Reality October 2017

OUR LADY OF APARECIDA

GERARD MAJELLA

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LUTHERAN – CATHOLIC DIALOGUE

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agazine Su M p ng rti po

OCTOBER 2017

FROM CONFLICT TO COMMUNION

PATRON SAINT OF BRAZIL

SAINT OF FAMILIES

Informing, Inspiring, Challenging Today’s Catholic

THE FOREIGN MISSIONS STORIES FROM THE MISSION FIELDS

NEW BEGINNINGS

THE REDEMPTORISTS IN MOZAMBIQUE

AMORIS LAETITIA

CELEBRATING ITS FIRST ANNIVERSARY ��

Reality

www.redcoms.org Redemptorist-Communications @RedComsIreland �2.50 �2.00

AUTUMN

Ennismore Retreat Centre

Saturday 30 September 10.30am – 4.30pm €60 Day of Reflection – “The call to Contemplation: learning from Julian of Norwich” Fr. Donagh O’ Shea Sunday 8th October 3.00 – 6.00pm Donation: €25 Wellbeing and Transformation Patrick Sheehan Friday 13th October 10.00am. – 4.00pm €60 Getting the past out of the present – Dealing with difficulty emotions Fr. Jim Cogley

ST DOMINIC’S

8-10 December Res: €175 Non Res: €100 Advent Weekend Retreat Fr. Benedict Hegarty O.P. Wednesday 13th December 7.30pm – 9.15pm Donation: €10 Advent Evening of Reflection Martina Lehane Sheehan

All Day Retreats include a 4 course lunch!

Vouchers are available at Reception in values of €25 & €50 – redeemable towards any of the events on our programme.

Newly released book Surprised by Fire; Become who you are meant to be.

By Martina Lehane Sheehan

IN THIS MONTH’S ISSUE FEATURES

THE FOREIGN MISSIONS

12 A KERRY SAINT IN THE PHILIPPINES? Fr Ulick Cronin CSsR who died at the age of 34 in 1923 was and is considered a saint by the locals

By Fr Seán Purcell CSsR

17 CALLED TO SACRED PRESENCE EXTRAORDINARY MINISTER OF THE EUCHARIST

By Sarah Adams

20 OUR LADY OF APARECIDA The story of Brazil's national patron

By Fr Brendan McDonald CSsR

22 FROM CONFLICT TO COMMUNION

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20

38

The 500th anniversary of the Reformation is also the 50th of Lutheran-Catholic dialogue. What has been achieved in that time?

By Bishop John McAreavey

25 AMORIS LAETITIA ONE YEAR ON In preparation for the World Meeting of Families, a moral theologian offers a reading of this key document on its first anniversary.

By Dr Suzanne Mulligan

32 THIS IS BRAZIL The first account of the Irish Redemptorist Mission in Brazil from Redemptorist Record

By Fr James McGrath CSsR

35 A SAINT FOR LIFE WHO IS A FRIEND FOR LIFE We look at the popularity and attraction of St Gerard - a saint for all the family.

By Fr Michael J. Cusack, CSsR

38 THE REDEMPTORISTS IN MOZAMBIQUE The newest mission field of the Irish Redemptorists is a collaborative work with their Brazilian and Argentian brothers.

By Fr Eridian Goncalves CSsR and Br Jean Carlos Lima CSsR

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OPINION

REGULARS

11 BRENDAN McCONVERY

04 REALITY BITES 07 POPE MONITOR 08 FEAST OF THE MONTH 09 REFLECTIONS 28 PRAYER CORNER 40 UNDER THE MICROSCOPE 42 TRÓCAIRE 45 GOD’S WORD

16 DAVID O'DONOGHUE 31 CARMEL WYNNE 44 PETER McVERRY SJ

REALITY BITES WEALTHY CHURCH LOSING NUMBERS GERMANY

PAKISTAN

WORRYING STATISTICS

Mass attendance at Cologne Cathedral

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The German Bishops’ Conference recently released its latest figures. Over 160,000 Catholics formally left the Catholic Church in 2016, while only 2,574 converts were received (mostly former Lutherans).

The total number of priests ministering in Germany last year was 13,856 – a fall of more than 200 from the previous year. Marriages, Confirmations and other sacraments are all in decline. No numbers are provided for the sacrament of reconciliation, but in many parts of the country, it has almost disappeared from view.

Throughout the 1950s and 60s, the number of German Catholic mass goers was relatively stable, sitting between 11.5 and 11.7 million per year. Then from 1965 onwards, attendance suddenly began to drop: from 10.2 million in 1970 to 7.8 million in 1980, plummeting further to 4.4 million in 2000.

By 2015, just 2.5 million Catholics went to church on Sunday. The overall number of Catholics stands at 23.8 million – just less than a third of the total population, so the weekly Mass attendance rate is less than 10 per cent.

There is a high level of regional diversity throughout Germany. Attendance is lowest in the historically Catholic regions of the Rhineland, where the dioceses of Aachen and Speyer registered just 7.8 per cent Sunday attendance. The highest rates of attendance were found in the formerly communist East Germany, in places such as Saxony REALITY OCTOBER 2017

NUN RECEIVES STATE FUNERAL

or Thuringia, where attendance rates were closer to 20 per cent. Bavaria, homeland of Pope Emeritus Benedict XVI, continues to show some signs of life, with Mass attendance growing in this area famous for its baroque churches.

Many church buildings continue to be lavishly maintained, despite the falling numbers. The church is also one of the biggest employers in the country. Both point to the wealth of the church.

Germany has a church tax (Kirchensteuer) about 8-9 per cent of income, levied on members of all churches. The Catholic Church received the record sum of well over €6 billion (£5.4 billion) in 2016.

One way of publically resigning from a religious denomination in Germany is to refuse to pay the tax: one then loses any claim on the ministry of the church. The departure of many thousands of Catholics every year has not (yet) put a dent in the ecclesial coffers. Many other activities of the church are fully or partly funded by the states, including educational institutions and even the salaries of most bishops, which often run to about €10,000 a month.

The German church has been well-known for investing much of its money in poorer Catholic countries. In 2015, for example, projects in Africa, Asia, Latin America and Eastern Europe received more than €451 million in funding from German Catholic aid organisations like Misereor and Adveniat.

A NATIONAL HERO

The Catholic Church, like other Christian communities in Pakistan, has been in a vulnerable position in recent years so the decision to grant a state funeral to a Catholic nun who died on August 10 last was an unprecedented one. Sister Ruth Katharina Martha Pfau was a German-born member of the Daughters of the Heart of Mary. A qualified doctor, Sr Ruth had devoted more than 50 years in the struggle to eradicate leprosy in Pakistan.

The Pakistani Prime Minister, Shahid Khaqan Abbasi, said she would be remembered "for her courage, her loyalty, her service to the eradication of leprosy, and most of all, her patriotism. She may have been born in Germany, her heart was always in Pakistan.” Archbishop Joseph Coutts of Karachi described how her encounter with the disease was almost accidental. She had arrived in Karachi in 1960, but due to visa problems, was unable to continue her journey to India. She was deeply touched by what she saw at a leprosy colony in Karachi and decided to join the work initiated by a Mexican member of the community, Sister Bernice Vargasi three years earlier. Two years later, Sister Ruth founded the Marie Adelaide Leprosy Centre in Karachi, Pakistan's first hospital dedicated to treating Hansen's disease, and later set up its branches in all provinces of Pakistan. She spent the rest of her life in the country and was granted Pakistani citizenship. In 1996, the World Health Organization declared Pakistan one of the first countries in Asia to be free of Hansen's disease.

