Kete Korero May 2019 by Catholic Diocese of Hamilton, NZ

ketekorero May - July 2019

The official publication of the Catholic Diocese of Hamilton May - July 2019

Royal Commission: A Gift and Challenge The Seminary Appeal A Pilgrimage to our Jerusalem The Filipino Chaplaincy in the Diocese

On the Journey

ketekorero May - July 2019

bishop’s message

The Royal Commission: Both a Gift and a Challenge I

n recent times there has been a lot of media coverage about the sexual abuse of children in the Church in New Zealand and around the world. With New Zealand’s Royal Commission of Inquiry into Historical Abuse in State Care and in the Care of Faith-based Institutions there is undoubtedly going to be more media coverage. Many people in the Diocese have spoken to me or have written to me about these matters. Through the Kete Korero I want to write, as your bishop, to all the people of the Diocese answering some of your questions and giving some of my hopes and thoughts about the Royal Commission and the way ahead for us as the Church. While the Royal Commission will address the violence of physical and emotional abuse, in this article I will only address sexual abuse, because of its current public focus. How did the Church get to be a part of the Royal Commission? The Government’s initial plan for the Royal Commission was an inquiry into historical sexual, physical and emotional abuse of children in State Care. On the 26th of March 2018 Bishop Patrick Dunn and Sr Katrina Fabish RSM on behalf of the New Zealand Catholic Bishops and Congregational Leaders wrote a letter to the Prime Minister asking that the terms of reference be extended to include Church institutions. A similar letter was sent from the Anglican Church. Along with these letters survivor groups also encouraged the Government to extend the Royal Commission to faith-based institutions, which it subsequently did. Why did the Church want to be part of the Royal Commission? As Church leaders we feel deeply disturbed about sexual abuse in the Church and in society in general. As Church leaders we agree that historical abuse in the Church must be examined, understood, acknowledged and addressed so that the voice of victims, who were often silenced, may be heard; that the Church be totally transparent, that wrongs may be righted; and that we may learn lessons for today and the future, as we continue to work for justice and healing for those abused and ensuring a safe Church. As the Church we want to be active contributors and learners within the Royal Commission of

of a society and Church where sexual matters, let alone sexual abuse, were not talked about and where the impact of sexual abuse was not understood. Many victims have felt that they have not been listened to, ignored or silenced. The victims and people in parishes understandably feel angry and betrayed. Do not forget that we, the Church leaders, the priests and religious of today also feel the same way.

Inquiry. To this end the Church has formed a group, Te Rōpū Tautoko, whose purpose is to provide a cooperative and collective response to the Commission on behalf of all the Church in New Zealand (dioceses, religious congregations and other associated entities). What is the Royal Commission going to reveal as far as our Church is concerned? The Church will cooperate fully with the Royal Commission. As a Church we see it as an opportunity to be transparent in terms of the nature and extent of the complaints we have received and how they were handled. The privacy of the victims will be protected but we are going to hear details of their stories and this will be distressing. The Royal Commission is focussing on the years from 1950 to 2000. How complaints were received and handled throughout this time period and today vary greatly. The Royal Commission will be also focussing on complaints that were sometimes either not handled or handled badly by those in leadership. At times victims were not believed, which intensi ed the e ect of the abuse. At times the Church sought to protect herself and or the priest or religious ahead of care and justice for the survivor. This attitude also enabled some abusers to keep on abusing for long periods of time. Some o enders were sent away for treatment and the professional advice Church leaders received was that they were “cured.” We know now that this advice was awed. This all happened in a context

The problem with taboo and language When I was at school in Form 2 (Year 8 these days) we had the sex education lm boys went one night with their fathers, girls the next night with their mothers. Dad and I drove home in silence. Sex wasn’t something you talked about! I had no idea what sexual abuse was and that it even occurred until I was an adult and even then it was referred to as interfering or ddling with children.” The language of that time played down the gravity of the sin and the crime. However, we are talking about grave sexual misconduct, sexual assault or rape of children. We must use this language, that states the truth of what happened, if we are truly to understand the nature of sexual abuse and, as a Church and society, if we are to adequately address it. Another issue with sexual abuse is that it is often not reported until much later. In our age, at last, the taboo is beginning to be broken and sexual abuse is being talked about. This is a rst step in breaking the cycle of sexual abuse. What is sexual abuse? Child sexual abuse involves an adult using a child, either by force or not, threat of force or coercion for self-grati cation. This may include sexual touching, rape, or force nudity etc. It also includes showing pornography to a child, grooming a child in person or via the internet; making, viewing or distributing child abuse images or abuse with contact. Children never have the ability to give “informed consent” to sexual activity with an adult - given their age, maturity and the inequality that exists within the relationship.

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ketekorero May - July 2019

bishop's message Continued from Page 2 How does sexual abuse impact on the victim? All forms of abuse themselves are acts of violence but sexual abuse often carries with it an ongoing impact. This impact varies, depending on the nature of the o ending and the person concerned. For many of these people the su ering they experienced continues to be a source of trauma, which they live out on a daily basis. People who have been abused often have di culty entering and staying in relationships. Many turn to drugs or alcohol to deaden the pain. Often they live with an unquenchable anger which can in turn lead to violence and or trouble with the law. It is a sad reality that a great number of the inmates in our prisons have been sexually abused as children. It is also a sad reality that many who have been abused have suicided. In the Church context the priest abusers were seen to represent God. For many to be abused by a priest or a religious was like being abused by God and so not only is the victim abused sexually, physically and emotionally, but also spiritually. Clerical sexual abuse is perhaps the most insidious crime that can be committed against a child. What is the nature of an abuser? Sadly, this is an area we are not talking about in our society and it is incredibly important that we have this conversation if we want to break the cycle of abuse in our society. The nature of abusers varies. At one extreme are true paedophiles who have a primary or exclusive sexual interest in children while ephebophiles have a primary sexual interest in mid-to-late adolescents. Some abusers have had for varying reasons a disrupted psychosexual development. Abusers come from all stratas of society and from all cultures. They are often highly manipulative and the skills they use to groom their victims are also the same skills they use to manipulate families, communities and, in the Church, their bishops or superiors so that o ending is not picked up and they are not seen as a threat. When the abuser is a priest or religious there is a triple betrayal of the child on the physical, psychological and spiritual level. The physical is the act of abuse; the psychological is how the perceptions of self and the trauma of the event continue to impact on the child throughout life; and the spiritual is the destruction and distortion of the child’s religious faith, spiritual identity and any concept that they have of God. Is this just a Church issue? No, sadly it’s not. In August 2018 Children’s Minister Tracey Martin announced that between its creation in April 2017 and March 2018, Oranga Tamariki, the Children’s Ministry, recorded more than 1000 children being sexually abused in New Zealand in that one year period. As people knew abuse was happening in the Church in the past, so we know it is happening in our society today. Our mistake in the Church was that we didn’t act strongly enough or at all. This is the lesson we as Church need to say to society, don’t make the mistake we made. As a Church we must seek to

make amends for the abuse committed by priests and religious and that means standing alongside those who were abused. But we can’t do that if at the same time we don’t stand beside victims of abuse today. What about our Diocesan history? It is no secret that in this Diocese there have been priests and brothers who have abused children in the past. Our iocesan les show the o ending that we know of happened before 1990. I say, “that we know of” because abuse is often reported years after the o ending. riest o enders who received prison sentences have been removed from the priesthood.

