birthday, hence a time to reflect on God’s protection, parental care, encouragement of friends, hospitable countries and to be thankful for the gift of life as well as to acknowledge we have a duty to stay alive.

1. We listen to the Word of God

Reading of the text: Matt 2:1-15.

DETAILS OF THE TEXT

Verse 1-2:

Ø These verses give both the time (the time of King Herod) and place (Bethlehem of Judea) setting of the Jesus’ birth story. But it also introduces key characters: Jesus, King Herod, the wise men from the East and Jews.

Ø Note two factors: Both Herod and Jesus are introduced as kings, hence planting the seed for potential conflict.

Ø Note that while Jesus is identified as “King of Jews” non-Jews, the wise men from the east Asia, “come to pay him homage,” indicating that he will be king of all people.

Ø Note “we have seen his star at its rising” indicating he will be a light to the world. But more importantly, each person, each child’s birth is tantamount to a new star rising into the world and into our lives. We must see/acknowledge this star, celebrate it and allow it to light our world and lives—for each person is made in God’s image and in each person there is God’s breath (Gen. 1:27 & 2:7).

Verse 3-6:

Ø King Herod is naturally threatened to hear that another king has come into his own domain! He gathers his own intelligence to verify the information. They confirm his worst fears: in Bethlehem there “shall come a ruler who is to shepherd my people Israel.”

Ø Underline that we are born in a world of many evils: political powers, economic deprivations, wars, diseases, drugs and many other factors that threaten the gift of life given to us. Jesus himself was not exempted.

Verse 7-8:

Ø Herod takes a second step. He confers with the wise men, collecting more information—he wants “the exact time when the star had appeared.” Then he says to them, “Go and search diligently for the child; and when you have found him, bring me word so that I may also go and pay him homage.”

Ø Highlight that the forces of evil that attack lives are quite deliberate and quite informed about us. They sometimes search for us. Our intent to protect life must be equally intentional.

Verse 9-10:

Ø The well wishers of Jesus journey to find him.

Ø Note that the star guides them, leading them where the child was.

Ø Highlight that unlike Herod and his intelligence, they are “overwhelmed with joy.”

Ø Underline that people who wish us well can see the star that God put in us, they can see God’s image in us and they are happy for us.

Verses 11-12:

Ø These verses are very important. The child is in the full presence of all who care: the mother, the wise men and God who directs the latter away from Herod.

Ø Highlight that the wise men from the east (Asia) are the first to pay homage (worship Jesus). They knelt down and worshiped him. This is an early indication that the mission of Jesus, is the story of God reaching out to both Jews and all people of the world.

Ø Highlight how the well-wishers opened their “treasure chests ” and “offered him gifts of gold, frankincense, and myrrh,” all of which were expensive gifts. Underline how those who care for us give to us from “their treasure chests” the very best that they have. These gifts need not be just materialistic as the next verse indicates. It could be in the form of words, wisdom, guidance, counseling, encouragement and affirmation of the stars that they see shining in us and above us.

Ø Consequently the well-wishers do not return to Herod, who is not a well-wisher. They return to their country through another road, for Herod seeks the child not to worship him or give him the best gifts, but to crash the child. Consequently, Herod never saw the star of this child.

Ø Underline the role of friends and well wishers to protect the celebrants from danger—to take another road; to refuse to become informants of evil powers.

Verse 13-15:

Ø These verses are notable for the role of God and parents in protecting our lives. God speaks to parents informing them about the dangers surrounding the child and calling them to protect the child. God speaks and the parents act.

Ø They flee to Egypt and remain there until Herod is no longer alive—until the child is no longer in danger, then they return (2:19-23). This underlines the need and the important role of parents to cooperate with God in protecting the lives of their children. A birthday is therefore also a time to celebrate parents.

Ø Highlight the role of Egypt as a hospitable country to an endangered life. Given the amount of political and economic refugees/displaced people we have in Africa, the role of Egypt in welcoming and protecting Christ remains quite critical in today’s world.

Ø But the fact that Jesus was born a king of Jews, greeted and worshipped by wise men from the east (Asia) and fled and found refuge in Egypt (Africa) underlines that he was a Messiah/Christ of all. But it also underlines that we are interconnected and our health as a world will depend on many actors from different continents and countries.

Ø Underline, that in this HIV/AIDS era every child, every person’s life is endangered. We are, however, looking for well wishers, caring parents, hospitable countries and God’s voice to celebrate and protect the lives of those we love and of our children. We are challenged to see God’s star leading us to the presence of each child and to hear God leading us away from all that endangers them.

2. We Apply the Word of God to ourselves

WHAT CAN WE LEARN?

· That at all times life is threatened, even Christ’s life was threatened
· That we also have support from God, parents, friends and other countries
· That birthdays are a good time to celebrate life and God’s protection
· That we need to see the star—God’s image and breath, in each person.

WHAT DO WE HAVE TO CONFESS?

· We have sometimes been the source of danger to life
· We sometimes fail to see God’s star upon all people
· We often fail to give our very best gifts to children who are born to us
· We are sometimes unworthy friends, parents and countries
· As friends, sometimes we do not give the best gifts to others.

WHAT CAN WE BE THANKFUL FOR?

· For God’s gift of life and protection
· For supporting friends, caring parents and hospitable countries
· For God’s salvation that was extended to all people and continents.

WHAT CAN WE PRAY FOR?

· For God’s protection against political leaders who endanger life
· For countries that will receive those who are political refugees(displaced people)
· For parents and friends to protect the lives of those they love
· For every birthday celebrant to realize they have the responsibility to stay alive, especially as they confront HIV/AIDS.

3. We apply the Word of God to the Congregation

WHAT CAN WE FEEL?

· Grateful that we are not alone whenever our lives are endangered.

WHAT CAN WE BE?

· A hospitable, supportive and parenting church and country.

WHAT CAN WE DO?

