Tuesday, January 21, 2014

Die gif in kerklike kommentaar


In Nederland is daar onder Protestante groot ontsteltenis oor 'n konserwatiewe Rooms-Katolieke biskop wat sou gesê het die horingou banvloek teen protestante is nog steeds geldig.
Daar was oproer in die media. 'n Klomp berigte is aan die verskyn oor die kerklike onmin.
Dit is nie juis verbasend nie. In Europese lande soos Nederland en Duitsland is die gesprek tussen Katolieke en Protestante 'n baie sensitiewe een. Die geskiedenis van die reformasie en kontra-reformasie plaas hewige druk op die gesprek. 'n Jaar of wat gelede was daar in Duitsland groot ongelukkigheid toe dit gelyk het of die vorige pous ook weer die ou vooroordele teenoor protestante laat herlewe het toe hy hulle as buite die kerk voorgestel het. 
Maar wat my interesseer is die lesers se reaksie op die berig wat in vandag se Trouw verskyn het. Iemand wat op die berig kommentaar lewer, herinner aan die uitsprake oor die vervloekte mis wat in die belydenisse opgeneem is. Nog iemand verwys na die jarelange rusie tussen al die faksies in die gereformeerde tradisie. Protestante se taal is nie eintlik beter as hul teenstanders s'n nie.
Dit is kerklike taal wat deurdrenk is van heftige verwerping en rusie. Onkerklike taal...
Daar is dan nog 'n kommentaar van iemand wat wys op die Bybelse opdrag om 'n mens se vyand lief te hê. En, uiteindelik, op die merkwaardige feit dat daar, voordat al die onderlinge vervloekinge oor en weer geslinger is, 'n tyd was toe daar nie Roomses of Protestante was nie...

Hier is die berig:
De Protestantse Kerk in Nederland (PKN) nodigt aartsbisschop Wim Eijk van Utrecht uit voor een 'goed gesprek'. Eijk stelde onlangs in een interview dat oude Roomse uitspraken over protestanten, inclusief banvloeken, 'onverkort' geldig waren.
De uitspraak was tegen het zere been van prominente Nederlandse protestanten. Voorzitter Gerrit de Fijter van het protestantse platform Nationale Synode noemde uitspraken vrijdag 'het betonrot in de oecumene'. Bas Plaisier, voormalig scriba (secretaris) van de Protestantse Kerk in Nederland (PKN), vond Eijks opmerkingen 'formeel en hard'.


In een open brief schrijft de huidige PKN-scriba Arjan Plaisier nu dat het duidelijk is dat Eijk niemand persoonlijk vervloekt. Plaisier: 'Maar dat laat onverlet dat de 'theoretische' vervloeking van protestanten naar uw inzicht nog steeds aan de orde is.'

'Wil Eijk in termen van 'vervloeking' blijven spreken?'
Volgens hem is er de laatste tijd veel gebeurd op het gebied van oecumene (het streven naar kerkelijke eenheid). 'Past het dan om een dergelijke uitspraak te doen? Is dit niet een ontkenning van de oecumenische geschiedenis die we met elkaar hebben doorgemaakt?'


Ook wil de PKN weten of de verschillen tussen rooms-katholieken en protestanten wat Eijk betreft 'ook nu nog veroordeeld moeten worden met termen als 'vervloekt' en 'in de ban''. 


De woordvoerder van de bisschoppenconferentie liet vrijdag aan Trouw weten erg geschrokken te zijn van de boze reacties op Eijks uitspraken. De aartsbisschop was er volgens haar niet op uit om protestanten te schofferen. 'In tegendeel.' De bisschoppenconferentie wil nog niet reageren op de brief van Plaisier, maar komt in de loop van dinsdagmiddag met een reactie.


UPDATE 16:45 UUR: Aartsbisschop Eijk ontkent nu dat hij de uitspraken heeft gedaan. In een verklaring van de bisschoppenconferentie zegt Eijk dat hij daarom 'niet van plan is om op welke manier ook over de uitspraken' te discussiëren.

Verder staat in de verklaring: 'Ds. Arjen Plaisier wil de discussie breder trekken en een dialoog aangaan over bepaalde formuleringen van de uitspraken van het Concilie van Trente.' Voor dergelijke discussie moet Plaisier volgens de Eijk niet bij hem zijn, maar bij de Beleidssector voor de Oeucumene.


Monday, January 20, 2014

Wat is transformasie? (1)

In een rigting binne spiritualiteit word veral aandag gegee aan die transformatiewe aard daarvan. 

Spiritualiteit word dan verstaan in terme van 'n verhouding van God met die mens wat transformatief is en wat die mens voortdurend in 'n proses omvorm.

Transformasie lyk 'n maklike woord. Dit gaan om verandering, omvorming en vernuwing. 

Maar in werklikheid is transformasie 'n veelvlakkige gebeurtenis. 

Daar is 'n oervorm van transformasie wat wys op die goddelike vorming van die mens. Ek vind hierdie perspektief besonder boeiend, veral omdat dit die wonder van mens-wees beklemtoon. Waaijman praat byvoorbeeld van transformasie in skepping. Deur die mens te skep, ken God aan die mens 'n bestaan toe wat voorheen nie daar was nie. Uit niks, uit nie-menswees bring God die mens tot stand. Die mens word van niks tot mens getransformeer.

Hieruit word 'n mens al gekonfronteer met die baie spesiale aard van die menslike bestaan. Dit is 'n gawe wat God aan mense skenk as iets wat hulle voorheen nie besit of gehad het nie. Daarom moet die menslike bestaan gekoester en bewonder word. 