So what about today? How can someone make a complaint? As your bishop, I am committed to a safe Church for our children and vulnerable adults. If you, a family member or a friend, wishes to make a complaint, and the accused is still alive then I encourage you to go to the NZ Police. Alternately, you can approach the Church through the National O ce for rofessional tandards freephone 0800 114 622 or email prof.standards@nzcbc. org.nz or through my o ce by contacting my Personal Assistant, Mrs Shona Richards, phone 07 856 6989 or email shonar@cdh.org.nz. If you or someone you know has been abused and the accused is alive and potentially dangerous for others please immediately report this to the Police. If the accused is potentially dangerous they are placed on leave pending the Church or olice investigation. If the o ender is dead then the Church still wants to hear the victims’ story and respond to that. What happens when a complaint is received? Since 1993 a protocol document, A Path to Healing, Te Houhanga Rongo, has been used for receiving and investigating complaints of sexual abuse by priests or religious. This has been updated at various times. When a complaint is received today it is forwarded to the National O ce for rofessional tandards (NO ). If the complaint is current and relates to a child or person under the age of 18 NOPS will refer this to the NZ Police. If the complainant does not want to take the matter to the Police or the accused is dead, NOPS appoints an investigator to look into the complaint. These are lay people, not necessarily Catholic, and are often ex-NZ Police or people who have some experience in dealing with these matters and/or have investigative skills. The investigator will meet the complainant, the accused and any other people who can assist the inquiry. The investigator then writes a report with recommendations, which is then considered by the national Complaints Assessment Committee (or, if it relates to a Marist priest, the Society of Mary Protocol Committee). The Complaints Assessment Committee is made up of a lay person from each of the six Dioceses of New Zealand assisted by a priest

and a religious. The Complaints Assessment Committee reviews the case and makes a recommendation to the Church leader as to whether the complaint is upheld or not upheld on the balance of probability (which is a lot lesser proof than a Court’s beyond reasonable doubt). The complaint is then reviewed by the Church Leader who decides whether the complaint is upheld or not upheld and what outcome will arise from this. If the upheld complaint is of a serious sexual crime and the accused is still alive it must be sent to Rome who decides if the accused should be removed from the priesthood. The Church leader, where possible, then meets with the victims. Sometimes complaints are not upheld. The reasons for this vary. Sometimes the wrong person is identi ed. In other situations there are other facts that make it unlikely or even impossible. Sadly, nationally, there have been false complaints made. What is the Hamilton Diocese doing for survivors? The Church’s prime concerns must be for survivors and safeguarding. I have met survivors who have been through our Church (NOPS) processes and I have met victims who don’t want to go through a process but just want me to know their story - (in these cases the accused was deceased). I have met people who have been abused outside the Church context. A meeting with a survivor usually entails me listening to their story. I nd these meetings deeply moving and I have a great respect for these people who have come forward and for their courage of how they live with the e ects of their abuse. The meeting also gives the survivor an opportunity to express how they want to move forward and if and how the Church might assist this. The meeting gives me the opportunity to apologise on behalf of the Church, which I do verbally and in writing, and to o er assistance for the way ahead. What we like to do as a iocese is to o er assistance to those abused to help them rebuild their life. For some this has included helping with medical, counselling, education or particular life projects. Some people want a restorative justice process and or a spiritual dimension to the process. For almost 10 years the Diocese has been supporting the work of Male Support Services Waikato, a charitable trust supporting predominantly men, and also some women, deal with physical, mental, emotional, domestic or sexual abuse experiences. This service has had some 2000 people from the community bene t from the work they do. This service also o ers another way for survivors to approach the Church. Having this relationship with the service enables the survivor to have a safe place for counselling and for unravelling the impact that abuse has made on them. Underlying all we do for survivors is the fact that the Church, through the action of a priest or religious, has damaged or destroyed a life and so the Church also has a responsibility to help rebuild that life as an ongoing relationship. Continued on Page 4

In this issue...

ketekorero May - July 2019

bishop's message Continued from Page 3 What can we do for survivors? If you have family members or friends who have been abused don’t be afraid to listen to them. Most often survivors want to be listened to and believed. If they have not reported the abuse, please encourage them to go to the Police or to the Church. All of us in the Church should pray for the survivors and pray and work for a breaking of the cycle of sexual abuse in our land. What is the Church doing to ensure this won’t happen again? Before a candidate for the priesthood is accepted for the seminary they are police checked and do a full psychological assessment. Within the seminary, formation in safeguarding is a compulsory component of the seminary programme. The seminary formation programme also looks at the person and continually assesses their suitability for priesthood. In a similar way priests working in the Diocese from overseas are police checked and both the priest and the bishop or superior is interviewed in a video conference and police vetting is done as part of the immigration process. These priests and any visiting the Diocese must be given clearance from their superior that they are priests in good standing and there have been no complaints about them. Why do I have to be police checked to lead children’s liturgy or take communion to the sick and elderly? Sexual abuse is an issue that impacts on families, the Church family and society. New Zealand, like other countries, are discovering that our abuse statistics are horri c. They are pointing us to the nature of a problem that as a society we have not been willing to face, just as the Church failed to face its abuse problems in the past. Also, in our society, there is a problem with elder abuse, where elderly people are experiencing emotional, nancial, physical and sexual abuse. As a Church we together must be committed to

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www.proudtobecatholic.org.nz creating a safe Church. This is an integral part of the mission of the whole Church. People felt safe bringing their children and vulnerable adults to Jesus. In the same way people who entrust their children and vulnerable adults to the care of people in the Church must be assured they are safe. That means that we are transparent in our own lives by allowing police checking. At present all New Zealand dioceses are preparing a training programme so that people ministering to children and vulnerable adults keep themselves and the people they serve safe and that they are also aware of the di erent forms of abuse and are not afraid to ask questions if they think something is awry. “The media coverage is distressing” I am grateful for the media for exposing the sexual abuse scandal in the Church. In many countries, without the media, we would not know anything about the scandals. Our problem in the Church was that we didn’t acknowledge the sexual abuse that was happening and it is right that this story is being told. However, some survivors have contacted me saying that they are being retraumatised by the media coverage. My hope is the media will be honest and responsible in its reporting and that it will be a positive in uence for breaking the cycle of sexual abuse in our land. What are your hopes for the Royal Commission and for the postCommission Church? My hope is that the Royal Commission will lead to the breaking of the cycle of sexual abuse in our country. Sexual abuse has been a scourge in the Church and it continues to be one in families and our wider community. By talking about it, by looking at this underbelly that is in our families, the Church and society can as a community work together to create a Church and society where our children are safe.

Candles of remembrance for Christchurch dead

Muslim Association committee member). The following was sung: " ay ights of angels lead you on your way to paradise and heaven’s eternal day! May martyrs greet you after death’s dark night and bid you enter into Love’s pure light! May choirs of angels sing you to your rest with once poor Lazarus, now forever blest."

