Suggested Reading ...

As requested by a number of you, herewith a few books that I strongly recommend.

The Case for the Psalms:Why they are Essential - N.T.Wright

Journey to the Common Good - Walter Brueggemann

Gagging Jesus: Things Jesus said we wish he hadn't - Phil Moore

Worship Matters: Leading Others to Encounter the Greatness of God - Bob Kauflin

The Writings of the New Testament : An Interpretation - Luke Timothy Johnson

These titles I have been able to source through happy reading!

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"Spiritual Direction for Weird People" - John Ortberg. PDF Print E-mail
Written by Grant Nuss   
Wednesday, 11 September 2013 07:09

A great article in the Christianity Today Leadership Journal written by John Ortberg recently, asks the question that I suspect most, if not all, leaders have asked at points; “How do I help someone grow who's not like me?” Here’s what Ortberg writes; “One of the reasons I'm an interesting person to be married to is my intensely late-blooming self-awareness. My wife is one of the most extroverted people I know. But when we first got married, I believed that I was the more extroverted of the two of us. I believed that extroversion was good, introversion was bad, therefore I had to be extroverted. And that wasn't my only area of delusion. My Myers-Briggs profile is INFP (introspective, intuitive, feeler, perceiver). My friend Rick Blackmon, a psychologist with whom I went through clinical training, tells me that in grad school I swore I was the exact opposite: ESTJ. I have no memory of this. I'm not even sure I remember Rick. But this much I have learned: human beings come with very different sets of wiring, different interests, different temperaments, different learning styles, different gifts, different temptations. These differences are tremendously important in the spiritual formation of human beings.

Wise spiritual directors lean into this. To borrow an analogy from Marcus Buckingham, good spiritual directors play checkers; great spiritual directors play chess. In checkers, each piece moves exactly the same way. One checker is pretty much interchangeable with any other checker. But in chess, the possibilities vary according to the piece. Skill at helping people grow spiritually, like skill at playing chess, depends on understanding and valuing differences.

Viva La Differences:- Three primary analogies have been used historically to understand the role of a spiritual director - someone devoted to promoting the spiritual growth of another: (1) the relationship of a doctor to a patient, (2) a coach to an athlete, and (3) a parent to a child. Imagine a doctor's office where every patient is told to take two aspirins and call back in the morning. If I have a headache, that may work out fine; if my appendix has burst, I'll be dead when it's time to call.

Imagine a coach who gives the same training regimen to a 90-pound female gymnast and a 300-pound lineman. Imagine a parent who says: "I will treat all my children exactly the same way. I will assume they are motivated by the same rewards, molded by the same punishments, attracted to the same pastimes."

What liberates doctors and coaches and parents from ideas like these is reality. If we really want to help people, we have to consider their uniqueness. Our great model for this is God himself, who never treats two people the same way. He has Abraham take a walk, Elijah take a nap, Joshua take a lap, Adam take the rap. He gave Aaron an altar, Miriam a song, Gideon a fleece, Peter a name, Elisha a mantle. He gave Jacob a limp, Esther a crown, Joseph a dream, and Naaman a bath. Jesus shows this same pattern. He was stern with the rich young ruler, tender with the woman caught in adultery, blistering with the scribes, challenging with the disciples, gentle with the children, and gracious with the thief on the cross.”

So where does this leave you? How do you deal this in the work-place, in your community, in your ministry, and in your church?

"The Life Christians Desire" SURVEY PDF Print E-mail
Written by Grant Nuss   
Tuesday, 03 September 2013 07:22

I guess the question most, if not all, Christians and Christian leaders have asked is “what does the Christian life look like”? The Barna Group conduct some really interesting surveys in the States and in this particular one they ask the queation; “What do Christians want most in this life?” According to their survey it depends upon what type of Christian you ask. The Barna survey included 19 possible outcomes in life that each survey respondent was asked to rate in terms of personal desirability. The responses varied according to the spiritual commitment and theological views of adults. The study examined people’s preferences according to a dozen overlapping but distinct segments of Christians. Among those groups were evangelicals, non-evangelical born-agains, notional Christians, self-identified Christians, Catholics, Protestants, mainline Protestants, and non-mainline Protestants. The research also explored the desires of atheists and agnostics. Herewith the Barna Group’s findings for your information and interest. Enjoy!