Hoe dikwels dink 'n mens hieroor: die menslike bestaan is al self iets waaroor 'n mens in verwondering voor God kan staan. 

Daar is nog vier ander perspektiewe op transformasie. Om omvorm te word, is soos 'n diamant met vele opbrekende strale van kleur. 

Elkeen van hierdie vyf dimensies bring 'n mens tot dieperwordende geestelike insig. 

Terselfdertyd illustreer dit die besondere verhouding tussen spiritualiteit en teologie, insig en verstaan. Die geestelike weg lewer telkens verrassende nuwe insigte op. Deur elkeen te bedink in hulle volle implikasies, groei 'n mens dieper in die verwondering oor die kosbaarheid van lewe as geestelike gawe.


Sunday, January 19, 2014

Hy was geboeid deur die mistiek. Hy was in beheer van een van die grootste dwelm-smokkelnetwerke.


Daar is 'n boeiende verhaal in vandag se NYT van 'n 29-jarige man wat in Amerika in hegtenis geneem is omdat hy verdink word dat hy een van die grootste smokkelbedrywe in dwelms op die internet bedryf het.
Wat die verhaal so boeiend maak is dat die man in sy daaglikse lewe 'n sensitiewe, ordentlike en vriendelike mens was. Origens was hy 'n diep denker wat op indringende filosofiese manier oor die lewe kon nadink. Mense wat hom goed geken het, kon nie glo dat hy vir so 'n ernstige en korrupte lewe gevang is nie.
Trouens, in 'n belangrike paragraaf in die baie lang berig, word vertel hoedat hy op 'n stadium homself in die mistiek verdiep het.
Onvoorstelbaar, sou 'n mens dink. Hoe kan iemand in die mistiek tuis raak en dan só lewe? Dit beteken eenvoudig dat hy nie regtig weet wat mistiek is nie.
Nou sou 'n mens n.a.v. die berig kon redeneer dat 'n mens mistiek eers ernstig kan opneem wanneer dit met 'n etiese lewenswyse verbind word. In nadenke oor mistiek, beklemtoon Waaijman byvoorbeeld dat mistiek 'n konstruktiewe, transformatiewe uitwerking het. Egte mistiek, m.a.w., word aan sy vrugte geken.
Maar die berig beklemtoon dat hierdie vroom man met sy onvoorstelbare korrupte en destruktiewe optrede, 'n sterk etiese bewussyn het. Om jouself in die mistiek te verloor en om 'n "goeie" mens te wees, waarborg niks nie. Alle rede om steeds weer nederig te bly wanneer 'n mens met die verborgene besig is. Die kwaad het 'n inherente neiging om op die goeie te teer.

Hier is dele van die berig. Die hele een kan gelees word by:
http://www.nytimes.com/2014/01/19/business/eagle-scout-idealist-drug-trafficker.html?nl=todaysheadlines&emc=edit_th_20140119