Fifty candles were processed into the Cathedral of the Blessed Virgin Mary as those killed in the 15 March massacre in Christchurch were remembered. The candles are laid before the altar (above). Pictured right lighting the candle of peace are Bishop Steve Lowe and Yasmin Khan (Iqra Educare governing board chairperson and Waikato

Bishop’s Message The Royal Commission: Both a Gift and a Challenge

Diocese Seminary Appeal for Vocations to the Priesthood

Features Our Pilgrimage to Hiruharama (Jerusalem) on the Whanganui River Jerusalem - what did you teach us? St Joseph's Morrinsville celebrates 'Apostle of Murupara' Auckland bound McCaw Lewis celebrates 100 years School News Race Unity Speech Award Kapa Haka festival launched Students support Anzac Day JPC waka ama success

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Parish News Gisborne parish picnic Celebrating the life of Rhonda Wright Our Parish tidings

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The Religious Life Fr Jelo returns home after diverse time in diocese Current of Grace flowing Chaplaincy of the Filipino Catholic community Prayers for Peace post-Christchurch Video series highlights stories of faith Risk testing for church buildings

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The Kete Korero is an o cial publication of the Catholic Diocese of Hamilton. Deadline for contributions to the next issue is 9 July 2019 Kete Korero Magazine Chanel Centre, 51 Grey St, P.O. Box 4353, Hamilton East 3247 Editor: Michael R. Smith, 5 High Street, Rotorua 3010; P.O. Box 6215, Whakarewarewa, Rotorua 3010 At: 07 349 4107, 0272096861, kete@cdh.org. nz Facebook: http://tinyurl.com/KeteFb Videos: http://tinyurl.com/ketekorero Sponsorship and advertising: David Barrowclough, Chanel Centre 0800 843 233 Fax 07 8567035 or email: cdf@cdh.org.nz Layout: Business Media Services Ltd, 5 High Street, Rotorua 3010 Design: Sandy Thompson, Advocate Print Ltd, 248 Fenton Street, Rotorua 3010. Printing: Beacon Print Ltd, 5 Pohutu Street, Whakatane 3120 ISSN: (print) 2357-2221 & (online) 2357-223X Member of the Australasian Religious Press Association (ARPA) and Australasian Catholic Press Association (ACPA) Cover Photos (Top) Celebrations in Morrinsville. (Below from left) Rata Simperingham, Matt Gibson, Candles of Remembrance and Rita Teddy. (Bottom right) Hayden Graham

ketekorero May - July 2019

diocese Seminary Appeal for Vocations to the Priesthood Bishop Steve Lowe has chosen a “theme” for Good Shepherd Sunday, 4th Sunday of Easter, (11-12 May 2019 – in New Zealand, a day of Prayer for Vocations to the Priesthood as well as being the occasion for the Seminary Appeal, the annual collection for Holy Cross Seminary, Auckland): Jesus called those he wanted. The words and images in the Liturgy lately (Lent - Easter Octave) are a rich source for re ection, prayer and possible action in relation to the mission of Jesus, in which at our Baptism we are called to participate. Headline events in our own country and elsewhere, (re)actions they have provoked, and the further implications for people who live by faith prompt prayer that gets re ected in prudent and considered conversation. Those ve words from verse 1 of chapter of Mark’s Gospel are the middle stanza of three – all similarly short: Jesus went up on a mountain and called those he wanted, and they came to him. A “mountain” is God’s dwelling place; Mark so situates Jesus that by his words and actions, he (Mark) shows his readers a Jesus very familiar with the word of God, and indeed with God Himself: familiar with the Law and the Prophets, able to speak with authority to them; God dwells on the Holy Mountain: there he gave the Ten Commandments to Moses, and in the cleft of the rock on Mount Sinai revealed himself in the gentle breeze to Elijah; at the experience of the Trans guration, eter wants to build three tents to retain this memory and to hold on to its moment of encounter. The Apostles’ incomprehension and accompanying fear blind even these members of Jesus’ “triumvirate” as to who He really is. They are the ones he has chosen and called; they have indeed come to him; but they will still squabble with the others about who is The Greatest, and not want to heed Jesus’ insistence that that title belongs in fact to the one who serves! At around this time when Jesus was choosing and calling, he was also dealing with others whose response to him was ambivalent and ambiguous: the big city religious elite had arrived to put this upstart provincial preacher in his place

Adam Kirkeby

LET'S SUPPORT OUR SEMINARIANS

Matthew Gibson

Isaac Fransen

"Jesus called those He wanted" – Mk 3:13

Chosen and Called: Deacon Matt Gibson is in the final stages of preparation for priestly ordination – how dare he re-interpret the law as made for man and not the other way round! Then Jesus’ family decided they could do without all this embarrassment and attention their relative was stirring up: he needed to be taken in hand and kept secure and out of the public view! My biblical antennae were alerted by the Paschal Time Readings, where Jesus reprimands his disciples at their slowness to heed the full message of the law and the prophets, We can appreciate irony when the Apostles are similarly impatient with their hearers: once their hearts are burning within them after their postResurrection encounter with Jesus, they have pirit- lled eloquence about his esurrection and his Kingdom, into the life of which he ushers us in Baptism. Surely today as throughout the church’s history, Jesus chooses, calls and sends his priests to people who are ambivalent, ambiguous, slow to heed and believe; and like the Apostles, priests are aware of their own sins and failings: like the human beings Jesus the Good Shepherd led in the ways of truth and goodness, so today: priests are called, chosen and sent that

all might be given the opportunity to repent, to hear Jesus’ Good News about the Kingdom, and believe that we are all called to nd communion there. I also ask you, dear readers, to pray for your priests – past and present, known to you and unknown alike; and to pray also that the men whom Jesus wants, will heed his call to be priests (let’s have the con dence of faith), respond, and come to him and serve him in his holy Catholic Church. May those close to these men, have the wisdom and discernment to alert them to Jesus’ interest in them. ou may nd this prayer helpful it is based on one written by Fifth Century Pope Leo I (“The Great”) O God, in our day be so good as to reinforce faith, multiply love, and increase peace. May it please you to render your poor servant(s) adequate for your tasks and useful for the edification and sanctification of your people. Grant that your priest will carry out this service so that together with time given to him, his dedication may grow. Amen - Father Joe Stack

SEMINARY APPEAL 2019

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ketekorero May - July 2019

features Our Pilgrimage to Hiruharama (Jerusalem) on the Whanganui River

he cause for canonisation of Suzanne Aubert has seen an increase in the number of visitors to Hiruharama. Our pilgrimage was an opportunity to experience this sacred place and to learn something of Suzanne Aubert’s mission and our New Zealand Catholic heritage. Hiruharama is where the Daughters of Our Lady of Compassion were formerly recognised by the Catholic Church in 1892. (A copy of the Decree of Praise can be seen on the wall of the church.) The local hapu, Ng ti Hau, invited Aubert to their settlement in 1883 to re-establish the Catholic mission begun by Fr. Lampila SM in 1854; the mission had declined after the battle of Motua in 1864. The mission site’s land belongs to ori families whose houses are clustered around atiarero arae. The rst church on the site was burned down by a keh in 1 . The new church was built with money collected from keh by Aubert and dedicated in 1 . The rst stop on our pilgrimage was at angi whia, the site of the Catholic mission to the Waikato. Nestled between Cambridge and Te Awamutu and known as the “bread basket” of New ealand, angi whia was home to Ng ti Apakura and Ng ti Hinet until dawn on 21 February 1864 when over 1000 Imperial troops invaded the peaceful settlement, burned houses, killed a number of people and took many others as prisoners. The Crown con scated the land and the mission, which once included over 5000 people, closed. All that remains today is a cemetery containing the remains of descendants of those who were allocated the land after the invasion, and the pou whakamaumahara (pole of remembrance) erected by Ng ti Apakura and the Catholic Diocese of Hamilton (pictured).

