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…

By Musa W. Dube
By Augustine C. Musopule
i.

SERVICE OF THE LORD’S SUPPER
Sermon Text: 1 Corinthians 11: 23-24


Prayer


This is a service of communion and thanksgiving and we ask you to bless it. Due to the immense challenges we face in our lives, many of us are often tempted to think that there is little to be thankful for. We pray that this service will once again enable us to see the many blessings for which we can be thankful. We pray that through this service we will view our circumstances from a different light. The fact that some among us may be HIV positive is reason to be especially thankful for the gifts of life, fellowship and communion. Lord, we ask that as you issue an open invitation for us to sit at table with you, the church may work to undermine and combat all stigma against HIV positive people and other stigmatized groups in society. We pray that this service may inspire us to combat all practices - said and done -, which undermine community. In this service, we pray that we will be moved from chaos to community and fellowship with you, oh Lord and with one another as human beings created in your image.

Song: (
Popular Chorus)

Bind us together Lord
Bind us together Lord
Bind us with cords
that cannot be broken

Bind us together Lord
Bind us together Lord
Bind us together with love

There is only one Lord
There is only one King
Anonymous

Introduction


In may cultures, - African cultures included - the sharing of a meal, is the highest form of fellowship and communion. The sharing of a meal is the most basic and most central family ritual, around which all other activities in which members of the family engage. The invitation of a guest to share in the family meal is accordingly an important gesture of friendship and communion. It is significant that Jesus chose a meal as the best context for us to the remember him. As the time of his betrayal and crucifixion drew near, Jesus chose, for farewell and remembrance purposes, the sharing of a meal. There is no better symbol of communion, friendship and fellowship than a meal. It is instructive that Jesus did not leave to chance the question of how he was to be remembered, but sought to give his disciples very concrete clues, guidelines and a very definite context. It is also instructive that Jesus chose a communal rather than an individual meal situation for the context of his remembrance. But we live in a world where meals - even family meal times - can no longer be taken for granted. In a world where some have more to have and to eat than they can consume, there are millions who go for days without a descent meal. There are families for whom a descent family meal is a luxury that happens all too rarely. Effectively therefore, in the global meal table, there are millions who are excluded. What excludes them? Poverty. Patriarchy. Racism. Sexism. HIV/AIDS. The stigmatization of HIV-positive people. As long as the global meal table excludes some, the world is unable to witness to and remember Jesus Christ. We must be careful therefore that the Holy Communion does not become just another of the many exclusive and immoral meals in which a few get nourished when many are going hungry. Not only does Holy Communion remind us of a basic human act, but it also inspires us to work for a world in which there is genuine communion among all human beings and between humans and God.
1. We Listen to the Word of God

We read 1 Corinthians 11:23-34

DETAILS OF THE TEXT:


This passage is a recollection - it is Paul’s recollection of the instructions of the Lord with regard to Holy Communion. For Paul it is important that this practice be kept just as the Lord had commanded. Here, it is clearly the theological significance of the meal that is highlighted. The central theological message here is that of linking the bread and the wine to the event of salvation. Human made bread and wine become (metaphors for) the broken body of the Christ and his shed blood. We must not pass too quickly over the fact and reality of the broken body and the spilt blood. These two theological truths find much resonance in the experience of many in Africa today. Diseases such as HIV/AIDS are breaking the body of Christ anew. Similarly, blood continues to be spilt in a world where the sanctity of life is no longer respected. The world is broken. So the theological significance and the subsequent theological controversies about Holy Communion should not blind us to its socio-economic and ethical significance of Holy Communion. Paul was very much awake to the latter. After reminding his readers of the words of the Lord, he proceeds to caution against unworthy eating of Holy Communion. Hence suggests introspection before Holy Communion and advises against gluttony or greed at the communion table. In our context of poverty and HIV/AIDS we may have to revisit these words of caution and conceptualize them and think anew of the things that make for communion and those that
.
1. We Apply the Word of God

WHAT CAN WE LEARN?

· We learn that Jesus instructed that a simple communion meal is the context of his remembrance and that he is best served and remembered in community.
· For communion to deserve the name all - including stigmatized and discriminated people - must be welcome unconditionally as God accepts us.
· Just as there are important theological issues in the practice and traditions surrounding Holy Communion, there are also ethical and socio-political issues.

WHAT DO WE HAVE TO CONFESS?

· We confess all the practices, policies and words that kill and stunt community.
· We confess the danger that Holy Communion can become one more meal of exclusion in world where so many are excluded.
· We confess the exclusion of many - including HIV positive people - from the table of communion.
· We confess our silence in the face of massive stigmatization of HIV positive people effectively cutting them off and denying them community and fellowship.

WHAT CAN WE BE THANKFUL FOR?

· We are thankful that, sinful as we are, we are nevertheless made worthy to sit at table with the Lord.
· We are thankful that in a world full of divisions, discrimination and exclusion, we are all welcome to sit alongside one another and alongside Jesus Christ.
· We are thankful that Christ left us this poignant ritual of community, fellowship and thanksgiving.

WHAT CAN WE PRAY FOR?

· We pray for an end to all that divides, discriminate and exclude.
· In a society where community is being torn apart by the HIV/AIDS pandemic, we pray for healing and for resilient community.
· We pray for a global table where no one is discriminated or excluded.
· We pray for a world where all have something to eat.

2. We Apply the Word of God to the Congregation

WHAT CAN WE FEEL?

· We should feel ashamed at the extent of cruel and irrational stigma attached to HIV positive people.
· We should feel compassionate towards all discriminated people.
· We should feel anger at the abuse of Holy Communion so it either becomes one more meal of exclusion rather than a context of community, witness and remembrance.
· We should feel inspired in the realization that Jesus wants us to live in community and to live in community with him.

WHAT CAN WE BE?

· We can be builders of community.
· We can be activists against discrimination and exclusion.

WHAT CAN WE DO?

· We can take action against stigmatization of HIV/AIDS sufferers.
· We can work towards making the communion table accessible to all within our own congregation.
· We can work for a global communion table that welcomes all and is able to supply nourishment to all.

3. Conclusion: Word to Society

Holy Communion is a significant Christian ritual. In remembering the broken body of Christ we recognize the broken world in which we live. We recognize the broken body of Christ - a body that is HIV-positive. So we aught to pause and think of the things that break our world up and the things that break the church up. We should think particularly of things that destroy and pervert genuine human community. In this ritual built around a most basic and community-inspiring human act, namely, the sharing of a meal we are forced confess that in our world, even the sharing of a meal is fast becoming an exclusive preserve of a few as many go hungry. We are therefore challenged to name the policies and practices that break the world up and spill blood. We are challenged to work for a world in which there is real community. In such a world stigma and discrimination will be eliminated. This is what it means to remember and to witness to Christ.

Prayer of Commitment


Lord we thank you for allowing us to sit at table with you. Give us strength to continue working for a world that is not broken - a world where blood is wantonly spilt. Help us to have courage to work for a world in which all have something to eat. Give us the vision and courage to build churches, which are home to strangers, the poor and the sick. We particularly ask you to make the church a home and refuge for HIV positive people. Above all we pray that you will enlist all of us in the fight against the spread of HIV/AIDS, poverty and discrimination.

Song:


[An appropriate song of community or Holy Communion may be sung].


Symbols/Objects/ideas and Commitments: (
Here, the usual Holy Communion symbols will suffice). ii. DIAS FESTIVOS DA IGREJA

SANTA CEIA

Texto sugerido para o sermão: Lc 22:14-23

Oração

Obrigado Senhor por nos ter convidadona Tua Ceia. Sabemos que não somos dignos dela. Sabemos também que tu perdoas ao pecador que se arrepende. Por isso estamos aqui, para que nos fortaleças e purifiques. Cultive em nós o teu amor, para te servirmos com justiça, todos os dias da nossa vida.

Introdução


A Santa Ceia constituída por Jesus, é tomada pelos baptizados e confirmados. Nela, estão presentes o pão que simboliza o corpo de Cristo, e o vinho que simboliza o seu sangue. A igreja ,corpo de Cristo, reúne-se à volta da mesa para tomar a Ceia até que Ele venha (ICo11.26). A doutrina de algumas igrejas proíbe a participação na Ceia a todos aqueles que tem problemas disciplinares. Os pecados cometidos por algumas pessoas não tem perdão pelo que, essas pessoas são interditas de tomá-la até à sua morte. Quando e como é que a igreja recebeu o poder para fazer isso? A ideia de que quem estiver contaminado (a) pelo HIV/SIDA é pecador (a), pressupõe que essas pessoas não podem também participar da S.Ceia. Será que pastores (as) padecendo desta doença não poderão mais tomá-la? Como entender esse comportamento quando a igreja fala de amor, perdão, justiça? O HIV/SIDA põe em causa a nossa pregação e convida-nos a uma reflexão profunda sobre as nossas atitudes porque, pelo baptismo, somos todos(as) um em Cristo (Gl 3.27).


1. VAMOS ESCUTAR A PALAVRA DE DEUS

Leia o texto. Sublinhe com um lápis as palavras mais importantes.

DETALHES:

VV. 14-22

Ø Jesus toma a sua última Ceia com os seus discípulos. Nela anuncia a sua morte e a traição que será feita por um deles.Pede-lhes para ficarem a tomar a Ceia depois da sua partida, em sua memória.

V 23

Ø Os discípulos preocupados, tentam descobrir quem será o traidor.

QUE DEVEMOS CONFESSAR?

· Que nos púlpitos pregamos mentiras em vez do Evangelho da Boa Nova
· Que muita gente afasta-se da igreja por culpa nossa
· Que discriminamos aqueles a quem Deus mais quer no seu Reino.

CANÇÂO:


Escolher uma que esteja de acordo com o tema

ORAÇÂO


Senhor omnipotente, agradecemos-te pelo imenso amor que tens por nós. Quiseste que participássemos da tua glória. Convidaste-nos e continuas a convidar-nos no teu banquete, porque queres dividir tudo connosco. Quem somos nós para merecer tamanha consideração? Senhor, o teu amor e justiça, tornam-nos indignos de sermos chamados teus filhos. Tu não nos sentencias à morte, mas nós somos implacáveis para condenar os (as) outros (as). O que é pior, é que colocamos barreiras intransponíveis para aqueles (as) que querem aproximar-se de ti. Perdoa-nos Senhor. Transforme os nossos empedernidos corações, e faça deles vasos de bênção, que levam Boas Novas aos que delas necessitam, em nome do Teu Filho Jesus Cristo. Amen.

Objectos:
Desenho ou fotografia de alguém a oferecer pão a outrém.

4. Services on Good Friday & Easter
i. GOOD FRIDAY
Sermon Text: Mark 15: 16-41

Introduction

Many people in Sub-Saharan Africa many live with untold sufferings. At the moment there is famine of a magnitude that has not been experienced in a long while in Southern Africa. Children and adults are dying of starvation. Others have had to resort to practices like immigration and sex work in order to make ends meet. Parents have to watch helplessly as their children die from malnutrition and related diseases. Many of these are Christians, and they have been told that if they are faithful and pray hard enough things will be okay. But things have no t been despite their fidelity to the Christian faith. Consequently, they ask, “
where is God when it hurts most?”

1. We Listen to the Word of God

DETAILS OF THE TEXT

Mark’s narrative of Jesus’ arrest, trial, crucifixion and death is made up of numerous individual scenes, each of which is appropriate for a Good Friday Sermon. It might be advisable for the preacher to isolate and focus on one particular aspect of the narrative.

The narrative is full of irony. The soldiers tease and mock Jesus with the words ‘long live king of the Jews!’ They even create a crown of thorns for him. Little did they know that in fact and indeed this was the king of kings and the Lord of the Lords! The divine plan was taking effect in the foolish act of human beings poking and mocking God. Here, God, in the person of Jesus, took on the form of a servant and was beaten so that we may be saved. God took upon God- self-human suffering.

2. We apply the word to ourselves

Christians worship a crucified God who is not removed from their experiences. God experiences the shame and the pain of HIV +.

WHAT CAN WE LEARN?

Christ’s body, which was spat on, whipped and broken for us, takes shape in the emaciated bodies of Africa children who die from AIDS everyday. God they’re when it hurts most, not in heaven but in our suffering.
We need to ask ourselves about the image of God that we portray in our theologies and in our pulpits. Is it a God who is far removed from people’s experiences, a grand father up in the sky kind of image, or is it a God whose body we see broken in the bodies of sex workers, who are abused every night, in children who are orphaned daily and women who infected through rape?

WHAT CAN WE CONFESS?
We confess that:

· We have not always been empathetic to the poor and down trodden
· We have portrayed an image of God that is triumphal ever through the Bible testifies to God who’s body was broken for us
· We have stigmatized those who are HIV+, failing to see God in thief faces.

WHAT CAN WE BE THANKFUL FOR?
We thank God for:

· Jesus Christ and what he did for us on the cross
· Theologians who challenge us to re-visit our images of God so that can be true to the New Testament
· The opportunity to celebrate Good Friday.

WHAT CAN WE PRAY FOR?

Leader:
Crucified God we come to you with bruised memories and sorrows.

Response:
Listen to our prayers for we pray in the name of Jesus Christ.

Leader:
God who was ridiculed, spat on, and, whose body staves and has no access to food

Response:
We bring your children to our communities, who are orphaned. They live without their mothers and fathers, but we know you look after them.

Leader:
We bring before you the pain of those who starve and have no access to food.

Response:
We trust in you to provide us with our daily bread as you did to our parents and their parents before them. Bring us rain and turn our dusty fields into bountiful blessings of food.

Leader:
Christ our liberator rescues us from the forces of death, which surrounds us; such as rape, domestic violence, sex industry and AIDS.

Response:
Oh Lord restore us to yourself we pray. Raise among us men and women who will together resist these forces for your name’s sake.

All:
Crucified God be part of our sorrows.
Weep with us and wipe away our tears.
May our brokenness find healing in you.
And may we take delight in your cross.
Amen.

Song:


When I survey the wondrous cross,
On which the Prince of Glory died
My richest gain I count but loss,
And pour contempt on all pride

Forbid it, Lord, that I should boast
Save in the death of Christ my God
All the vain things that charm me most
I sacrifice them to his blood

See from his head, his hands, and his feet
Sorrow and love flow mingled down
Did e’er such a sorrow meet
Or thorns compose of rich a crown?