Ross Ulbricht’s last moments as a free man were noisy enough to draw a crowd. Employees at the Glen Park branch of the San Francisco library heard a crashing sound and rushed to the science fiction section, expecting to find a patron had hit the floor. Instead, they found a handful of federal agents surrounding a slender 29-year-old man with light brown hair and wearing a T-shirt and jeans.
The goal of the arrest, at 3:15 p.m. on Oct. 1, 2013, was not simply to apprehend Mr. Ulbricht, but also to prevent him from performing the most mundane of tasks: closing his laptop. That computer, according to the F.B.I., was the command center of Silk Road, the world’s largest and most notorious black market for drugs. In just two and a half years, the government says, Silk Road had become a hub for more than $1.2 billion worth of transactions, many of them in cocaine, heroin and LSD.
The site was like an eBay for the illicit, celebrated by drug enthusiasts, denounced by United States senators and stalked by four federal agencies. But because it was run on Tor, an encrypted Internet network, and because it merely connected buyers and sellers — rather than warehousing any products — it seemed to operate in a vaporous cloud. It was a business without infrastructure, other than a few servers and that laptop, which on 3:14 that October afternoon sat on a library desk, open.
Had Mr. Ulbricht seen the F.B.I. coming, and simply closed the laptop, password protections probably would have kicked in, turning the hard drive into what Nicholas Weaver, a researcher at the International Computer Science Institute, called “an encrypted lump” that would have been “tougher to break into than Fort Knox.”
Whatever tactics were used — the F.B.I. would not comment — they worked. Mr. Ulbricht was administering Silk Road when he was grabbed, the bureau said in a criminal complaint, and working under an alias, Dread Pirate Roberts, the name of a swashbuckling character from the novel and film “The Princess Bride.”
The government later released screen photographs showing that Mr. Ulbricht was logged into a page titled “mastermind.” According to the government, operational files were found, including ledgers that tallied personal revenue of 600,000 Bitcoins, the crypto-currency used for every Silk Road transaction, a stash that, at the time, was worth $80 million.
A criminal complaint laid out the charges, which included narcotics trafficking, computer hacking and money laundering. An indictment in a parallel but separate investigation, run out of Baltimore, included this startling detail: Some of Dread Pirate Roberts’s booty was spent to commission killings — six killings in total, to be done by hit men whose targets were deemed by Dread Pirate Roberts to threaten Silk Road.
None of the orders resulted in actual deaths, the authorities said. One, in fact, was an elaborate fiction concocted by a federal agent posing as a drug dealer. In a scene that sounds as if it were lifted from “Breaking Bad,” federal agents traveled to Utah to fake a beating and execution, sending the evidently grisly photographs to D.P.R., as the government calls him in its complaint.
“What’s done is done,” D.P.R. would later write to the putative dealer.
News of Mr. Ulbricht’s arrest, and the particulars of the crimes with which he was charged, elicited the inevitable chorus of “They’ve got the wrong guy” from friends and relatives, an almost clichéd feature of double-life cases. But this chorus was different. Sure, Mr. Ulbricht took his share of drugs growing up in Austin, Tex. And a high school buddy, Thomas Haney, said he could sort of imagine Ross buying from Silk Road. But running it? Ordering killings? No way.
“It’d be like they accused my mother of trying to kill someone,” said Mr. Haney, who now lives in Boise, Idaho. “He’s one of the most guileless and nonaggressive people I’ve ever met.”
A man who shared a house with Mr. Ulbricht in San Francisco for two months remembers how he rushed to help an elderly homeless woman in a wheelchair. “We were standing outside a restaurant, and he just handed me the leash to my dogs, ran into the street and said, ‘Can I help you?’ ” said the man, who, like many people interviewed for this article, spoke on the condition of anonymity because he did not want his name in an article about this case. “And he didn’t wait for an answer.”
Far from the bloodless kingpin portrayed by the government, Ross Ulbricht, by the accounts of friends and relatives, was soulful and sensitive. In a conversation with his childhood friend Rene Pinnell, recorded in 2012 through StoryCorps, a national oral history project, and still posted on YouTube, Mr. Ulbricht said that in college he initially refused to sleep with the woman he described as his first love, for fear that he would wind up heartsick.
“We didn’t have sex for like three months,” he said. “But we’d make out, and really, like, get close but never go there. And when we finally did, it was amazing.”
It seems nearly impossible to reconcile the government’s version of Mr. Ulbricht with the warm, compassionate person that others describe. Which leaves at least three possibilities.
One, that the government has, in fact, collared the wrong man.
Two, that Mr. Ulbricht is a sociopath who concealed a dark side from everyone for years.
Three, that Mr. Ulbricht is Dread Pirate Roberts — and that the two are not really that different.
A Trusted Emporium
By relying on Bitcoin and an encrypted Internet network, Silk Road created an anonymous bazaar where drugs could be bought from the comfort of home. No more drives to seedy parts of town, no more face-to-face encounters with shady dealers. Instead, transactions would be conducted through the mail, and, in what many academics regard as the linchpin to the business-model innovation, Dread Pirate Roberts devised a system to ensure that nobody got fleeced.
The site acted as an intermediary, hosting the online market and holding money in escrow until buyers confirmed that products had arrived. D.P.R. would then release the payment to the seller, keeping 8 to 15 percent of the transaction.
“He had basically commoditized security,” says Nicolas Christin, an assistant research professor at Carnegie Mellon University who has studied Silk Road. “It was a system that allowed people to buy drugs without fear that they would be ripped off.”
Within months of its start in January 2011, the site was thriving. Sellers posted photographs and descriptions of their products, like “10 x 10mg OxyContin” and “5G Pure Cocaine Cristal.” A guide offered tips for newcomers. Vacuum-sealed packages were recommended for anyone mailing narcotics to avoid detection by “canine or electronic sniffers,” and post office boxes were urged for buyers. Reviews were posted, just like on eBay.
“Perfect stealth and perfect dope to match,” gushed a customer of a merchant known as “gotsitall,” who sold what was billed as high-quality heroin. “Got product in less than 24 hours! Thanks again.”
A small staff was hired to respond to users and settle disputes. These employees, none of whom knew the identity of Dread Pirate Roberts, were paid between $1,000 and $2,000 a week in Bitcoins.
By June 2011, the site was attracting enough buzz to merit a post on Gawker, which called it “the underground website where you can buy any drug imaginable.” Soon, Senators Charles E. Schumer of New York and Joe Manchin III of West Virginia were demanding that the Justice Department close Silk Road. But the site had only begun to catch on. An inventory taken by the F.B.I. one day last September found 13,000 listings for controlled substances, in categories that included opioids, psychedelics and ecstasy. A “services” section with 159 offerings included a tutorial on hacking automated teller machines. More than 800 listings offered “digital goods,” such as hacked Netflix accounts, and 169 listings in “forgeries,” including driver’s licenses and car insurance records.
Anyone with minimal computer literacy could access this superstore of criminal mischief. Users needed only to install software for Tor, a network that hides I.P. addresses and bundles communications in layers of encryption. Type in Silk Road’s ungainly address, silkroadvb5piz3r.onion, and you entered the market. Acquire Bitcoins, through exchanges such as Mt.Gox, and you could start shopping.
‘Execute Rather Than Torture’
The system made D.P.R. a cybermultimillionaire. But accumulating that wealth came with its share of management migraines. One of the biggest involved an employee named Curtis Clark Green, a burly man whose colorful past includes a stint as a semipro poker player and charges of prescription fraud. From his home in Spanish Fork, Utah, the government said, he sold drugs on Silk Road under the name “chronicpain,” and eventually he built enough trust with D.P.R. to become one of his lieutenants.
In early December 2012, D.P.R. needed Mr. Green for a special task. A dealer who operated under the alias “nob” had complained that Silk Road transactions were too small to be worth his time. Mr. Green was to find someone willing to play in the same league.
“Hey, I think we have a buyer for you,” D.P.R. subsequently wrote to nob. “One of my staff is sending details.”