The Pakistani bishops' National Commission for Justice and Peace called Sister Ruth a "national hero of Pakistan", describing her services for humanity as "nothing less than a pure manifestation of God's divine love".

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REDEMPTORIST PILGRIMAGE TO KNOCK MAYO

KEEPING A REDEMPTORIST TRADITION

Redemptorist priests and brothers, along with several hundred of their friends from throughout Ireland and some young Redemptorists spending the summer in Ireland to learn English, gathered at Knock Shrine, to celebrate the second day of the Annual Novena on the feast of the Assumption of the Blessed Virgin, August 15. Fr Michael Cusack CSsR, rector of St Joseph’s, Dundalk, led two workshops on Mary, Giver of Life and Joy. Fr Brian Nolan CSsR presided at main Masses in the afternoon and evening, and at the anointing of the sick and rosary procession. They were continuing a long tradition of Redemptorist association with the Shrine. The first pilgrimage to Knock was organised by the Men’s Confraternity attached to Mount St Alphonsus in Limerick in 1880, a little more than six months after the apparition. In recent years, several Redemptorists have dedicated themselves to the confessional apostolate in Knock, including the late Frs Gerard Carroll, Patrick Egan, James Travers and John O’Malley.

The Redemptorist celebrants at Knock

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PROTECTING THE SEAL IN AUSTRALIA

Fr Michael Cusack speaking at his workshop

Enjoying the sunshine

Protecting the sacred dialogue between God and sinner in the confessional needs to be paramount, if lawmakers are to follow new recommendations proposed by the Australian Royal Commission into Institutional Responses to Child Sexual Abuse, according to Archbishop Mark Coleridge of Brisbane. He was responding specifically to one of the 85 recommendations made by the commission that would require members of the clergy to report information, even if it were known

to them through the confessional.

The report, titled Criminal Justice, includes reform to police and prosecution responses, evidence of complainants, sentences and appeals, and grooming offences.

It recommends making failure to report child sexual abuse in institutions a criminal offence.

Archbishop Coleridge said the final decision would rest with the parliaments of Australia and it was “with them that the Church must now speak, since it is they who will decide the law of the land”. continued on page 6

REALITY BITES CHRISTIANS RETURN TO HOME TERRITORY IN IRAQ The Syriac Catholic Archbishop of Mosul, Petros Mouche, has said that more than 600 Christian families have returned to their homes on northern Iraq’s Nineveh Plains, including the city of Mosul. Speaking to Aid to the Church in Need, the Archbishop described it as “a sign of hope for us Christians. Some have found work or started restaurants, shops and trade businesses. It takes a lot of courage to start from scratch again.” Nevertheless the position of Iraqi Christians remains perilous. They now number as few as 300,000, a drastic decline from the 1.5 million before the 2003 US-led invasion. The return to Mosul is matched by decline in Baghdad where the Vatican ordered the closure of eight churches, after nearly seven years of low or no attendance.

International Christian Concern, a non-denominational charity concerned with the human rights of Christian minorities, has reflected that, “while this makes logistical sense, it represents a symbolic defeat for the Church in Iraq’s capital".

AMERICAN BISHOPS TAKE STRONG LINE ON RACISM InresponsetotheviolencethatfollowedawhitesupremacistrallyinCharlottesville, Virginia last August, the American Catholic Bishops issued a statement condemning the acts. Speaking on behalf of the other bishops, Cardinal Daniel di Nardo, archbishop of Galveston-Houston and president of the conference, said: “On behalf of the bishops of the United States, I join leaders from around the nationincondemningtheviolenceandhatredthathavenowledtoonedeathand multiple injuries in Charlottesville, Virginia. We offer our prayers for the family and loved ones of the person who was killed and for all those who have been injured.

We join our voices to all those calling for calm. The abhorrent acts of hatred on display in Charlottesville are an attack on the unity of our nation and therefore summon us all to fervent prayer and peaceful action.” A later statement, issued in association with Bishop Frank Dewane, chair of the committee on domestic justice and human development, was even more hard-hitting: “We stand against the evil of racism, white supremacy and neo-Nazism. We stand with our sisters and brothers united in the sacrifice of Jesus, by which love's victory over every form of evil is assured.”

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PRO-CHOICE IN DUBLIN GROTTO Images of a jumper with a pro-choice slogan draped over the altar of a well-known Dublin shrine church have been circulated on media websites. The Oblate Church of Mary Immaculate in Inchicore, Dublin, has a famous replica of the Lourdes Grotto which was built by the railway workers of the area. During an August night, a jumper with has the ‘Repeal’ logo of the pro-choice campaign, was draped over the altar with the slogan in full view. A picture of the jumper spread rapidly via Instagram, Twitter and Facebook. A pro-choice lobbyist admitted having put the garment there and circulating the first pictures on the internet. David Quinn of the Iona Institute, asked “Is it too much to ask pro-choice activists to refrain from violating holy places? Can we ask them to avoid profanity and sacrilegious language with the purpose of causing offense to religious believers, especially Catholics? Can we ask them not to misuse religious iconography?”

REALITY OCTOBER 2017

The Oblate Church of Mary Immaculate, Inchicore, Dublin

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POPE MONITOR KEEPING UP WITH POPE FRANCIS POPE STEPS INTO BELGIAN EUTHANASIA DEBATE

THERE WILL BE NO “REFORM OF THE REFORM”

Pope Francis has given the Belgian Brothers of Charity until the end of August to stop offering euthanasia to psychiatric patients in their hospitals. The brothers had agreed to follow state legislation permitting euthanasia in the 15 centres for mentally ill patients they run across Belgium. He also requires that each of the brothers sign a community letter stating that they fully support the church’s official teaching that “human life must be respected and protected in absolute terms from the moment of conception till its natural end". The brothers and the associates in their employ must therefore no longer consider euthanasia as a solution for human suffering under any circumstances.

Individual brothers who refuse to sign will face sanctions under canon law, and communities can expect to face canonical action, including separation from the order, if they fail to change the policy. These conditions follow repeated requests to change the recently adopted policy of permitting doctors to perform euthanasia on “non-terminal” mentally ill patients on premises run by the congregation. Brother René Stockman, their superior general, who had opposed the euthanasia policy, said the ultimatum was devised by two Vatican congregations (for the Doctrine of the Faith, and for Institutes of Consecrated Life) working together and it has the personal support of Pope Francis.

Brother René said that if the brothers refused to accept to the ultimatum, “then we will take juridical steps to force them to amend the text of the policy, but if that is not possible, then we have to start the procedure to exclude the hospitals from the Brothers of Charity family, and take away their Catholic identity.”

Herman Van Rompuy, former Prime Minister of Belgium and President of the European Council, is one of eleven lay members along with three brothers of the board of trustees of the Brothers of Charity Group. In a Twitter message, he dismissed Pope Francis’s intervention: “The time of Roma locuta, causa finita (“Rome has spoken: that’s the end of the matter”) is long past.”

Pope Francis has invoked his “magisterial authority” to declare that the liturgical reforms following the Second Vatican Council are “irreversible”.

His statement came in a major address to Italian liturgists taking part in the national liturgy week.

The Pope said that the liturgical reforms of the Council did not appear suddenly but that they had a long gestation. He cited measures taken by St Pius X and Pius XII in the first half of the 20th century. St Pius X created a commission for renewal in 1913 and reformed the Roman Breviary, while Pius XII issued a major encyclical on the liturgy, Mediator Dei and introduced changes to Holy Week liturgy, restoring the celebrations for example to their original time, including the night vigil for Holy Saturday.