His dying crimson, like a robe,
Spreads o’er his body on the tree;
Then I am dead to all the globe is dead to me

Was the whole realm of nature mine?
That was a present far too small;
Love so amazing, so divine
Demands my soul, my life, and my all.
@ Isaac Watts

Suggested Object/symbols/ideas:
The worshiper could use a big cross and place it in the central place, so that it becomes a focal point. Next to it could be a little candle.
By Moiseraele P. Dibeela



5. Services on Resurrection/Restoration

i. RESURRECTION

Sermon Text: Luke 24: 1ff

Introduction

Whether death (as a tragedy) has come out of preventable, postponable or manageable conditions or whether (as a miracle) it has come out of our natural end (Gen. 23: 1-2, 25: 7-8, 35: 28-29) the resurrection truth reminds us that our God transforms our death into eternal life if we believe in God’s son, Jesus (John 11:25-26) and if we are faithful to him in love and repentance. In the context of HIV/AIDS, the resurrection story has three-fold significance:

· We should never tire from preventing and postponing all preventable and postponeable suffering and death. But once we reach the end of the road; we should embrace inevitable sufferings and death with a sense of hope and victory (1 Cor. 15:3-58; 1 Thes. 4: 4-13);

· What may look impossible with our human eyes, minds and hearts is possible with God (Luke 24: 2,5,6);

· We should never allow preventable, postponable and manageable, deaths to happen simply because we want ourselves or our loved ones to have eternal life quickly. It is quite inappropriate to use the resurrection story as a death recipe or prescription – as if it is always good to allow, invent or increase trouble to maximize good!

1. We listen to the Word of God

Read or choose someone to read the Luke 24:1ff
Read the three other reports about Christ’s resurrection on Sunday morning (Mark 16: 1-8, Matthew 28: 1-10, John 20: 1-9)
Explain that the reports supplement each other.

DETAILS OF THE TEXT

Verse 1

Ø “Now upon the first day of the week, very early in the morning, they came into the sculpture, bringing spices, which they had prepared….”
Have you ever been scolded or reprimanded for doing something which humanly speaking looks like a waste of effort, energy, time and resources? For example, they say, -“Don’t bother, he will soon be dead anyway.”
-“Don’t waste your money and your time, that patient, child, family, community, nation, or continent is beyond resuscitation/recovery/rehabilitation!”

Verse 55:

Ø It tells us that the women followed the men that were carrying the body of Jesus; that they saw the men put Jesus in a tomb and roll a very big stone on the entrance. They probably also saw the soldiers being deployed on the site to ensure nobody tampered with the burial of Jesus. Nevertheless they went ahead to (according to v. 56) prepare spices and ointments and after the Sabbath, took them early Sunday morning to the tomb, supposedly to anoint the body. What a faith!

Verse 2:

Ø “And they found the stone rolled away………”! (Miracle 1)

Verse 3:

Ø “And they entered in and found not the body of the Lord Jesus. (Miracle 2)

Verse 5:

Ø “Why are you seeking the living among the dead? (Note that important question)

Verse 6:

Ø “He is not here but he is risen.” (attestation of a miracle)

2. We Apply the Word of God to ourselves

WHAT CAN WE LEARN

· The faith of the women in believing that God would do something about that stone is amazing!
· Jesus’ resurrection story gives us hope to face and confront rather hopeless situation.
· We have hope to live beyond the grave because of Jesus own resurrection.

WHAT DO WE HAVE TO CONFESS?

· We are often paralyzed by seemingly hopeless situations and are easily discouraged/destructed from action in faith. We confess faithlessness and hopelessness in face of trails and problems.

WHAT CAN WE BE THANKFUL FOR?

· For the resurrection of Jesus, the writing of the story and the faith and courage displayed by the women. All are an inspiration to our own faith, hope and struggles.
· That we can also resurrect from our fear and hopelessness.

WHAT CAN WE PRAY FOR?

· That the resurrection story may be preached powerfully and joyfully in the whole world
· That those doing something about HIV/AIDS in our families, local communities place of worship residence, work etc. and at natural, regional and global level be encouraged by it for, “What may seem impossible in the eyes, minds and hearts of people, is possible with God.”


3. We apply the word of God to the congregation society and the world


WE LOOK AT THE SITUATION OF OUR LISTENERS.

· As people face HIV/AIDS in their own lives, families and communities, do their plans, lives, struggles and hopes reflect the hope, faith and assurance generated by the resurrection story?

· God implores us not to “kill” whether that kill is by bullet, a spear or by behaviors and actions that lead to the contradiction and spread HIV/AIDS. Yet the same God does not become powerless over our ungodly acts of murder or suicide. God sets right what has fallen. God indicates what has been messed up and resurrects what has been denied life through our individual and collective acts of omission and commission.

WE PREACH THE GOSPEL

· In spite of HIV/AIDS, the living God of the miracle of resurrection still exists. God suffers with us (Heb. 2:9). We are not alone with struggle against HIV/AIDS (Cor. 1: 1-18). God promises to be present with us in our struggle (Phil. 3:10) and promises us victory over temporal suffering now and in eternity (Rom. 8: 18, 21:1-5).

· The resurrection is God’s seal that Jesus really did for us and he really lives and that one-day he will raise the dead and take the believers (whether they died of AIDS or any other condition) to heaven.

Song

He is Lord 2x
He is peace
He is life
He is love
Anonymous

Prayer
(to be recited by all)
Dear Lord, your resurrection gives us hope, courage and trust knowing that you transformed death into life. When the road of life is hard, when it leads to the grave, let us rest in the assurance that beyond the grave, you will be waiting for us in your glory. Lord helps us to travel life’s road faithfully in the comfort and hope of resurrection.
AMEN!

Suggested Objects
: Candles, Stones, pebbles. ii. RESURRECTION
Sermon Text: Mark 16:1-8

Introduction

The resurrection is central to Christianity. A comparative analysis of the world’s religious traditions shows that the theme of Christ’s resurrection is crucial to Christianity’s self-understanding. This theme is valuable in HIV/AIDS prevention and care. Christ’s victory over death implies that the high death rate due to HIV/AIDS is contrary to God’s promise of abundant life.

In our African setting where HIV/AIDS has almost resulted in a culture of death, the resurrection becomes a useful symbol. It should send out a message of hope to millions of disillusioned communities. As communities stagger under weight of pain and death, the resurrection should awaken flagging spirits. The good news that life triumphs over death should resurrect dead convictions. Thus, the story of the resurrection should reinvigorate communities to act decisively against HIV/AIDS. We must resurrect against the invasion of death in our families, villages, nations and continent.

1. We listen to the Word of God

The women in the story possessed immense faith and love. At this point, you can introduce the local requirements associated with post-burial rituals. The women in the story also recognized the enormity of the task before them and deliberated amongst themselves, formulating viable strategies. You should also highlight the fact that after the discovery of the resurrection, a sense of mission followed. In the context of HIV/AIDS, concrete planning and specific responses are called for.

2. We apply the Word of God to ourselves


WHAT CAN WE BE THANKFUL FOR?

· Some leaders and individuals have actively participated in programmes to fight HIV/AIDS and have resurrected communal hope WHAT CAN WE LEARN?
· Like the women who were not discouraged, we need to play our part in HIV/AIDS prevention and care
· It is possible for us to be afraid of the challenge
· HIV/AIDS should stir us into action.

WHAT DO WE HAVE TO CONFESS?

· Failure to preach a message of life and hope
· Sometimes we are paralyzed by the onerousness of the HIV/AIDS challenge.
· Many people carry the message of hope to their sick and bed-laden patients
· That death does not have the final say.

3. We apply the Word of God to the congregation


· Highlight the fact that resurrection should also be applied to communities ravaged by HIV/AIDS.

· Draw attention to the fact that the women brainstormed on their way to the tomb. Congregations need to plan in order to be effective in fighting HIV/AIDS.

· The symbol of resurrection communicates God’s choice of life over death.

4. Conclusion: Word on the Society

Resurrection stories indicate the possibility of communities being totally transformed. The paralysis induced by the epidemic should be countered by a theology of hope. This is based on the conviction that in raising Christ from the dead, God was affirming life. Society is therefore called upon to combat all systems that stifle life and promote death. This includes fighting poverty, gender inequalities, corrupt governments, the abuse of children, international injustice and oppressive cultures.

Song:

He is Lord (x2)

He has risen from the dead and he is Lord

Or

Akamuka vakangoona machira chete (x2)
Kwakangosara machira chete
@Charles Charamba

Prayer:

All praise and honor be yours,

Lord of wondrous works.

While we were yet sinners,

You sacrificed your only begotten son

Jesus Christ, to atone for our arrogance and disobedience.

By your might, you raised him from the dead.

You delivered him from the jaws of death,

That we may have life, and have it abundantly.

Because Jesus lives, we can face tomorrow.

We are comforted and empowered.

May the Holy Spirit minister to us.

May the empty tomb generate confidence in us,

To recognize that life triumphs over death.

Strengthen us to walk in your holy path,

To the glory of your name. Amen.

Poem:

“HE HAS RISEN, HE IS NOT HERE”(Mark 16:6)

A rolled back stone

An empty tomb

This is my story

This is my song

In his absence I became

In his new being I rejoice

I too will go and tell

The tale of our salvation

This foolishness avails life

This scandal heals hurts

This mystery explains

God’s salvation history

Broken are the chains of slavery

Chained are the jaws of death

Charged is the hope for life eternal

For he is risen, and he lies not where they placed him!

He has defeated HIV/AIDS

He has ignited communal hope

Life has overcome death.

@Ezra Chitando

Prayer: The Lord’s Prayer (by all)

Suggested objects/symbols/ideas: Torn garments (resurrection); painting of empty tomb, any thriving indigenous plant.
By Ezra Chitando


6. Service on Ascension

Sermon Text: Luke 24:50-53


Instructions: If you are holding a Bible study for a small group such as, Sunday school class, youth, mothers union get your participants to sit in a circle. Get each one person to read the text and then let each person have the opportunity to interpret the meaning of the passage in relation to the various social evils that confront us and the HIV/AIDS epidemic. If it is in the general service, likewise read the passage and open the interpretation to anyone who wishes. The rest of the listeners can participate in the interpretation by interjecting with a relevant song between the different interpreters. If the participants wish, they can dance to these songs. This liturgy is communal and openly participatory, allowing all the members, who wish, the right to interpret the word. It is also a pure celebration in praise of God with multiple songs and dance. Lastly, this scantly organized liturgy attempts to capture worship in many African Christian churches: their liturgy is communal, a joyous celebration in song, dance and drum, and it is oral—it is not written.


Call to worship:
Leader:
“When the Spirit of truth comes, that Spirit will guide you into all the truth; for the Spirit will not speak independently, but will speak whatever the Spirit hears and will declare to you the things that are to come. The Spirit will glorify me by taking what is mine and declaring it to you” (John 16:11-15).

All:
Fill us with your Spirit of power, the Spirit that enables us to speak
Opening Song:


Munezero munezero

Scripture Reading: Luke 24:50-53


“Then Jesus led them out as far as Bethany, and, with uplifted hands, Jesus blessed them. While blessing them, Jesus withdrew from them and was carried up into heaven. And they worshiped Jesus, and returned to Jerusalem with great joy and they were continually in the temple blessing God.”

Interpreter 1
Song 1
Interpreter 2
Song 2
Interpreter 3
Song 3
Interpreter 4
Song 4
Interpreter 5
Song 5
Interpreter 6
Song 6
Interpreter 7
Song 7
Interpreter 8
Song 8
Interpreter
Song 9
Interpreter 10
Song 10


Sharing the Water of Life:

“Those who drink of the water that I will give them will never be thirsty. The water that I will give will become in them a spring of water gushing up to eternal life.”

(Participants are invited to share the water of life)


Closing song:


Sizohamba naye

Closing Prayer:

Loving and caring God, we thank you for the fellowship of the Holy Spirit fills us with joy. It fills us with power, the power that heals our bodies and soul. We thank you for your peace, for it surpasses all understanding. You give us peace in the midst of all that troubles our sight and souls. We thank you for your ascension, your rising above the power of death. We know that no death of body, mind and spirit can keep us down. We live in joy because you rose from death. Help us to dwell in the joy and fire of your Spirit at all times. Help us to ascend through your resurrection power. This we pray, in Jesus name. Amen.
By Musa W. Dube


7. Service on World AIDS Day

Sermon Text: Isaiah 65: 17-23


Introduction


With millions of people already dead and millions of others either living with or personally affected by HIV/AIDS; the epidemic constitutes one of the most critical problems for our time. Religious institutions in general and churches in particular, have very important roles to play in fighting the spread of the disease from one person to the other; in mobilizing care and treatment for those already infected and in mitigating the effects of the disease on the families, communities and the nations that have been affected.

World AIDS Day is a special event for churches. By celebrating this day through worship, prayers, praise, word and testimony; individual Christians and whole congregations are helped to:

· Consolidate the “caring church” concept within their activities and plans.

· Break down barriers of prejudice, fear, stigma, and complacency which still hinder our open discussion about and practical action against the disease - AIDS.

· Acquire more spiritual and social strength and resources to fight the disease and its determinants/ casual factors.

· The practice of listening to God’s word and the discipline of prayer have always been very important dimensions of our spirituality but they are even more imperative today given the increased burden of diseases, poverty, famine and conflicts in our families, communities and amongst our nations. World AIDS Day gives us both the opportunity and responsibility to ask for and find God’s mercy, grace and help in this critical time of need.

Isaiah 65: 17-23
1. We listen to the word of God

Read or choose someone to read the Isaiah 65: 17-23.

DETAILS OF THE TEXT
The Israelites were living in hurting conditions. Diseases, suffering and early deaths was the order of the day for both those who were in exile and those who had escaped complicity. God wanted to bring this to a stop and this proclamation at tests.

Verse 17:

Ø “ For behold, I create new heavens and a new earth; and the former shall not be remembered nor come to mind.” Note the phrase “I create” which is a present continuous. He is not saying, “I will create” but rather “I create,” today and tomorrow, this and next week, this and the next year.

Verse 19:

Ø “And the voice of weeping shall no more be heard ……… nor the voice of crying”
The pain, suffering and deaths caused by HIV/AIDS and other social evils that raved tore the heart of God and moved God to action. God is concerned about the declining life spans. The high infant, maternal and paternal morbidity and mortality rates from preventable, postponeable and manageable conditions are a concern to God.

Verses 20-23:

Ø Describes the new creation marks and the living environment as God wills it to be.

1. We apply the word of God to ourselves


WHAT CAN WE LEARN?

· God is already decided, HIV/AIDS must go! All the prophecies of the Old Testament and all the sayings of Jesus testify to a God who loves life and is grieved by anything that reduces the quality of life. The World AIDS Day, in its self is an occasion to learn what it says about us.

· We need to work with God to eliminate HIV/AIDS.

WHAT DO YOU CONFESS?

· In our roles and responsibilities as individuals fathers, mothers, millers, educators, political leaders, spiritual advisors, youth leaders, peers, technical resources persons, service providers, planners, etc, we have not thought of, said, done all that we are supposed to think of, say or do in order to bring about good health as God intended it to be at individual, family, local community, national, regional and global level.

WHAT CAN WE BE THANKFUL FOR?

· God wills that we live long, productive and fruitful lives even when reality seems to suggest the contrary

· We still have a chance to make a difference.

WHAT CAN WE PRAY FOR?

· That God’s will for our individual and collective lives come to pass through improved physical, economic, social practical and spiritual ordering of our lives at all levels – individual, family, local community, national, regional, and global.

· That we become instruments to God’s will.