Nob, however, was not a dealer. He was a member of Operation Marco Polo, a task force based in Baltimore that was named for the explorer who followed the Silk Road and that included agents from the Drug Enforcement Administration and Homeland Security Investigations. (No one from any of the investigating agencies would comment on the case.) When Mr. Green helped nob arrange the sale of a kilogram of cocaine, in early 2012, he did something that is hard to explain: he offered to act as a conduit and have the cocaine sent to his house. Mr. Green was soon arrested. He was quickly released and the kilogram was sent, as planned, to the buyer, presumably to prevent D.P.R. from realizing that one of his underlings had been caught.
Dread Pirate Roberts did somehow learn of the arrest, but he still didn’t realize he was communicating with a federal agent who had arranged it. He was soon fuming to nob that Mr. Green had absconded with Bitcoins, and D.P.R. asked for help.
“I’d like him beat up, then forced to send the Bitcoins he stole back,” D.P.R. wrote. “Like sit him down at his computer and make him do it.” Soon, D.P.R. had a change of heart. “Can you change the order to execute rather than torture?” he asked nob, explaining, “I’m afraid he’ll give up info.”
Nob told D.P.R. that he knew “pros” who could get the job done. The cost was $40,000 in Bitcoins up front, and $40,000 after the killing.
Dread Pirate Roberts agreed to the price but wanted “proof of death,” asking nob to instruct the killers to send a video, “and if they can’t do that, then pictures” of the deceased.
Only the broad outlines are known of what must have been a highly cinematic dumb show of violence. What is clear from the criminal complaint is that by Feb. 21, nob sent photos of Mr. Green doing a fine impression of a corpse. Mr. Green had “died of asphyxiation/heart rupture” while being tortured, nob explained. Dread Pirate Roberts replied that he found the images disturbing, but that he did not have any other choice.
“I just wish more people had some integrity,” D.P.R. wrote.
In the months that followed, D.P.R. would pay a supposed hit man named “redandwhite” $150,000 in Bitcoins to whack a blackmailer who was threatening to release the identities of Silk Road users, and later a seller who appears to have scammed buyers en masse. When redandwhite noted that the scammer lived with three roommates, D.P.R. was persuaded to kill all four of them, at a cost of $500,000.
The government contends that the whole enterprise was likely a swindle. Whether these targets were in cahoots with redandwhite, or were the creation of redandwhite, is not clear. But authorities in Canada, where all five killings were supposed to have taken place, found no trace of crimes that matched redandwhite’s descriptions, according to federal prosecutors.
Nonetheless, D.P.R.’s willingness to underwrite killings would become an argument against bail, which was presented in November by prosecutors in the Southern District of New York, where Ross Ulbricht was transferred soon after his arrest. (The F.B.I. ran its case out of Manhattan.) Today, Mr. Ulbricht awaits trial in the Metropolitan Detention Center in Brooklyn.
The Forgiving Kind
Lyn Ulbricht, Mr. Ulbricht’s mother, sat one recent morning in the downtown Manhattan office of her son’s lawyer. She had flown in from Austin a few days earlier, to look for a place where she and her husband could live to be close to their son.
“I can’t be somewhere else while he’s in jail,” she said. “We want to visit him. We believe in him, so that’s what we’re going to do.”
Ross Ulbricht grew up in a suburb of Austin that his mother described as the poorest neighborhood in a good school district. She and her husband, Kirk, earn most of their income renting four beachside vacation houses they own in Costa Rica. Ross is remembered by friends as bright, though not whiz-kid bright, part of a circle that mostly avoided the football culture that dominated high school.
“He was outdoorsy,” said James McFarland, who met Mr. Ulbricht in a physics class. “We played a lot of ultimate Frisbee, hiking, swimming, that sort of thing.”
Mr. McFarland and others say he was shy around girls, sweet-natured, loyal to friends and a fan of intense philosophical conversations. He was also an unusual combination of rule follower and rule breaker. He did a lot of drugs, as he explained in that StoryCorps conversation, likening his intake to a guy who jumped into the deep end of a pool and stayed underwater for as long as he could hold his breath. At the same time, he collected enough merit badges to become that emblem of teenage all-Americanness, an Eagle Scout.
By the time he went to the University of Texas at Dallas, on a full academic scholarship, he was 6-foot-2, a lean, good-looking guy who could have fronted an indie rock band. But he was the opposite of a Lothario. He was vulnerable and eager to find a soul mate, and fell hard for that college girlfriend. The two were engaged, according to Thomas Haney, but it ended when Ross learned that she had cheated with one of his closest buddies.
“I’d have killed the guy, but Ross completely forgave him within a year of it happening,” Mr. Haney said. That was Ross’s style, not just willing to forgive, but empathetic to the point of mushy. At a bachelor party held in the woods two years ago for a friend named Daniel, Mr. Haney said, everyone was sitting around, kind of stumped about what to do.
“Then Ross pipes up,” Mr. Haney said, “and he said, ‘Let’s go around in a circle and say why we love Daniel.’ ”
After graduating in 2006 with a degree in physics, Mr. Ulbricht headed to Penn State, where he earned a master’s degree in material sciences and engineering. His thesis, “Growth of EuO Thin Films by Molecular Beam Epitaxy,” is still available at the school’s online archives.
He later returned to Austin and was a co-founder of Good Wagon Books, which collected used books from around the city and sold them online, donating 10 percent of profits to charities. But the venture failed, and Mr. Ulbricht started what he described to acquaintances as a hedge fund, trading stocks and currencies, including Bitcoin. Friends had the impression that it was not going well, especially after other people started to give him money to invest, which made him overly cautious.
At the invitation of Mr. Pinnell, Mr. Ulbricht relocated to San Francisco in 2012. When Mr. Pinnell became engaged, Mr. Ulbricht moved into a group house, where he told roommates that his name was Joshua Terrey, according to an article in Forbes. In August, two months before he was arrested, he abruptly left that house for another, without explanation.
His new accommodations were hardly those of a drug lord. He paid $1,100 a month for a 12-by-14-foot room, sharing a house with three roommates. One of those roommates said that they knew him by his real name and that he told them he earned a living by building and managing websites.
Nothing about him seemed out of the ordinary, until he was arrested. That day, his roommates returned to their house to find a search warrant left by the F.B.I. on the coffee table in the living room.
“The F.B.I. came back a bunch of times and asked questions for hours,” the roommate said. “We were in shock. It really was about a week before I felt normal.”
Nine Fake IDs
How did the F.B.I. connect Dread Pirate Roberts to Ross Ulbricht? That is still a mystery. Mr. Ulbricht certainly left more than a few digital crumbs, according to the government’s complaint and a variety of online rubberneckers who followed the case. The first mention of Silk Road online, in January 2011, by someone called “altoid,” was followed a few months later by a user with the same alias on a Bitcoin Talk forum. This person was searching for an I.T. pro for hire. Applicants were asked to email “rossulbricht at gmail dot com.”
But this was only enough to make Mr. Ulbricht a person of interest. In July 2013, Customs and Border Protection intercepted a package from Canada bound for his address. The package contained nine fake IDs, each bearing a photograph of Mr. Ulbricht and a different name, with addresses in a variety of states and countries.
On July 26, agents of Homeland Security Investigations knocked on the door of Mr. Ulbricht’s group house. “Josh,” as he then was calling himself, refused to answer most of the agents’ questions, the government would say later.
Though Mr. Ulbricht did not take the opportunity to skedaddle, he apparently had considered it. The government would say later that his laptop contained a filled-out application for “economic citizenship” in Dominica, a Caribbean island. The price was a one-time donation of $75,000 to the country’s government.
The crucial breakthrough in the case occurred a few weeks after that fake ID package was intercepted. The F.B.I. located and copied the contents of Silk Road’s main servers, the computers that powered the site’s operations and stored its data.
It is here that the government’s otherwise detailed account gets fuzzy. The F.B.I. has stated only that the main server was found in “a certain foreign country,” one that has a mutual legal assistance treaty with the United States. Through the treaty, the F.B.I. was given a copy of the server — a “mirror” of it, in tech terms — on July 23. The site continued to operate, so D.P.R. would not be spooked.
Most grasped that he’d long been a searcher, a restless mind rummaging around for a philosophy. For years, he was fascinated by Eastern mysticism, and briefly was an advocate of the Landmark Forum, a three-day seminar intended to give participants “the power to make what you’re committed to into a reality,” as the company’s website says.