The Second Vatican Council’s constitution Sacrosanctum Concilium, the Pope said, “desired a living liturgy for a Church completely vivified by the mysteries celebrated". As a result new liturgical books were produced, but the pope said that there is “still work to do” in reforming people’s mentality – “in particular rediscovering the reasons for the decisions made with the liturgical reform and overcoming unfounded and superficial readings, partial receptions and practices that disfigure it.” This does not mean “rethinking the reform", but a better understanding of the the underlying reasons for it, owning the principles that inspired it and observing the discipline that governs it.

POPE’S GUARDS READY FOR TERROR ATTACK Questioned after recent ISIS attacks in several European cities, the head of the Swiss Guards has said that the elite corps that protects the pope and the Vatican is ready to confront any terror attacks. Commander Christoph Graf said “perhaps it is only a question of time before

an attack like that happens in Rome. But we are ready for it.” The Vatican has long been recognised as a potential target, and security around it has been increased significantly in recent times. The main road leading to St Peter’s Square has been closed to traffic and uniformed police are

more visible. The Swiss Guards, established in 1506, is one of the world’s oldest standing armies.

Recruits are young Swiss men who have already done military service in their homeland. Normally they enrol for at least two years and must be single, Catholic and under the age of 30.

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FEAST OF THE MONTH Reality ST CANICE OF KILKENNY

Volume 82. No. 8 October 2017 A Redemptorist Publication ISSN 0034-0960

Feast: October 11th Cathedral of St Canice, Kilkenny

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It was far from the rich lands of the Nore valley that St Canice was reared, but he is remembered there in the name of the city and of the cathedral that bear his name. This Derry-born Pict was the son of a bard and a member of the Corcu Dalann, a people living on the eastern bank of Lough Foyle.

The Latin Life of Canice survives in three versions that are obviously sourced from the same document. Despite the considerable folkloric element in the Life it contains more historical data than the general run of other works in that category. Mention is made of social customs and institutions, of Sunday preaching, writing, monastic libraries, horseback riding and the barbaric custom of gialcherd, that is the practice of tossing a person (a slave usually), onto a bed of upturned spears.

Canice is said to have been baptised in Maghera, studied theology under St Finian of Clonard, and while there developed lasting friendships with Comgall of Bangor, Brendan of Clonfert and Colmcille of Derry. The foursome moved on to further their education under St Mobhi at Glasnevin, but an outbreak of the buidhe Chonaill, the Yellow Plague, put paid to their ambitions, because Mobhi disbanded the school on health and safety grounds.

Thereafter Canice did missionary work among the Picts and Gaels of Western Scotland and the Isles. In his later years, he settled in the ancient kingdom of Ossory in the region of Munster and south Leinster.

Cainnech, Kenneth, Kenny – his names in Scotland – was, after Patrick and Brigid the most popular of Irish saints. In his Life of Colmcille, St Adomnán makes frequent mention of Cainnech, and notes that Columcille’s second attempt to meet king Brude Mac Maelcon, king of the Picts, was successful because the delegation included his two Pictish speaking friends, Canice and Comgall.

As a missionary his focus seems to have been on Dal Riada and the Western Isles.

Cainnech worked in the modern county of Argyll, in Kintyre, Mull, South Uist, Coll, Tiree, Iona and elsewhere. In all of these places he is well remembered in both personal names and place-names. In Tiree in the Outer Hebrides, the church of St Kenneth may have been a foundation made by Kenneth himself.

When he returned to Ireland, Canice established a number of monasteries but his principal foundation was in an area largely coterminous with the present diocese of Ossory. The local king was thrown from a restive horse and broke a femur. He recovered thanks to the prayers of Canice. The saint was given land for a monastery at Aghaboe (Ach a’ bó, the cow field) in County Laois and another plot for a church beside the Nore.

It was around this little church that the city of Kilkenny grew up.

After Cainnech’s death about AD 600, the guardianship of his relics was disputed between Aghaboe and Kilkenny, a dispute which was resolved in favour of Kilkenny after some six centuries! The church known as St Canice’s Cathedral was begun in 1180 and finished by 1200. This mediaeval Catholic cathedral passed into the hands of the Anglican Communion during the 16th century Reformation and has remained so ever since.

John J O’Riordan CSsR REALITY OCTOBER 2017

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Redemptorist Communications is a ministry of the Irish Redemptorist Province in which lay people and Redemptorists collaborate to communicate the Gospel message – to inform, inspire and challenge through pastoral publications and other media

REFLECTIONS All happy families are alike; each unhappy family is unhappy in its own way.

LEO TOLSTOY

Ending an inconvenient life is a terrible thing. The elderly are as much at risk as our youngest children.

DR. JÉRÔME LEJEUNE

All parents damage their children. It cannot be helped. Youth, like pristine glass, absorbs the prints of its handlers. Some parents smudge, others crack, a few shatter childhoods completely into jagged little pieces, beyond repair.

MITCH ALBERONE

God created us as free creatures. Nobody honours our freedom like God. But we don’t have the real courage to be free, because being free means being responsible. We talk about freedom, indulge in freedom, wish freedom, stress our desire for freedom, but in reality we fear it.

ARCHBISHOP LYUBOMYR HUSAR OF THE UKRAINE

Abortion is the ultimate exploitation of women.

ALICE PAUL (EARLY FEMINIST)

Cheap grace is the grace we bestow on ourselves. Cheap grace is the preaching of forgiveness without requiring repentance, baptism without church discipline, Communion without confession...Cheap grace is grace without discipleship, grace without the cross, grace without Jesus Christ, living and incarnate.

OSCAR WILDE

JANE AUSTEN

Faith is not the clinging to a shrine but an endless pilgrimage of the heart.

ABRAHAM JOSHUA HESCHEL

The soul is healed by being with children.

DIETRICH BONHOEFFER

FYODOR DOSTOEVSKY

Which Mary? A woman “blessed because she believed,” always and everywhere in God’s words, or a “plaster statue” from whom we beg favours at little cost? The Virgin Mary of the Gospel, venerated by the Church at prayer, or a Mary of our own making, one who restrains the arm of a vengeful God, one sweeter than Jesus the ruthless judge, one more merciful than the Lamb slain for us?

Of the four billion life forms which have existed on this planet, three billion, nine hundred and sixty million are now extinct. We don't know why: some by wanton extinction, some through natural catastrophe, some destroyed by meteorites and asteroids. In the light of these mass extinctions, it really does seem unreasonable to suppose that Homo Sapiens should be exempt. Our species will have been one of the shortest-lived of all, a mere blink, you may say, in the eye of time.

POPE FRANCIS

When the soul is starved for nourishment, it lets us know with feelings of emptiness, anxiety, or yearning.

RABBI MENACHEM MENDEL SCHNEERSON

After a good dinner one can forgive anybody, even one's own relations.

I must learn to be content with being happier than I deserve.

The time not to become a father is eighteen years before a war.

EB WHITE

PD JAMES

There is no despair so absolute as that which comes with the first moments of our first great sorrow, when we have not yet known what it is to have suffered and be healed, to have despaired and have recovered hope.

GEORGE ELIOT

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From Redemptorist Communications

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EDI TO R I A L UP FRONT BRENDAN McCONVERY CSsR

SENT TO THE ENDS OF THE GLOBAL VILLAGE

October

is by tradition Mission Month.

On Mission Sunday we are reminded to pray for, and to support financially, the work of the missions. The ‘foreign missions’ formed the more exotic part of the landscape of faith for Irish Catholics of my generation. Missionary exhibitions filled a local church hall with artefacts from Africa or the Far East – drums, tribal masks, coloured cloth with designs we could never have imagined. Returned missioners showed shaky home-movies of Africa or India, or gave slide talks of places we had only heard about in geography class.