Evangelicals Feel Strongly about Faith Possibilities:- Evangelical Christians, the 8% of the population who are born again and possess theological views that align most closely with the teachings of the Bible, were the only group among the dozen Christian segments among which at least 90% listed as many as 6 of the 19 future-life possibilities as being "very desirable." The outcomes embraced by 90% or more included: having good physical health, having a close personal relationship with God, having a clear purpose for living, living with a high degree of integrity, having just one marriage partner for life, and being deeply committed to the Christian faith. Evangelicals were the only faith segment for which 9 out of every 10 members named good health, a clear purpose, and high integrity as highly desirable personal goals. In addition, being personally active in a church was identified as a very desirable goal by 84%. That was nearly double the national average (45%). Evangelicals were also much more likely than other people to desire a life in which they make a difference in the world (75%, compared to the national average of 56%). Further, there were several life outcomes that were relatively unattractive to evangelicals. For instance, they were considerably less likely to identify achieving fame or recognition (deemed "very desirable" by just 1%) and having a comfortable lifestyle (43%, compared to a national average of 70%).

Non-Evangelical Born Agains Want More of God:- Among born again Christians who are not evangelical in their theological views, just one of the 19 future conditions was identified by at least 90% as being very desirable: having a close, personal relationship with God (94%). Other faith-related possibilities were also more desirable to them than to the public at-large. For instance, they were more likely to want to be personally active in a church (68%, compared to 45% nationally) and to desire being deeply committed to the Christian faith (86%, versus 59% nationally). The only other distinctive of the non-evangelical born again adults was their comparatively heightened desirability of having a clear purpose for their life, which was listed by 87% of the segment (77% national average).

Notional Christians Go a Different Route:- Adults who define themselves as Christian but are not born again constitute about half of the population that embraces the "Christian" label. This group, known as Notional Christians, had different interests compared to their evangelical and non-evangelical born again counterparts, especially in relation to faith. Notional Christians were less than half as likely to say that being active in a church was very desirable (32%), were one-third less likely to list having a close personal relationship with God as very desirable (65%), and were only half as likely to portray being deeply committed to the Christian faith as very desirable (46%). Notional adults were also less likely to include living with a high degree of integrity (81%), having one marriage partner for life (75%) and having a clear purpose for life (72%) among their most desirable future conditions. They were slightly less likely to identify making a difference in the world as personally compelling (54%). The only outcome that Notionals deemed to be more highly desirable than did the two born again segments was owning the latest household technology and equipment.

Protestants and Catholics Differed:- A comparison of the desired life of Protestants and Catholics produced several distinctions. For instance, Protestants were twice as likely to list working in a high-paying job as something they consider a highly desirable element for their life (33% did so, compared to 15% of Catholics) and they were somewhat less likely to mention living close to family and relatives (63%, versus 74% among Catholics). The biggest gap, though, related to matters of faith. Protestants were significantly more likely than Catholics to say it would be very desirable to be personally active in a church (60% vs. 41%, respectively); to have a close personal relationship with God (84% versus 76%); and to be deeply committed to the Christian faith (75% versus 59%).

Mainline and Non-Mainline Protestants Clash on Faith Goals:- Adults who usually attend a Protestant church that is part of the mainline group of denominations were notably less driven to incorporate their faith into their future than were adults who attend other Protestant churches. For example, those who attend a mainline church were:

  • less likely to desire being personally active in a church (50%, compared to 66% among those attending other Protestant churches);
  • less likely to want a close personal relationship with God (listed by 77%, compared to 88% among other Protestants);
  • less likely to want to be deeply committed to the Christian faith (67%, dwarfed by the 82% among other Protestants).

At the same time, adults affiliated with a mainline Protestant church were more likely than those attending other Protestant churches to have an intense desire to work in a high-pay job (42% vs. 25%, respectively) and to have a comfortable lifestyle (77% vs. 65%).

Adults Outside of Christianity Have Different Goals:- Apart from life conditions not directly associated with faith, Americans who are associated with faiths other than Christianity, or who are atheist or agnostic, reflected a divergent set of strong desires for their future. Atheists and agnostics represent about one out of every ten adults. They stood out as the faith segment least likely to find living near family and relatives to be highly desirable (43%, compared to 63% national average). The religious skeptics were also much less likely to be driven to have a clear sense of purpose in life (55%, compared to 77% of all adults) or to want just one marriage partner for life (58% versus an 80% U.S. average). They were also less interested in making a difference in the world (45%, versus 56% nationally) and in having close friendships.