· That God gives us the serenity to accept things and situations we may not be able to change both in our lives and these of our loved ones.


3. We apply God’s word to the congregation, society and the world

WE LOOK AT THE SITUATION OF OUR LISTENERS

Verse 19:

Ø Many are weeping and crying

Verse 20:

Ø Many are dying at very young ages

Verse 21:

Ø Many are building houses and homes but die before inhabiting them

Verse 22:

Ø Many are not reaping the fruits of their labour

Verse 23:

Ø Many are bringing forth children for trouble (orphans, child headed households, rape, defilement, lack of education opportunities, world/ regional religion/tribal conflicts, hunger, moral degeneration, lack of love for neighbour and God etc).

WE PREACH GODS’ LAW

· We need to cooperate with God (we are co – creators) in bringing about this kingdom on earth through individual and societal reflection, repentance and rededication to a just, fair and healthier world order.

WE PREACH THE GOSPEL

· Jesus backed Isaiah’s prophecy by declaring that, “He came that we may have life in its fullness.” This is good news (gospel) although it is not yet good news for the majority of population collapsing under the burden of preventable, postponable and manageable illness and other negative socio- economic/political conditions.

· We need to develop goals, strategies and action plans as individuals and as church groups to help change these negative conditions, prevent new HIV infections, look after the sick, advocate for increased and fairer treatment services and mitigate the impact of the diseases on the families, institutions, local communities and nations.

Since God is always on the side of life (Romans 8), God will surely support all our efforts in this endeavor.

Song: “United Against AIDS


Chorus: United against AIDS,

Chorus: United against AIDS

Chorus: United against AIDS
Chorus: United against AIDS
Chorus: United against AIDS

Sermon Text: 2 Kings 6: 24-30


Leader:
We gather in the name of our Creator who did not give us a spirit of fear but of power, love and a sound mind. We join hands to work together towards the healing of our communities from injustice.

All:
God is calling us to a ministry of reconciliation and peace

Song:
(Chichewa)

Muzinthu zonse, zonse, zones//(In all things)

Akakhalapo (2x)//(When God is there)
Chigonjetso chilipompo//(Victory is there)
Repeat
A Malawian Community Song

Introduction

History has shown us that war destroys life and hope. It dehumanizes people by making the victims of war to live in fear and desperation. This is because where there has been war, there is also economic, gender, health, and political injustice. War breeds insecurity, displacement of people, anger, selfishness in people, despair, and oppression of the poor and marginalized. In recent times, research has shown that war promotes gender violence and the spread of HIV/AIDS. This primarily because war destroys and can bring every social welfare institution to standstill: families, health, education government system come to a standstill, while money is ploughed into killing. A war rubbishes life and tramples down on the most valuable aspects of being; namely, life. Even those who survive their psyches have been adversely affected. In such a context epidemics can only rocket, and HIV/AIDS surely does.

In the Western media, the African people are presented as constantly fighting among themselves. It is a very bad image for all of us. We need to remind ourselves that there are many more African countries where there is peace. We also have to thank God that African politicians are working hard to solve their own problems. We also have to remind ourselves that there are wars in many different parts of the world. They are a result of sinful nature of humanity. But here is a ghastly truth: in the HIV/AIDS era, more people are killed by this plague than war!! About five thousand people die a day of HIV/AIDS. What does such a huge attack on life do our humanity—our spirits and our minds? What kind of fear and desperation is likely to arise? The passage we are going to read is an example of the destructive nature of war and how it can dehumanize those who live in it.

1. We listen to the Word of God


(The leader of a member of the congregation can read the text of 2 Kings 6: 24 – 30 or a group can mime or dramatize the story)

The story is about what happens when in a city that has been involved in war.

DETAILS OF THE TEXT

Ø Samaria was surrounded by the army of Aram for a long time.
Ø The people of Samaria lived in fear and were not able to trade with the people outside the city and there was famine in the land.
Ø Due to famine, people started eating things which were considered unclean.
Ø The people became so desperate to the point that useless things like a donkey’s head were selling expensively.
Ø Women were particularly affected by the famine to the point of eating their own children.
Ø It took the desperate action of the two women and the testimony of one to move the king of Israel to begin to do something about it.


2. We apply the Word of God to ourselves

WHAT CAN WE LEARN?

· War dehumanizes people. Therefore we should not take life for granted. We should appreciate all the good things that we have because in times of war those things are not easily available.
· Women in particular suffer more from war because the majority of them are poor and cannot afford to buy food in times of famine and war.
· We should always work towards reconciliation to avoid war regardless the cost. We should also protect the environment and preserve food for hard times
· We should pray and help people who are affected by war and famine.
· HIV/AIDS brings fear and desperation in people just as war and famine.
· Leaders do not suffer from war, famine and HIV/AIDS in the same way as the ordinary people.

WHAT CAN WE CONFESS?

· Not supporting peace efforts with action to avert war when countries are at loggerhead.
· Not supporting communities and countries affected by war, famine and HIV/AIDS.
· Not paying special attention to the suffering of women and children as a result of war.
· Not conscientising our political leaders to act quickly on behalf of the poor.
· Not allowing situations to push us to desperation and a life of fear.

WHAT CAN WE BE THANKFUL FOR?

· That God has promised us that God will never leave us or forsake us. Therefore even in times of war, famine and HIV/AIDS, God is with us.
· That God did not give us a spirit of fear but of power, love and a sound mind. Therefore, even during hard times, we have the power to change the way we respond to situations.

WHAT CAN WE PRAY FOR?

· For justice to prevail on earth
· Reconciliation for countries and communities that are in conflict
· For those who are living in situations of fear and desperation due to war, famine and HIV/AIDS that solutions to their problems should be found.
· In particular for women who suffer from gender violence in times of war, famine and HIV/AIDS.
· Our political leaders to be sensitive to the needs of their people.


3. We apply the word of God to the congregation

WHAT CAN WE FEEL?

· Sorry for the people who are living in conditions that dehumanizes them.
· Sad that our silence to condemn war has led to the death of innocent people.
· Happy that God has given us power to lead change in our communities.

WHAT CAN WE BE?

· A community that work together to raise funds to support people who are suffering as a result of war, famine and HIV/AIDS.
· A community that is kept up to date with world events so that our prayers and actions are informed.
· A community that support peace action.
· People who bring messages of hope to people who live in fear and desperation.

WHAT CAN WE DO?

· Raise funds to support people affected by war, famine and HIV/AIDS.
· Pray for people affected with famine, war and HIV/AIDS.
· Mobilize people to support peace efforts.
· Teach people who are living in fear and desperation the promises of God.

4. Conclusion: Word of God on the society

HIV/AIDS, like war, has struck fear and desperation in the hearts of many. The meaning of life is lost. The acts of trying to hold on to it indicate dire desperation. This is clear in the rape of the girl child and of infants by adult male strangers and relatives in attempt to cleanse themselves of HIV/AIDS. It is attested by some turning to bestiality in fear of getting infected by human beings. It is also attested by reports of some ignorantly turning to homosexuality, thinking it will be safer sex than heterosexuality (not surprising given the great silence concerning homosexuality in African communities). It is attested by the general rise of rape. In short, any people who are under fear and desperation, can easily loose their humanity in attempt to survive.

The Christian community is called by God to become a light of hope in the society. In times of fear and desperation, the Christians need to share Jesus’ message of peace with the society. Christians should be seen to behave in a manner that is in line with God’s message of peace and reconciliation. Therefore, what we say and do should be the same. The Creator God has given us the power to effect change in our communities. No human being deserve to live with injustice. It is God’s will that there should be justice for all humanity. There is no situation that we cannot change when we act in solidarity with the power that God has given us.

Song (Chichewa)

Mulungu angathe, angathe, angathe//(God is able)

Mulungu angathe salephera//(God is able, God does not fail)

Iye ndiye Alepha Omega//(God is Alpha and Omega)

Oyamba, Otsiliza//(The beginning and the end)

Wachipulumutso chamoyo wanga//(God is the saviour of my life)

Mulungu angathe salephera.//(God is able, God does not fail)

A Popular Malawian Song

Prayer (All)

We thank you Creator God, for empowering each one of us with your Holy spirit to effect change. When Jesus was on earth, he taught us not to live in fear and desperation. Even where there is suffering you are there and you have a plan for your people. Your plan is good and brings life in abundance. You want to see justice on earth. You want us to be your instruments on earth to bring peace and justice. Give us courage to do what we know is right. In Jesus’ name. Amen.

Benediction: May you always stand for peace, justice and Love in the name of Jesus.

Object/symbols/ideas: Candles, musical instruments.

By Isabel Apawo Phiri


8. Services on Stigma and Discrimination

i. STIGMA

Sermon Text: Job 3:1-26

Introduction

Stigma is a condition that causes one to be shunned, discriminated against, and even persecuted for perceived or considered moral, ethnic, gender, health, economic, physical, religious, class, or social impropriety. The condition is seen either as a threat to the majority or powerful of the group. For instance, those who are HIV positive and publicly own up to it; young women pregnant out of wedlock, the disabled or physically challenged. Some are shunned and scorned for their cultural practices, for instance the uncircumcised in cultures that circumcise. Stigma brings with it devastating mental, social; spiritual, and economic consequences and suffering for the person who is stigmatized.


1. We Hear the Word of God

DETAILS OF THE TEXT

Ø In our text we get a glimpse of a stigmatized condition and the suffering that it engenders. It was generally believed among the Jews and other cultures that suffering was a curse from God especially when it was a seemingly righteous person who was suffering. Read chapters 1 and 2 as a background. Ask the congregation to share similar incidents that they have witnessed. It might be those who have been disfigured by fire or road accident.

Ø From chapter 1, we know that Job has the reputation of being a careful righteous person. Even after his domestic disaster, Job remains steadfast in his faith. However, in this chapter, we see a devastated Job who is depressed, mournful, suffering from a death wish, and glories in death as the only hopeful option. His changed situation has become odious to him and a stigma. Life has become for him vanity of vanities.

Ø In verses 1-10, Job curses the day he was born and wants it to perish from his historical memory. Birthdays are celebrated, but Job curses his birthday and finds no meaning in it. What are the things that he says should happen to that day?

Ø In verses 11-19, Job states some reasons why his birthday should be cursed. It ushered him in a world of trouble while in death all are at rest without any social distinctions. See verses 14,17,18and 19.

Ø In verses 20-26, Job states his existential predicament. He questions why light should be given to the miserable, life to the bitter. Having lost interest in life, such people do not die quickly in a natural way. He celebrates death instead of life. He feels hedged by God on all sides. That which they dread most is what comes to them. So they are restless, know no peace and quietness.

2. Applying the Word to Ourselves and the congregation

WHAT CAN WE LEARN?

· We live in a universe of contending powerful forces in which we are often caught up and have to find a sense of direction and purpose. Currently we are caught up in the scourge of HIV/AIDS. There many lonely suffer who are devastated mentally, spiritually, and economically by it together with their families.
· While there is a place for silence in one’s suffering, there is also need to speak out as honestly as possibly what one is feeling and thinking at the time even if it means questioning the whole purpose of one’s existence.
· Those who are well should provide a listening ear to those who are suffering and empathize with them
· We do not always understand the reason for human suffering.

WHAT CAN WE CONFESS?

· We condemn the PLWHA’s out of ignorance. We often do seek to understand their circumstances and to hear their story.
· We are quick at speaking first and providing solutions.
· We associate illness and misfortune with sin to God’s punishment.

WHAT CAN WE BE THANKFUL FOR?

· That our birth was not an accident and that even if we walk in the path of the shadow of death the LORD is still our shepherd (see Psalm 23).
· That God hears and answers prayer.
· That death is not the answer it promises to be, but rather victory over death in Christ.

WHAT CAN WE PRAY FOR?

· Those who because of stigma are suffering from death-wish
· Those who are actually suicidal
· Caregivers for the HIV/AIDS sufferers
· For the orphans and grandparents
· For grieving parents who have lost their children.

WHAT CAN WE FEEL?

· Ask the congregation to say what feelings this speech by Job evokes.

WHAT CAN WE BE?

· More understanding, more compassionate, more caring and more sensitive to those who are suffering from HIV/AIDS.

WHAT CAN WE DO?

· Ask them how they feel and whether they have any fears. Reassure them of that fact that “the present suffering are not worth comparing with the glory that will be revealed in us (Rom.8:19).
· Assure them that God loves them and that God is not punishing them.
· Start support groups for PLWHA’s, widows, orphans and grieving parents.


3. Applying the Word to the Congregation and Society

The Bible makes it very clear that there is nobody who is righteous. We are all sinners needing the grace and forgiveness of God. We are all sick. Sin is the fundamental human deformity and predicament. This being the case, there is no moral ground for stigmatizing and discriminating against anyone on account of anything, and more so when most people are not even responsible for their condition or circumstances. Read Rom. 8:28, 31-39.

Song: Like Jairus (Nga ndi Yayiro, Sumu Za Ukhristu No. 281)

As Jairus of old, I beseech you
With me in haste to come to my home
There is sickness beyond cure
Please come quickly to assist me

Chorus:

Jesus my Saviour, Lo, I beseech you, today
Come to my rescue, Come to my rescue today

They are around me, and within me
And that’s why I often forget you
I beseech you, come and help me
Call me to heaven, your eternal home
But this moment, it’s me calling
Please come with me and assist me
Prayer

Giver and sustainer of life,
Thank you that you know
And understand when we suffer.
You have even taken our infirmities upon yourself;
And with your wounds we are healed.
Grant us faith and courage
When we are overwhelmed
In the face of great suffering such
As HIV/AIDS, cancer, malaria and traumas of war.
Remove from us a sense of hopelessness,
When life’s meaning disappears
Behind the cloud of suffering.
May we focus our attention upon Christ
Who suffered and yet conquered,
Even Jesus. Amen

Suggested Objects/symbols/ideas
: Blanket, bed-sheet, wheelchair, bed, medicine bottle, sackcloth, sign post inscribed “UNCLEAN” etc.


ii. STIGMA: NEITHER THIS MAN NOR HIS PARENTS SINNED’

Sermon Text: John 9:1 – 4

Introduction

One of the factors that make the spread of HIV/ AIDS difficult to contain is the issue of stigma. Many people attach sin to the HIV positive status. Most people who live with HIV do not have the courage to come out in the open and declare their status for fear of discrimination. There are stories of people who have been rejected by their parents, relatives and friends simply because they admitted that they were HIV positive. Some have been killed.

Churches in Africa have not helped the situation because they have led the way in the moral persecution of people living with HIV/AIDS. They have accused them of promiscuity, being sinners and many other names. As a result many people living with HIV/AIDS would rather suffer or even die alone rather than go and disclose their situation to a pastor or church people. This is all because the Church has opted for a message of retribution instead of the gospel of love, forgiveness and compassion.


1. We listen to the word of God

DETAILS OF THE TEXT

Ø The disciples who asked the question, ‘who has sinned, this man or his parents?’ were asking a question that is typical throughout all generations. People who are victims of circumstances are often victimized further by being accused of sin.