· Set up services for displaced people/refugees
· Work with NGOs who support displaced people
· Speak out and act on behalf of those whose life is endangered
· Take the fight against HIV/AIDS as our responsibility in protecting life.

Conclusion: Word on the Society

The society is full of many different players in so far as protecting life is concerned. How is your society? What about your political leaders? Do they protect and celebrate the lives of all? Sometimes this is not the case—the stars of life cease to shine in the presence of murderous political leaders. What is the attitude of your country towards displaced people? The church is called to walk with all God’s people in protecting each person and celebrating their lives as God given. It must call out and act to see to it that life is protected, especially in the HIV/AIDS era. It must also challenge governments to be hospitable to displaced people.

Song:

Rea mo leboga// We give our thanks (

Thuma Mina,

108)

Closing Prayer for the Celebrant/s

The word of the Lord says to you:
“Before I formed you in the womb I knew you
And before you were born, I consecrated you,
I appointed you a prophet to the nations” (Jer. 1:5).

Ululation:

(In praise and thanks of God for life and protection)

Suggested Objects/symbols/ideas:

A key holder, wrapped present/s to give, pebbles/words to exchange with all participants as our pledge of friendship and care.

By Musa W. Dube

ii. BIRTHDAYS
Sermon Text: Exodus 2:1-10

Introduction

Preparing for the birth of a baby is a discrete affair and is accompanied by a lot fears and dangers in Malawi cultures. These days HIV is an immediate danger especially that it can be transmitted from mother to child. In Malawi a pregnancy is referred to as a sickness and delivery as a healing. As if this is not enough, the little bundle of human life must be protected medically and magically to ward off any hostile force against it or the family. Call it immunization if you will. The medicines or protective charms are worn around the neck, the waist, writs and ankles. We are responsible to preserve and protect life. It is an evil world into which we are born full of dangers, and whether we survive or not it is up to God. All this gives cause for celebration when life continues and the individual keeps adding years as they grow up towards responsible adulthood.

Birthday celebrations or observation or simply acknowledgements are life markers. They are significant for the individual, the family, and the entire clan because suffering and death diminishes the clan strength in terms of numbers and survival. All that we can do in our vulnerability is to take precautions and wait in faith. This is what the parents of Moses did. Some of the practical steps that can be taken are: prevention of transmission of the virus from parent to child, caring for those who are already sick, and protecting children from the various dangers to their lives, including contracting HIV/AIDS through sexual abuse, early sexual activity and through providing life skills education.

We Listen to the Word

We note in this passage the danger that Moses faced as a child. What dangers do children face today and especially in view of the HIV/AIDS pandemic?

Moses’ mother, sister and midwives intervened strategically in the protection of the Hebrew children including Moses. What steps can you as individuals and faith communities take to protect children from the dangers you have mentioned?

What moved Pharaoh’s daughter to act in the way she did? What role is there for other people to intervene in the lives of our children globally?

DETAILS OF THE TEXT

Verses 2-4:

Ø Out of desperation the parents hide the child and they will do anything to protect it and save it.

Verse 5-6:

Ø Pharaoh’s daughter was aware of her father’s decree and she guessed right that the baby was from the Hebrews, and yet she was moved by something beyond class, politics, ethnicity, gender to feel compassion.

Verses 7-10:

Ø The sister provided timely and appropriate intervention that saw her brother being adopted and cared for by her own mother. Learning to influence life changing decisions with small steps and timely suggestions.

We Apply God’s Word to Ourselves and to the Congregation

WHAT CAN WE LEARN?

· That God is the only giver and protector of our lives
· Any birthday celebration among Christians should be regarded as a time of deep reflection on the way in which God not only brings a new life into this world, but also how God protects it and makes it grow in spite of the hostile environment in which we live
· A birthday celebration should be regarded as a privileged time for us to think about the miraculous ways in which God brings us this world
· A birthday is a good moment for us to reflect on how to care for life and protect it, especially that of our children
· We can pray, “So teach us to number our days that we may acquire a heart of wisdom” (Psa. 90:12).

WHAT CAN WE CONFESS?

· Failure to celebrate our lives when we are faced with life threatening situations
· Celebrating in the wrong way by not focusing often on the giver of life Read Job 1:5
· That as men we endanger children, through war and sexual violence
· Failure to take the necessary steps to protect life endangers by HIV/AIDS.

WHAT CAN WE BE THANKFUL FOR?

· Whether we are already old or are still young, and whatever our health, social and economic situation, when we are given another year, or even another day to live in this world, we need always be thankful to God and celebrate God’s gift and protection of life in us. Let us remind ourselves that God’s grace is always sufficient and that God’s power is make complete in weakness (Read 2 Cor. 12:9)
· But also the opportunity to save the lives of those endangered
· For women who care for children.

WHAT CAN WE PRAY FOR?

· That God gives us ability to celebrate our lives and other people’s even in threatening situations. Let’s remind ourselves of what the Psalmist says, “You prepare a table for me in the presence of my enemies” Ps. 23:5
· For orphans who celebrate their birthdays without their parents and for those supporting them
· For us, to act like Pharoah’s daughter and Moses sister who ensured that the child grows up under good care.

WHAT CAN WE FEEL?

· Angry at those who use their power to oppress, discriminate, and destroy life
· Concern for children in areas of conflict who have been maimed
· Love and compassion of midwives, Moses’s mother, sister and Pharaoh’s daughter.

WHAT SHOULD WE BE?

· People of love and compassion
· Parents to endanger children.

WHAT CAN WE DO?

· Resist oppression and uphold children’s rights
· Show concerned for all children’s welfare
· Protect children against rape and HIV/AIDS infection.