Goals Paint a Portrait:- George Barna, who directed the study, indicated that the profile emerging from the survey paints a telling portrait of each faith segment. "The data provide a distinct image of each faith group," Barna commented. "Evangelicals are intensely driven by their faith: their life is substantially influenced by their beliefs and their lifestyle choices and aspirations reflect the centrality of their spirituality. Non-evangelical born again adults consider faith to be important but it is not the defining aspect of their existence; it is influential but not the determining factor. Notional Christians treat faith as just one of many dimensions of their life that serves a purpose, but it is not a driving force at all. Skeptics have replaced faith with a passion for healthy longevity and personal pleasure gained through world travel, sexual experiences, and obtaining knowledge. They are substantially less focused on relationships and legacy than are other groups. They tend to be less concerned about finding or pursuing a purpose in life because a majority of them believe life has no purpose beyond comfort and pleasure."

Barna is the author of more than 40 books about faith and culture, including the controversial bestseller Revolution, which describes the changing nature of America’s faith practices. He pointed out that people’s faith is shaped by many influences and relationships - and that faith impacts many dimensions of a person’s life in varying ways. "It is intriguing to study the ebb and flow of spirituality in a person’s life," he noted. "Those who fall into the evangelical stream have determined that life is all about the pursuit of God and the development of a life-altering faith. Atheists and agnostics, who slightly outnumber evangelicals, have arrived at exactly the opposite conclusion. And then there are the 80% or so who are at every other conceivable point along the continuum in between those two extremes. America is a nation dramatically affected by the faith views of its people. And those views reflect the creativity and diversity seen in other dimensions of the nation’s character."

About the Research:- This report is based upon telephone interviews conducted by The Barna Group with a random sample of 1003 adults selected from across the continental United States, age 18 and older, in May 2008. The maximum margin of sampling error associated with the aggregate sample is ±3.2 percentage points at the 95% confidence level. Minimal statistical weighting was used to calibrate the aggregate sample to known population percentages in relation to several key demographic variables.

"Born again Christians" are defined as people who said they have made a personal commitment to Jesus Christ that is still important in their life today and who also indicated they believe that when they die they will go to Heaven because they had confessed their sins and had accepted Jesus Christ as their savior. Respondents are not asked to describe themselves as "born again."

"Evangelicals" meet the born again criteria (described above) plus seven other conditions. Those include saying their faith is very important in their life today; believing they have a personal responsibility to share their religious beliefs about Christ with non-Christians; believing that Satan exists; believing that eternal salvation is possible only through grace, not works; believing that Jesus Christ lived a sinless life on earth; asserting that the Bible is accurate in all that it teaches; and describing God as the all-knowing, all-powerful, perfect deity who created the universe and still rules it today. Being classified as an evangelical is not dependent upon church attendance or the denominational affiliation of the church attended. Respondents were not asked to describe themselves as "evangelical."

Non-evangelical born again Christians meet the born again criteria described above, but not the evangelical criteria.

Notional Christians are those who consider themselves to be Christian but do not meet the not born again criteria.

Mainline Protestant" churches were those associated with the American Baptist, United Church of Christ, Episcopal, United Methodist, Evangelical Lutheran Church in America, and Presbyterian Church in the USA denominations.

The Prodigal's Father Shouldn't Have Run". PDF Print E-mail
Written by Grant Nuss   
Saturday, 24 August 2013 08:01

I must thank those of you who have communicated via this website with interesting thoughts and interpretations inspired by some of the articles I have put up over time. It is a difficult one when people read other people’s work without a deep knowledge of Scripture, or coming in with a view to refute and undermine what is written. Now I read a lot, and often will come across articles too where folk have an understanding far removed from that of the Scripture, but the beauty is that it jumps out at you because of your Biblical knowledge and, in turn, your discernment is honed. The only way we learn and grow is by asking questions and delving into what is written by scholars, theologians, but again, all the time referring to the Word and the essential Christian doctrine as your foundation. An interesting article I read recently entitled; “The Prodigals Father Shouldn’t Have Run: Putting the famous Parable in Context” takes an interesting turn especially when you consider the context here. This is written by Dr. Matthew Williams who is Professor of Biblical and Theological Studies at Biola University's Talbot School of Theology. He is the author of several books and Bible studies, and has written articles for Journal of Higher Criticism, Agenda Teológica, and Trinity Journal. He says most of us have missed a critical aspect of one of Jesus' most famous parables, and states that the secret to discovery is reading the familiar story from an ancient Middle Eastern perspective. When we read this parable in context, he says, we uncover an important truth about the Christian gospel. Again, do not throw the baby out with the bath-water, but determine to grow and engage with other understandings and determine whether you accept them or refute them, because throughout the process growth will be experienced. Here follows his article;