On Fridays, we brought a small sum from our pocket money to school for the “Black Babies". A pin card was not something for your mobile phone, but a card showing a rosary, a bead of which was pricked for every penny given. Somehow it all worked, as large numbers of young men and women joined the mission societies.

The younger generation know little of this, yet many of them have had even more serious contact with the Third World than we could ever have dreamed of. Every year, hundreds of them spend considerable time fundraising to enable a group from school or college to spend part of their summer holidays helping to build a school in Zambia, teaching children in Brazil or working with Mother Teresa’s Missionaries of Charity among the poorest of the poor. SERVE, the Redemptorist volunteer group, sends out about 90 volunteers each year. They come back transformed by encountering at close quarters need and poverty to a degree unimaginable. Some may go back for a year or more: few will make the lifetime commitment of a previous generation.

The focus of this month’s Reality is on the missions of the Irish Redemptorists. Our first mission in the Philippines was launched in 1906 by a Provincial who was prepared to

take a risk, but who almost disastrously miscalculated what it meant to take on a mission on the other side of the world.

The concept of “culture shock", or how disorienting it is encounter a new language, new culture, unfamiliar food and climate, was unknown. These men had never been outside of Ireland. Cinema and television, which have made our world a global village, still lay in the future. So bruising was the encounter that the superior was prepared to call it a day within three years. He met his greatest resistance from a young priest who had symbolically planted a crop of vegetables a few days after their arrival. Remain they did, but it was not an easy mission. Several of them met early deaths. The story of one, Fr Ulick Cronin, whose body finally returned to his home community this year, is told in this issue by Fr Seán Purcell.

On the threshold of World War II, a second mission was accepted in India, which was moving towards independence from British rule. Three Redemptorists landed in Colombo, Sri Lanka in January 1939.

Two priests sent as reinforcements nearly drowned when their ship was torpedoed in the Atlantic, but they made their way to India by slow stages. It has proved to be the most successful mission anywhere in the Redemptorist world, becoming an independent province in 1972. There are now some 260 Redemptorists in India, in two Provinces, one Region and one Mission, serving the faithful in both the Latin and Syro-Malabar rites, as well as a mission in Kenya. There is one Irishman still in India, Fr Martin Cushnan.

The years immediately following World War II saw an extraordinary increase in vocations, not just in Ireland, but elsewhere in Europe and America. Recognising the threat to the church in South America from the inroads of American Fundamentalist groups, Pope

St John XXIII made a special appeal to the Irish church to come to the aid of that vast continent. The Irish Redemptorists obliged, and a colourful account of the early days of that mission will be found in the Archive section of this issue. Fr James McGrath, the author, would return as Provincial to Ireland, and later become a member of the general council in Rome. Fr Brendan McDonald, himself a long time member of the viceprovince of Fortaleza, describes the role played in Brazilian Catholicism by devotion to Our Lady of Aparaceida.

Our numbers are fewer these days, but a spark of missionary zeal survives. Two Brazilian confrères describe the very new mission field of Mozambique-Malawi which was taken on as a joint project by the Vice-Province of Fortaleza and the Dublin Province in 2012. Frs Derek Ryan and John Bermingham are the Irishmen currently there. Finally, there is Fr Tony Branagan, the only Irishman working alongside Polish and Ukrainian brethren in the Polish region of St Gerard's in Russia. We commend them all to your prayers, not just on Mission Sunday, but throughout the rest of the year and you can also support their efforts financially. You can do this through any Redemptorist community or even online through our website: http://www.redemptorists.ie/donate/ .

Brendan McConvery CSsR Editor

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C OVE R STO RY

A 12

n i t n i a s y Kerr

? s e n i p p i l i h P e h

t

FR ULICK CRONIN CSsR DIED AT THE AGE OF 34 IN 1923, WHILE GIVING A MISSION IN A REMOTE VILLAGE ON THE PHILIPPINE ISLAND OF NEGROS. HIS BODY HAD TO BE BURIED IN THE LOCAL CHURCH ON THE DAY OF HIS DEATH. IN THE PHILIPPINES, THE REMAINS OF THE DEAD ARE GATHERED AFTER SEVERAL YEARS, AND GIVEN PERMANENT BURIAL. IT HAD BEEN HOPED THAT FR CRONIN’S REMAINS WOULD BE BURIED WITHIN FIVE YEARS IN HIS MONASTERY. THE LOCAL PEOPLE, WHO REGARDED HIM AS A SAINT, REFUSED TO ALLOW HIS BODY TO LEAVE. THIS YEAR, 94 YEARS AFTER HIS DEATH, HIS REMAINS HAVE BEEN RETURNED TO THE COMMUNITY.

Ulick

BY SEÁN PURCELL CSsR

ON THE WAY TO PRIESTHOOD Young Ulick entered Maynooth at the age

REALITY OCTOBER 2017

Cronin was born in the townland of Molahiffe, near Faranfore, Co Kerry, on September 18, 1889. He was the fifth of the eight children of Matthew and Bridget Cronin. He began his secondary education in St Brendan’s College, Killarney in 1903, possibly already attracted to the priesthood. On completion of his secondary school course, he was accepted as a candidate for his native diocese of Kerry.

THE FOREIGN MISSIONS

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of 18. During the summer holidays at the end of his second year of study, he visited the Franciscan Friary in Killarney, where he felt drawn to religious life. Returning to Maynooth after the holidays, he mentioned the question of a call to religious life with his confessor. Realising that the young man had comparatively little knowledge of religious orders, the confessor wisely told him to take his time, and to read up on a few different communities. One of those he suggested was the Redemptorists, well known in Kerry for their parish missions. Just a few years earlier,

they had embarked on their first foreign mission in the Philippine Islands, which was to occupy an important place in the life of young Ulick.

Ulick continued to think and pray about the call to religious life. The annual retreat at the beginning of the academic year gave him time to think more deeply. As the Christmas holidays approached, he felt he was ready to make a move. He arranged to call at the Redemptorist Monastery in Limerick on his way home for his holidays. There he met the provincial superior, Fr Patrick Griffith.

Fr Griffith was satisfied that Ulick probably had a calling to religious life and he arranged for him to enter the noviciate at Dundalk in February. The noviciate normally began in early September, but Fr Griffith believed it was best for him to enter straight away.

He spent the year at Dundalk and was professed in February of the following year.

Taking advantage of his earlier studies, he was ordained priest on September 8, 1914. Just a month previously, Britain had declared war on Germany. It was optimistically believed the war would be over by Christmas, but

C OVE R STO RY

The Opon community in 1907.

Fr Ulick is not pictured

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Ireland was to be plunged into an even more complex conflict with the Easter Rising of 1916 and the Civil War. MOVING EASTWARDS Fr Ulick’s first year of ministry was spent teaching philosophy to students not much younger than himself in Esker. It probably came as a relief to be assigned to a mission community, and to begin the work of a parish missioner. With the end of the war, travel to the east became easier, and towards the end of1921, a batch of young Redemptorists was sent off to the Philippines.