Ø Jesus declares, ‘neither’, thereby releasing the man and his family from the clutches of societal condemnation.


2. We apply the Word to ourselves and the congregation

Like it was the case under Jewish religion many believe AIDS is punishment for sins committed by the person living with AIDS or his/her family. But Jesus’ answer to those who come asking, ‘who has sinned, this man or his parents?’ is most liberating.

WHAT CAN WE LEARN?

People suffer from AIDS, poverty, disability or whatever condition not because they have sinned. We don’t suffer from these conditions not because we are righteous or better than those who suffer from them. Suffering is a mystery that cannot be explained away by using our prejudice against the sufferer. The stigma against people living with AIDS is unloving and most unchristian.

The disciples who asked Jesus about the sin of the man with the disability were victims of their own ignorance, prejudice and fear of the unknown. They gave a simplistic answer to the problem at hand. Likewise many of us distort the truth and tell ourselves that AIDS is a result of God’s punishment upon those with the virus. The result of this is that we isolate those who live with the virus and drive them underground. What we can learn from the response of Jesus is that we should see the HIV/AIDS context as an opportunity to show God’s love and care instead of stigmatization and Discriminating the infected.

WHAT CAN WE CONFESS?
We confess that:

· we have driven away people from the Church and from God by our ‘holier than thou’ attitude
· we have failed to make our churches loving and welcoming communities where all are embraced, irrespective of their conditions
· we have not understood the gospel of Jesus Christ which says, ‘Love your neighbor’, ‘take care of these little ones of mine’
· Up to now our churches remain unfriendly to PLWHA’s.

WHAT CAN WE THANKFUL FOR?
We thank God for:

· People who are positively living with HIV/AIDS regardless of the persecution they receive from the Church and other people
· The Spirit’s invitation to the Church to repent and to mend its ways
· Coping centers which provide support to people living with HIV/AIDS.

WHAT CAN WE PRAY FOR?

Let us pray:

· Creator God we offer our prayer for people living with AIDS
· Teach us to listen and to honor their pain and emotions
· forgive us for the time when we have held them hostage
· by accusing them of being immoral and not worthy of mercy
· we pray that you may help us to learn from the experience
· of those who are ridiculed, forsaken and insulted. Amen.

Song:


Amazing graze, how sweet the sound
That saved a wretch like me
I once was lost, but now I’m found
Was blind, but now I see

That was grace that taught my heart to fear,
And grace my fear relieved
How precious did that grace appear
The hour I first believed
Through many dangers, toils and snares
I have already come,
Gods’ grace has brought me safe thus far,
And he will lead me home

When we’ve been there then thousand years,
Bright shinning as the sun
We’ve no less days to sing God’s praise,
Than when we first begun
@ John Newton

Suggested idea:
You could get members of the congregation to do a role-play. This could be a woman who is living with AIDS coming into church to beg for some food. She is so emaciated, hungry and a little insane because the virus has infected her brain. As she gets into church people move away from her and choose to sit somewhere else. She is a little disruptive as she begs during the service. Then two strong men come and throw her out.

iii. GENDERED STIGMA
Sermon Text: Leviticus 12:1-8 & 15:19-24


Menstruation, which begins at puberty and ends with menopause, is a woman’s monthly discharge of blood and tissue that has built up during the previous month in the womb. This tissue lined the womb in preparation for the growth of a baby in case of conception, but is discharged when conception has not taken place. This discharge gives opportunity for the development of a new lining and the possibility of pregnancy in the coming month. This is a very powerful experience that only women go through yet Malawian traditions socially exclude from routine, women going through such and experience until she is considered “normal” again afterwards. Similarly with the after child birth discharges. She is basically excluded at two levels of her community life: daily routine and worship.

In Leviticus we find a similarly view.
These cultural gendered perspectives stigmatize women’s bodies. They equate women’s bodies with uncleanness, hence disease. In HIV/AIDS, this means that women are often the focus of study and the monitoring of the virus. They are likely to be more tested and to know their status than men. This, however, lands many women in trouble. Wives and girlfriends are blamed for bringing the disease home, sometime they are thrown out, sometimes killed. At the death of their spouses, even when it was an overt HIV/AIDS case, women still get blamed for witchcraft, thrown our of their houses and dispossessed. Stigma breeds violence and isolation. HIV/AIDS certainly has a gendered face, for women’s bodies have always been regarded as unclean.


1. We Listen to God’s Word

Menstruation is a biological process linked to a gift to bring out life that only women can do. It should be looked at as a gift from God who is sole creator but who has chosen to share this sacred experience with women. The story of Mary’s involvement in the process of God becoming human (incarnation) brings this reality clearly out (Luke 1:26-38). So this is an experience related with fertility and femininity and the joy of bearing children; and defined as “manner of women”, a term free from sinister connotations. It is the joy of womanhood and it is a blessing not a curse!

DETAILS OF THE TEXT

Leviticus I5: 19-24 is ‘ethical’ account of how a menstruating woman was supposed to behave according to the Jewish law. “Proscriptive ‘laws’ concerning menstruating women (
nidda), women after childbirth and women with irregular blood issue (zaba) are included among the laws of purity and impurity in the book of Leviticus” Nidda as euphemism for “menstruant” might be derived either from the Hebrew root ndh (set apart, cast out, ban, separate) or ndd (move away) both of which seem to describe the social position of a bleeding woman in regard to her family and society. According Mary Douglas, while such laws have no hygienic connotations, they can be used to: 1) assert male superiority and female inferiority; 2) assert separation of gender roles (Douglas 1966).

In Leviticus 12:1-8 the rituals of cleansing given differ depending on the gender of the child born. While after the birth of a boy child, the woman is considered unclean for the first seven days like
nidda, and the next 23 days considered unclean in regard to temple and sacred things only, after the birth of a girl child, however, the woman is considered unclean the first 14 days, and the next 66 days she is unclean in regard to the temple and sacred things. While in the Greek codes the stipulations seem to be characterized by gender asymmetry, the language of exclusion is more stringent towards women and women seem to be seen as a source of pollution.

According to the priestly code, menstrual blood like blood after birth has negative associations. It is considered a major source of defilement. A woman who was menstruating was also described as “ill” and “unwell” (
dawa). Sex with a menstruating woman, therefore, was considered contaminating just like illicit sex was. Sex with a menstruating woman as a result of human free choice was considered as an incurable impurity. Within this priestly code, impurity and sanctity (holiness) interrelated (Lev 11:43-44). Sin and guilt offerings required both from a person who has committed a sin and from those rendered unclean.

2. We Apply God’s Word to Ourselves

WHAT CAN WE LEARN?
· Women’s bodies are discriminated in many cultures.

WHAT CAN WE CONFESS?

· Our inferiority complexes that have led us to discriminate others whose power scare us.
· Contributing to an environment that make those we discriminate against live below what you, our God, have ordained for them.
· Paralyzing your presence in our communities because of our judgmental attitudes. Our gender based stigma in the context of HIV/AIDS.

WHAT CAN WE BE THANKFUL FOR?

· We are your image with dignity whether women or men.
· Our bodies are your sanctuary whether in menses or not.

WHAT CAN WE PRAY FOR?

· That God opens our eyes to see God’s face in women even those who are living with AIDS.
· The Holy Spirit to fill us with love, peace, joy, patience, kindness, goodness, faithfulness, humility and self control so as to be able to minister these banners of service to those around us despite their experiences.

WHAT CAN WE FEEL?

· Anger at such biases
· Frustration at the fact that some women have accepted such biases to define them.

WHAT SHOULD WE BE?
· A healing community

WHAT CAN WE DO?

· Resist such biases through preaching and teachings.
· Affirm women’s sexuality and the importance and sacredness of their bodies.


3. We apply the Word of God to the Congregation and Society

In its socialization process, the community through both the Christian sexuality education institutions and the traditional ones should help the girls to appreciate their bodies together with the biological processes involved as God’s gift. Menstruation taboos that encourage stigma like a woman in menses not putting salt in foods that require salt, should be rid of, while those that ensure safety of the man as well as woman should be encouraged to be observed by both (woman in menses as well as a man with a discharge).

Song:
Just as I am without one plea

Just as I am without one plea
O Lamb of God I come, I come

Just as I am, though tossed about
Fighting’s, fears within, without
O Lamb of God I come, I come
Yea, all I need, in Thee to find,
O Lamb of God I come, I come.

Just as I am-Thou wilt receive,
Because Thy promise I believe,
O Lamb of God I come, I come

Just as I am-Thy love unknown
Has broken every barrier down;
O Lamb of God I come, I come.

Prayer
Instructions:
A leader asks the people participating in this worship to pray for each and every part of their bodies while touching each part as they silently pray for it. This action helps emphasize the fact that each part of our body is a member of the temple of the Living God so we can commit it to our God who created it. In conclusion, after giving enough time to pray for each part of the body, the leader can start the prayer that was taught by Jesus. Each member can be asked to pray in his or her own language.

Suggested objects:
Strings of red beads, white beads etc.

9. Services on Love and Sexuality
i. THE GIFTS OF SEXUALITY: “LET HIM KISS ME…”
Sermon Text: Songs of Songs: 1:1-7


Opening Prayer/Words:


My dear people,
Let us love one another
Since love comes from God
And everyone who loves
Is begotten of God and knows God
Anyone who fails to love
Can never have known God (1 John 4:7-11).

Song
: (An appropriate song of love may be sung)

Introduction


The HIV/AIDS pandemic is forcing us to think and talk about sexuality more often and more openly than before. Sexuality is no longer just a private matter for an individual to ponder in isolation, for one of the consequences of human sexual expression today is HIV/AIDS. However, by sexuality we must understand more than sex or lovemaking. Sexuality includes reference to all notions, words, gestures and organs considered sexual. It refers to relationship of power. In a world where sexuality has been either pushed into the private sphere or perverted into obscenity it is important for the church to speak and to comment on what sexuality is and/or aught to be about. For too long the church has shied away from speaking about sexuality. The devastation of the HIV/AIDS epidemic is such that we can no longer keep silent. Equally important is the question of romantic love - a special and unique gift that God has bestowed upon us. One of the effects of the HIV/AIDS epidemic has been to make people fearful of falling in love and distrusting of love. As a result there has been growing lovelessness in our societies. Concerned about the spread of HIV/AIDS much focus has been on sex and condoms and less on love. We believe that love is as important if not more. It could be that in reaction to the HIV/AIDS epidemic we are spending too much time and energy teaching (safer) sex than love. Should the former not be a servant the latter? The church cannot look on as sexuality and love as perverted for narrow hedonistic aims.
1. We Listen to the Word of God

(Read from Song of Songs 1:1-7)
DETAILS OF THE TEXT

This passage contains a shameless and explicit declaration of love by a woman for a man. It is not a passage often hear read at church. But why not? Romantic love is something created by God and it aught to be celebrated. What is more, if this passageis anything to go by, both men and women have a right to speak shamelessly and explicitly about their feelings of love. We meet in this passage a woman who is not afraid to express herself as a sexual being and to see her lover as a sexual being as well. Nor does she hide her desire for the man whom she loves.
2. We Apply the Word of God and to ourselves

WHAT CAN WE LEARN?

· That sexuality and love are gifts from God which aught to be celebrated
· That there sexuality is beautiful
· That it is appropriate to speak honestly and openly about love and sexuality
· That both men and women are free to express themselves on love and sexuality.

WHAT DO WE HAVE TO CONFESS?

· That the church has had a phobia for talking about sexuality and love
· That we have looked on as others in society have distorted love and sexuality
· That in response to the HIV/AIDS epidemic we might have spent more effort talking about sex but not enough effort on love and sexuality.

WHAT CAN WE BE THANKFUL FOR?

· That God created us as sexual beings and that is part and parcel of having been created in the image of God
· For the gift of love even in the times of HIV/AIDS.

WHAT CAN WE PRAY FOR?

· We pray for the church to become bolder in its engagement with matters of sexuality and love
· We pray for a balance between talk about (safer) sex and talk about romantic love especially when talking to young people.

3.We Apply the Word of God to the Congregation

WHAT CAN WE FEEL?

· We feel relieved that there are sections of the Bible that speak openly about sexuality and love, indicating that it is appropriate for us to do the same.

WHAT CAN WE BE?

· We must accept ourselves as sexual beings who can and should fall in love
· WHAT CAN WE DO?
· We can encourage Christians and their churches to speak more freely about matters of love and sexuality


4. Conclusion: Word to Society

If we are to succeed in our campaigns against HIV/AIDS we shall have to deal with the philosophical and cultural barriers that prevent open and honest talk about sexuality and love in the church. Young people cannot be handed over to television and cinema to teach them about sexuality and love. The Bible is very explicit about matters of love and sexuality, we aught to be and do the same.

Prayer of Commitment


Lord makes us brave to speak about sexuality and love in the church. We ask that you transform your church to shed the centuries old shyness to openly confront issues of sexuality. Above all, we ask that the church may become an important institution for love education. All this we ask in the name of Jesus Christ our Lord.

Song:
(An appropriate love song may be sung)

Symbols/Objects/ideas and Commitments:
Roses, candles and drawings of hearts, play a love song, roses, or any appropriate symbols of love.
ii. SEXUALITY: “I AM MY BELOVED’S”

Sermon Text: Song of Songs 7:1-13

Introduction

Sexuality explores the sexual dimension of human life. God created human beings with powerful sexual feelings, although these can be controlled. However, in the historical development of Christianity, a negative attitude to sexuality has tended to dominate. As a consequence, the link between sexuality and spirituality has been severed. Most African cultures, however, used rites of passage to impart lessons on sexuality to young people. The demonisation of sex, the portrayal of women as temptresses and negative attitudes towards the human body are significant themes in developing appropriate responses.

It is not surprising that the Song of Songs has been “decanonised” by default. Due to a rather conservative and puritanical approach to human sexuality, this sacred text has continued to play a minimal role in the life of the church. It challenges Christians to talk about sexuality realistically and to acknowledge its potency. Issues relating to condom use, pornography, child sexual abuse and others should be openly discussed as we search for godly ways of expressing our sexuality, especially in the HIV/AIDS context.


1. We listen to the Word of God


The passage serves to celebrate a woman’s body and its power to attract. It acknowledges the reality and force of sexual attraction, recognizing it is a divine creation. It also highlights the centrality of sexuality to a loving relationship. The text identifies female erogenous zones and encourages couples to discover each other. This appreciation of one’s partner curtails behavior that increases exposure to HIV/AIDS.


2. We apply the Word of God to ourselves

WHAT CAN WE LEARN?

· Sexuality is God’s gift to humanity
· Couples need to appreciate each other
· Christians need to break the silence concerning sexuality, particularly in the era of HIV/AIDS.

WHAT DO WE HAVE TO CONFESS?

· Negative attitudes to sexuality, including the tabooing of any open discussion
· Many men and women have exposed their partners to HIV/AIDS
· Celebration of the female body has resulted in pornography
· The aspect of love has been removed from most sexual encounters
· Failing to be romantic in marriage, leading to unfaithfulness
· Abusing the sexual instinct and increasing the spread of HIV
· The commercialization of women’s bodies, leading to rape.