We apply the Word of God to the Congregation and Society

Institutions and public figures have a lot of clout to influence public policy for good. They can make a difference in the lives of one or many even in matters of life and death as to whether they live or not. Moses was sentenced to death even before he was born. Had Pharaoh’s daughter and other players not acted, Moses was as good as dead. · Discuss with the congregation or church committee about situations in which you or your congregation can make a difference for the children especially in mitigating against the effects of HIV/AIDS in order to save lives condemned by evil forces to death?

· How can your congregation influence public policy in relation to family, local community, national, and global needs in the light of the HIV/AIDS?
· What is the relationship between dangers threatening children and the global causes of poverty?
· All the players in this story made a difference. Draw up a plan of action that is going to make a difference to children in your community so that birthday celebrations can be what they are meant to be, that is, looking to the future with anticipation and hope for Africa’s children.

Song:

Sing any traditional happy birthday song for those who are celebrating their birthdays this week or month.

Prayer:

God of love, God of compassion,
In the midst of death and evil,
You mercifully look after us:
Protecting, providing, and smiling,
Constantly reassuring us of your care.
Grant to us the joy of this occasion,
Especially as we celebrate our birthdays
Knowing that your love is life.
Teach us to number our days aright
That we may acquire a heart of wisdom
Through Him whose life
Has become our light, even Jesus Christ.
Amen.

Suggested Objects/symbols/ideas:

Cradle, basket, photo album, seed, seedling.

By Augustine C. Musopule

iii. NASCIMENTO
Texto Sugerido: Êxodos 2:1-10

Oração:

Obrigado Senhor por nos ter reunido para em conjunto contemplarmos a tua glória. Obrigado pelo dom desta nova vida. Ela vem ressuscitar as nossas esperanças, de que a vida ainda é possível, apesar de muita morte que contemplamos cada dia. Senhor, ajude-nos a criar esta criança no teu conhecimento, na justiça e no amor ao próximo. Dê-lhe a sabedoria de se afastar de tudo quanto lhe possa ser prejudicial, e que saiba se proteger contra o HIV/SIDA. Pedimos isso tudo em nome do nosso Senhor Jesus Cristo.

Introdução

Com muita tristeza constatamos que nos dias de hoje, o nascimento de uma criança deixou de ser motivo de alegria em muitas famílias. As causas da falta de alegria são várias. Dentre elas podemos citar as seguintes:
Fome, doença, imaturidade dos progenitores, guerras, violação e outras.
Constatamos que apesar da existência de Direitos Internacionais de proteção à criança, em muitos casos ,ou não são conhecidos ou não são respeitados.
Em África, diariamente tomamos conhecimento de assissinato de bebés recém nascidos pelas próprias mães que lhes atiram nas latas de lixo, nas drenagens e outros lugares inimagináveis. Outras crianças são abandonadas nas maternidades, algumas nascem infectadas pelo vírus do HIV/SIDA, outras morrem de sarampo,outras ficam órfãs de pai e mãe, outras são violadas por pessoas adultas imorais com o pretexto de curar SIDA e muitas outras morrem de fome e vivem estigmatizadas.
As ameças à vida não são um fenómeno novo. O texto mostra claramente o que aconteceu com Moisés. O próprio Jesus não escapou à condenação logo após o seu nascimento ( Mt 2: 13).
Porém, em todas essas histórias, as crianças foram salvas porque Deus agiu. Nos nossos dias, Deus continua a agir. O que precisamos é de união e solidariedade entre as famílias, e entre os dirigentes dos nossos países na proteção das nossas crianças contra todas as formas da morte e de perigos.

1. Escutemos a Palavra de Deus

Leia o texto, sublinhe com um lápis as palavras mais importantes. Tente compreender a sua estrutura.

DETALHES:

V.1 Levi:

Ø Um dos doze filhos de Jacó e uma das doze tribus de Israel. O texto sugere que o casamento efectuou-se entre as tribus de Israel.

VV.2-4:

Ø Nascimento de uma criança e a luta travada para conservá-la com vida.

VV.5-6:

Ø A intervenção divina através da filha de Faraó.

VV.7-10:

Ø A criança é salva e criada por duas mães: Uma biológica e outra adoptiva.

2. A Palavra de Deus para nós.

QUE PODEMOS APRENDER?

· Que Deus nunca abandona as suas criaturas quer elas estejam ou não conscientes disso
· Que muitas vezes Deus utiliza as forças a Ele hostis para a realização dos seus desígnios
· Que tipo de perigos as crianças enfrentam nos nossos dias?

QUE TEMOS DE CONFESSAR?

· Que muitas vezes esquecemos de convidar Deus quando fazemos planos da nossa vida
· Que muitas vezes somos culpados pela morte de crianças.

EM QUE DEVEMOS ESTAR GRATOS A DEUS?
· Pelo facto de Deus nos ensinar permanentemente a escolher, a lutar e a amar a vida.

QUE PODEMOS PEDIR NAS NOSSAS ORAÇÔES?

· Pelo amor, respeito, paz, justiça e solidariedade entre as pessoas
· Pela valorização da vida e pelo conhecimento de Deus.

3. A Palavra de Deus para a sociedade

A vida é uma dádiva de Deus. Contudo, tem se verificado que muita gente não dá o devido valor a ela. Isso é demonstrado pelos hábitos nocivos que consciente ou incoscientemente as pessoas adquirem e praticam. Dentre esses hábitos podemos citar o uso e consumo abusivos de álccol, de drogas, a violação de menores,etc.