Pou Whakamaumahara at Rangiāōwhia After lunch at the Station Café at National Park and a stop for last minute supplies at Raetihi, we headed to Pipiriki and then down Whanganui River Road to Hiruharama. Our rst evening was spent settling into the old convent and exploring the grounds and the beautiful church. Accommodation is dormitory style but very comfortable. It doesn’t take much to imagine what it was like when the building echoed to the sounds of the many children for whom the Sisters of Compassion cared. The convent chapel has been maintained, and the

The pilgrims from Cambridge and Tauranga gathered outside the Catholic church at Ranana.

St Joseph’s Church, Hiruharama sisters have a small museum and many folders of information about the history of the mission over the years. Friday evening, we watched How Far is Heaven, a lm that follows the lives of three Sisters of Compassion over one year. It gave us an insight into the role of the sisters in more recent times. Catholic Church of the Sacred Heart Saturday, we headed down river to Ranana (London) where we visited the Catholic Church of the Sacred Heart. Our trek to the church was through an old orchard where cherry, plum and pear trees spoke of past and future abundance. The church is still used and, as with churches at other mission sites, is a testimony to the commitment and faithfulness of the people of the Awa (river).

Kawana Flour Mill (pictured) was erected in 1854 and declared a World Heritage Site in 1983. This is the last remaining mill on the river, and it still contains 1850s mill machinery. From Kawana, it was on to Matahiwi Café and Gallery for lunch. The café in an old school house is a great pit stop for anyone on the Whanganui River journey. Marae church A little further down the river is Koriniti (Corinth) marae – Otukopiri - an open marae that welcomes visitors. The little marae church established by the Rev Richard Taylor of the

Interior of St Joseph’s Church, Hiruharama Church Missionary Society is ecumenical with a strong Catholic presence. Unfortunately, the church was closed the day we visited, so we spent time in the marae museum before heading back to Hiruharama. Sunday was the Frist Sunday in Advent, but with no resident priest, we gathered in St Joseph’s Church at Hiruharama for a Liturgy of the Word and then shared re ections on our time together. The rest of Sunday morning was spent packing up while welcoming visitors from New Zealand and Australia who called in to see where Suzanne Aubert founded the Sisters of Compassion. James K. Baxter Hiruharama is also known for its relationship with James K. Baxter who lived on a site adjacent to the mission for two years. Baxter is buried in a private urup (cemetery), so a visit to his grave must be with the permission of the whanau. A word about the place names: Hiruharama, Ranana, Koriniti, and Atena are transliterations of Jerusalem, London, Corinth, and Athens. They were renamed from their original names by Rev Richard Taylor who arrived in the Whanganui District in 1843. Taylor was an Anglican missionary working for the Church Missionary Society. If you would like to nd out more about visiting Hiruharama, angi whia or other Catholic mission sites, contact c.piper@tci.ac.nz

ketekorero May - July 2019

parish news Jerusalem - what did you teach us?

St Joseph's Morrinsville celebrates

To Jerusalem we came on the last day of Spring, Hearts that were open Oh, how they would sing We walked in the footsteps of Suzanne Aubert and learnt of the mission of NZ’s James K Baxter Two very di erent people Their missions they mattered They showed us the path of love and compassion Blessings we gained from The Church on the hill arae, our mill, and the Convent so still Tui’s they sang in the tops of the trees, We soaked up the sounds Our hearts soared with ease If we take one thing From this pilgrimage Twill be to pay tribute To Aubert and Baxter J K.

Friends and family members gathered in the new grotto at St Joseph's Catholic Church, Morrinsville to celebrate the 25th Jubilee of Ordination of Reverend Thomas Thanniyanickal CMF, the Parochial Vicar of the Kaimai Collegial Area.

With thanks to our guide Cynthia, who drove with expertise, For Robyn, John, Clare, Linda, Danielle, Ceri, and Glenise.

Glenise Chisholm 1 December 2018 In remembrance of St Peter’s Catholic Parish Cambridge Pilgrimage to Jerusalem, New Zealand 30 November to 2 December 2018.

Father Jelo Maghirang blessing the upgraded hall.

arishioners gathered at St Joseph’s Catholic Church in Morrinsville for the opening and blessing of its refurbished hall and a new grotto. The hall upgrades include the refurbished kitchen, lounge and hall. As well as looking refreshed, two new air conditioning units help to make the facility more comfortable. Speaking at the opening on 7 April, Parish Council member Barbara Marneth-Rust said the Grotto had evolved over several years with initial plantings, the rock wall and today the nished product. "We thank everyone for their generous contributions over the years of prayer, ideas, nances and hard labour. We can be very pleased with the refurbished kitchen, lounge and hall. It all looks refreshed and comfortable especially with our two new air conditioning units. And believe me, the kitchen with the new modern appliances, certainly makes catering for large numbers quite a joy." The hall upgrade includes new windows, a new ceiling, oor covering and repainting. The

Reverend Thomas cutting the ribbon. kitchen was repainted with new ooring plus all new appliances. The grotto was designed by Claire Fraser-Jones, with input from various other parishioners. The two projects cost about $250,000, which was from donations made by parishioners. Parishioners also celebrated the 25th Jubilee of Ordination to the Priesthood of Fr Thomas. Father Thomas was born in South India, in the State of Kerala, to Joseph and Annamma. Father Thomas has three brothers and two sisters. Three of his siblings are married. An older sister is a Holy Cross Nun and a teacher. Fr Thomas's younger brother was a priest for 10 years before he succumbed to pancreatic disease. Sadly he passed away 10 years ago. In 1982, when Fr Thomas was 15-years -old, he entered the seminary and studied for 12 years. In 1994, on 9 April, at St Mary’s Church, Fr Thomas was ordained. He joined the St Thomas the Apostle Congregation, a missionary order. Before coming to New Zealand, Fr Thomas worked in ve churches in erala and was a principal at a school he helped to establish. In 2010, when Father Thomas left the school, there were 1,350 students. "So we can see Father Thomas has had a very busy and varied life as a missionary priest and today it is our privilege to celebrate his 25th Jubilee of Ordination," Barbara said.

ketekorero May - July 2019

school news Race Unity Awards competition

Schools' Kapa Haka festival launch

Rata Simperingham (left) and Beatrice Grant (above) representing Campion College at the Race Unity Speech Awards competition.

Excellence in Teaching Award

each other and other Catholic schools. “Our overall goal is to establish an ongoing kapa haka competition for Catholic schools that supports the growth of mana, whanaungatanga and con dence within students, whanau, school and the Catholic community as a whole,” Jo Brady said. The date for 24 May - to coincide with Catholic Schools day on 28th May. A full report on the event will be published in the next edition.