WHAT CAN WE THANKFUL FOR?

· God created sexual feelings within us
· Many individuals remain faithful
· We all have a full control over our sexual desires.

WHAT CAN WE PRAY FOR?

· That we may recognize the potency of sexuality in our lives and act responsibly. We should pray for more information and debate concerning this important aspect of our lives. We also ask for the power to abstain and to be faithful, but most importantly, to find ways that will make us enjoy our relationship with our partners.


3. We apply the Word of God to the congregation

Highlight the importance of opening debate on sexuality. With the congregation, identify factors that have led to the demonisation of sexuality. It is also important to illustrate the stigma that emerges from associating HIV/AIDS exclusively with sexuality.

4. Conclusion: Word on the Society

Mutually faithful, loving relationships go a long way in checking the spread of HIV. Society needs to recover positive attitudes to sexuality without succumbing to promiscuity and commercialisation of sex. In addition, there is need for strategies to counter female sexual abuse, stigma, and uncreative approaches to issues of sexuality.

Song:

“Malaika” By Mariam Makeba or any popular love song.

Prayer:

Holy and loving God,

From whose expert hand we proceed,

We thank you for the gift of sexuality.

We praise you for your mighty works.

Guide us that we may appreciate our bodies,

That we may express our sexuality in a responsible way.

Lead us to accept that we are temples of the Holy Spirit.

Forgive us when we minimize your creation.

Teach us to avoid abusing the power of sexual attraction.

Give us courage to denounce all systems that commercialize human bodies.

By your Spirit, enable us to cherish our sexuality

Through Jesus Christ we pray. Amen.

Suggested objects/symbols/ideas: Roses (love); perfume; carving of embracing couple, beads, indigenous calabash of love, you may read any popular or load poem on human love and attraction, or any object that symbolizes love in your community.


iii. SEXUALITY: “I WOULD KISS YOU…”
Sermon Text: Song of Songs 8: 1-10


Introduction

Although the book of Song and Songs is very positive about human sexuality, many religious leaders, institutions, and church groups are extremely uncomfortable with issues related to sex, sexuality and sexual health, all of which are closely linked to the HIV/AIDS epidemic in Africa. Talking about sex and sexuality in church is very difficult owing to the historic silence and outright condemnation of these issues by church fathers. Also, African tradition does not seem to be encouraging open and free discussion of such issues. The fact that HIV/AIDS was first found among homosexuals did not help matters for HIV/AIDS came to be seen as a judgment from God against sexual immorality. In other instances, church leaders simply lack accurate information to inform their teachings and sermons. Traditional ways of preparing young people in the area of sex, sexuality and sexual health have been challenged by rapid urbanization, cultural change, poverty in the cash economy, selfishness, excessive ambition, greed, war, commercialization of sex, stigma and discrimination based on gender, age and social status.

Many of our sermons therefore do not address the issue of sexuality and when they do they are based on suspicion, fear and church tradition, rather than reason, conviction and revelation. With HIV/AIDS related funerals occurring daily, AIDS orphans increasing and our family structures slowly but steadily collapsing, the mission of breaking the silence and discomfort surrounding issues of sexuality cannot be postponed any further.

1. We listen to the word of God

(Choose someone to read the Songs of Songs 8:1-10)


DETAILS OF THE TEXT
The whole text celebrates the intimate and constant attraction to married or betrothed partners.

Verses 1- 7:

Ø These are strong explanations of love and sexual feelings between rightful partners. The expressions do not provoke feeling of guilt, fear or shame to cause the bride and bridegroom to hide their “love talk” or their practical consummation of it. By contrast, wrongful sexual advances and unions are in one way or the other always accompanied by the feelings of guilt, shame, remorse, self hate and emptiness that one feels. He/she has let down themselves, their parents, children, friends, guardians, teachers, rightful spouses, and God, whether the sexual advances and unions lead to HIV/AIDS or not. Consequently, such sexual unions are usually accompanied by a hiding in the “bush” under the desks in the classroom or office, in the lodge, in friends and neighbors’ homes and in dark corners of the gardens or disco halls.

Verse 8-10:

Ø Explain the important fact that girls and boys are expected to preserve their virginity until their wedding day – that is the use of the words “wall” and “door” in Verse 9 and Verse 10. If she is a wall (virgin) we will build upon her a battlement of silver (but if she is a door (has lost his virginity we will enclose her brands of cedar). Virginity, however, is also expected from boys.

Verse 10:

Ø The bride takes pride of virginity and the consequent happiness the bridegroom felt. “I was a wall, and my breasts were like towers, then I was in his eyes as one who brings peace.”

2. We apply the Word of God to ourselves

WHAT CAN WE LEARN?

· The creation of human kind in two sexes (man and woman) was not accidental or an after thought but God’s great intention and purpose.
· Sexual unions (in marriage) were intended by God to offer psychological, physical emotional and social satisfaction and spiritual lessons apart from increasing the human race.
· Premarital sexual intercourse (whether it leads to marriage or not) was viewed with great dismay through the Bible times among God fearing people.
· Premarital and ex- marital sexual relations and sex industry are still wrong today as they were in the Bible times whether they lead to being caught or not; contraction of STD’s and HIV/AIDS or not or whether not nor they lead to unwanted pregnancies.

WHAT DO WE CONFESS?

· We have not upheld the positive view of sexuality portrayed by the Bible
· We have not properly explained the beauty and mystery of sex, sexuality, and healthy relationships
· We have dwelt mostly on the negative aspects of sex and sexuality.
· We have separated issues of “love” from issues of “sex”
· We have demonized sex and sexuality.

WHAT CAN WE BE THANKFUL FOR?

· That God created men and women for each other
· That the Song of Songs is recorded for us in the bible
· That we have leaders, parents, and individuals who have tried to put issues of sexuality into their rightful context.

WHAT CAN WE PRAY FOR?

· That God gives us wisdom to teach about what is right and what is safe about sex, sexual acts and relationships in the light of HIV/AIDS.

3. We apply God’s word to the congregation and the world

WE LOOK AT THE SITUATION OF OUR LISTENERS

· Many are too shy about communicating issues on sex, sexuality and sexual health.
· Many do not differentiate between right and safe celebrations of our sexuality
· Many are not trained in communicating accurate facts and skills to their children as demanded by Proverbs 22:6.

WE PREACH GOD’S LAW

· Proverbs 22:6 says “train the child in the way he/she should go and you sure are that even when he/she grows old; he/she will never depart from it”. So “If we are silent about sexual issues and the young people are neglected and our offspring become as wild beasts it will be in the fault of our silence and we shall have to render full account of it” (Luther, vol. 46. The Christian in society Part 3 pages 218).
· If the Christian family cannot give answers to the teenagers, the family will lose them to someone who can. If the church is to be silent too, the church will loose them too.
· Don’t criticize God’s work or call evil that which God has called well in Genesis 2:18.

WE PREACH GOD’S LAW

· In Luke 2:52 Jesus grows in wisdom, physical, social and spiritual health. Indeed the vigor and strength of a Christian community depends upon the health of its children, youths, couples and elders.

· We need to report and begin to speak the language AIDS can hear taking the example of Jesus who in his earthly life grew both in wisdom, in physical health and in spiritual and social relationship (Luke 2:52).
· The Song of Songs reminds us that human sexuality is one of the most beautiful aspects of all the divine plans for humanity.
· Ignorance misconceptions and inappropriate views about sex, sexuality and sexual health need to be at the core of concerns for Christians and their leaders.

Song:
(choose any appropriate song)

Prayer:

Dear God we thank you the creator. You made us the temple of your Spirit. You made us sexual beings. Help us to be responsible express our sexuality openly. Help us to enjoy our sexuality in rightful relationships. Help us to teach our children about responsible sexuality. Help us fight HIV/AIDS. In Jesus name, we pray. AMEN.

Suggested ideas/Symbols:
Heart shapes, roses, beads, flowers, love songs, etc.
10. RECONCILIATION SERVICE

Sermon Text: Luke 15:11-32


Prayer:


“This is the great new problem of humankind. We have inherited a large house, a great “world house” in which we have to live together - black and white, Easterner and Westerner, Gentile and Jew, Catholic and Protestant, Moslem and Hindu - a family unduly separated in ideas, cultures and interests, who, because we can never again live apart, must learn somehow, to live with each other in peace” [Martin Luther King Jr, cited in
Coming Together/Coming Apart. Religion, Community and Modernity, 1997. Bounds, Elizabeth M. New York: Routledge, p.1].

Lord we recognize that we live in a polarized world. It is a world divided between white and Black, men and women, children and adults, rich and poor, HIV positive and HIV negative people - a world of national, and ethnic divisions. We pray for an end to these divisions, which are tearing communities apart. We pray especially for reconciliation between humans and the rest of creation. We ask for wisdom and courage from you Lord so we may acknowledge the reality of these divisions, confront their bases and seek to overcome them.

Song:
(An appropriate song on the theme of reconciliation may be sung)

Introduction:


One of the effects of HIV/AIDS is to further complicate the division and alienation that is already there in society. A whole new set of ‘untouchables’ has been added to the already well-known one of Blacks, women, the poor and the like. The new group of alienated people is HIV positive people. What is worse, the suspicion and not even the fact that HIV might affect one is enough to trigger a whole series of discriminatory experienced. Effectively therefore what HIV/AIDS has done is to throw communities into further division. Not only do rich countries - whose HIV/AIDS rates are declining and under control - treat the incidence of HIV/AIDS in other countries as if it was not a priority, some of them are directly or indirectly adding HIV/AIDS status as an immigration requirement for many people coming from poor countries. There are recorded incidents of people who have been disowned by friends and kin after disclosing their HIV status. But people do not have to be infected with the virus for its devastating effects to be felt. The possibility and fear of HIV/AIDS infection alone has ensured that people live in suspicion of one another with the levels of trust reaching an all time low. There are low levels of trust and high levels of alienation in many communities. Reconciliation is therefore emerging as an important message for the Christian church to proclaim.

1. We Listen to the Word of God

We read Luke 15: 11-32.
DETAILS OF THE TEXT

One of the reasons this story is so popular and unforgettable is that it tells a very realistic human story. It was all sparked off by the demand of the younger son to cut ties with his father and by brother. So he sets off with his inheritance. Modern commentators may see well in the younger son’s push for independence. They may chastise the older son for his continuing dependency on the father. They will most probably praise the father for letting go - something that is often difficult for parents. [One wonders about the mother and other siblings - have they been edited out of the parable because they are women? It would have been interesting to know their views and roles in the development of the story]. Indeed even though the independence project of the younger son is later shown to have failed dismally, some may still argue that he came back wiser than he would have ever been had he not ventured out into the unknown. This line of interpretation displays the younger son and the father in good light and the older son in very bad light. We miss a crucial point in the story if all we do is to try and sort out the good son from the bad son. Nor is it helpful to proceed by generating a list of good and bad points of each of the three characters.

An important and basic point in the story is that three people who lived in community and fellowship lost that community and fellowship. They became alienated one from the other. Such was the depth and pain of the alienation that the ending of the story suggests that it no longer quite mattered who was right and who was wrong. For all we know, and if we were to conceptualize this story, the younger son could have come back, not only destitute and hungry, but also HIV positive. Without a well balanced diet for so long, his health may have deteriorated rapidly. The father could have chosen to give his son a lengthy, I-told-you-so lecture. But his skinny frame must have stung his father’s eyes so that he immediately had compassion on him. When alienation and enmity runs deep and its ghastly fruits are there for all to see and touch, it may become necessary to go beyond finger-pointing if we are to achieve reconciliation.

This is precisely what the father does. He goes beyond finger pointing. For him the community that was once shared between him and his sons is far too important to be sacrificed at the alter of an I-told-you-so self-righteous ethic. At least three members of a family that has not been able to live in community for too long have an opportunity to live in community again. If the father is ready to try community again and to be reconciled to his son, the two sons appear unsure and reluctant. The younger son suggests that he be henceforth treated as if he was no son. An astounding suggestion. How does a son get treated as if he was no son? The older son suggests that the younger son has lost all rights and privileges of brotherhood - calling him ‘this son of yours’ - and son ship. Indications are that since the departure of the younger son, the remaining father and son were never able to live in community themselves; at least not in the manner that they had experienced community before. Hence the return of the younger son becomes an occasion for the older son to voice his reservations - reservations he had probably held ever since that fateful day when his younger brother set off into the unknown.

The return of the younger son has potential to reconcile the lost son to the two who remained at home, but also to restore relations between the father and the older son. In this context, is reconciliation and community possible? The father thinks so. His response is that a son is back home. This of course does not mean that he will not sit the son down for a serious heart to heart discussion. It should not mean that he would pretend that what happened never happened. It should not mean that the father would pretend not to be hurt and not to be angry. But all of these are expressed within a context where sons are regarded as such and encouraged to restore the brotherhood they share. It is a sad day when sons and daughters are treated as if they were hirelings in their own home - whether this is done as punishment or as a consequence of stigma and discrimination. Reconciliation is a process but unless the correct starting points and context as set at the beginning, it is likely to remain forever illusive.
2. We Apply the Word of God and to ourselves

WHAT CAN WE LEARN?

· We learn that alienation is painful and can go very deep.
· That it is not acceptable for daughters and sons to live as if they were slaves in their own households. Could it be that because of stigma, HIV positive daughters and sons are being treated as if they were slaves and hirelings?
· That it is necessary to go beyond finger pointing if reconciliation is to be initiated. HIV positive people deserve to be reconciled to the their spouses, children, extended families, communities and churches so it is important to go beyond finger-pointing.
· Although reconciliation is a process it is important to create the right context and employ the correct starting points in initiating it. The son ship and daughterhood of HIV positive people is a non-negotiable starting point. They are bearers of the image of God even as they lie emaciated in hospital beds.

WHAT DO WE HAVE TO CONFESS?

· We confess that we have often failed to grasp the depth and pain of alienation that HIV/AIDS unleashes on families and in communities.
· We confess that we have often not gone further than finger pointing - even in our sermons.
· We confess that we have to strive to ensure that the appropriate context and starting points are in place in order to the reconciliation process to be authentic.
· We confess that some of our churches have continued to either look on when HIV positive people are treated as ‘hirelings’ by governments and communities. What is worse they have even sometimes been treated as such inside the church.

WHAT CAN WE BE THANKFUL FOR?

· We can be thankful that public opinion is slowly changing about the HIV/AIDS epidemic. With signs that more and more people are willing to fight stigma
· We can be thankful that some HIV positive people find support from their families, communities and churches·

More and more governments are taking HIV treatment and prevention very seriously
· For the millions of health workers and other volunteers who work with HIV positive people and AIDS sufferers.

WHAT CAN WE PRAY FOR?
·
· For increased awareness of the devastating effect of HIV/AIDS on community and the alienation that it causes
· For an increased understanding of the way the virus spreads and the way in which its effects may be postponed
· For more trust and more hope in communities devastated by the HIV/AIDS pandemic.