Além dessas práticas, o mundo e em especial a Àfrica Sub Sahariana, debate-se hoje com a pandemia do HIV/SIDA. Esta doença não é um castigo de Deus contra pecadores como muitos propagam. Deus é amor e não se contenta com a morte de ninguém (Ez 18.31c). No passado existiram muitas doenças que mataram muitas pessoas. Ex: a varíola, a febre tifóide, a lepra, a tubrculose, etc. Hoje em dia, essas doenças já não matam porque existem medicamentos para a sua cura. Não há, por isso, lugar para discriminar aqueles que vivem com o vírus. O que é necessário é que todos vivam em harmonia e que se continue a trabalhar até se encontrar medicamentos. Para travar o seu alastramento, é preciso seguir as instruções que nos são transmitidas através de organismos competentes. Cientistas, doentes e toda a sociedade devem estar unidos contra esta doença. É preciso que a força e vontade de viver esteja no coração de cada um de nós. Devemos ter fé de que Deus está connosco como esteve com a mãe e a irmã de Moisés no Egipto. Deus está sempre do lado daqueles que lutam contra os Faraós de todos os tempos.

Canção:

Escolher uma canção que esteja de acordo com o tema

Oração:

Deus de amor e de compaixão, aproximamo-nos a ti, cheios de pesar e de vergonha, porque não somos capazes, de compreender que nos amas acima de tudo. O nosso sentimento é de que vivemos debaixo da sombra da morte. È nos difícil compreender que já nos tiraste de lá, e que esperas de nós uma atitude que demonstra fé e confiança na vida eterna prometida por Jesus.
Não nos abandone, antes nos guie nos caminhos de esperança de que um dia, África conhecerá e viverá na paz, na saúde e na prosperidade, pela graça e pela misericórdia que nos são dadas pelo Teu Filho Jesus Cristo e pelo Espírito Santo. Amen

Suggested objects: Fotografia de um casal olhando com amor para o seu bebé, um berço com um bebé deitado, uma criança dando um beijo a um bebé, etc.

Por: Felicidade N. Cherinda

2. Confirmation

i. SERVICE ON CONFIRMATION/DEDICATION
Sermon Texts: 1 Samuel 1:1-28

Prayer

Thank you God that every good and perfect gift comes from you and children are a blessing to us. As we dedicate this child to you, we pray that you will bless her/him so that she/he will grow in stature, in wisdom and in favour with God and people. Help the parents to bring her/him up in the fear and knowledge of the Lord. We pray in Jesus’ name. Amen.

Song: (Chichewa)

Ndidzakutamandani Mulungu wanga, Halleluyah!
(I will praise you my God)
Ndizakutamandani Mulungu wanga
(I will praise you my God)
Mwachita zazikulu pamoyo wanga Halleluya!
(You have done great things in my life)
Ndizakutamandani Mulungu wanga
(I will praise you my God)
(repeat)
A Malawian Community Song

Introduction

Confirmation/dedication is a very important time in the lives Christian parents and their children. It is a time when the parents make a public declaration to bring up their child in the fear and knowledge of the Lord. It is also a time when a person who was baptized as an infant makes a public declaration that she/he is making a personal commitment to God in the presence of a worshiping community. Today, this commitment is made in the context of many challenges, which include the existence of the HIV/AIDS pandemic. Children are a blessing from God and need to be cared for. As part and parcel of caring for our children, we need to do everything within our power to protect our children from contracting HIV/AIDS. If the parents are already infected, they need to think seriously before they decide to conceive a child. At birth, medication should be taken to reduce mother to child transmission of the virus. As the children grow, parents also have the responsibility of giving them accurate knowledge about the virus and how they can protect themselves from getting infected with HIV.

1. We listen to the Word of God

Read the sermon texts: 1 Samuel 1:1-28 (This can be done by the leader or a member of the congregation).

Mark the important words with a pencil.

Samuel was dedicated to God after his mother weaned him. He served God for the rest of his life and he brought tremendous reforms in Israel even in the days when Israel had no king and everyone was doing what they saw fit.

DETAILS OF THE TEXT

Verses 1-8:
Ø Samuel was born in a Hebrew polygamous family. His father was Elkanah and his mother was Hannah. Samuel’s parents were worshipping people. Shiloh was the main worshiping place for Israel at the time. Hannah was a very unhappy person because she could not conceive. In the Hebrew times, just like in traditional Africa, barrenness was considered as a humiliation.

Verses 9-18:
Ø Hannah prayed to God to ask for Samuel and promised God to dedicate him to God. God answered Hannah’s prayer also as a special provision for the salvation of the Hebrews. Hannah wanted her son to be dedicated to God. He was to be a Nazirite. The rules of a Nazirite are found in Numbers 6. The major difference is that in the case of Samuel, his status as a Nazirite was permanent.

Verse 19-28:
Ø Samuel was dedicated to God by his mother and priest Eli. Despite the fact that Samuel’s mother had no any other children at the time of Samuel’s dedication, she fulfilled her promise to God by taking Samuel to live at the Temple in Shiloh.

2. We apply the Word of God to ourselves.

WHAT CAN WE LEARN?

· God is able to provide a child to a barren person
· God listens to the prayers of the oppressed
· When a person makes a vow to God, it should be fulfilled even if it means taking away what one wanted badly
· Polygamy contributes to disharmony in a marriage relationship
· God values women even when they are barren.

WHAT DO WE HAVE TO CONFESS?

· Do we value children more than the women who are not able to give birth?
· Do we confess that in today’s world polygamy can promote the spread of HIV/AIDS?
· Do we fulfill the promises we have made to God?
· Have we fulfilled our responsibility in teaching our children about HIV/AIDS?
· Do you confess that our insistence on child bearing hinders HIV/AIDS prevention?
· Do you confess that we have not helped orphaned children?

WHAT CAN WE BE THANKFUL FOR?

· Life, whether we have children or not
· The children that God has entrusted to us to bring them up in the fear and knowledge of the Lord
· God has entrusted us as parents with the responsibility to teach our children about HIV/AIDS
· To realize there are many orphaned children need our parenting.

WHAT CAN WE PRAY FOR?

· Parents to take up their responsibility to bring up children in the knowledge and fear of the Lord
· Parents to love their children enough to teach them about HIV/AIDS and how to prevent infections
· Parents to love their children even when they are infected with HIV
· Church members to become parents to orphaned children.