Saturday, January 18, 2014

Ekstase



Een van die beste orreliste, Karl Richter, speel een van Bach se beroemdste werke.

Die toccata en fuga in F majeur (BWV 540/1) is 'n roerende, dinamiese stuk.

Sommige mense dink 'n spirituele stuk moet noodwendig stil, rustig en kalmerend wees. Maar sterk musiek, soos hierdie, wat 'n mens van die begin af ver en inspirerend intrek in 'n ander, transendente ruimte, is nie minder mistiek nie. Trouens, dit vertel wat ekstase is. 


 


Friday, January 17, 2014

As liefde dit doen, hoe dan met die Liefde...



Byna 27 miljoen mense het al net hierdie weergawe van Bryan Adams se "Heaven" gekyk. Byna 30 jaar nadat dit een van die bekendste songs van sy tyd was, bly dit nog ‘n goue oue.

Die tydloosheid, ook in die lirieke (hier onder) vertel iets van liefde.

As dit is hoe ‘n mens voel oor die liefde, hoe oorweldigend, dan, is daardie Groter Liefde…

En as dit hemel is, hoe lyk Hemel dan... 



"Heaven"
Oh - thinkin' about all our younger years
There was only you and me
We were young and wild and free

Now nothin' can take you away from me
We've been down that road before
But that's over now
You keep me comin' back for more

And baby, you're all that I want
When you're lyin' here in my arms
I'm findin' it hard to believe
We're in heaven

And love is all that I need
And I found it there in your heart
It isn't too hard to see
We're in heaven

Oh - once in your life you find someone
Who will turn your world around
Bring you up when you're feelin' down

Yeah - nothin' could change what you mean to me
Oh there's lots that I could say
But just hold me now
Cause our love will light the way

And baby, you're all that I want
When you're lyin' here in my arms
I'm findin' it hard to believe
We're in heaven

And love is all that I need
And I found it there in your heart
It isn't too hard to see
We're in heaven

I've been waitin' for so long
For somethin' to arrive
For love to come along

Now our dreams are comin' true
Through the good times and the bad
Yeah - I'll be standin' there by you

And baby, you're all that I want
When you're lyin' here in my arms
I'm findin' it hard to believe
We're in heaven

And love is all that I need
And I found it there in your heart
It isn't too hard to see
We're in heaven, heaven, oooh

You're all that I want
You're all that I need

We're in heaven
We're in heaven
We're in heaven

Thursday, January 16, 2014

Gloed van God. Ikone en simbole




In Forenc en Christel Toth se pragtige boek oor Russiese Ikone (Bekking, 2004) bespreek hulle ‘n besondere Russiese ikoon uit hulle versameling.