3. We Apply the Word of God to the Congregation

WHAT CAN WE FEEL?

· We should feel inspired to combat HIV/AIDS at the level where it spreads distrust, hopelessness and alienation
· We should feel concerned that HIV/AIDS tears communities and families apart at so many different levels.

WHAT CAN WE BE?

· We can be brave and bold in the knowledge that the alienating effects of HIV/AIDS can be reversed.

WHAT CAN WE DO?

· We can engage in trust building activities with infected and affected people.


4. Conclusion: Word to Society

HIV/AIDS attacks community. It spreads alienation, causing spouses, parents and children, and whole communities to be alienated one from the other. The message of reconciliation has therefore become very important in the work of the church in these times. It is the duty of the church to build bridges between people torn apart by HIV/AIDS. For this to happen it will be necessary for the church to take people beyond finger pointing but to do so without refraining from facilitating deep communication and discussion between the infected and the affected.

Prayer of Commitment

My head is heavy, my shoulders shrug
because despite
all my eyes have seen
my head has said
my heart has felt,
I do not believe
that White, Black and Yellow
cannot talk, walk, eat, kiss and share ...
[From a poem titled: “An Agony” by Joyce Nomafa Sikakane, reproduced in full by De Gruchy, John 1986.
Cry Justice! London: Collins, p.155-156]

Song:
[an appropriate song with the reconciliation theme may be sung]

Symbols/Objects/ideas and Commitments:
The cross, shaking hands, pictures of people hugging.
11. Healing Service

Suggested Reading Mark 1:40-42 & Luke 7:20-22


Instructions: In preparation, get your choir or worship leaders to practice the song, giving it the most appropriate tune for the theme of the service and the audience. Assign different readers to read different scriptures and lead with prayers. The aim of this service is to heal its participants: bodily, spiritually, mentally, socially, economically etc. It also seeks to get participants to realize that HIV/AIDS is an epidemic within other social diseases of poverty, gender inequality, violence, human rights violations, national and international injustice—which must also be healed. If you are in a small group get people to sit in a circle. If you are in a big worship group, let people sit down where they are. The readers can read where they are seated if their voices are sufficiently clear. Close the service by serving the Lord’s Supper as part of the healing process.


Call to Worship


“Surely God is my salvation; I will trust and I will not be afraid, for the Lord God is my strength and might; God has become my salvation.” (Isa. 12:2)

Song: Heal Our land

(Or any appropriate song)


Heal our Land, oh Lord (2x)
Heal our land (3x) 2x

Bind our wounds oh Lord 2x
Bind our wounds (3x) 2x

Refodise Morena (2x)
Refodise Morena (3x) 2x

Re tle Matshidiso Morena (2x)
Re tshidise Morena (3x) 2x
@ Musa W. Dube

Reader 1: Mark 1:40-42

All
: He took our infirmities and bore our diseases

Reader 2: Luke 7:20-22

All:
He took our infirmities and bore our diseases
Song: Heal our Land


Heal our Land, oh Lord (2x)
Heal our land (3x) 2x

Bind our wounds oh Lord 2x
Bind our wounds (3x) 2x

Prayer of Confession and Healing


We confess that:
We are a church infected and affected by HIV/AIDS.
We are a church suffering from opportunistic infections.
We are a church living with and dying with HIV/AIDS.
We are a church suffering from stigma and discrimination.
Heal us Lord. Bind our wounds.

We bring our hearts to you for healing.
We bring our souls to you for your healing.
We bring our minds to you for your healing.
We bring our broken hearts and families for healing.
Heal us Lord. Bind our wounds and have mercy on us.

Heal us Lord with your resurrection power.
Cause us to rise from fear and hopelessness.
Cause us to rise into your resurrection hope.
Heal us and fill us with your Spirit of power and life.

Song:
Heal our land, oh Lord.
(You may choose another appropriate song)


Prayer for Holistic Healing


Leader 1: Heal us from bodily pains of HIV/AIDS,

All:
(Clap hands twice)
Leader 2: Heal us from our broken hearts and grief,
All: (Clap hands twice)
Leader 3 Heal us from psychological pains of HIV/AIDS,

All:
(Clap hands twice)
Leader 4 Heal us from HIV/AIDS social stigma and discrimination

All:
(Clap hands twice)
Leader 5 Heal us from unhealthy family relations,

All:
(Clap hands twice)
Leader 6 Heal us from unhealthy gender relations,

All:
(Clap hands twice)
Leader 7 Heal us from poverty that exposes millions to HIV/AIDS.

All:
(Clap hands twice)

Leader 8 Heal us from violence that spreads HIV/AIDS.

All:
(Clap hands twice)
Leader 9 Heal us from national corruption,

All:
(Clap hands twice)
Leader 10 Heal us from international injustice,

All
(Clap hands twice)
Song:
Blessed Assurance, Jesus is Mine
(Or any appropriate song)


The Lord’s Supper is served

(The Eucharist is served as part of our healing)


Song:
Sizo hamba naye (In Thuma Mina, 180)

ALL:
The Lord’s Prayer (each in their own language)

Suggested Objects/symbols/ideas:
The Lord’s supper, or sharing the water of life.
By Musa W. Dube




Part 4
Services for Specific Groups


1. Children

Mark 5: 21-43 (MWD)
Matthew 2:1-3 (TSM)
Lucas 18:15-17 (FC)

2. The Boy-child

Gen. 39: 1-10 (ACM)
Proverbs 4:1-23 (EC)
Genesis 39:1-10 (CD)

3. The Girl-Child

i. 2 Samuel 13 (IAP)
ii. Judges 11:34-40 (TSM)

4. Youth

i. Ecclesiastes1:7-12:1-8 (MPPD)

5. Parents & Parenthood

i. 1 Samuel 2:2-17 (CD)
ii. Matthew 15:21-28 (MWD)

6. Men and Fatherhood

i. Genesis 19:1-11 (TSM)
ii. Matthew 1:18-24 (CD)

7. Women

i. Proverbs 31:10-31 Ruth 1-2 (EC)
ii. Ruth 1-2 (IAP)

8. Widows and Widowhood

i. Luke 18:1-8 (MWD)
ii. Ruth 1:1-22 (FC)

9. Homosexuals

i. I John 4: 7-21(MWD)

10. PLWHA

i. Jeremiah 17:5-10 (EC)

11. Community/Local Leader:

i. Nehemiah 1-4(CD)

12. HIV/AIDS Workers/Activist

i. Matt. 9:35-38 & John 21: 15-18

1. Services on Children

i. SERVICES FOR/BY/ON CHILDREN
Suggested Passage: Mark 5: 21-43


Instructions:
Depending on the context and what the preacher wants to achieve, you may wish to run an interactive service between children and adults. In this case, you may begin by highlighting the different situations confronting children, by using the provided poetic opening. Get many different children to read the line of the poem—either from where they are sitting or to come to the front. This will be followed by the adult response, a song and a sermon. The closing will also be an interactive prayer between children and adults/parents. The preacher may decide to use some of the suggested symbols to highlight the situation of children in difficult circumstances, especially HIV/AIDS context.

Leader:
Ngwana yo osa le leng a swela tharing// A child who does not cry out (makes h er/himself heard) can die on her/his mother’s back.

Poetic Opening:

Child 1: I am the child in your house, loved and cared for by you.

Child 2: I am the child in your church, known or unknown to you.

Child 3: I am the child in your schools, passing or failing my subjects.

Child 4: I am a street child, standing beside your roads, dirty and eating from the
dumping sites.

Child 5: I am the child targeted by media, drugs and commerce, tempted by sugar
daddies and mummies with their money.

Child 6: I am a child soldier in the war-torn zones, carrying a gun and killing

Child 7: I am the child in a poverty stricken home, sold into slavery and sex work.

Child 8: I am a child in my own home, caring for my sick and dying parents.

Child 9: I am an orphan in a child-headed home, caring for my siblings; facing
stigma and uncertain future.

Child 10: I am a child in your house sexually molested by relatives and strangers,
who want to cleanse themselves of HIV/AIDS.

Child 11: I am the sickly child in your midst, born HIV+ from my infected parents.
Child 12: I am the disabled/physically challenged child, forgotten by your institutions
and strategic plans.

All Children: We are children of the world.
We are today’s citizens.
We are the speaking children, seeking your hearing.
We are children knocking at your door.
Open the door for us in God’s household.

Congregational/Adult Response:

Leader: All children are a blessing from God,

All: And it takes a village to raise a child.

Leader: All children are special before God.

All: Help us to be a village that raises children.

Leader: All children are called to come unto Christ.

All: For the kingdom of God belongs to them.

Leader: God welcomes all children.

All: Help us to welcome all children in our homes and churches.

Reading of the text: Mark 5:21-43
Introduction


In many societies and cultures children are powerless. They do not have the right to speak and to be heard, they are dependent upon their guardians and parents for survival and mostly they do not have legal rights or representation in the government. While in the past parents and all elders in most African countries were held to be responsible parents, this can no longer be assumed. Many parents are shackled by wars, poverty, labor immigration, displacement and HIV/AIDS to play their role effectively. This has left many children particularly vulnerable to abuse. The HIV/AIDS epidemic has particularly added to the vulnerability of children as powerless members of their societies. Many are orphaned, grieved and left with no parental guidance or provision, hence open to sexual abuse, labor exploitation, uncertain future, stigma and discrimination, rape, poverty. We now have child-headed homes, whose chances of going to school successfully are often very slim. They become school dropouts, they fall to teenage pregnancy and face a high chance of HIV/AIDS infection.

In the story of Mark 5:21-43 we are confronted by a desperate parent in search for the healing his child. We also realize that Jesus takes seriously the importance of saving children from death. He walks with a desperate parent to see his sick and dying child. He arrives at the bedside of the dead child and calls a little girl from death to life. The story gives us a good example for parenting in the HIV/AIDS era, where children live under the threat of death. It particularly calls for caring fathers and men to protect the girl-child from HIV/AIDS death.

1. We listen to the Word of God

DETAILS OF THE TEXT

Verse 21-24:

Ø The verses provide the setting details of the story. Jesus is just landing by the sea and he is surrounded by a crowd. It is in this situation that a desperate parent (Jairus) comes to Jesus.

Ø It is important to highlight that Jairus is religious leader, a father and a man. He can become a model for both church leaders and fathers to care and to seek for life and health for their children.

Ø Highlight that this child is also a daughter. The girl-child tends to be marginalized and neglected, but both Jairus and Jesus care for her life and health.

Ø Underline that Jesus, despite his fame, walks with Jairus, a desperate parent. Jesus could have pronounced the child well without going there, so it is significant that he takes the time to walk with the parent to the sick and dying child.

Verses 25-35:

Ø Jesus gets delayed in order to meet the needs of another desperate patient—the bleeding woman, who has been sick for twelve years. This delay leads to the death of the little girl.

Ø Highlight that in a society where many are suffering from incurable diseases, attention to children is inevitably divided.

Verses 36-37:

Ø Note Jesus’ response: he gives hope to Jairus. Underline that Jesus says, “do not fear, only believe.” That is, he speaks against hopelessness, fear and insists on hope.

Ø Jesus courageously confronts death and does not allow it to plant fear and hopelessness.

Verse 38-39:

Ø Note the reality of death, attested by mourning, weeping, wailing and commotion. This confirms the message of the messengers. The little girl is dead.

Ø Highlight how Jesus still insists on hope: he still refuses to let death to plant fear and grieve. He insists on life, “The child is not dead,” he says. This is stubborn faith and hope.

Verses 40-43:

Ø Note how Jesus accompanies the parents of the child to where the child is lying.

Ø Highlight that he takes the disciples with him—indicating that such a role is expected from his followers, the church.

Ø Note the touch. Jesus touches the girl. Jesus is not deterred by cultural beliefs that sometimes equate dead bodies with uncleanness. He breaks cultural barriers.

Ø Note that he calls her back to life from her sleep of death.

Ø It is important to emphasize her response: she rises and starts walking. This point challenges the children themselves—they need to hear the voice of Christ calling them from death to life.

Ø Jesus commands that she should be given food. This an important point to emphasize, especially since many children die due to hunger and starvation.

Ø In sum underline that Jesus refuses to let death and hopelessness to have the final word. He refuses death to invade children. He refuses hunger and illness to invade children. He accompanies desperate parents and calls children to life. The church needs to play this role in the HIV/AIDS era.

2. We Apply the Word of God to ourselves

WHAT CAN WE LEARN?

· We should not give up to search for the healing of our children
· We need to walk with desperate parents to their homes
· We can call our children from death to life
· Children can learn to appreciate their parents’ care
· Children can learn to hear the voice of Christ that call them from death to life.

WHAT DO WE HAVE TO CONFESS?

· Prayer of confession:
· We confess that we have not always been a good village for children to grow
· We confess that we are not always a child-friendly church in our services
· In the HIV/AIDS era we have exposed children to sexual violence and rape
· We confess that orphaned children are abused, exploited and stigmatized
· We confess that we have not been a parenting church to child-headed homes
· We confess that we have not fed the orphans or provided for their needs
· We confess that we have not reached out to the street and the grieved child
· Help us Lord to welcome children as we welcome the One who sent you.

WHAT CAN WE BE THANKFUL FOR?

· For our children
· For a God who welcomes children
· For parents who are struggling to raise and provide for their children
· For grandmothers who are parenting orphaned children
· For governments, NGOs and agencies that work for children’s wellbeing.

WHAT CAN WE PRAY FOR?

· For a parenting church
· For churches that are child-friendly in all of their departments
· For leadership in providing the needs of orphaned children
· For governments to provide legal protection for children in the HIV/AIDS era.


3. We apply the Word of God to the Congregation

WHAT CAN WE BE?

· A child-friendly and parenting church.

WHAT CAN WE DO?

· Set up child-friendly services in the church
· Set up day-care centers for orphaned children
· Set up feeding and counseling services for needy and grieving children, especially orphans
· Collaborate with NGOs and agencies that work with children’s needs
· Pressurize our governments to legally protect all children
· Pressurize governments to rectify and implement the Convention for Children’s rights.


4. Conclusion: Word on the Society

While most of societies, cultures and families are still not used or open to the concepts of children’s rights, the wide abuse and exploitation of children underlines the need for these. In particular, the rubbishing of children, manifested by the rape of young girls by men and male relatives who seek to cleanse themselves of HIV/AIDS underlines the need to protect the rights of children, particularly the girl-child. The Christian church can seek to become a parenting church, a church that calls for fathers who protect their girl-children and church that insists on calling on children from death to life. The church can become advocates for children rights. Like Jairus, church leaders, must take a lead role in protecting children.

While it cannot be assumed that the church subscribes to children rights, the gospel compels Christians to protect children. In particular, Jesus said, “Let the children come to me, and do not hinder them, for the kingdom of God belongs to them” (Mk 10:13-16). He also said, “Whoever welcomes one of these little children in my name welcomes me and whoever welcomes me welcomes not me but the one who sent me” (Mark 9: 37). These scriptures are sufficient to give the church a theology of children that protects children in the wider society, especially in this HIV/AIDS era.