3. We apply the Word of God to the congregation

WHAT CAN WE FEEL?

· Happy that children are a gift from God
· Sad that some children have died of AIDS because we did not take up our
· responsibility to teach them about HIV
· Guilty for not keeping our promises to God
· Sorry for not loving women who are barren
· Repentant that we are not bothered about the welfare of orphaned children.

WHAT CAN WE BE?

· Members of the congregation who accept the responsibility to teach all the
· children of our congregation about HIV/AIDS
· Members of the congregation who promise to fulfil their promises that they
· have made to God
· A congregation does not discriminate against women who are barren
· A congregation that makes a programmatic response to orphaned children.

WHAT CAN WE DO?

· Teach about HIV/AIDS in our congregation, children’s church, youth meetings etc.
· Be inclusive of mothers and barren women in all our church activities
· Start church programs of fostering, adopting and helping orphans.

Conclusion: Word on the Society

Parents sometimes struggle to have children and whatever choices they make affect the children either positively or negatively. In the era of HIV/AIDS, to choose polygamy as a solution to bareness is to choose death.

Hannah expressed her devotion to the Lord by dedicating her son Samuel to full a promise that she had made to the Lord. Christian parents today may express their commitment to God by giving their sons and daughters to the HIV/AIDS ministry or the work of missions. Those parents who continue to encourage, support and pray for their children will find great favor with God. But we can also extend our parenthood to include children who have lost their parent due to HIV/AIDS.

Prayer of commitment (To be said by the whole congregation)

Lord we commit ourselves to be your hands and care in our societies. We commit ourselves to bear the good news of knowledge about HIV/AIDS to members of our families and the communities where we live. We commit our selves not to discriminate against barren women but to show them love and compassion. We commit ourselves to caring to orphaned children. We pray that you give us the courage to do what we know is right. In Jesus’ name. Amen.

Song:
What the Lord has done for me
I cannot tell it all (3X)
He saved me and washed me in his blood

So I will sing Halleluyah
I will shout Halleluyah
I will sing, shout, Praise the Lord (Repeat)
Popular Song

Benediction: May the Lord keep and guide you.

Symbols/objects and commitments: Beads, gifts, water, candles, testimonies from barren women and a youth about the goodness of remaining in the teachings of God, testimonies from child-headed homes, orphans and elders caring for them and musical instruments.

By Isabel Apawo Phiri

3. Wedding

i. WEDDING: PARTNERSHIP IN MARRIAGE
Sermon Text: Genesis 1: 26-31

Introduction

Weddings are still common occurrences in spite of the HIV (AIDS) epidemic in Sub-Saharan Africa. I have chosen the theme of partnership in this passage, as I believe it is a very important component of a fulfilling and lasting marriage. This theme is especially important for Botswana, and most other African countries where it is often difficult to talk about partnership within marriage relationships because culture, law, the society and the church discriminate against women. The Bible has often been abused and misinterpreted to perpetuate this subordination of women. Research has proven that the impact of this unequal position of women in relation to their male counterparts has had a direct influence on the spread of HIV/AIDS. The gender disparities have manifested it in that women are sexually powerless. They are more open and vulnerable to sexual abuse, exploitation and harassment. Research findings suggest that we have to address the issue of gender inequality in relationships in order to address the consequences and the impact of HIV/AIDS. It is this theme of partnership that we as ministers ought to encourage in our contact with couples since it is often the inequality of genders that weakens the partnership relationship in marriage. Faithfulness, respect, communication are all pillars through which the partnership relationship could be affirmed.

1. We listen to the word of God

DETAILS OF THE TEXT

This is a beautiful passage that reflects strong partnership in the relationship that ought to exist between two people in marriage. This creation story does not specify any positions of power or importance between the two. No domination of one partner over the other. Instead it emphasizes common support and equal responsibility. Both partners reflect the image of their Creator. The author of Genesis does not set any specialized roles and responsibilities for each partner, only that there are two varieties namely the man and the woman. This is often an ideal model of partnership set for marriage. It is not easy to achieve such partnership today yet an important one to strive for if one wants to have a long and successful marriage. This is so because as I have indicated above, our traditions and laws have set ranks of power. Our society and Church has set gender roles and responsibilities and we often believe that those are determinants of right and wrong within our marriage lives. These are strong influences in marriage life particularly at home. We are influenced to believe that if my culture or family expects that of the woman or that of the man then so it should be. This is not to say that one totally disregards those around you but that the ultimate value of the partnership rests with the mutual support and equal partnership shared by the two. It is only when two people appreciate each other that they can appreciate the creation of God and their purpose for the world.

2. We apply the Word of God to ourselves.

WHAT CAN WE LEARN?

· That we are each uniquely created in the image of God
· That we are each important as human beings and have a specific purpose to fulfill
· That we ourselves are responsible and have the ability to shape that partnership within marriage
· That both men and women were blessed by God and given equal access to earthly resources.

WHAT DO WE HAVE TO CONFESS?

· That we often want to follow our own mind instead of considering our partners in the relationship and therefore disregard the partnership
· That we are guilty of perpetuating the same discriminating language and attitude as the rest of the society against women
· That God, the Creator of partnership is often excluded in our marriages
· The many incidences of abuse, unfaithfulness and the infection of women and men because they are not honouring their partnership
· That we have denied women access to property and leadership hence exposing them to high HIV/AIDS infection.

WHAT CAN WE BE THANKFUL FOR?

· For the many lifelong partnership relationships and others who strive for equal partnership in marriage
· For men who do not treat women as inferior but as their partners
· For laws and NGO’s that seek to empower women in the society.

WHAT CAN WE PRAY FOR?

· That God give us the wisdom and guidance to be sensitive to the needs of the other partner
· That we would continue our partnership relationship in spite of poverty, unemployment and ill health, especially in the face of HIV/AIDS
· That love in marriage might overcome all abuse, hurt and inequality.