For them, Fr Ulick was a holy man and the presence of his remains was regarded as a protection against many disasters to which they were exposed such as floods, typhoons, earthquakes, famine, plagues and so on REALITY OCTOBER 2017

The Irish Redemptorists had gone to not for the faint-hearted. Transport from the Philippines in 1906. The islands island to island of the archipelago was not had been in turmoil for the previous always reliable, and when on an island, the decade. After a two-year nationalist only way of getting to remote mountain revolt, the Philippines were ceded to barrios was on horseback. In its early years, the United States as part of the terms the mission claimed two lives. Fr Edward for the resolution of the Spanish– Cahill suffered from a heart condition, and American war in 1898. Anti-Spanish found the heat of the tropics trying. He died feeling had led sections of the clergy in 1909 from heat stroke at the age of 37. The to form a breakaway national church 33-year-old Fr John Mary Magnier lost his life under the leadership of Fr Gregorio in 1916, when his horse stumbled on a rickety Aglipay in 1902. The new church bridge, throwing him to his death. On arrival presented a serious threat to the at the barrio, food and accommodation were local Catholic Church. Initially often rough and not always well suited to combining the colourful culture Irish stomachs. Dysentery from polluted of Filipino Catholicism with drinking water was a common complaint. militant nationalism, within a Fr Ulick joined the community in Opon on few years it was drifting towards the island of Mactan, off the coast of Cebu, in Protestantism, ordaining local January 1922. Fr Ulick first worked in Bohol. pastors without a bishop. In Despite the difficulties of the language, the some places, Catholic priests led young priest was soon achieving results. In their entire flock into the Aglipayan church. one barrio where 44 families had entered the A further threat came from American Aglipayan church, he was responsible for the Evangelical proselytising among Catholics, return of 42 of them. and Redemptorist parish missions were seen as a way of countering both trends.

DEATH The Irish venture into the Philippines After Easter 1923 he went on a mission trip was inspired more by good will than by in southern Negros Oriental along with Frs clear judgement. Within a short time, it Francis X. Gilmartin, George Kilbride and threatened to come undone, but persistence John Brady, visiting several barrios. While in and zeal paid off. With the a remote barrio of Bayawan near the forest end of the war and the calming of the situation in Ireland, there was a fresh investment of personnel in the Filipino mission, and preaching of parish missions in the barrios began in earnest.

It was in these remote places that the missions were most successful.

There was often open confrontation between the priests and the Aglipayan pastors, who sometimes threatened violence against the Opon church as it would have looked back in the 1900s foreign padres.

Mission work was

THE FOREIGN MISSIONS

The only way to travel to the barrios

in the mountains, Fr Ulick developed a fever.

He recovered sufficiently to celebrate mass on Pentecost Sunday and to hear confessions.

On Sunday night he got steadily worse, and died the following day at 11.40am.

What was his fever? One of his missionary companions had no doubt that it was a chill: “I have no doubt”, said Fr Gilmartin, “that the Saturday night bath with its chill and the Pentecost Sunday Mass hastened his death.

Like all devout men he was obstinate in his

The reburial of Fr Ulick at Dumaguete

way.” It is more likely that it was dengue fever, a mosquito-borne disease, that still carries off people in the Philippines.

The original plan was to have Fr Ulick’s body eventually buried in the Redemptorist parish church of Opon. Two other Redemptorists were already buried there. The Redemptorists eventually moved to the larger island of Cebu, but in the remodelling of the old church, the location of their graves was forgotten.

Several attempts were made over the years to retrieve the remains of Fr Ulick and place them in a Redemptorist cemetery. But the people of Bayawan would not agree. For them, Fr Ulick was a holy man and the presence of his remains was regarded as a protection against many disasters to which they were exposed such as floods, typhoons, earthquakes, famine, plagues and so on. It is only now, almost 100 years later, that we were able to recover his remains.

REBURIAL We are greatly indebted to one of our parishioners in Dumaguete, Ms Fely Galon, a native of Bayawan. Evereything went smoothly in Bayawan City Hall and the reburial of Fr Ulick took place on May 21, 2017, the anniversary of his death. His companion in the columbarium attached to the church is Fr Patrick Sheils CSsR, a native of

The author holding the mission cross of Fr Ulick

Ennis, County Clare. As superior, he had built the church and monastery of Dumaguete.

After working in Denmark for many years, he died in Dublin on November 17, 2012, and his ashes were brought to Dumaguete for burial.

May both these devoted priests remain here in peace in their final resting place.

It would have been good if some member of the Cronin family could have come for the reburial. Unfortunately, it has not been easy to establish contact with the remaining members of the family, but we are working on it. In 1989, a nephew of Fr Ulick, then parish priest of Killorglin, came to Dumagete with Fr James O’Connor CSsR. He was Canon Matthew Keane who died in 2013. Born in 1916, he had been a child when his uncle left for the Philippines. Br Seamus Campion, of our Limerick community, who has an incredible memory for people he met and for tracing relationships, recalled that the late Moss Keane, capped 51 times as an international rugby player, was a grandnephew.

Fr Seán Purcell CSsR is a native of County Tipperary. After studying Scripture in Rome and Jerusalem, he taught in Cluain Mhuire, Galway, before going to the Philippines in 1970.

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COMMENT THE YOUNG VOICE DAVID O’DONOGHUE

IN DARK TIMES CHRISTIAN LOVE MUST STAND STRONG

DURING A WHITE SUPREMACIST DEMONSTRATION IN THE CITY OF CHARLOTTESVILLE LAST AUGUST, A YOUNG WOMAN DIED WHEN A COUNTER PROTEST IN WHICH SHE WAS TAKING PART WAS RAMMED BY A CAR. IT RECALLED THE STRUGGLES OF THE CIVIL RIGHTS MOVEMENT OF THE 1950s AND 60s. AS THEN, CHRISTIANS WERE RECOGNISABLE IN THEIR CHALLENGE TO RACISM.

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Recently a young woman Heather Heyer was killed and several others were injured in the US cit y of Charlottesville when their protest against a White Supremacist demonstration was rammed by a car. The world was exposed to horrors unrecognisable since the dawn of fascism and totalitarianism in Europe. Men stood ready for violence and jackbooted, waving Nazi icons and screaming their hatred for minorities and many other marginalised groups. A viscous, and vicious, current of the most brutish kind of bigotry has been bubbling beneath the streets of Western society for the last number of years. In Charlottesville, it erupted with a force that none of us can ignore, even if caused people’s jaws to drop to the floor in disbelief. It is in my nature to be an optimist, to see even in the grimmest and most terrifying situation, some semblance of hope, and I discovered that this tendency in me was given opportunity to temper the horror of racist assaults as I browsed through pictures from the demonstrations.

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In one particular picture, I saw a row of clergy members from a variety of faiths, including an extraordinary activist and Christian minister, Dr Cornell West, confronting a mob of farright gun-wielding extremists and protecting a group of vulnerable protestors. Eloquent social critic and son of a Baptist minister who has held professorships in the leading American universities of Yale, Princeton and Harvard, Cornell West has described America as a "racist patriarchal" nation where white supremacy has a stranglehold on everyday life. "White America," he has written, "has been historically weak-willed in ensuring racial justice and has continued to resist fully accepting the humanity of blacks."

The clergy had only stoles and preaching robes and linked arms to protect themselves and the protestors who walked behind them, while the militia members carried high powered assault rifles slung from their shoulders and dressed in mock military fatigues. It warmed my heart to see that amidst the terror and murder of such clashes that people of faith would still walk hand in hand, putting their bodies on the line to carry out Christ’s mission of peace and compassion. The greatest irony is that the very thugs they opposed often carried Christian iconography on their slapped-together armour, and carried signs proclaiming their commitment to defending “White Christianity”, whatever

that might be. Last time I checked the Epsitles, Saint Paul was quite clear that there are no divisions of race or class or gender in the unifying love of Christ, but perhaps those with violence in their hearts have had their skill at exegesis clouded by rage. “There is neither Jew nor Greek , there is neither slave nor free person, there is not male and female; for you are all one in Christ Jesus”(Gal 3:28).

There can be no Christian justification for such vile bigotry, especially when it spills over in the kind of horrible violence we have witnessed recently. The parable of the Good Samaritan is not only one which implores us to act with kindness and decency but, when read in its original historical context, a powerful message about prejudice and the way in which Christ’s love knows no bigotry or borders.