Dit is ‘n ikoon wat Christus Pantokrator (Alleenheerser) in sy glorie uitbeeld.

Dit is die simboliek in hulle beskrywing van die ikoon wat my boei.  

Hulle verduideliking van die ikoon (uit Nederlands vertaal) lui:

Christus sit op die troon as heerser van die hemelryk. Sy gesig is sereen. Sy oë volg die kyker waar die kyker ook al voor die ikoon staan. Hy tel die regterhand op in ‘n seënende gebaar.

Die twee vingers wat in die lug opsteek, simboliseer die goddelike en menslike natuur van Christus.

Sy drie gevoude vingers simboliseer die goddelike triniteit.

In die ou Romeinse senaat was die opgehefde hand ‘n simbool dat iemand die reg het op ‘n spreekbeurt. Hy is aan die woord. Net so is Christus die Woord.

In die linkerhand hou Christus die Bybel wat oopgeslaan is by Matteus 11:28: “Kom na my toe almal wat vermoeid en belas is en ek sal julle rus gee.”

Die koninklike klere van Christus straal ‘n goue lig uit. Goud simboliseer die gloed van die Heilige Gees.

Rooi simboliseer goddelikheid en word afgewissel met groen as kleur vir menslikheid. Die groen sirkel simboliseer die ewige en oneindige.

Die rooi vierkantsvorm is die simbool van die aardse en eindige. In die vier hoeke van die vorm is die tekens van die vier evangeliste. Matteus is ‘n engel, Markus ‘n leeu, Johannes ‘n adelaar en Lukas ‘n stier.

In die hart van die kyker wat met hierdie kennis voor die ikoon staan, broei vele gedagtes. In die noue verweefdheid wat in die verhouding van God en mens na vore kom, merk die kyker met troos hoe die heerlikheid van God die menslike lewe deurdring en in stand hou. Maar die ikoon is terselfdertyd ‘n heenwysing na die rol van die Skrif in spiritualiteit: wanneer ‘n mens voor die ikoon staan, is die heilige geskrifte die konstante gespreksvennoot. Die gloed van die Heilige Gees spoel oor tot hulle wat kyk en oop is vir wat die Skrif oor eeue heen in die sprekers en kunstenaars van alle tye wakker gemaak het.

Tuesday, January 14, 2014

Ouderdom kan verskriklik wreed wees.

Dit is 'n merkwaardige berig in vandag se Trouw oor die uitvinder van die AK-47. Hy vertel dat sy spirituele pyn oor die gevolge van sy uitvinding,  ondraaglik is. Terwyl hy geestelik gekwel is deur die verskriklike gevolge van sy uitvinding, lyk dit of die kerk minder pyn daaroor het - soos uit die slotdeel van die berig blyk. Die kerk, skryf dat hy van patriotte hou: wie wapens ontwerp en gebruik om die vaderland te verdedig, kan reken op die ondersteuning van die kerk.

Kalasjnikov het nie veel vreugde uit die kerk se ondersteuning geput nie. Sy gewetenstryd het met die jare heftiger geword, al het hy aanvanklik vertel hoe goed hy snags slaap. 

'n Mens herken in die kerk se woorde aan hom die argument van die "regverdige" oorlog. Moenie jou kwel nie - jou wapen het veel goeds bereik...

Hoeveel oorloë is al gevoer in die naam van vaderlandsliefde! Die lys is lank. Ons eie land het ook so 'n oorlog gevoer aan sy grense en teen sy eie mense. 

Hier is die berig. Elke mens wat iets te doen het met die wapenhandel, moet hierdie berig lees. Ouderdom kan verskriklik wreed wees:   

Al die doden, al dat lijden - de christen Michael Kalasjnikov kon het maar moeilijk verkroppen. Was de uitvinder van 's werelds populairste moordwapen verantwoordelijk voor de schade die anderen aanrichtten?

Mijn spirituele pijn is ondraaglijk. Ik kom steeds terug bij diezelfde vraag: als mijn wapen mensen doodde, zelfs al waren het vijanden, ben ik dan... schuldig?' Was getekend: de uitvinder van de AK-47. Volgens de Russische regeringsgezinde krant Izvestia bracht Michael Kalasjnikov in april het hoofd van de Russisch-orthodoxe kerk, patriarch Kirill, op de hoogte van zijn morele wroeging.

De Rus stuurde een getypte brief, voorzien van het bibberig geschreven signatuur 'slaaf van God, ontwerper Michael Kalasjnikov'. Hij had niet veel langer moeten wachten - vorige maand overleed hij.

'Hoe langer ik leef', bekende Kalasjnikov, 'hoe meer die vraag vast komt te zitten in mijn hoofd en hoe meer ik me afvraag waarom de Heer de duivelse verlangens van afgunst, hebzucht en agressie toestaat.'

Niet alleen de Russen vielen voor de Kalasjnikov
Kalasjnikov groeide op in de Sovjet Unie. Net als veel landgenoten bekeerde hij zich later in zijn leven tot het Russisch-orthodoxe christendom. Zijn wapen (uitgevonden in 1947) zou aanvankelijk alleen gebruikt worden voor het Rode Leger, maar vanwege de duurzaamheid, de lage productiekosten en gebruiksgemak groeide het uit tot het populairste aanvalsgeweer ter wereld. Vandaag de dag wordt het nog steeds gebruikt door talloze militairen, terroristen, guerrillastrijders en criminelen.