3. We apply the Word of God to our church/society

WHAT CAN WE DO?

· We can become agents of change to those laws and traditions that show favoritism to men
· We can provide education so that men and women might understand what partnership involves
· We can provide a helping hand to couples that are in desperate need for advice or need to restore their marriages
· Actively engage in programs through which marriage counseling, pre-marital courses and family conflict resolution.

A suggested wedding Ceremony: Based on the theme of partnership in Genesis 1: 26-31

Instead of the traditional practice where the father brings the bride and hands over his daughter (which seem to signify him handing over his ‘responsibility /authority’ to the groom), both parties enter the Church from different sides followed by the families.

Minister: We are here today because A and B have decided out of their own free will that they would like to become partners in marriage.
African baskets could be used to put bread and fruits, as well as a basin and water with a hand towel, which will be used during the service.

Vows:
Minister: Do you A take B to be your spouse in marriage and do you B take A to be
your spouse in marriage?

A: (Breaks the bread and feeds B)

Name…… all I have I will share with you.

B: (Breaks the bread and feeds A)

Name…… and all I have I will share with you.

A washes B’s hands and dries it with the hand towel

Name…… I will always take care of you.

B does the same

Name…… I will also take care of you.

(Exchange the rings - A says,)

Name…… My love will be your love.

(B responds)

And my love will be your love

(The following words can be said whilst beads are exchanged)

I will always respect your body. I will do my best to protect you from the infection of HIV/AIDS but if it happens despite our effort then you will still be mine and I will be yours till death parts us.

As a sign of the partnership between the families, A hands over a basket of fruit to B’s parents and B hands over a basket of fruits to A’s parents. The parents do the same to the bride and groom. The following, or similar words could be said.

We exchange these baskets of fruits as a sign that we will take care of each other and of God’s creation.

Prayer
Minister: Let us come before our Loving Parent in whose image we are all created.
God our Creator we give you thanks and praise.

Groom: Please forgive us when we mar your image because of our shortcomings and lack of love. Restore and bless the image of you in our lives for Christ’s sake.

Minister: Thank you for creating and sustaining our world. We thank you for living
creatures and for our daily bread and water.

Bride: Please forgive us when we destroy and pollute your creation for our own selfish ends. Restore and bless the world that you have given us so that our partnership might extend to all of your creation.

Minister: Thank you for seedtime and harvest and all the good in your creation.

Bride and Bind us together O’ God so that we might become an inspiration
Groom: to each other. Help us to understand each other, our strengths and our weaknesses and in so doing become strong partners in the extension of you kingdom here on earth. We especially pray that in the face of all difficulties such as ill health, unemployment and especially with HIV/AIDS in which many relationships crumble that our partnership would never wane. Make us partners we pray in Jesus name.

All: God, Giver of Life, forgive us when we do not care for each other and we do not share food and water with those who are hungry and thirsty.
Make us your instruments to restore our world in justice and love so that
you may again look on our world and see that it is good. We pray in the name of Jesus Christ. Amen.

Blessing: Just as the Father, the Son and the Holy Spirit live in unity, may them live together in peace and love to the very end of their lives.

Song:
“Bind us together Lord”

Appropriate hymns could be incorporated that would further emphasis the theme of partnership).

Suggested objects: Rings, beads, pictures/sculptures of animals hugging.

By Cheryl Dibee

ii. WEDDING/MARRIAGE
Sermon Texts: Gen.1: 26-31 and 3:15-24

Prayer
Leader:

We have come together God to celebrate the joining together of these two people.

All:

We come before you Lord, to bear witness

to the love.

Leader:

Lord you blessed the first wedding in the Garden of Eden

All:

We stand in your presence with this couple in our Garden of Eden

Song

(Xhosa)

Masithi: Amen siyakudumisa//(Sing amen: Amen, we praise your name O Lord)
Masithi: Amen, siyakudumisa//(Sing amen: Amen, we praise your name O Lord)
Maisithi: Amen Bawo//(Sing amen: Amen Amen)
Amen Bawo//(Amen Amen)
Amen siyakudumisa//(Amen we praise your name O Lord)
In

Thuma Mina,

168

Introduction

A wedding ceremony is an occasion when two people who have agreed to live together as a couple officially declare to the community that the union they are now entering is legal and binding. There are different types of weddings depending on several factors, two of which are the culture and religion of the two people who are getting married.

Weddings can take place between two people even when one or both of them are sick. In today’s world the challenge is that what can be done if one of the partners is infected with the HIV/AIDS and does not disclose to the other one? This is a tragedy, which needs a solution. It may happen that one partner was either married before or had a relationship before which ended up in having sex and got infected or picked up the infection in any other way. It is therefore important to find ways to help the two partners to have an AIDS test and disclose the results to each other. It will therefore be up to the uninfected partner to decide whether to go ahead with the wedding ceremony or not. If they decide to go on regardless of the status, they should be given counselling on the consequences and what can be done to avoid infecting the partner who is not yet infected.

1. We Listen to the Word of God

(A member of the congregation or the leader can read the texts)

Genesis 1:26-31 is the first Bible story of the creation of humanity. The people to be created were given stewardship of all that was created. Genesis 3: 15-24 is about the punishment given to humanity after the fall.

DETAILS OF THE TEXT

Ø It is important to note that the word ‘man’ in this passage denotes both male and female. This is shown in verse 26.
Ø “Let us make man” – the correct word for man in this verse is humankind. It is male and female together that makes up humanity.
Ø “Image” and “likeness” here are interchangeable. Both women and men reflect the image of God.
Ø “Image of God” refers to moral, intellectual and spiritual capacities.
Ø “Have dominion” male and female are stewards of God’s creation.