JPC WAKA AMA SUCCESSES

Campion College student took out the regional nals of an annual race unity speech awards competition. Rata Simperingham and Beatrice Grant represented Campion College at the regional nals of the annual ace nity Speech Awards held in the EIT Students Centre on 11 April. There were seven speakers from the local high schools and the standard of the speeches was extremely high as evidenced by the time taken for the judges to decide upon the eventual winner. Rata emerged as the regional winner this year. representing the region at the National Race Relations Speech Finals held in Auckland on 10 May.

atholic primary schools gather in Whakat ne in ay for what is hoped to be an annual kapa haka festival. St Joseph’s Whakatane principal Jo Brady said the festival grew out of the school’s revived kapa haka team, Hato Hohepa, performance at the Rangitaiki Kapa Haka Festival. Having experienced the learning and bonding at that festival, it was proposed that Hato Hohepa host a kapa haka festival in 2019 hosting other Catholic schools as a way of continuing to develop their kapa haka skills and relationships with

Twenty-two John Paul College waka ama paddlers competed at

Pauline Walsh receives the award from Education Minister Chris Hipkins. John Paul College's Paulene Walsh is a recipient of the 2018 ASG National Excellence in Teaching Award. ASG, which provides education funding options, says Paulene is driven by the desire to make a di erence in the lives of the students she works with. She believes in fostering good relationships with students, whanau, colleagues and the wider community.

With Hearts Burning at Cathedral

the national secondary school champs on Lake Tikitapu, Rotorua. Makayla Timoti (pictured) won gold in w1 singles, making her the top under-19 female secondary school paddler in the country. Two under-1 w1 nalists (Adrianna Gesztey and Marewa Hudson) and both the boys under-16 crew and the girls under-19 crew made 250m and 00m nals with the girls coming th in the top division 2 0m nal only 0.19 seconds behind Rotorua Girls High. With 123 schools and over 1950 paddlers competing that is a fantastic e ort to be ninth fastest in the country given the crew had two non-club paddlers and two under-16 paddlers.

Students supporting Anzac Day

The Cathedral Leadership Team is hosting a series of evening and morning gatherings during July to discuss the With Hearts Burning modules published over the last six months. The evenings will be structured with an introduction followed by a cafe-style discussion in the Cathedral foyer. Supper will be served by the Year 13 students from Sacred Heart Girls' College. Everyone is welcome to attend one or all of the evenings. Each one will focus on a di erent module.

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Eighteen enthusiastic Campion College prefects and students participated in Gisborne's annual civic ANZAC day parade during the term break. Pictured above, students at the commemoration with Orlando Pedraza and Niamh Stratton holding the Anzac Wreath.

ketekorero May - July 2019

features 'Apostle of Murupara' Auckland bound

Michael Smith The people of Murupara and the wider Rotorua district have said a sad farewell to the man described by Bishop Steve Lowe as “the Apostle of Murupara”. Brother Vincent Jury arrived in the Eastern Bay of Plenty town in 1991 and was the last of the Christian Brothers who set up in Murupara in 1989. Although he retired to Rotorua last year, the order decided it was now time for him to join their other retirees living in Auckland. Bishop teve Lowe o ciated at a farewell Mass at St Michael’s Church, Rotorua, on 13 April, during which he related Br Vincent’s sharing of the faith at Murupara to the faith story being told during the Easter period. “Brother Vincent, you have been a real blessing for the people at Murupara, and more recently here in Rotorua.” Blessing Accompanied by the congregation, the bishop blessed the brother, saying: “Jesus, gentle shepherd, we want to thank you tonight for the gift Brother Vincent has been to the people of Murupara and Rotorua. "We thank Lord for that way of faith he has journeyed with the whanau in these two communities. His gentleness and the way he

• •

Above left, Bishop Steve Lowe blessing Br Vincent Jury and joining parishioners from Rotorua, Murupara, Ngaputahi and Mangakino in an enjoyable supper and numerous speeches, laughter and some tears as they sent him off to Auckland with best wishes. embraced Maori and has grown with the people and their understanding of the faith.” Parishioners' fond korero Parishioners from Rotorua, Murupara and Ngaputahi in the Urewera spoke fondly, and with some humour, about the experiences and the impacts Br Vincent brought to their lives. Murupara parishioner Rita Teddy spoke for many when she said how much she had enjoyed the farewell Mass with Bishop Steve. “Br Vincent, we are going to miss you greatly. You are always there, blessing houses, looking after all our young people who would struggle plus looking after the animals. They all came to you. We will all miss you.” Dr Bernard Conlon, one of four doctors in the Murupara practice, said Br Vincent reminded him of the priests from his childhood. “They were the living example of the traditional Catholic view that we know God and we help other souls, and through those e orts when the hour of judgement comes, God will look kindly on us and show us mercy.” Bertram Te Rauna from

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Ngaputahi said Br Vincent had given long service since the church had been moved to the place from Te Whaiti. His leaving was “going to be a sad time for us” and would leave big shoes to ll, with the arists priests also being withdrawn to the Wellington diocese. Murupara 'still home' Br Vincent, in reply to the speeches, said he didn’t know what to expect when he came to Mass, and certainly didn’t expect Bishop Steve to be there, describing it as a wonderful surprise. “I have been 27 years in Murupara. It’s still my home, and I think it will be always.” Commenting on the more than two years he had been in Rotorua since “retiring”, he said he loved the Maori atmosphere, “because when it’s not there, I have to say honestly, I feel quite uncomfortable. That’s because I’ve been aori- ed. I am pure Pakeha but it is what they have done to me over the years, and I love it, and I am very sorry to be leaving.” Br Vincent said he had had dreams of having his tangi at Murupara’s Ngati Manawa Marae when he passed away, but that

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ketekorero May - July 2019

features McCaw Lewis celebrates 100 years with an office move

he year 2019 marks a very important milestone for Hamilton-based law rm McCaw Lewis, as they celebrate 100 years of service to the Waikato region. Ahead of the centennial, the rm has moved from its London Street base to new premises on the top two oors of a newly refurbished modern building at 586 Victoria Street. Founded in 1919 by Wally King, after serving in the trenches in World War 1, the rm now employs over 50 team members. Managing Director Aidan Warren says that after starting as a sole practice in Victoria Street, it’s tting that the rm is making a return to Hamilton’s main street. “Our founder Wally King would be proud of the rm we’ve become. The new premises will ensure we are well set up for the next 100 years, with open-plan seating, break-out spaces for collaborative working, enhanced IT performance, outdoor areas and event space. The sixth oor will give all of our client meeting rooms and reception area a real panoramic view over the east. The client experience is going to be a lot better and we look forward to welcoming everyone to our new home,” he says. “Our partners on the build, Fosters Construction and our architects Chow:Hill, have created a space that clearly re ects the rm we’ve become and our values. "We’re modern and innovative, but we embrace kotahitanga and manaakitanga too – working collaboratively as one team to look after our people and our clients.” As well as its signi cant involvement in ori legal work, McCaw Lewis also specialises in

This newly refurbished modern building situated at 586 Victoria Street, Hamilton is home to the new offices of McCaw Lewis. (Artist's impression) commercial, property, asset planning, dispute resolution and workplace law. Giving back to the Waikato community is also an important part of McCaw Lewis’ values. The rm has a long-running association with Te Piringa Faculty of Law at the University of Waikato, sponsors Northern Districts cricket and is involved in supporting aci c businesses and organisations in the Waikato. McCaw Lewis has been delighted to act for the diocese for many years, and sponsor Kete Korero. The relationship dates back to the early 2000s when a delegation of partners from McCaw Lewis (including Don Shirley, a well-respected commercial lawyer, Julie Hardaker, who became