In 2008 gaf hij publiekelijk toe dat het pijnlijk was om te zien dat ook 'criminelen van divers allooi' zijn vinding gebruikten. Toch ontkende hij jarenlang dat de vinding hem wroeging opleverde. 'Ik slaap prima', zei hij ooit. De schuld lag bij niet bij hem, maar bij de politiek.

Kerk vindt hem een ware patriot
De brief doet vermoeden dat hij in ieder geval in zijn laatste levensjaren minder luchtig over de vinding dacht. 'Ons land telt steeds meer kerken en kloosters', schreef hij aan Kirill. 'Toch neem het kwaad niet af! Licht en schaduw, goed en kwaad, twee tegenovergestelden - misschien kunnen ze zonder elkaar niet bestaan?'

De patriarch stuurde hem volgens Izvestia een geruststellende brief terug. Daarin noemde hij Kalasjnikov een ware patriot. 'De kerk heeft een erg duidelijk standpunt', vertelt de kerkelijke woordvoerder Alexander Volkov aan de krant.

Volkov: 'Als wapens worden gebruikt om het vaderland te verdedigen, steunt de kerk zowel de makers als de soldaten die ze gebruiken. Kalasjnikov ontwierp het wapen ter bescherming van zijn land - niet voor gebruik door terroristen in Saoedi-Arabië.'

Monday, January 13, 2014

Die Gees en die verstand. Oor die aard van spiritualiteit


In die tyd van Thomas a Kempis is die oordadige fokus op geloof as kennis en die gevolglike gebrek aan ‘n geloofslewe steeds uitgewys. Byvoorbeeld sou mense vra: Wat help dit dat ‘n mens alles van teologie weet, maar geen troos aan jou geloof het nie?

Later in die geskiedenis sou dieselfde kwessie steeds weer na vore kom. In die metodistiese, pinkster en charismatiese bewegings is daar byvoorbeeld dikwels ‘n spanning tussen dogma en geloof geskep.Veel klem is gelê op 'n lewe van toewyding en baie minder aandag is aan teoretiese sake en besinning gegee.

Ook in ons tyd is spiritualiteit in sommige opsigte ‘n reaksie teen ‘n starre ortodoksie en ‘n spistvondige teologie wat veral in kerklike konteks bestaan. Geloof, word gesê, het sy transformatiewe krag verloor. Kerklike strydpunte oor allerhande geloofsake het die toneel oorheers. Wanneer 'n mens na die konteks van die kerk kyk, sien 'n mens volgens hierdie kritici, min tekens dat die kerklike boodskap iets verander het.

Spiritualiteit kan inderdaad self ook in ‘n vorm van irrasionalisme verval. Of dit is moontlik dat in spiritualiteit soveel van verhoudinge en praktiese geloofservaring gemaak word dat insig en verstaan op die agtergrond geskuif word. Spiritualiteit word dan 'n saak van die praktyk en word gemeet aan sy maatskaplike impak.

Spiritualiteit verloor veel as 'n mens besinning en nadenke verdag maak. Trouens, meditasie as 'n belangrike komponent van spiritualiteit, wil juis die klem op insig en verstaan plaas. 

Dit gaan in die proses van verstaan nie maar net om bybelse inhoude te verstaan nie - hoeseer dit ook al belangrik is. 

Neem maar een voorbeeld: Spiritualiteit het as kenmerk dat ‘n mens op ‘n self-ondersoekende manier jou eie belange en magspeletjies herken, krities ondersoek en dan transendeer in ‘n liefdesuitreiking na ander. ‘n Mens moet met insig jou eie lewe kan ontleed en beoordeel. ‘n Mens is dit teenoor jouself verskuldig.

Dit vra egter ‘n eerlikheid en ‘n self-verstaan wat deur skerp insig gevorm word.

Maar waar kom hierdie skerp insig vandaan en hoe kan 'n mens op 'n volwasse, insigryke manier jouself beoordeel? 

Een vraag hieroor sal lui: Hoe sal ‘n mens dan krities teenoor jouself wees sonder die wysheid van vele ander wat om jou is en voor jou geleef het. Deur versigtig te luiste en deur veel te lees, ook die geestelike voorouers se geskrifte, kan ‘n mens dieper verstaan opbou oor die geestelike weg. Die blootstelling aan en belangstelling in die kennis van ander is van fundamentele belang vir ‘n mens se eie geestelike vorming, omvorming en vordering.

Die Gees werk ook deur die wysheid van ander. Baie van ons geestelike ervaringe is gebou op die blootstelling wat ons deur ons geestelike erfenis gekry het.

‘n Mens moenie die rede onderskat nie. Die Gees heilig en werk daardeur. 

Spiritualiteit is dus nie irrasioneel nie. Daarom is meditasie van deurslaggewende belang daarin  


Sunday, January 12, 2014

Wanneer 'n mens om lyding bid...


Die Nederlandse gesangeboek het 'n lied vir die nuwe jaar (Gesang 159).

Vers 4 van die Nederlandse oorsponklike lees as volg:

Geef ons, naar uwe liefd' en trouw,
Genoegelijke tijden;
Maar, zoo die vreugd ons schaden zou,
Geef ons dan kruis en lijden:
Versterk met lijdzaamheid ons hart
En laat ons nooit in druk en smart,
Gelukkiger' benijden.