Genesis 3: 15-24:
Ø “I will put enmity between you and the woman” refers to the continual enmity between Satan and humanity.
Ø ‘He will crush your head and you will strike his heel’ symbolizes the continuance struggle between God and evil as it manifest itself in the hearts of people.
Ø However, throughout generations there is a redemptive element to the punishment, which will come through the woman’s seed.
Ø ‘Pains in childbearing’ a punishment that is unique to women. In Africa many women in Africa die during child birth due to lack of good medical facilities.
Ø Adam, in verse 17, refers to man and not to humanity as in chapter 1 verse 26. Eve is the name given to the woman.
Ø ‘Painful toil’ was supposed to be a punishment unique to men but in Africa, the toiling of the ground is a job mainly shared between men and women.
Ø ‘Returning to the ground’ refers to death, which is also a shared punishment for all humanity and not for men only.
Ø ‘Mother of all the living’ is a sign of hope for the continuity of the human race in the midst of punishments.
Ø ‘God made garments of skin’ is a reflection on God’s power to provide despite the punishment.
Ø ‘Banished from the garden’ refers to humanity working very hard to fend for themselves. It is also banishment from the presence of God. Redemption is only through the seed of the woman.

2. We apply the Word of God to the couple

WHAT CAN WE LEARN?

· God created men and women equal
· Women and men have equal moral and spiritual capacities and responsibilities
· The life lived in God’s presence is a life of peace and tranquility
· Both man and woman sinned and were punished by God
· Diseases and death came to humanity after the fall
· Salvation from sin and suffering is for both woman and man, through Christ.

WHAT DO WE HAVE TO CONFESS?

· Have we been transparent to one another as couples?
· Have we discussed about HIV before marriage?
· Is there denial in us that leads to lack of openness?
· Has there been companionship and partnership in marriage?
· Is marriage considered a covenant?
· Many husbands have infected their wives through unfaithfulness.

WHAT CAN WE BE THANKFUL FOR?

· God creating male and female to be partners and to complement each other
· With a clear understanding of God’s will in marriage, a woman and man can protect each other from HIV/AIDS infection.

WHAT CAN WE PRAY FOR?

· That couples should love each other enough to protect each other from HIV/AIDS. The fact that a couple is married does not rule out infection from HIV.
· In particular, male partners are encouraged to be faithful even though African culture turns a blind eye to infidelity of married men.

(The leader can bring testimonies of other couples here)

3. We apply the Word of God to the Congregation

WHAT CAN WE FEEL?

· Ashamed for not being honest with our marriage partners
· Sorry for not discussing about HIV before marriage
· Remorse for not condemning male unfaithfulness
· Responsible for sentencing many faithful wives to death.

WHAT CAN WE BE?

· congregation that promotes honesty among couples
· A caring community for those who are infected with HIV
· Supportive community to the couples that disclose their HIV status
· A church that advocates for women empowerment in the HIV/AIDS context.

WHAT CAN WE DO?

· Do members of the congregation pledge to help the young couple to fulfill their vows to each other?
· Hold seminars for married couples where they can openly discuss.

4. Conclusion: Word on the Society

In Africa, HIV/AIDS’ new infections are increasing mainly among married couples. This information, points to the importance of couples maintaining their marriage vows. The Biblical misinterpretation that woman is inferior to man from creation, has not helped in the curbing of the HIV/AIDS. Deliberate infection of your partner and your children is committing murder. It is also important for husband and wife to take care of each other if they are already infected.

The issue of be fruitful and multiply is difficult in the context of HIV/AIDS. When a couple is HIV positive, precautions need to be taken to before having children. Where treatment is available to stop the mother to child transmission of the HIV this should be taken to reduce chances of having babied that HIV positive.

However given numerous orphans, one can still be a parent by adopting or fostering.

Prayer
Leader:

The Creator God, thank you for marriages

All:

Thank you God for giving us the responsibility to care for creation and for each other

Leader:

Thank you for marriages to honor your name

All

: Thank you for reminding us that it is possible to protect each other from HIV

Leader:

We promise to obey you God

All

: We promise to be responsible partners and to speak openly about

Leader:

HIV/AIDS to our partners and to our children. Thank you for teaching us the truth

All:

Thank you because the truth will set us free

Benediction:

May you remain one as the Father, the Son and the Holy Spirit are One.

Closing song

(Chichewa):

Chorus

Mau ali muntima mwanga//(God’s message is in my heart)
kuti yesu ndi Mbuye//(That Jesus is the Christ)
Ndimtima ndikhulupilira//(In my heart I believe)
kuti anaukanso.//(He rose again)
Ndimkamwa mwanga ndibvomereza//(With my mouth I confess)
Kuti Yesu ndi Mbuye//(That Jesus is the Christ)
Ndi mtima ndikhulupilira//(With my heart I believe)
Kuti Yesu ndi Mbuye//(that He is the Christ)
Ndipo anaukanso//(and he rose again)
A Malawian Community Song

Objects/symbols/ideas:

Flowers, candles, testimonies: from HIV positive couple; old couple, photographs of happy couples, basket of corn, drums and other musical instruments to go with the song.

By Isabel Apawo Phiri

4. Services on Anniversary

Sermon Text: Exodus 12: 1-14

Song:

Njalo Njalo//(Always) 4x
Siyathandaza//(We pray)
Siyanikela//(we give)
Siyadumisa//(we praise)
Thina njalo//(Us always)
(Popular South African Chorus)

Introduction

An anniversary is a commemoration of a day when an important event took place in one’s life. This can be a wedding anniversary or a day when one obtained promotion at work, or when you remember the day a loved one went to be with the Lord or even a day when one graduated from high school/college/ university. It is up to the particular individual to decide whether to celebrate such an occasion or not.

In relation to a marriage contract, a date comes every year when a couple remembers when they were joined together in holy matrimony. A marriage can also be taken as a commemoration ceremony; we can put it in line with the passover. When two people come together in marriage, there are some wedding vows to be pronounced and these vows serve as a commitment to each other and to God. The time of the anniversary is the time for a couple to revisit these vows.