Song: The Sun is Rising Upon Africa


(
You can chant this song in a poetic form, or get some youth to rap it in their own tune, or choose another suitable song)

Lead voice:

The sun is rising upon Africa
The sun has risen upon Africa
The sun is blooming upon Africa
The whole continent is wearing light

All voices:

Yea, shine my heart, lay my heart, Sing my heart, laugh my heart, jump heart
For God liveth (3x)
Yea, ring my heart, harp, drum, dance, clap, smile, play
For God liveth (3x)
God liveth (2x)

Lead voice:

The sun is rising upon Botswana
The sun has risen upon the skies of Botswana
The sun is shinning upon the face of Botswana
The whole nation is wearing light
For God liveth (2x) God liveth (2x)

All voices:

Yea shine my child, play child, laugh my child, jumb my child, shout my heart
For God liveth (3x)
Yea ring my child, hard, drum, dance, clap, smile, play,
For God liveth (3x) God liveth (2x)

The sun is rising upon my heart
The sun has risen upon my soul
The sun is shining upon my my brows
My whole body is wearing light
For God liveth (3x) God liveth (2x)

Yea, shine my heart…
@ Musa W. Dube

Responsive Prayer:
Children:

Like the little girl at the point of death,
Many of us are dying in the HIV/AIDS context.

Talitha cum,
children let us rise from death.

Parents/All adults:

Like Jairus, we are coming to you Jesus, we are calling you
We fall before you, we beg you repeatedly.
Come to our homes and save our dying children.
Walk with us in our fear and grief.
Save our children from disease and death.

Children:

God our friend, you understand and you listen to us.
Many of us are dying due to peer pressure.
Many of us are exposed to drugs and alcohol abuse.
Many of us are dying due to early and inappropriate sex.
We are dying because we disregard our parents, guardians and teachers.
Help us to hear your voice calling us to life.

Parents/Adults:

Talitha cum!
Children, arise from death, for Jesus is calling you.

Children:

Help us to see you standing by our beds of sickness and death
Help us to feel your power of life when you touch our hands
Help us hear your voice when you call us from death to life
Help us to rise from death to life.

All:

Help us Lord,
Help us to call
Talitha Cum to all dying children
We pray and ask this in Jesus name.

Suggested Symbols/objects/ideas:
Tell an African folktale about children or proverbs; a poster of a hatching egg, play Sibongile Khumalo’s “Little girl when the time comes,” from Ancient Evenings album, tell the story of Nkosi, the child HIV/AIDS activist from South Africa, you can have some children recite Mark 9:37 and Mark 10:14 or use whatever idea and symbols that may be appropriate to your context and audience.
By Musa W. Dube


ii. KEEPING CHILDREN FROM HARM
Sermon Text: Matthews 2: 1-13.


Opening Prayer/Poem:


Soweto sprawls beneath the stars
While Herod sleeps
Although they’re late, the hours he keeps
In curfew’d caution
And, warned in dreams of other roads
I never told him
That I found the Infant Christ ...
Black arms enfold Him.
What black? What notion?
The dust had settled, satin-soft
On dongas, quilted
Above the little shoe-box house
The Star had halted. ...

(Extracted from the poem titled, “The Black Madonna” by Maria Mackay OP, published in the journal
Grace and Truth no. 1, 1993, p.38 and 39.)

Song
:

(an appropriate song on children. God’s love for children and their welfare may be sung)


Introduction


We live in a world where danger encircles children from the day they are born. HIV/AIDS is a case in point as many children are born HIV positive. In times past, African people were very much awake to the dangers of infection and disease that threatened newly born babies. Consequently they went to great lengths to ensure that the infant was protected. For example an infant was not allowed out of the house of birth for weeks if not months after birth. When eventually the infant comes out of the house, there would be ritual and ceremony designed to protect the child further. It is interesting to note that God went to great lengths to ensure that the child Jesus was protected and kept from harm. How much trouble do we take to ensure that our newly borns are kept from harm? What are governments in Africa doing to reduce the infant mortality rates? What are they doing to prevent mother to child HIV transmission? What are men and women who are sexually active doing to prevent the transmission of HIV/AIDS to newly born babies? How far do we go in protecting children and keeping them from harm? The recent and chilling spate of infant rapes by men who believe this to be a cure for AIDS has once again highlighted the vulnerability of infant children to HIV/AIDS.


1. We Listen to the Word of God

We read from Matthew 2:1-13
DETAILS OF THE TEXT:

The news of the birth of Jesus, the Messiah, was not received well by Herod. In fact the news caught him unawares. It was when the Magi came looking for the child that Herod learnt of the birth. He takes immediate action and enlists the services of the Magi to help him trace the whereabouts of the child, in the pretense that he too wished to worship him. Ordinarily the birth of a child should bring joy. But the birth of this child disturbed Herod and all of Jerusalem, we are told. Basically Herod and the inhabitants of Jerusalem saw the child Jesus as a threat to their power and positions. But God will not take chances with the safety of this child. First, God intervenes by visiting the Magi in a dream advising them to return to their country by another route so as to avoid sharing the information of the child’s whereabouts with Herod. Secondly, God intervened more decisively in yet another dream to Joseph saying: “get up, take the child and its mother and escape to Egypt. Stay there until I tell you ...” It is these two decisive and timeouts interventions, which ensure that the infant Jesus lives to see another day. Had God not intervened decisively and on time, Herod might have succeeded in bring a premature end to Jesus’ life. Furthermore, it is noteworthy that both the Magi and Joseph cooperate when God advises them to change routes and to escape respectively. Are we prepared to change our ways - i.e. to come back by a different route -even if we may have to trod unfamiliar and inconvenient alternative routes for the sake of keeping our children from harm? Would we move ourselves from familiar territories and move elsewhere for the sake of our children? It seems to me that this is what the HIV/AIDS epidemic demands of us: first that we align ourselves and cooperate with God’s vision and love for children and that we be prepared to try alternative routes from the tried and trusted ones with which we are familiar.


2. We Apply the Word of God
WHAT CAN WE LEARN?

· That infants are a most vulnerable group
· From the passage we learn that infants are dependant on parents and adults for protection
· That God intervened decisively in order to protect the infant Jesus
· We also note the manner in which the adults in the life of Jesus at that time, cooperated with God’s vision and love for children
· The HIV/AIDS pandemic requires extra efforts from parents and adults in protecting children from harm

WHAT DO WE HAVE TO CONFESS?

· We confess widespread and gross neglect of infant children in our societies
· We confess the refusal of adults and children to engage in extra and unfamiliar efforts for the sake of keeping infants from harm
· We confess the widespread and growing abuse of infants
· We confess that due to adult, parental, societal and governmental neglect many children are needlessly born HIV positive


WHAT CAN WE BE THANKFUL FOR?

· For the gift of childbirth and of infants
· For the millions of parents and adults who care enough for infants that they are willing to try routes and territories other than the familiar.
· That God has given us enough clues as to how we should treat infants during our own times.

WHAT CAN WE PRAY FOR?

· For a world in which infants matter
· For world in which extra-ordinary measures will be taken in order to keep infants from harm
· For societies and parents who will intervene and do so timorously in order to save infants
· For a world in which no infant will be born HIV positive.

3. We Apply the Word of God to the Congregation

WHAT CAN WE FEEL?


· Sorrow for the horrendous and untold suffering meted out to infant children
· Ashamed that we do not always do enough to keep children from danger
· Inspired by the example of parents and adults in Matthew 2 who cooperated with God in order to save the life of the child Jesus.

WHAT CAN WE BE?

· We can become better parents
· We can become a society that is more caring for children
· We can become a society in which no child is born HIV positive

4. Conclusion: Word to Society

The HIV/AIDS scourge places an extra challenge on us insofar as protecting children is concerned. The HI virus is not content with mowing down young men and women at their prime. It also attacks the newly born babies - ensuring that they do not live long enough to see their teens. HIV/AIDS is the new Herod that seeks to smother and extinguish the promise that infants hold. It is the new ‘conspiracy’ designed to end the lives of human beings at the infant stage. It behaves us to do all in our power to protect this most vulnerable and innocent group of victims of the HI virus. Governments, parents, community organizations, churches and societies at large should leave no stone unturned in the search for practices that will keep children from this particular danger.

Prayer of Commitment:

Lord we commit ourselves to seeking alternative lifestyle routes that will ensure that innocent infants do not become victims of the HI virus. We commit ourselves to cooperate with God who loves children. Help us oh Lord to become parents who are worthy and adults who act responsibly towards vulnerable infants. In the name of Christ we pray, Amen.

Song:


Symbols/Objects/ideas:
Cradle, cot.


ii. SERVIÇO PARA CRIANÇAS
Texto Sugerido: Lucas 18: 15-17


Introdução


Na cultura africana, as crianças não devem ficar onde os adultos se encontram. Faz-se isso para evitar que se transformem em mentirosas ou incómodas pelo barrulho que podem fazer. O que é negativo é que esse afastamento acaba por afectar as relações entre pais e filhos. As crianças crescem sem nenhuma orientação e acabam aprendendo sobre a vida por pessoas não indicadas. Os pais não rezam com so seus filhos nem os levam à igreja para serem abençoadas.Procedendo dessa maneira, como é que podem receber e ajudar crianças infectadas e afectadas pelo HIV/SIDA? As igrejas tentam integrá-las em muitos programas e preparam-nas para o futuro.Todavia, muitas vezes essa preparação é feita por outras crianças. Isso não seria contestado se antes fossem bem treinadas para o efeito. Como muitas vezes isso não acontece, são poucas as que participam activamente e acabam por abandonar. Jesus critica essa atitude dizendo que os adultos devem deixar as crianças irem ter com Ele, porque é deles o Reino dos Céus. Hoje em dia, as crianças estão em perigo. Crescem sem amor, sem nessecidades básicas, são infectadas, raptadas, violadas, a sua situação é deveras crítica. Precisamos de protegê-las, de conhecer e de aplicar os seus direitos. Precisamos de escutar e seguir o que o texto diz. Uma criança bem instruída e orientada é garantia de vida harmoniosa e de paz.

1. Vamos escutar a Palavra de Deus

Leia o texto. Sublinhe com um lápis as palavras mais importantes.
QUE PODEMOS APRENDER?

· Que tal como acontecia com os discípulos, a sociedade não tem acesso aos seus dirigentes porque aqueles que estão perto deles, criam dificuldades. Figuras públicas acabam ficando impopulares.
· Que Jesus não gosta que alguém seja impedido (a) de ir ter com Ele.
· Jesus realça que o Reino de Deus é para toda gente.

QUE PODEMOS CONFESSAR?

· Que muitas vezes não temos interesse pelas crianças, não lhes proporciamos a devida atenção.
· Que as excluímos em muitas actividades nas nossas igrejas.
· Que não ajudamos as nossas crianças a saber escolher o que é bom para elas
· Que usamos as crianças para resolver os nossos problemas económicos


2. Palavra de Deus para a sociedade

O texto fala de discriminação baseada no género e na idade.Alguns textos da Bíblia relatam acontecimentos em que havendo necessidade de conhecer o número de pessoas presentes, as mulheres e as crianças não são contadas ( Ex.Mt 14.21). Mulheres e crianças são tidas como objectos. Fazem parte da propriedade dos homens.Isso é uma discriminação, é uma opressão. A atidude de Jesus ensina-nos que no Reino de Deus, todos tem lugar e são importantes.Jesus quer crianças ao pé de si , porque são muito activas. As crianças fazem muitas perguntas, querem saber tudo.Os adultos calam-se. Como vão conhecer a vontade de Deus? Como vão aprender novas coisas e modificar o mundo? Jesus conclui dizendo que quem não for como uma criança, não vai entrar no Reino de Deus.

CANÇÂO:


Escolher uma que fala de crianças

ORAÇÂO


Glória e louvor sejam dados ao nosso Deus.Senhor, tu que és Um Deus que ama, que liberta, que consola, que perdoa. Estamos aqui para pedir a tua orientação. Precisamos que nos ensines a escutar o grito daqueles que choram, daqueles que lutam pela igualdade de direitos, daqueles que se batem por um mundo melhor. Senhor, faça de nós instrumentos da tua paz, hoje e para sempe. Amen.

Objectos
: Uma fotografia com crianças a brincar, ou a nadar, ou a comer, ou a chorar, etc.
Por: Felicidade N. Cherinda


2. Services on the Boy-child
i. THE BOY CHILD
Sermon Text: Genesis 39: 1-10

Introduction

Integrity comes from the fear of the Lord and the fear of the Lord is learned from God’s faithfulness. The life of Joseph in Egypt demonstrates this for us. It is a challenge to the adventures of youth especially in the age of HIV/AIDS and sugar mummies. The Psalmist asks, “How can a young man keep his ways pure?” The response is, “By living according to your word” (Psa. 119:9). In spite of his misfortunes which turned out to be God’s appointments, Joseph proved faithful to God and to his convictions.

This story is about many things. It is about powerful women and weak boys, mistresses and servants, and the vulnerability of house servants as sex objects whether they are girls or boys. Many children are being sexually abused for ritual or cleansing purposes. In the process many children have contracted HIV/AIDS and other STDs. Sexual relationships need to be mutual and appropriate in terms of age, power relations, and mental maturity.

1. We Listen to the Word of God

(Put the following questions to the passage)

· Who bought Joseph from the Ishmaelites?
· What caused Joseph to be trusted?
· What happened to the wealth of Potiphar on account of Joseph?
· What did Potiphar’s wife say to Joseph?
· How did Joseph respond? Why?
· How does this story illustrate the vulnerability of house servants?
· What myths about manhood does this story go against?


2. We Apply God’s Word to Ourselves and the congregation
WHAT CAN WE LEARN?

· That men of integrity say, “NO” to improper sex
· That temptation happens
· That there is always a way of escape (Read 1 Cor. 10:13)
· To run from temptation is not to be a coward
· Innocent suffering is possible in an evil world, but it needs to be remembered that in all things God works for good. (Read Rom. 8:28)
· Women too can use their social and economic power to abuse boys or servants.


Consider also the following questions:

· How did Joseph maintain his integrity?
· How did Joseph influence his circumstances and how did his circumstances influence him?
· What remained constant in his response to his circumstances?
· What can we learn from Joseph in the way he dealt with his circumstances?

The fear of the LORD is the beginning of wisdom.” (Prov. 9:10)

WHAT CAN WE CONFESS?

· Abuse of social power against the weak and vulnerable
· Exposing the young to various dangers and diseases
· That some family relations fail to sexuality satisfying partners

WHAT CAN WE BE THANKFUL FOR?

· Good moral training and upbringing
· Acts of wisdom, courage, and integrity.

WHAT CAN WE PRAY FOR?

· Children in vulnerable positions
· Those who abuse children
· Servants and immigrant workers in vulnerable positions.