“One afternoon, when my son was 3 years old, he was upset with me. He decided that it was time to run away from home. He'd had enough of dad. He was going to go it alone — at 3 years old! So, he walked out the garage, walked down the driveway and started walking down the sidewalk. He got three houses down the street before I ran to him — as fast as I could — to hug him and bring him home. I ran! Of course I ran. That makes perfect sense to us. In the first century, however, a Middle Eastern man never — never — ran. If he were to run, he would have to hitch up his tunic so he would not trip. If he did this, it would show his bare legs. In that culture, it was humiliating and shameful for a man to show his bare legs. So, here’s the question: If it was shameful for a man to run in that culture, why did the father run when his son returned to him? What motivated him to shame himself? Before we answer that question, we have to understand an important first-century Jewish custom. Kenneth Bailey, author of The Cross & the Prodigal, explains that if a Jewish son lost his inheritance among Gentiles, and then returned home, the community would perform a ceremony, called the kezazah. They would break a large pot in front of him and yell, “You are now cut off from your people!” The community would totally reject him. So, why did the father run? He probably ran in order to get to his son before he entered the village. The father runs — and shames himself — in an effort to get to his son before the community gets to him, so that his son does not experience the shame and humiliation of their taunting and rejection. The village would have followed the running father, would have witnessed what took place at the edge of the village between father and son. After this emotional reuniting of the prodigal son with his father, it was clear that their would be no kezazah ceremony; there would be no rejecting this son — despite what he has done. The son had repented and returned to the father. The father had taken the full shame that should have fallen upon his son and clearly shown to the entire community that his son was welcome back home. The amazing application for our own lives is crystal clear. Our heavenly Father has taken our shame through his Son, Jesus, who willingly endured the cross on our behalf. He took our sins’ shame so that we would not have to. As a result, we can be forgiven, restored — accepted. We do not have to fear going home to our Father and confessing our sins, no matter what we have done, or how many times we have done it (remember, Jesus taught his followers to forgive 70 times seven). In the parable, only the father could restore the son to full sonship in the family. In our case, we are sinners, and there is nothing that we can do to restore our lost relationship with the Holy God of the Universe. He calls us and waits — a single repentant step in his direction, and he is off and running to welcome us back home! Not only does God forgive us, but he takes upon himself our shame. He lifts off that weight that we carry on our shoulders for our past mistakes, and willingly wipes the slate clean once more. May we experience what the prodigal son encountered upon returning to the Father: “But while he was still a long way off, his father saw him and was filled with compassion for him; he ran to his son, threw his arms around him and kissed him” (Luke 15:20).”

So where does this find you in your understanding? There has been some debate over this aspect of the parable of the prodigal son. What do you think? How important is it that we search for the Gospel in the parables?

The Theology of Rich and Poor - Mark Driscoll PDF Print E-mail
Written by Grant Nuss   
Friday, 09 August 2013 14:47

Following on from Mark Driscoll's post on the "Prosperity Gospel", herewith his post on the theology of this particular 'gospel'. "Theologically, prosperity theology is just plain wrong. When the Bible speaks of wealth, it does so in four categories. In the stewardship chapter of our new book Doctrine, Dr. Gerry Breshears and I explain it this way:

Everything we have—including our finances, jobs, houses, products of our land, real estate, investments, credit, equity, cash, businesses, automobiles, and personal items—is given to us by God and is part of our treasure, or wealth. Good stewards make every effort to manage their treasure as an act of worship.