In this age of AIDS, it is important for the couple to keep reminding each other the promises they made to each other and to God. During the time of the Israelites, their enemy was the Egyptians and today the enemy of most marriages is AIDS, which has displaced thousands of marriages due to marital unfaithfulness.

1. We Listen to the Word of God

This passage marks the end of bondage of the Hebrew people by the Egyptians. The Passover was an annual event, which was instituted by the Hebrews to commemorate the end of bondage. In the passage certain rules are laid down on how this important event is to be celebrated. Every anniversary has its own way of celebrating it.

DETAILS OF THE TEXT:

Verse 2:

Ø ‘This month…the first month’. This verse marks the beginning of the religious calendar of the people of Israel.

Verse 3:

Ø ‘The community of Israel’ refers to all the people of Israel. They were to be gathered together to hear the instructions.

Verse 4:

Ø ‘At twilight,’ the ceremony was to start at a particular time. It was after sunset.

Verse 7:

Ø ‘The blood’ which was smeared on the door posts of all the houses of the people of Israel was to symbolize that a sacrifice was made to spare the life of the Israelites.

Verse 8:

Ø ‘The bitter herbs’ were eaten as a reminder of the people of Israelites experience in Egypt. ‘Bread without yeast’ was a reminder that they ate in haste and ‘Roasted meat’ was a reminder of their lives as shepherds.

Verse 11:

Ø ‘Passover’ meant the Lord would pass over the houses of the Israelites when the angel of death came to kill the first born of the Egyptians.

Verse 14:

Ø ‘Celebrate it’. It is a celebration of the Lord’s goodness to the people of Israel. This is still done among the Jews even in our generation.

2. We apply the word of God to ourselves.

WHAT CAN WE LEARN?

· We need to take time to celebrate life
· Marriage is an example of an event in one’s life that can be celebrated every year. The time of the anniversary is the time for a couple to revisit their vows and celebrate the goodness of God in their lives
· The presence of HIV/AIDS makes it even more important to celebrate each other’s lives, e.g. birthdays and any anniversaries.

WHAT DO WE HAVE TO CONFESS?

· Do we renew our marriage vows to God and to each other during wedding anniversaries?
· The blood of the lamb was used as a protection for the Israelites. Can the blood of Jesus be used to cleanse us from sin?
· In the case of the couple contracting HIV while already married, is it possible for that couple to use the anniversary as a reconciliation time?

WHAT CAN WE BE THANKFUL FOR?

· Despite the problems that people face in life, God has given us the opportunity to celebrate personal and community anniversaries.

WHAT CAN WE PRAY FOR?

· That we use occasions like anniversaries to mend broken relationships by remembering the original vows and promises
· That God should help us to honor promises that we make.

3. We apply the Word of God to the congregation

WHAT CAN WE FEEL?

· Happy because God has given us occasions when we can remember the past events through communal celebrations
· Sorry that we have not used these occasions to mend broken relationships
· Sorry that we have forgotten the anniversaries of our loved ones and therefore given the impression that we do not care.

WHAT CAN WE BE?

· People who take time to remember other people’s anniversaries
· A community that uses anniversaries as an occasion to mend broken relationships and move on in happiness
· A community that celebrates life.

WHAT CAN WE DO?

· Keep a diary of important events in our families and in our church community
· Participate in the celebration of other people’s events in our community
· Special attention should be paid to the celebration of events of the people who are HIV positive.

Conclusion: Word on the society

A marriage is a covenant before God and couples should realize that when they are making vows during the wedding they are also doing it to God. If there is any unfaithfulness in the marriage the couple should use events such as wedding anniversary to renew their relationship with openness and love. In our society, we should take time to organize celebrations for anniversaries for the people who are not able to organize for themselves, for example, anniversaries of people who are sick, poor or too old.

Prayer
Leader: Thank you God because you are the giver and protector of life.

All: Help us to do our part in the protection of life

Leader: You have shown us how to celebrate events in life

All: Empower us to want to participate and enjoy celebrations of ourselves, our loved ones and members of our community

Leader: You are the light of the world.

All: Use us to bring your light to people who are not able to enjoy celebrations because of sickness, old age and poverty.

Chichewa Chorus:

Nditzakutamandani Mulungu wanga (2x)//(I will praise you my God)
Mwachita zazikulu pamoyo wanga//(You have done great things in my life)
Ndidzakutamandani Mulungu wanga//(I will praise you my God)

Benediction: May you always experience the presence of God in your life. May you be strong in the face of adversaries. May you overcome the obstacles of life.

Objects/symbols/ideas: Food, Flowers, Candles, Stories of people who celebrated anniversaries and what they mean to them, Pictures from the original day, Musical instrument.

By Isabel Apawo Phiri

5. Service for Closing and Graduation Ceremony

Jeremiah 2:17

Instructions: The day before the ending of the workshop, ask the participants to write a three to five lines commitment concerning implementing their training. This will be read aloud in the closing ceremony/worship. Prepare certificates of attendance for all of them and a Stoll for their ordination to serve. If you do not have certificates or stolls collect pebbles and give to each of them as symbols of the knowledge they received and which they must use and multiply. You may choose to use other relevant or available symbols for your context audience or denominational background. Then assign different readers the lead parts of the service.

Introduction:

With the HIV/AIDS epidemic, the church and the society in general have been challenged to a whole new range of learning and training to undertake prevention, provision of quality care and mitigating the impact of HIV/AIDS. Holding training, informative, skill-imparting, activist and advocate’s workshops is a common and necessary reality. Raising funds and running such workshops is expensive and a serious service of

training soldiers of life

to undertake the war against HIV/AIDS. The need to win their commitment to implement what they learnt is critical. Yet in the HIV/AIDS fight, we have learnt that knowle