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An interior view of the new offices. mayor of Hamilton, and Gerard Rennie, who had a long-standing association with the Hamilton Catholic community) and representatives of the diocese, including Bishop Denis Browne, met to discuss the diocese requirements. Several events are planned to mark the centenary celebrations, including the launch of a book on the rm’s diverse history and people – many who have gone on to hold prominent roles on the judiciary, Waitangi Tribunal, in Parliament and local politics. The book is being written by local journalist ingsley Field, with input from the rm’s former members.

ketekorero May - July 2019

parish news Great day for a picnic in Gisborne

Celebrating the life of Rhonda Wright

arishioners in Gisborne celebrated the life of Rhonda Wright who passed away on 7 April. Rhonda was an exceptional parishioner, so much so, that in 1997 she was awarded the Benemerenti (Papal) Medal for outstanding service to the Church. Rhonda played the organ at virtually every Mass, funeral and wedding in the Parish of St Mary Star of the Sea for 65 years – from the time she was a 14-year-old girl. Rhonda helped plan liturgies and was an expert in liturgical decorations – enhancing the beauty of celebrations with wonderful arrangements. She understood the liturgy inside out and loved the Mass deeply – putting her life and soul into ensuring that parishioners sang with joy – a parish treasure.

Karyn Sadler On Sunday 3 March the St Mary, Star of the Sea Parish, Campion College and St Mary’s Primary School communities came together to enjoy a parish picnic. We had a lovely sunny evening and the Botanical Gardens was the ideal venue for our celebration. Many parishioners, young and ‘young at heart’ joined in the fun and festivities. After beginning in prayer, we shared our picnic dinners and it was lovely to see families and friends sharing their abundance with others. Later, we played games, including egg and spoon races and the children undertook a ‘nature’ treasure hunt. The parish picnic was a great success and we look forward to holding another one soon.

Our Parish tidings

Church roof work starts Contractors have now been selected for the repainting of the roof of Mount Maunganui's St Thomas More Church. Work was due to start in early May. The parish is grateful to those who have made donations towards this project. Although still short of funds, it was decided to proceed due to the urgency of this project as winter draws in. Any further donations made, would still be greatly appreciated. The roof, which is only 15 years old, is starting to have areas of signi cant rust developing and spot priming and repainting are required to ensure this doesn't turn into an even more signi cant problem.

Earthquake risk closes church Earthquake risk has seen St Patrick's Church Te Puke closed. An initial earthquake assessment has the building rated “Category E”, the worst possible rating and in the interests of public safety, the parish has stopped using the building. Churchgoers will still be able to attend Mass. The new venue will be St John the Baptist Anglican Church, Jocelyn St, Te Puke. Mass will be also held on a Thursday at 9 am. Come Walk With Me in Taupo Eighteen parishioners joined a three-week-long directed retreat with Fr Richard Shortall in March.

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Participants spent about half an hour daily praying with a Scripture passage and considering the praying and the experience. They met twice a week individually with Fr Shortall to talk about what happened during their times of daily prayer. Lovers for Life - Pre-marriage courses Weekend Course - Hamilton Venue:- 29-30 June, 2019. Courses are set up for couples across the Diocese, as they make contact and require them. To book please email marriagepreparation@cdh.org.nz

With Hearts Burning in Te Aroha. The With Hearts Burning groups for the parishes of Morrinsville, Te Aroha and Paeroa are holding regular meetings. For more information contact Barbara, 027309 4362 (Morrinsville); Moira 021 0766550 (Te Aroha), and Maggie 0275618999 (Paeroa). St Vincent de Paul urgently need your help St Vincent de Paul urgently needs drivers and assistants for its vans carrying out pickups and deliveries in the Tauranga area. If you can help please phone Lorna on 578 3814.

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the religious life Father Jelo returns home after diverse time in diocese Michael Smith arishes have bid farewell to Father Jelo Maghirang, who came to New Zealand in 2013 as a relatively new priest and has left with a more inclusive view of the Church, a wider perspective on di erent things and a wealth of experiences as a priest. Parishioners in Morrinsville, Te Aroha, Paeroa and Rotorua have now farewelled him as he returns home. When he arrived in the Catholic Diocese of Hamilton from the Philippines in August 2013, Fr JeLo had been a priest a short while, having been ordained in 2010. Initially based in Fair eld, Hamilton for six months, he then moved to Rotorua in February 2014 as an assistant priest. On 15 April 2015, he moved to Morrinsville to take over the role of parish priest for the recently formed “Parishes of the Holy Family” (Kaimai Collegial Area), which also includes Paeroa and Te Aroha. Fr Jelo says he has been blessed to have four wonderful years in the communities in the three areas. He only knew a few things about this country before he came here. One being that there were a lot of cows and sheep here, because he remembered a TV commercial from his childhood advertising New Zealand milk products. His time in the country had widened his horizon and contributed to the perspective he now had as a priest by making him more understanding and inclusive in looking at things and even people. In Rotorua, for instance, he found the strong local in uence of Maori was also evident in the Church. The church, by its name, was catholic and the role Maori played illustrated that universality. In Morrinsville, the Filipino population also played an active part in the church community.

Fathers Jelo Maghirang (left) and Thomas Thanniyanickal in the new grotto St Joseph's Morrinsville. They were also contributing to the growth of the Church in New Zealand, not only through resources but also through their involvement in parishes and their vibrancy, culture and traditions. “For example, we have a music group in Morrinsville that is completely comprised of Filipinos.” The Parishes of the Holy Family comprise the churches of St Joseph’s in Morrinsville, St Mary’s, in Paeroa on the Hauraki Plains, and St Joseph’s in Te Aroha, under the Kaimai Range. “I believe we have good parish leaders and generous people willing to contribute their talents and resources to the church.” The Morrinsville parish was always going to be special to Fr Jelo, because it was his rst post as a parish priest. He hopes and

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looks forward to the day when the three church communities formally become a single parish. Fr Jelo will become the parish priest in the Holy Name of Jesus Parish on returning to home. The Arayat Parish is in the province of Pampanga, which is in the northern part of the Philippines where he grew up. Meanwhile, a Mass at St Joseph’s in Morrinsville was held to celebrate the completion of the building project and the twenty- fth jubilee of Fr Thomas Thanniyanickal CMF’s

ordination, the Parochial Vicar for the collegial area, who is also resident in Morrinsville. Originally from the state of Kerala in India, Fr Thomas was surrounded by family and friends, including 15 who had come from Hamilton for the service. The two fathers also o ciated in the blessing and opening of the newly refurbished Morrinsville Parish Centre and the adjacent Our Lady’s grotto, beautifully decorated with plants and a statue of the Holy Mother. (See story on Page 7.)