'n Afrikaanse vertaling lui:

Gee ons, volgens u liefde en trou
aangename tye;
maar, sou die vreugde ons skade doen,
gee ons dan kruis en lyding:
Versterk met lydsaamheid ons hart
en laat ons nooit in druk en smart
gelukkiger tye beny.

Dit is 'n vers wat 'n vertroue in God as ondertoon het. Die verlange van mense om voorspoed word verbind met 'n dieper verlange dat die verhouding met God nie deur voorspoed skade sou ly nie. Eerder as wat dit gebeur, vra die gelowige mens eerder teenspoed, en, dan, die volharding om die teenspoed te kan verduur.

Liefde en trou: dit is wat tel. Só ervaar die gelowige hart vir God. God gee alles wat goed is vir die mens. Selfs teenspoed

Saturday, January 11, 2014

Die veranderinge in spiritualiteit


Spiritualiteit het in onlangse tye groot verandering ondergaan.

Tradisioneel is spiritualiteit ingestel daarop om 'n dieper betekenis in die lewe te vind om tot innerlike vrede en vervulling te kom. 'n Mens is deel van 'n tradisie of struktuur wat geborgenheid, sekerheid en kennis gee. Spiritualiteit is daarom verbind met bekende tradisies wat kennis en sekerheid gegee het.

Maar tans is dit nie meer die geval nie. As 'n mens kyk hoe mense oor spiritualiteit praat, lyk dit asof daar groot verskuiwings plaasgevind het. 

Huidige vorms van spiritualiteit veronderstel 'n kontinue soeke. 'n Mens se reis mond nooit uit in innerlike vrede nie.  Die mens leef nie 'n sinvolle lewe en 'n rustige bestaan nie, maar is as nimmereindigende pelgrim gedurigdeur op weg. Hierdie reis is gevul met verskillende ervaringe wat nie noodwendig netjies bymekaar hoort nie. Dit is nie duidelik hoe mense spiritualiteit vul nie.

Vir vele mense het spiritualiteit kompleks geword. Dit omvat verskeie ervaringe, perspektiewe en gedagtes. Niks is presies duidelik en netjies uit te lê nie. Veel hang af van 'n spesifieke mens en sy instellings. Spiritualiteit word nie met 'n spesifieke godsdienstige tradisie en sy inhoude verbind nie. Spiritualiteit het 'n sterk subjektiewe trek begin vertoon.

Maar, sou 'n mens kon vra, het spiritualiteit dan nie tog 'n vaste kern van betekenis nie? Kan 'n mens dan nie iewers spiritualiteit beoordeel en toets aan sekere inhoud, kennis en insigte nie?

Oor die nuwere verwikkelinge wil ek bietjie nadink.

Friday, January 10, 2014

Hoe moeilik is Spiritualiteit om te verstaan?







Só, soos in die prentjie, voel ek byna toe iemand my onlangs vra watter kerk ek besoek noudat ek in spiritualiteit werk.

So asof spiritualiteit jou op die buite-paaie, in die sekte's, weg van bestaande kerke neem.

En dit terwyl spiritualiteit 'n belangrike, groeiende beweging veral binne gevestigde kerke is. 

Waarom, wonder ek dikwels, is die woord spiritualiteit so 'n moeilike begrip vir mense? En waarom die idee by sommige mense dat spiritualiteit eksklusief is? 

Miskien is 'n enkele, groot oorsaak dat 'n mens van spiritualiteit praat. 

Dit is asof die woord sukkel om met mense te kommunikeer? 

Waarom? Die woord self is gevul met betekenis en inhoud. Hoe kort is immers die afstand van spiritualiteit na "Spirit"? En iewers moet tog 'n verbinding gelê kan word met Holy Spirit.

Dit is tog opvallend dat 'n woord soos heiligmaking tot 'n groot mate verwantskap met spiritualiteit vertoon. En hier is, weer eens, 'n verbintenis met die Heilige Gees.

En, om nog 'n enkele voorbeeld te neem: pinksterbidure wat ten nouste met die uitstorting van die Gees (Hand 2) verbind word, is 'n sterk tradisie in die gereformeerde kerkelike wêreld.

Vreemd dus - die gewone man se onvermoë om die begrip toe te eien. 

Thursday, January 09, 2014

Lank voordat 'n mens die wêreld se waarde begryp…

In die soeke na sin, val die keuse meestal op dinge wat waardevol is.

Dit beteken dikwels sake wat in die samelewing in tel is. En sin vind 'n mens in al die normale vorms van sekuriteit: 'n loopbaan en die voorspoed wat daarmee saamhang.

Die wat 'n bietjie dieper dink, vind sin in diepsinnige sake. Filosofiese gesprekke, godsdienstige wysheid is dan vir hulle waardevol. Hulle neem daaraan deel omdat dit vir hulle die lewe sinvol maak.

Die kuns is egter om bietjie afstand van die benadering te neem.

'n Mens herken die lewe as die lewe lank voordat dit sin of waarde het. Voordat 'n mens dit verstaan, is die lewe daar.

Dit is soos 'n roos. Die roos bestaan. Soos 'n soet lemoen. Of 'n landskapstoneel. Of die branders wat oor die strand spoel.


Lank voordat 'n mens sin en waarde kan bedink of toeken, is die lewe en die wêreld in sy kosbaarheid daar.

Daarom kan 'n mens tuis wees in die wydsheid van die menselike bestaan. 


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