WHAT CAN WE FEEL?

· Anger against abusers
· Compassion for the abused
· Admiration for those who resist temptation by showing integrity

WHAT CAN WE BE?

· We can become sensitive and vigilant to the plight of the children, youth, servants and immigrants in our communities.

WHAT CAN WE DO?

· Work for children’s rights and legal frameworks for their protection.
· Educate husbands on their sexual responsibilities to their wives
· Provide safe centers for victims to report and be protected.
· Alert the community to the problem of child, servants and immigrants abuse
· Promote sexual responsibility in church and society.


3. We Apply the Word of God to the Congregation/Society

· Can you identity similar scenarios taking place in our communities between masters/ mistresses and servants, between doctors and patients, between teachers and pupils, between bosses and junior workers?
· What are you doing about children’s exposure to pornography in your community?
· What are you doing about the myth of ritual cleansing for HIV/AIDS by using virgins?
· What is your congregation doing about sex in the media and commerce?
· Discuss some of the sexual myths related to men or women.

Song:


“When Upon Life Billows or Count your blessings”

Prayer:

There are many dangers on my life’s pathway,
Send your light to enable me recognize the danger.
Give me courage to face those I cannot avoid,
And wisdom to see the way of escape and use it.
Through Him who overcame temptation,
Though tried in every way
He emerged without sin
Even Jesus, the Christ. Amen.

Suggested Objects/symbols/ideas:
HIV/AIDS ribbon, cross, white cloth, colour red for danger, etc.
 By Augustine C. Musopule
ii. The Boy Child
Sermon Text: Proverbs 4:1-23


Introduction


In many societies, the birth of a baby boy is characterized by much celebration, while that of a baby girl is muted (the speaker may cite local practices). In most African societies, the boy child is highly prized as he is believed to ensure the survival of the lineage. Patriarchal values are also transmitted to the boy child through socialization.

It remains crucial for the boy child to receive gender sensitive training from an early age. In HIV/AIDS contexts, the myth of male sexual conquest should be actively undermined. Furthermore, the boy child should be taught to play his part in providing care to the infected and affected. Emphasis should also be placed on the need for faithfulness in relationships.


1. We listen to the Word of God

It is important that parents and guardians set aside time to impart words of wisdom to children. The text provides useful ethical guidelines for a young man. It calls upon him to value instructions if he is to have a long life. This acquisition of knowledge is particularly important in the light of HIV/AIDS. Young men and women require accurate information, alongside useful religious instructions.


2. We apply the Word of God to ourselves

WHAT CAN WE LEARN?

· Parents and guardians need to impart knowledge to their children
· The boy child should be weaned from dangerous patriarchal values
· Accurate knowledge and wisdom is crucial in the fight against HIV/AIDS
· The boy child must be socialized to care, do house work and to value women.

WHAT DO WE HAVE TO CONFESS?

· Not finding time to teach children
· Imparting dangerous values to the boy child in HIV/AIDS contexts
· Passing on patriarchal values to the boy-child.

WHAT CAN WE PRAY FOR?

· That God should empower us to bring up the boy child responsibly.


3. We apply the Word of God to the congregation

Get young men to stage a play where a young man gets distorted information and values about sexuality from his peers. Show the consequences. Then challenge the congregation to do its part
.

4. Conclusion: Word on the Society

The image of a young man as a sexual predator is quite dominant in African societies. In addition, child rape, pornography and other vices have left young people vulnerable to HIV infection. Leaders at the different levels of society should act responsibly so that the boy child becomes an asset to society. The church should undertake to be advocate for children’s rights.

Song:


Any local chorus that is child-friendly.

Prayer:

God of Wisdom,
We pray for our young men
That you may grant them discerning minds;
That they may hold on to your word;
That they may grow to express their sexuality responsibly.
Let our young men seek life-saving knowledge.
Let them grow to respect women.
Let them shun wicked and stifling systems.
Let them take care of the sick and lonely.
Accord them wisdom to protect the poor.
Nurture them to detest discrimination in all its forms.
Guide them to avoid the snare of drugs and the abuse of alcohol.
Mould them in the palm of your hand;
Pattern their lives after Jesus Christ.
Let them be truly humble and loving and responsible citizen
In Jesus’ name we pray. Amen.

Suggested objects:
Painting of a young man attending to a sick person.

3. Services on the Girl-Child
i. THE GIRL CHILD
Sermon Text: 2 Samuel 13


Prayer
(All)

We are gathered together to affirm the humanity of the girl child. We celebrate the fact that the girl child was created in the image of God and is loved by God. We claim responsibility to protect the girl child and give her the opportunity to grow without fear of being abused by anyone. We pray for a safe environment that is created by all for the safety of the girl child. In Jesus Name, Amen.

Song: Tswana

Tsholela Moya wa hau Jesu//(Pour your Spirit on us Jesus)
Tsholela Moya wa hau Jesu//Pour your Spirit on us Jesus
Dipilong rona Jesus//(Into our hearts, oh Jesus)
Tsholela Moya wa hau Jesus// (Pour your Spirit on us, Jesus)

A popular Southern African Chorus

Introduction

In general, cases of child abuse have increased in many parts of Africa in recent years, especially sexual abuse. The worst part of it is that there are more cases of infant abuse. This high rate can be linked to the myth that when an HIV positive person sleeps with a virgin, they get cured from the virus. Unfortunately, not enough is being done to crash this rumor. Child abuse is also on the increase because people concerned have taken a position of silence. Both men and women know that children are being sexually abused but for one reason or another keep quite about it. We cannot emphasize enough the importance of breaking the silence.

The process of curbing child abuse involves everyone: parents, other members of the family, teachers, doctors and nurses, the police, social workers, the legal system and the church.

1. We listen to the Word of God

(We read the Word of God 2 Samuel 13. The leader or a member of the congregation can read the story. This story can also be dramatized).

DETAILS OF THE TEXT:

The characters of the story are as follows:

Ø
Tamar is the main character in the story. She is the daughter of King David and Maacah of Geshur. She is a full sister of Absolom and half sister of Amnon. She is the object of Amnon’s lust. She willingly goes to take care of a sick brother. Out of trust she accepts to prepare a meal for his brother in his quarters. When she saw that she was in danger, she tried to reason with his brother by telling him that rape is wrong according to their faith and culture. She is even willing to offer an alternative, marriage between sister and brother through negotiations with their father King David. Despite her resistance, she is raped, because he does not listen to her. She is thrown out. She did not keep quiet about it. She wept loudly, put ashes on her head and tore the nice clothes that symbolised her virginity. By her actions, she let the whole of the king’s compound know that she had been raped. Her whole future was ruined on that day because we are told; she spent the rest of her life as a lonely person in Absolom’s home.
Ø Amnon was the first born son of King David and Ahinoam. Amnon was the most likely person to become the next king of Israel. He lusted after his sister, Tamar to the point of plotting to rape her. With the help of a friend, he succeeded to rape his sister. Immediately, he developed hatred for his sister and threw her out of his house. Two years later, his brother Absolom killed him for raping Tamar.
Ø Jonadab was a cousin and close friend of Amnon. He was a bad influence on Amnon because he is the one who planned the raping of his other cousin, Tamar. He believed that a son of a king should not be denied whatever he wanted, even if it is at the expense of another person’s life. He did not care as to what would happen to his cousin, Tamar, thereafter. All he wanted was for his close friend to manifest that he had the power to get whatever he wanted.
Ø King David was the king of Israel. He was also a family man, the father of Amnon, Absolom, Tamar and the uncle of Jonadab. In this story, David is a father who is unable to come to the defence of his daughter; Tamar after his other son raped her. We are told that when he heard the story he was furious but did nothing.
Ø Absalom was the third born son of King David. He took his sister into his house to stay with him after she was raped. He told his sister not to take the abuse seriously because her brother did it. However, two years later he revenged the rape of Tamar by killing Amnon. He also named his daughter after Tamar.
2. We apply the Word of God to ourselves

WHAT CAN WE LEARN?
· That Tamar was a girl of integrity. She protested violence against women. Her major crime was that she was born a beautiful woman.
· Sometimes women and girl children are not safe from rape even in a God fearing home and among people that are supposed to be trusted.
· Rape is not induced only by what a woman is wearing or the place where she is or the class that she belongs. It can happen to any woman and child at any time and anywhere – including safety in their homes.
· The character of Amnon teaches us that rapists are found in all classes and races.
· Jonadab teaches us what Paul said in 1 Cor. 15: 33 that ‘bad company corrupts good character’.
· The silence of David reminds us of the saying that the men who rape women and children are a few but those who are silent about it are many. It is the silence that motivates the perpetrators to continue the abuse.
· The initial silence of Absalom by not confronting Amnon, Jonadab and King David tells us that justice delayed is justice denied. His revenge indicates that the whole family was wounded and needed healing.

WHAT DO WE HAVE TO CONFESS?

· We have not created a safe environment for our daughters even in our homes
· We have kept silent even when we know the rape of some girl children that we live with or we know
· We have delayed to act on a rape case for fear of exposing another loved one or to protect our own financial venerability at the expense of our girl children
· We have not preached against rape or violence against women
· We have exposed many children to HIV/AIDS by not taking the raped child to the hospital where they can give the child drugs to prevent the virus from entering the DNA of a rape victim.

WHAT CAN WE BE THANKFUL FOR?

· Jesus heals traumatized girl children who have been raped
· Even the perpetrators of rape can confess their sins and be forgiven by God even though they may suffer the consequences of their actions
· The many NGOs and church related organizations who are blowing the whistle on rapist
· The new laws in some countries that have been set up to protect girl children from rape

WHAT CAN WE PRAY FOR?

· The many girl children who are still being raped, so that by the grace of God someone will come to their defense and come out from the situation of rape
· The many women who are having marital problems because of their childhood rape experience, that they will go out to seek for inner healing
· Rapist to come to the realization that what they are doing is wrong and stop it
· A communal effort to combat rape
· Severe sentences for rapist to deter the would be rapists
· More facilities to be made available to counsel rape victims and perpetrators
· Availability of drugs in all hospitals to prevent HIV infection in rape victims.


3. We apply the Word to the congregation

WHAT CAN WE FEEL?

· Bad that rape cases are found even in Christian homes
· Sorry for the girls and women whose future is ruined because of a rape experience, especially through HIV infection as a result of rape
· Ashamed for keeping quiet when rape was happening even with our knowledge
· Anger toward the rapists, but also compassion when they seek help.

WHAT CAN WE BE?

· A community that girls can trust and confide in
· A healing community for victims and perpetrators

WHAT CAN WE DO?

· Preach against violence against children and women. We need to break the chains of silence
· Provide shelter for victims of rape. Let us begin by creating an atmosphere of trust so that the victims can have the courage to talk about it. We are the hands and feet of Jesus. Let the compassion of Jesus come out in us to provide care for those who are victims
· We also need to declare a zero tolerance Zone for any form of sexual abuse
· We need to be open enough to accommodate the perpetrators of abuse Confronting them alone will not solve the problem but also leading them to deliverance. We know Jesus as the one who delivers us from all forms of evil
· We need to give back to people the sense of integrity and a purpose for life
· Dispel the myth that having sex with a virgin cures people from HIV
· Set up strong counseling services in church.


4. We apply the Word of God to the society

The problem of rape and all kinds of abuse are a result of a sick society that has not connected themselves to the authority of God. When Adam and Eve rebelled against God, sin entered the world. All kinds of evil began to manifest. Abuse is one kind of those evils. We thank God for Jesus Christ who came to redeem humanity from evil. Therefore all those who repent of all their sins and accept the Lordship of Jesus become new creatures. The old life of evil is taken away from them and a new nature is created in them. The new nature in Jesus needs to be natured on a daily basis so that one does not loose focus and manifest things of the fresh. It is in Christ that men and women develop a relationship of respect and trust. This is where one finds true love that protects the other from all that is harmful. In Christ we show that we love God by the way we treat others. A person who abuses another has lost a sense of dignity and integrity.

Prayer: (All)

We thank you God because you identify with the oppressed. You were there when Tamar was raped and you identify with all the girls and women who identify with Tamar’s experience.

Thank you for requesting us abused women and children to surrender to you our painful experience so that you can cover us with your healing hands.

Thank you for exchanging our painful experience with your free gift of love that will make us new a creation.

Thank you God because you are the healer of those of us in here who identify with Amnon, Jonadab, King David and Absalom families torn by sexual abuse. Thank you for calling us to genuine repentance that leads to the forgiveness of sins. We ask for willpower not to do it again but to completely turn around and start a new life of building healthy relationships with women and girls in our homes and community.

We declare Jesus as the healer of our families and communities from the spirit of abusing each other and deliberately infecting each other with HIV. Amen.

Song:
(Zulu)

Ukuhlabelela, kuyamthokozisa//(To sing makes the one)
Odabukileyo hlabelela// (who is downcast happy)
Sithi: Bonga, bonga bonga…//(We say: thank you…)
Njenge ‘nyoni endle//(like a bird in the veld)
Hlabelela//(Sing!)

Zonk’izingelosi
Ziyayibon’ Inkosi//(All the angels thank the Lord)
Zibong’umusa wayo//(Thank God for mercy)
Hlabelela!//(Sing!)
A Popular South African Chorus

Benediction:

May the healing power of God surround you all the days of your life. May you pass on the power of healing to your home and community. May others experience the healing power of God through your actions and presence.

Symbols/objects/ideas
: Play games that show trust; hanging people who need healing from abuse or as abusers; water to wash hands as a symbol of new life. Pictures of water, mountains that portray healing power of God and musical instruments.

By Isabel Apawo Phiri

ii. SERVICE FOCUSING ON THE GIRL CHILD
Sermon Text: Judges 11


Prayer:


Lord we thank you for the gift of children, especially girl children. In this service we ask you to enable us to focus on them. Through this service we appeal to you to remind us that children are not our possessions in the sense that we possess other things. We thank you for the joy they bring into our lives. So we lift children up and commit them to you love and care even as we pray that you will make us worthy adults and parents. All this we ask in the name of Jesus Christ our Lord, Amen.

Song:


(An appropriate song focusing either on children in general or on girl children in particular, may be sung.)


Introduction


It is an open secret that alongside the elderly, children are one of the most vulnerable groups in society. Governments and societies treat often children alike as if they were dispensable. The forcible and illegal use of children in many of the senseless wars in Africa is a case in point. While there has strong movements in defense of the rights of Blacks, women and to some extent the elderly, there has been no sustained movement for child rights equal or comparable to say, the feminist movement, in sophistication and articulation. This too is sign of the extent to which children remain vulnerable. It is especially the girl children who are at the bottom of the pile. It is girl children who are the main target of child sex rings and cross border trafficking in women and children. There are many other, less dramatic ways in which girl children continue to receive the shorter end of the stick. In many cultures, the manner in which girls and boys are socialized means that girls are groomed to become servants. This has direct bearing on HIV/AIDS incidence among girl children. Powerless and at the mercy of men, girl children have no choice when it comes to matters sexual.