Current of Grace flowing Catholic Charismatic Renewal celebrated 50 years of service in 2017. However, jubilee year also looks towards the future. Current of Grace is the future and for the Hamilton diocese this was celebrated at the Cathedral of the Blessed Virgin Mary on 1 March. Diana Ingles, New Zealand’s Chairperson introduced CHARIS, a single service to the worldwide Charismatic Renewal, which represents the one current of grace without losing each one’s own characteristics. All are strengthened in this communion and nobody loses their identity but nds communion in the diversity the Holy Spirit brings. A time of praise and worship was followed by Mass celebrated by Fr Alfonso Dujali, who was assisted

by Deacon Henk Gielen The Hamilton Diocese chairperson and team were commissioned. The Holy Spirit is calling, drawing and revealing Jesus to each of us personally - as a forever friend and beloved. He invites us to jump into the river of Grace where divisions of culture, age, gender and boundaries of parishes, towns and cities are dissolved. It is interesting how Waikato means owing water and the mighty Waikato iver ows through the Hamilton Diocese.” CHARIS initiated by Pope Francis, and within the Dicastery of Laity, Family and Life will begin its service at the rst general assembly in ome with Pope Francis at Pentecost 2019. Helen Smithson, Chairperson Current of Grace, Hamilton

ketekorero May - July 2019

the religious life The chaplaincy of Filipino Catholic community explained Fr Fernando Alombro MSP Why a Filipino chaplaincy? Is such a chaplaincy simply celebrating asses for a speci c ethnic group The number of Filipino Catholic migrants in the Diocese of Hamilton is growing. This led Bishop Steve Lowe to invite the Mission Society of the Philippines to appoint a priest chaplain, as part of his shepherding ministry responding to the spiritual life and needs of the Filipinos. The Filipino Chaplain is given the responsibility for pastoral care of the FilipinoCatholic members residing within the diocese. The Filipino Chaplaincy’s thrust is twofold: Participation and Integration. Participation means full, active participation of Filipinos as baptised in the life of the parish by the active involvement in the variety of roles in liturgy, decisionmaking and outreach. Integration Integration involves pastoral care as individuals and as an ethnic group. The building of small ecclesial communities enhances people’s Filipino culture, language and Catholic traditions. At the time the chaplain was appointed in diocese, the Catholic Bishops of the Philippines (CBCP) had designated 2017 as Year of the Parish as Communion of Communities. The theme of 2017 was in line with the Plenary Council of the Philippines’ (PCP II) Pastoral Thrust, which include a “vision of Church as communion, participation and mission, Church as Priestly, Prophetic and kingly people, and as Church of the Poor, a Church that is renewed, and is nding expression in one ecclesial movement. This is the movement to foster Basic Ecclesial

Fr Fernando Alombro MSP is the Chaplain for the Filipino Community in the Hamilton Catholic Diocese. He is resident in Matamata/ Tokoroa. Communities.” (PCP II #137) “They are small communities of Christians, usually of families, who gather together around the Word of God and the Eucharist. These communities are united to their pastors but are ministered to regularly by lay leaders. The members know each other by name and share not only the Word of God and the Eucharist but also their concerns both material and spiritual. They have a strong sense of belongingness and responsibility for one another.” (PCP II 138) “Because the Church is communion the new ‘basic communities,’ if they truly live in unity with the Church, are a true expression of communion a means for the construction of a more profound communion. They are thus cause for great hope for the life of the Church.” (Redemptoris Missio 51) How can Basic Ecclesial Communities (or BECs) be a

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genuine expression of communion? The members experience the bond of unity which is based on shared faith, celebrated in the breaking of the bread, concretely expressed in the sharing of material goods (Acts 2 2 ). Thus, the Church as communion that participates in mission becomes the thrust also of the Filipino Chaplaincy. It is the formation and building of small ecclesial communities or BECs which is considered as a new way of being Church, and likewise the locus and agents of communion, participation and mission. The BECs are local communities of Catholic Christians in the neighbourhoods and villages within the parish. They gather regularly to share the Word of God and live it in their daily life, to pray and celebrate their faith. They share their resources and nd ways to help and serve one another and those who are poor and address their problems. Belonging BEC members know each other, they have a strong sense of belonging and responsibility for one another. They live as brothers and sisters, as community of friends – oneby-heart (kapuso), one-as-family (kapamilya), one-in-love (kaibigan) and neighbours (kapitbahay). The Catholic families are linked to other families in the neighborhoods and organized as family groupings or “BECs cells”. The neighbourhood cells or family groupings are linked to each other and comprise the area level BECs. These BECs are linked to other BECs. There are lots of celebration and table-fellowship in BECs, with simple common meals to esta celebration. The celebration of the Eucharist is more meaningful because it expresses and celebrates the life of communion, and of unity, friendship, sharing and participation among the members. The sharing of time, talent and treasure is an essential expression of communion. This practicing a spirituality of stewardship, generates a spirit of volunteerism (sharing of time and talent). Mutual aid systems and income generating projects are designed to help the members who are needy and even those who are not members of the community. Some BECs in the rural areas have set up communal farms and herbal gardens. Many have organised cooperatives.

BEC members express their communion more fully as they unite and actively participate in ful lling their threefold mission Prophetic, Priestly and Kingly/ Servant. The prophetic mission enables members to proclaim and give witness to the Word of God, the Good News, as well denouncing the manifestation of evil in society. The priestly mission is through active participation in the liturgical celebration. The kingly/servant mission involves working for the kingdom, for justice, peace and the integrity of creation. This is a mission of social transformation. The BECs carry out their mission within the parish, starting in their own neighbourhood, in the village, in nearby communities. They go to the peripheries in the parish and reach out to those who are baptized but not evangelized, those who are nominal or seasonal Catholics and those who are alienated from the Church. Forming and Revitalising Many BECs have not yet realised this vision of a renewed Church. The task of the clergy and the lay faithful during and beyond the Year of the Parish as Communion of Communities is forming and revitalizing BECs so that they truly become agents of communion, participation and mission. In this way, they will indeed become what Pope Francis calls “Communities of Missionary Disciples.” (Evangelii Gaudium). In the Hamilton diocese, we come with the names, its forms and shapes that correspond to the diocesan structure. The name is Filipino Catholic Chaplaincy: Diocese of Hamilton, New Zealand. Subsequently, we have Collegial Area-centred communities to link members within the collegial area; parish-centred communitiesmembers within the parish; family or household groupings/cells (link all FGs as one community/BEC) and, devotional/work/sectoral groupings, such as farm workers, health workers, Santo Niño devotees, block rosary and so on. Governing Principles The following are some governing principles, policies and guidelines to consider as the life of the chaplaincy grows and continues: 1. The nances of the Filipino Chaplaincy will be managed according to Diocesan Financial Management policy; all collections received (mass o erings and the like) are to be

ketekorero May - July 2019

the religious life banked in its entirety without any of the collections being removed to the RC Bishop of Hamilton Filipino Chaplaincy account. Members of BECs should remember that participation in Church life positively means that all are to ful l only those functions that are according to their state, their canonical and liturgical capabilities (c.208). Life in BECs will encourage and inspire them to more involvement and participation in their local parish. The Basic Ecclesial Communities (BECs) as ways of being Church according to the ecclesiology of Vatican II are admittedly, according to church documents, very potent means for evangelisation especially for the New Evangelisation: The diverse situations where they can thrive, the many di erent stages, types, models or forms of BECs – provided they conform to the basic elements of what BECs are (a communion which is dialogic, participative and co-responsible) – are to be recognized, acknowledged, and nourished. The BEC cells should not be too big so that the members will get to know each other better, and the anonymity of the large parish groupings avoided. The idea that the BECs are not canonical associations or organizations must be very well understood, emphasized and implemented. Hence, so that they will retain this unique particular identity, all e orts must be exerted so that in organizing BECs, they will not fall into the temptation of becoming too structured, too cluttered with minute rules and regulations.