Sadly, much of the teaching about stewarding one’s treasure is prone to either poverty or prosperity theology. Poverty theology considers those who are poor to be more righteous than those who are rich; it honors those who choose to live in poverty as particularly devoted to God. Conversely,prosperity theology considers those who are rich to be more righteous than those who are poor; it honors those who are affluent as being rewarded by God because of their faith. In fact, both poverty and prosperity theology are half-truths because the Bible speaks of four ways in which treasure can be stewarded. (Doctrine, pg. 388-389)


  1. Righteous rich stewards – Biblical examples of righteous rich stewards include Abraham, Isaac, Jacob, Joseph, Job (both before and after his life tragedy and season of poverty), Joseph of Arimathea (who gave Jesus his personal tomb), Lydia (who funded much of Paul’s ministry), and Dorcas (who often helped the poor).
  2. Righteous poor stewards – Biblical examples of righteous poor stewards include Ruth and Naomi, Jesus Christ, the widow who gave her mite, the Macedonian church, and Paul, who often knew want and hunger.
  3. Unrighteous rich stewards – Biblical examples of unrighteous rich stewards include Laban, Esau, Nabal, Haman, the rich young ruler, and Judas Iscariot.
  4. Unrighteous poor stewards – Biblical examples of unrighteous poor stewards include the sluggard and the fool, who are repeatedly renounced throughout the book of Proverbs.

PROOF-TEXTING PROSPERITY:- Those who promote prosperity theology/idolatry are prone to proof text 3 John 1:2 from the New King James Version, which says, “Beloved, I pray that you may prosper in all things and be in health, just as your soul prospers.” This verse is simply not a promise, but a wish. Like every good friend, John is saying that he wishes and hopes that his friend Gaius would be in good health and would be able to meet his needs. This is a far cry from a promise, especially a guaranteed promise for all. Rather, it is a goodwill prayer for a friend. A great brother and enjoyable friend of mine, Dr. Daniel Akin, writes about this verse in the New American Commentary:

After an initial greeting, John moves to express his good wishes for Gaius in the form of a brief prayer. He begins by again expressing his love and affection through the second use of agapete (“dear friend”). In Greek concerning “all things” is put first in the sentence for emphasis: “Concerning all things [John] prays that [Gaius] may prosper and be in health just as his soul prospers” (my translation). The word “prosper” (translated “all may go well with you” in the NIV) can mean “to have a good journey.” Here it is used metaphorically. John asks God for the best in every way for Gaius. Further, he specifically prays for “good health.” (New American Commentary: 1,2,3 John, pg. 240)

We should be free to pray for the total well being (spiritual, physical, and financial) of our friends as John did. But to take a prayer of goodwill and twist it into a promise of guaranteed health and wealth is to completely distort the faith we have in the homeless and poor Jesus Christ, who was so distressed that he sweated blood before suffering excruciating physical pain in order to liberate us from the idolatrous worship of created things, such as health and wealth, in place of the Creator God."

Isaiah - Being shaped by the Word of God ... PDF Print E-mail
Written by Grant Nuss   
Saturday, 20 July 2013 07:39

We had a great time in Cape Town, and a huge thank you to those who made it happen. It is always interesting that, in any field, when you become entrenched in what you're doing, you need time away to gather your thoughts and be recharged. It was great to see our friends and family and catch-up. I guess we should always be thankful for the unconditional love of those who are near and dear to us wherever they may reside. We are back in Scottburgh and ready to carry-on the ministry and have an exciting time ahead. Right now we draw near to an amazing five-week series on 'being the person God created you to be', and tomorrow evening start a five-week series on "The Kingdom Way of Life: Restoring what it means to follow Jesus". We are particularly looking forward to three weddings that are coming up, one this afternoon, and two next month - great. Tomorrow we delve into Isaiah 6:1-8 with strains of Matt Redman's "Send Revival - Start with me" wafting through. I have spent quite a bit of time in the Book of Isaiah of late and have to say that, along with Ezekiel, he has to be one of the Prophets I turn to in ministry. Isaiah doesn't just convey information, his 'poetry' arouses belief. Eugene Peterson writes; "Isaiah is a large presence in the lives of people who live by faith in God, who submit themselves to being shaped by the Word of God and are on the lookout for the holy" (The Invitation - Peterson 2008:107). As you read this amazing Book (Isaiah) you find that the meaning of the word 'holy' becomes real and fully understood to you. Peterson goes on to say that; "Holiness is the most attractive quality. the most intense experience we ever get out of sheer life - authentic, firsthand living, not life looked at and enjoyed from a distance. Holiness is a furnace that transforms the men and women who enter it." The name Isaiah means 'God saves', and what is interesting, is that, as you pore over and ponder into this deep 'symphony of salvation', the themes that are repeated over and over again are judgement, comfort, and hope. When you consider that often we are taught that these three elements cannot work together, they do, they powerfully enact and produce salvation.