David O'Donoghue is a freelance journalist from Co. Kerry. His work has appeared in The Irish Catholic, the Irish Independent, and The Kerryman. He is the former political editor of campus.ie and holds an abiding interest in all things literary, political and spiritual.

In Tune with the Liturgy A series that highlights some of the features of the Church’s worship in the month ahead

CALLED TO SACRED PRESENCE THE EXTRAORDINARY MINISTER OF THE EUCHARIST WHAT DOES IT MEAN TO EXERCISE A MINISTRY IN THE CHURCH? THIS ARTICLE TAKES EXTRAORDINARY MINISTRY OF THE EUCHARIST AS AN EXAMPLE AND EXPLORES THE CHALLENGE IT POSES.

BY SARAH ADAMS

The

call to ministry within the Catholic Church can, for many, appear daunting. It is not uncommon to hear people saying, “I could never do that, I am not worthy or good enough.” This is particularly true of those who might be asked to become extraordinary ministers of the Eucharist. Perhaps their reticence is understandable. But we might wonder if any of us involved in ministry is ‘worthy’. Why might any of us choose to serve within our communities if the criteria for doing so is that we are ‘worthy’? What are we to be worthy of?

START WITH THE EXAMPLE OF JESUS One of the requirements of any minister within the church is that we receive formation in our role. Many programmes and training sessions can provide the theological underpinning for a particular role and the way to ‘do’ the job. These are helpful, but perhaps the most appropriate model for us is to be found in considering the life and ministry of Jesus. Jesus rarely told people how to do things. Instead, what he did was be totally present and attentive to the needs of those around him. None of his actions ever focused on himself but always directed

the hearts and minds of his listeners to God. This is one of the first characteristics of the ‘worthy’ minister; that everything we do and how we do it does not draw attention to ourselves, but leads others to seek God. We do this by the quality of our attentiveness to the needs of others. Jesus saw God’s presence in every person and in every situation. If we look at the scriptures closely we will see how the ministry of Jesus focused on those individuals at the margins of society; the ostracised, the shunned, the outsiders or the ailing and vulnerable. He did not shy away from these people but understood that God

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In Tune with the Liturgy

By Sarah Adams

18 speaks powerfully through those whom ‘the world’ might consider to be of little value.

Our three most recent popes, John Paul II, Benedict and in particular now, Francis, have reminded us that care for the poor continues to be intimately linked to Eucharist.

them becomes his gift to God. Many stories in the scriptures show Jesus doing the same thing. The Samaritan woman who comes to draw water from the well, is welcomed

by Jesus, as is the woman brought to him accused of adultery. When wine runs out at a wedding in Cana, Mary asks Jesus to solve the problem, he is not overly keen, but ultimately he responds to the need.

How often do we fail to do something because it is an inconvenient moment and as a consequence close our hearts to the needs of another? Perhaps the greatest example in scripture which reflects the capacity for hospitality is that of washing feet. In scripture this is John’s reflection on the Eucharist and it is the Gospel for the beginning of the Easter Triduum, the Mass of the Last Supper. Jesus sets us an example that we should also do as he has done.

As Christians we might ask ourselves this question: ‘In my day to day living, whose feet do I wash?’ It is a metaphorical question, the answer to which reminds us of how we are

The most appropriate model for us is to be found in considering the life and ministry of Jesus At the heart of any ministry within the church is the capacity for hospitality – that desire within us to welcome the other, to reach out and ensure that no one feels marginalised or left out. In Genesis 18: 1-5 the Lord appears to Abraham. Sitting at the entrance of his tent, he looks up and sees three men. His wants to give them a drink, some food, to wash their feet and offer them a time of rest. Abraham recognises God in his three visitors. His welcome to REALITY OCTOBER 2017

present to others in our desire to serve. To be truly present to Christ has the impact of making us present to one another.

MYSTERIOUS PRESENCE Within the liturgy, every action, every silence, the environment, the symbols –everything speaks of our understanding of God, how we interact with God and with one another, and how we believe God transforms our lives through the Gospel. What can we offer each other that is more precious than our presence –our time, our care and our attention? Because all our words and actions carry such weight, we cannot approach our ministry casually or carelessly. In all our preparations, in all that we do, we must be wholly present to the community and its prayer, and to God’s presence within that prayer.

In our presence to others, we discover the sacred nature of relationship and life, and how God comes to us in and through others.

Just as we can discover Christ in another,

so another can discover Christ in us. As followers of Jesus we are called to give this focus of attention to every encounter and each person with a full awareness that God is present in each human contact and in every human experience.

In my day to day living, whose feet do I wash?

In the course of Mass, we believe that Christ is present in the Eucharist, in the bread and wine which has become transformed into his Body and Blood. He is really present and He is given to each of us when we seek to receive Him in communion. Extraordinary ministers of the Eucharist give Jesus to each person who comes to receive, for Christ is truly present in this gift. In return those of us who receive are charged with becoming what we have received – that is, Christ to one another. "We receive the body of Christ to become the body of Christ” (St Augustine Sermon 272.)

BREAD AND FORGIVENESS Pope Francis reminds us that communion with Christ is deeply tied to communion with our brothers and sisters. It is no accident that the Communion Rite starts with the Lord’s Prayer and the sign of peace. We ask God to forgive us our trespasses as we forgive those who trespass against us. Only then do we approach the table of unity and love to receive the mystery that unites us not only to Christ but to our brothers and sisters.

We call the Eucharist ‘communion’ because gathering around the table is our strongest sign of communion with Christ and one another. This loving and faithful act must be repeated in our daily interactions during the week. If we leave the Eucharistic table and create disunity in the community by failing in respect and love, then Augustine offers a stern warning: "All who fail to keep the bond of peace after entering this mystery receive not a sacrament that benefits them, but an accusation that condemns them" (Sermon 272).

19 St John Chrysostom offers a further challenge. He likens the Christ of the altar to the Christ of the poor and the suffering. He wants us to understand that Christ’s sacrifice is most visibly portrayed for us in those who suffer as the outcasts of society.

"The one who is the body of Christ you treat with shame, and when dying, neglect. May you see this altar lying everywhere, both in the lanes and in market places, and may you sacrifice upon it every hour; for on this too is sacrifice performed" (Homily on 2 Cor 20:9) Speaking in the 4th century, his words still ring true today. In other words we are challenged to recognise the presence of Christ in everyone we meet. We cannot go to the altar of God, receive Christ and then pretend that our job is done. We are called, as Christians, to see Christ everywhere and in everyone. If we become Christ when we receive him, we must be Christ in our communities, in our families, in the wider world. As an ancient proverb puts it: Lex Orandi, Lex Credendi, Lex Vivendi: "As we

worship, so we believe, so we live."

Extraordinary ministers of the Eucharist have a particular responsibility to model this, to open our eyes, our minds and our hearts to those who need our compassion. There will be many times when we may not succeed.

We may choose not to see the beggar at the church door but that is why before we receive, before we minister, we acknowledge in our prayer: “Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed".

Sarah Adams studied liturgical theology at Maynooth. She now lives in Devon, working for the Diocese of Plymouth as a Religious Education adviser. She enjoys hiking on Dartmoor and the surrounding countryside.

O U R L A DY

OUR LADY OF

APARECIDA AN IRISH REDEMPTORIST WHO HAS WORKED IN BRAZIL FOR MORE THAN HALF A CENTURY, TELLS THE STORY OF ITS NATIONAL PATRON, OUR LADY OF APARECIDA.

BY BRENDAN McDONALD CSsR 20

Very

few people in Ireland have heard of Our Lady of Aparecida.