7. BECs can and should help and reach out not only to their own active members but to everyone in their neighbourhood in preparation for the celebration of the sacraments. 8. In the eld of liturgy, they are to remember that the chief liturgist is the diocesan Bishop. 9. The role of BECs, just like that of any individual faithful, associations, organizations and movements in the diocese, is not to make laws but to make their members faithfully follow the rules and regulations issued by the diocesan Bishop. With its origin, nature and purposes properly understood and lived by the people and the priests, the BECs are clearly and admittedly very potent means for the New Evangelisation: • helping the faithful to live the way of being Church today, helping the faithful to participate actively in church life, • helping the faithful overcome their “anonymous status”, and • encouraging them to dialogue with their pastors and leaders and to interact with each other. They are, therefore, to call people to the Church and must be “vigorously promoted”. This posed a challenge for the Filipino chaplaincy and a challenge for BECs.With its claim as a “new way of being Church”, the greatest challenge for BEC, Bishop Francisco Funaay Claver (the rst bishop of the diocese where the chaplain came from) insists, is that it has to clearly show “it is church itself, the exemplar of a church of communion at the lowest levels of the church”. This face the BEC should show in order to lessen the opposition to them and in order to overcome the hardest obstacle to overcome which

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Filipino parishioners celebrate the Lorenzo Ruiz. is that of non-understanding or misunderstanding of BECs. Hence better “Guidelines” can continue to be proposed and discussed up to the level among the clergy of the Diocese of Hamilton. We hope

patron saint of the Philippines, St we will soon be able to o er the nal uidelines for the BECs in the chaplaincy. May this article generate more re ections and understanding on the BECs among the Filipinos and the diocese.

Prayers for peace post-Christchurch Praying for Peace – A selection of prayers and reflections 152 pages Published by Pax Christi Aotearoa Production: Del Abcede-Robie Michael Smith hings don't just happen to “other people”. As the tragedy in Christchurch showed “they are us” and we all have the ability and responsibility to respond, if only through prayer and thoughtfulness in our lives. Described as a “Liturgy Booklet”, Praying for Peace provides users with a prayer setting for a range of ordinary and extraordinary events in Christian and Catholic life. Kevin McBride, the Pax Christi NZ National Co-ordinator provides some historical perspective for the booklet, noting it will be welcomed by those seeking inspiration to honour a signi cant peace event with prayer. Those who have contributed to this book have o ered re ection and prayer on issues speci c to the history, region and environment in which we live in New Zealand. “In doing that, they have inspired us to use the events commemorated as an occasion to bring together all those associated to inspire further study and e orts to that injustice can be confronted and action to relive it can be encouraged and supported.” With those words in mind and considering our experiences following the attack on the Christchurch mosques on 15 March this year, reading each section takes

on a special meaning. The book starts with “Special ays ttingly beginning with Waitangi Day, and the commemoration of the signing of the Treaty of Waitangi on 6 February. Although history records this historic day in our history drily, here we see it as “a sacred covenant between the tangata whenua (people of the land) and all others living in Aoteraroa New Zealand.” Liturgies follow for a number of services, including: Peace and Justice Makers, Indigenous Rights, Justice, Family Welfare, Cultural Minorities, and Creation. This is a useful and empowering book not only in parishes but also with any groups mindful of the role prayers and re ections have in the life of the Church. Cost: $20. Pax Christi Aotearoa NZ 2F/Emily Place, Auckland 1010 09-377 5541

ketekorero May - July 2019

the religious life

Video series highlights stories of faith

Risk testing for church buildings

inding the openness of people to share their faith stories has been a nice surprise for Hayden Graham, the Pastoral Resource Designer for the Hamilton Catholic Diocese. Hayden was engaged in producing a series of videos entitled “On the Journey” that stemmed from Bishop Steve Lowe’s “With Hearts Burning” series of modules. “On the Journey is an invitation to listen, share and learn from each other’s life experience,” said Hayden. The idea is that people watching people sharing their life stories will observe what Christ is doing in their lives and share those experiences with others.” Hayden says his job is to create video resources that encourage people to know Christ more deeply, live his life fully and share their faith in him with joy. Originally from Christchurch and having been appointed to the position early in 2018, Hayden says most of the recommendations for interviewees came from Bishop Steve and Alex Bailey, the diocese’s Pastoral Services Manager. “So by the time I got in contact with people, they were already aware of the project and keen to get involved.” Rather than being an interview, Hayden says the video sessions were more people sharing their own life stories.

Hayden Graham “I just asked them to share a story that typi es what their relationship with Christ is like and give an insight into their prayer life. “Everybody shares in their own way how they encounter Jesus as a friend, as somebody who lives them and is with them through all the great joys and friends in life.” Hayden says he was surprised how open people were in their sharing, adding that he cried during some of the lming. “Everybody has a bag full of stories, unique life experience, and Christ is living and active in each of our lives.” To view the video series, go to https://www.proudtobecatholic. org.nz/on-the-journey Or go to: @CatholicDioceseHamilton on Facebook.

reater understanding of the risk to public building in the wake of the Christchurch earthquakes has seen the Hamilton Catholic Diocese implement a testing programme to ensure buildings meet new legal standards. The Christchurch diocese was deeply a ected by these earthquakes and the over 11,000 aftershocks. Eleven churches had to be demolished, while others remain closed. The diocese is facing a massive rebuilding programme. Earthquake risk testing has been underway in churches in the Hamilton Catholic Diocese to ensure the buildings meet new legal standards. The Policy on the Earthquake Risk of Church Buildings requires an initial seismic assessment (ISA) is carried on all churches and church buildings used by the public by 30 November this year. Bishop Steve Lowe has said that although this policy does not yet mandate that buildings meet levels Grade A or B, this was the target for the diocese. The timeline was brought into force with a new Act in 2016, which imposes a timeline on territorial authorities to complete their reviews. The policy imposes the deadline on all churches and church buildings used by the public built before 2008, where this has not yet taken place. The ISA will show a preliminary rating of each building compared to the New Building Standard (NBS). While authorities required remedial work to be undertaken to bring these buildings up to a minimum of 34 per cent of NBS, it may be that raising them to a higher level is prudent from an additional safety SPONSOR KETE KORERO Become a sponsor and reach readers across the diocese and beyond. Contact: David 0800 843-233 cdf@cdh.org.nz

and continued use consideration, Bishop Steve said in a message to parish priests. Buildings raised to only the 34 per cent NBS level are less likely to be usable after an earthquake, whereas those raised to 67 per cent NBS are likely to remain usable or be repairable as well as reducing the likelihood of injury or death. The consultation could also take into account the long-term functional use of the building when determining the strengthening work required, taking into account the community’s ability to fund remedial work required to reach the minimum standard. Parishes have been urged to seek clear quality engineering advice from a structural engineer experienced in seismic assessment on any issues identi ed, along with remedial options and estimated costs. Regions such as those in the Christchurch and Wellington dioceses are considered to be high earthquake risk, with only the Gisborne area in that category. Hamilton, Tauranga and Rotorua are considered Medium Risk Areas, but work is required to be done on priority buildings by 2022. Christchurch quake impacts As noted earlier, Christchurch churches were hit hard in the 2010 and 2011 earthquakes, leaving some parishes, but not all, with signi cant rebuilding or repair programmes to fund, and a schedule of works has had to be developed to undertake the works. The nancial burden falls unevenly upon the parishes. A nancial model has been developed, with the highest priority of getting parishioners back into their churches as soon as possible.

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