Mark Driscoll on the Prosperity Gospel PDF Print E-mail
Written by Grant Nuss   
Friday, 05 April 2013 08:21

Like all of us who determine to preach the un-compromised truth of the Word of God, Mark Driscoll gets flak by all in sundry. God calls us as Christians and Christian leaders to stand up for the truth. One only has to Google the solidly biblical preachers to find that the first four or five pages are those of the critics and the skeptics who have bought into unbiblical and heretical teaching and preaching and unable to discern the truth from the lie. Here's Mark's article on the Prosperity Gospel. Enjoy!

"While in Africa recently, I was often asked about prosperity theology/idolatry. This erroneous teaching states that the truly holy and faithful will be blessed with financial prosperity. The epicentre of this error is American greed, materialism, and consumerism, and the proclivity of some to present Jesus as the one who gives us our idol of Mammon/Money. To make matters worse, this theological error is promoted around the world on “Christian” television and radio. The effects in the US are damaging, and that damage continues around the world, particularly plaguing poorer nations where uneducated pastors sit on gold thrones wearing white suits and promise a hundredfold return on investment to their impoverished flock because it is what they learned from American preachers.

In Africa when I repeatedly answered the question about prosperity theology/idolatry, I explained it both practically and theologically. In this blog post I will deal with the practical and in the follow-up post I will deal with the theological.

A Marketing ScamPractically, prosperity theology/idolatry is a marketing scam. My undergrad degree is in communications from the Edward R. Murrow School of Communication at Washington State University, which is one of the top programs in the country. In my advertising, journalism, speech, marketing, and public relations classes, we were repeatedly taught that advertisers pay for media (e.g., air time on television and radio) and that unless a host or program is able to attract and retain a valuable audience for advertisers, they simply cannot remain in business.

The Dirty Little SecretHowever, one of the first things I learned many years ago while co-hosting a small national Christian radio show was that there was one exception—namely, Christian programming. You see—and here’s the dirty little secret—most programming on Christian radio and television is nothing more than infomercials. Many of the shows are not kept on the air because they attract an audience that advertisers will pay for. Instead, the air time is purchased by the “ministry,” who can then use that time to say whatever foolish thing they want without needing to satisfy advertisers’ requirements for quality programming.

How to Make Jesus an Idol-GiverThe question is, how can you pay for the expensive airtime when advertisers won’t pay for the typical slots around the “Christian” programming? The answer is prosperity theology/idolatry. To pay for the airtime for infomercials, “ministry” leaders need to find a way for people to send in generous tax-deductible donations. The problem is that most people don’t give generously unless they really get the fact of the gospel—that our God is so generous that he gave us his own life—or they are given a theology in which Jesus is an idol-giver. So, prosperity theology was born for, in large part, the express purpose of paying for poor quality “Christian” programming and generating massive amounts of revenue to keep programming on the air that would not otherwise merit a time slot. Simply stated, it’s a business racket where you have to promise people God will bless them, or guilt grandmas into writing big checks by promising that Jesus is a pagan god who can be made to live for our glory if we manipulate him through faith and giving.

Of course, there are exceptions. Some fine Bible-based, Jesus-loving, gospel-centered ministries do exist on television and radio that do not promote prosperity theology/idolatry and actually teach against it by being faithful to the Bible. Just a few examples that come to mind are Greg Laurie, Hank Hanegraff, R. C. Sproul, and Kay Arthur. Nonetheless, now you know the dirty little secret about prosperity theology/idolatry."

So long my Friend! PDF Print E-mail
Written by Grant Nuss   
Friday, 18 January 2013 23:26

My great friend, for me the greatest lead-guitarist I have ever worked with, and a man of God second to none, passed away yesterday. Morne van der Merwe battled for two years with cancer. I recall our last recording session at Paris Zannos’ studio in Fish Hoek in Cape Town and how, as always, he had me crying with laughter at his quick-wit and just by being Morne! Morne played prop for Eastern Province, Western Province, and the Stormers in early 2000. Cindy, Josh, Matt and the Joshua Generation church family our hearts go out to you at this time and you are in our prayers. A gentleman, and an example to every single person who crossed his path! We love you Boet!

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