Yet there is probably no Brazilian who has not heard that title invoked almost every day. The story is as follows. On October 12, 1717, three poor fishermen, Domingos Garcia, João Alves and Felipe Pedrosa, living on the margins of the Paraíba river in the municipality of Guaratinguetá, were returning downhearted after a fishing trip during which they had not caught a single fish. They decided to put out the nets once more. To their astonishment, they took out of the nets a small black statue without its head. Putting out the nets again they found the head. With the head, however, came an almost unbelievable number of fish. They brought the little statue home to their village and discovered that it was an image of Our Lady of the

REALITY OCTOBER 2017

Immaculate Conception, but of a dark colour. They cleaned the statue and had the head carefully replaced. The fact that the statue was dark in colour is important, as many black people in Brazil at that time were slaves. The local people put the statue in their little oratory and devotion to Our Lady of Aparecida, as she was now affectionately called, began. The word aparecida in Portuguese means ‘appeared’.

DEVOTION TO OUR LADY OF APARACEIDA The cult to Our Lady of Aparecida grew rapidly and spontaneously, so in 1740 the local priest, Fr José Alves Viella, decided to build a bigger oratory.

Many people received special graces through the intercession of Our Lady of Aparecida. When this fact became known, small pilgrimages to the oratory where the statue had been placed on

an altar began to arrive. The devotion and crowds of people grew almost daily, and it soon became necessary to build a bigger chapel to serve the pilgrims. Fr José Viella now had to get the approval of the church authorities for these devotions and to build an even bigger oratory. This chapel was build on the ‘Hill of the Coconut Palms’ which gave a panoramic view of the hills around the Paraíba river. It was built in 1745, and the first Mass was celebrated there that year with the approval of Dom Frei João, the local diocesan bishop. The image of Our Lady of the Immaculate Conception was now called Our Lady of Aparecida. This first chapel was enlarged and made more beautiful several times to cater for the large numbers of pilgrims who kept arriving.

Word of the many graces received through the intercession

of Our Lady of Aparecida spread quickly throughout Brazil.

In 1888, a much bigger and beautifully designed church was built. The local bishop now felt the need to have some priests appointed to look after the spiritual needs of the pilgrims, as well as to celebrate several masses each day and hear the pilgrims’ confessions. He invited the Redemptorists to undertake these tasks, and from 1894 to the present day, the Redemptorists have done this work with admirable zeal, looking after the spiritual needs of the pilgrims who had begun to come in their thousands.

PATRONESS OF BRAZIL In 1908, Pope Pius X elevated the sanctuary to the level of a basilica. In 1930 Pope Pius Xl, granting a petition signed by all the bishops of Brazil, solemnly proclaimed Our Lady

THE FOREIGN MISSIONS of Aparecida principal patroness of the country. So many pilgrims continued to flock to the basilica of Our Lady of Aparecida in their thousands, that by 1950, it had become too small to cater for the increasing number of pilgrims.

It was decided to build a much bigger basilica, and an even more majestic Marian sanctuary.

The construction of this new sanctuary took no less than 25 years to complete! It was finally solemnly consecrated by Saint John Paul ll during his historic visit to Brazil on June 4. 1980.

This magnificent shrine occupies more than 18,000 square metres of covered space with room for 32,000 people. For special religious events it can hold up to 70,000 people. It is by far the biggest Marian basilica in the world.

In 2007 Pope Benedict XVl visited the Basilica of Aparecida to inaugurate the Fifth General Conference of the Latin American and Caribbean Bishops. He was enormously impressed by the size and the beauty of the basilica, and much more impressed by the faith and devotion of the Brazilian people to Our Lady of Aparecida, as well as the pastoral zeal and dedication of the 30 or so Redemptorist missionaries working there.

In July 2013 Pope Francis, who was in Rio de Janeiro for the World Youth Day event at which 3.5 million young people gathered from all over the world, paid a visit to the Basílica of Aparecida. Like his predessors he was amazed at the size and beauty of the basílica and was visibly impressed by the strong faith the thousands of people

present on the occasion had in the power of intercession of Our Lady of Aparecida. He promised, if at all possible, that he would return on October 12, 2017 for the 300th anniversary of the finding of the statue of Our Lady in the waters of the Paraíba river.

On June 30, 1980, the then President of Brazil, General João Figereido, declared October 12 to be a national holiday in honour of Our Lady of Aparecida. In 2015 a little over 12 million pilgrims visited the Basílica of Aparecida. Unofficial statistics indicate that about 13.5 million pilgrims visited the basilica in 2016.

The Redemptorists working in Aparecida run a national television station with daily religious programmes, including daily Mass, homilies, Benediction of the Blessed Sacrament, rosaries etc. They also have a radio station transmitting religious programmes that can be heard all over Brazil and beyond.

It would be marvellous if the devotion to Our Lady of Aparecida, so popular among young people, could be shared with the people of Ireland.

We Redemptorists would be delighted to see Irish people coming on pilgrimage to the Basilica of Our Lady of Aparecida.

Fr Brendan Mc Donald CSsR hails from County Waterford, and is a Redemptorist missionary still very active in his 53rd year on the Brazilian Mission.

Basilica of Our Lady of Aparecida

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The Basilica can hold up to 70,000 people

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LUTHER: 1517-2017

FROM CONFLICT TO COMMUNION

OCTOBER 30 MARKS THE 500TH ANNIVERSARY OF THE BEGINNING OF THE REFORMATION. IT ALSO MARKS THE 50TH ANNIVERSARY OF LUTHERAN-ROMAN CATHOLIC DIALOGUE. IN 2013 THE LUTHERAN-ROMAN CATHOLIC COMMISSION ON UNITY PUBLISHED A REPORT, FROM CONFLICT TO COMMUNION, HIGHLIGHTING HOW MUCH HAS BEEN ACHIEVED IN THAT TIME.

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BY BISHOP JOHN McAREAVEY

This

year’s commemoration of the Reformation includes three main challenges. Firstly, it is being celebrated in an ecumenical age. Secondly, in this age of globalisation, it must go beyond the ancient conflicts of Europe, and take note of Christians in the rest of the world. Thirdly, this is also an era of a new evangelisation and new religious movements, alongside a increasing secularisation. Commemorating the Reformation offers “the opportunity and obligation to be a common witness of faith” (From Conflict to Communion [FCTC] 4).

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We can briefly summarise the issues at stake as follows: 1. How can traditions be handed on so that they are not simply objects of antiquarian interest, but support a vibrant Christian existence?

2. How can this be done without digging deeper trenches between Christians of different confessions?

3. The partners in ecumenical dialogue are committed to the doctrines of their respective churches as expressing the truth of their faith. While these doctrines

have much in common, they may also differ radically in how they formulate it.

The former makes dialogue possible; the latter makes it necessary.

the sacraments. Pastoral reforms included the establishment of seminaries for the better training of priests, the obligation to preach on Sundays and holy days, and obligatory residence in their dioceses and parishes by

a reward in heaven is promised to these works. Their intention is to emphasise the responsibility of persons for their own actions, not to contest the character of those works as gifts, or far less to deny that justification always remains the unmerited gift of grace (FCTC 133).

It concludes that the understanding of the doctrine of justification as set forth in this Declaration shows Lutheran and Catholic consensus on the basic truths of the doctrine of justification.

Luther has come to be seen as an earnest religious person, a conscientious man of prayer, whose core intention was to reform the church, not to divide it REGARDING LUTHER Luther has come to be seen as an earnest religious person, a conscientious man of prayer, whose core intention was to reform the church, not to divide it. We are now better able to understand him as a ‘witness to the Gospel’. Visiting the Augustinian Friary in Erfurt in 2011, Pope Benedict stated: What constantly exercised [Luther] was the question of God, the deep passion and driving force of his whole life’s journey.

‘How do I find a gracious God?’ – This question struck him in the heart and lay at the foundation of all his theological searching and inner struggle ...The fact that this question was the driving force of his whole life never ceases to make an impression on me. (FCTC 30) Initial conflict over indulgences developed into a conflict over authority. When he found no biblical basis for Rome’s responses to his propositions, he began to think of the pope as ‘the Antichrist,’ meaning “that the pope did not allow Christ to say what Christ wanted to say, and that the pope had put himself above the bible” (FCTC 53). Although he had no intention of establishing a new church, the breach became wider, when in 1527, the reformers asked the Prince Elector of Saxony to establish a visitation commission and the following year, they published a minister’s handbook, addressing all their major doctrinal and practical problems The Catholic Church responded by convening of the Council of Trent in 1545.

It had three aims: to heal the confessional split, to reform the church and to establish peace. It dealt with the main doctrinal areas of scripture and tradition, justification and

bishops and priests. Trent shaped a polemical climate between Protestants and Catholics, which laid the basis for the formation of Catholic identity up to the Second Vatican Council.

AGREEMENT ON MAIN PRINCIPLES From Conflict to Communion treats four key topics - justification, Eucharist, ministry, and Scripture and tradition. They outline Luther’s perspectives on each. Then they articulate Catholic concerns about these perspectives, and finally, they show how Luther’s theology and Catholic doctrine are in ecumenical dialogue.

1. Justification Scholarly research and dialogue on the fundamental topic of justification resulted in the Joint Declaration on the Doctrine of Justification of 1999.

Together Catholics and Lutherans confess: ‘By grace alone, in faith in Christ’s saving work and not because of any merit on our part, we are accepted by God and receive the Holy Spirit, who renews our hearts while equipping and calling us to good works… The phrase ‘by grace alone’ is further explained in this way: ‘the message of justification … tells us that as sinners our new life is solely due to the forgiving and renewing mercy that God imparts as a gift and we receive in faith, and never can merit in any way’ (FCTC 124).

It goes on to reflect on Catholic use of the term ‘merit’: When Catholics affirm the meritorious character of good works, they wish to say that, according to the biblical witness,

2. Eucharist FCTC states that Catholics and Lutherans understand that the exalted Lord is present in the Lord’s Supper in the body and blood he gave with his divinity and humanity, through the word of promise in the gifts of bread and wine, in the power of the Holy Spirit for reception through the congregation (n. 154).

The biblical concept of anamnesis (remembrance) helps resolve the thorny question of the relationship of Jesus’ once and for all sacrifice to the Lord’s Supper.

Through the remembrance in worship of God’s saving acts, these acts themselves become present in the power of the Holy Spirit...This is the sense in which Christ’s command at the Lord’s Supper is meant: in the proclamation, in his own words, of his saving death, and in the repetition of his own acts at the Supper, the remembrance comes into being in which Jesus’ word and saving work themselves become present (FCTC 158).

3. Ministry The 2006 document, The Apostolicity of the Church, showed that, while both sides share a conviction that “God instituted the ministry and that it is necessary for the being of the church,” they differ in how they understand the sacramental identity of the priest and the relationship of the sacramental priesthood

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to the priesthood of Christ.

For Catholics, Lutheran ordinations lack a fullness of sacramental sign. It is “Catholic doctrine that in Lutheran churches the sacramental sign of ordination is not fully present because those who ordain do not act in communion with the Catholic episcopal college” (191).

4. Scripture and Tradition The most significant development in this area is the biblical renewal that inspired the Dogmatic Constitution Dei verbum of the Second Vatican Council. From Conflict to Communion affirms that “regarding Scripture and Tradition, Lutherans and Catholics are in such an extensive agreement, that their different emphases do not of themselves require maintaining the present division of the churches, [adding that] in this area there is unity in reconciled diversity.”

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COMMEMORATING AND REPENTING The anniversary of the Reformation is not a celebration of the division of the Western church. “No one who is theologically responsible can celebrate the division of Christians from one another.” The document also addresses “reasons to regret and lament” on both sides.

It refers to Luther’s anti-Semitic statements, persecution of the Anabaptists and violent attacks on the peasants during the Peasants’ War. As for the papacy, “even though they agree in part with Luther’s criticism of the papacy, nevertheless Lutherans today reject Luther’s identification of the pope with the Antichrist.”

In his encyclical, Ut Unum Sin (1995), Pope St John Paul II acknowledged that the ministry of the Bishop of Rome “constitutes a difficulty for most other Christians, whose memory is marked by certain painful recollections,” adding that “as far as we are responsible for these, I join with my Predecessor Paul VI in asking forgiveness”.

During its fifth assembly in 1970, the Lutheran World Federation declared that “we Lutheran Christians and congregations [are] prepared to acknowledge that the judgement of the Reformers upon the Roman Catholic Church and its theology was not entirely free REALITY OCTOBER 2017

of polemical distortions, which in part have been perpetuated to the present day. We are sorry for the offence and misunderstanding, which these polemic elements have caused our Roman Catholic brethren.”

The final chapter concludes with five 'ecumenical imperatives': 1. Catholics and Lutherans should always begin from the perspective of unity and not from the point of view of division in order to strengthen what is held in common, even though the differences are more easily seen and experienced.

2. They must let themselves be transformed continuously by the encounter with the other and by the mutual witness of faith.

3. Catholics and Lutherans should again commit themselves to seek visible unity, to elaborate what this means in concrete steps, and to strive repeatedly toward this goal.

4. Lutherans and Catholics should jointly rediscover the power of the gospel of Jesus Christ for our time.

5. They should witness together to the mercy of God in proclamation and service to the world.

CONCLUSION The growing level of communion between the Lutheran and Catholic Churches was reflected in the decision of Pope Francis to visit Malmo, Sweden last October. It was also signalled by the service of Repentance and Reconciliation that the Council of the Protestant Churches and the Catholic bishops' conference celebrated together at Hildesheim on March 11, 2017. Professor Hans Kung has called for an end to the schism between the two churches and for the immediate mutual recognition of ministries and the removal of the barrier to full Eucharistic communion.

The level of understanding and agreement reached between Lutherans and Catholics in the 50 years since ecumenical dialogue began is surely a sign of the work and presence of the Spirit and a heartfelt response of those involved to the prayer of Jesus ‘may they all be one’ .

FIFTY YEARS OF LUTHERAN AND CATHOLIC DIALOGUE The Gospel and the Church [Malta report], 1967-1972 The Eucharist: final report of the Joint Roman CatholicLutheran Commission, in 1978 Ways To Community, in 1980 The Ministry In The Church, LutheranRoman Catholic Conversation, in 1981 Martin Luther – Witness To Christ, in 1983 Facing Unity – Models, Forms And Phases Of Catholic-Lutheran Fellowship, in 1984 Church And Justification, in 1993 Joint Declaration on The Doctrine of Justification, in 1999 The Apostolicity of the Church: Study Document 0f The Lutheran-Roman Catholic Commission on Unity, in 2006 Dr John McAreavy is Bishop of Dromore, and a member of the Council for Ecumenism and Dialogue of the Irish Catholic Bishops’ Conference

F E AT U R E

AMORIS LAETITIA ONE YEAR ON

JUST OVER A YEAR AGO, POPE FRANCIS ISSUED HIS APOSTOLIC EXHORTATION ON THE FAMILY, AMORIS LAETITIA. IT WILL BE A KEY TEXT FOR NEXT AUGUST’S WORLD MEETING OF FAMILIES IN DUBLIN. AS PART OF REALITY’S PREPARATION FOR THE MEETING, A MORAL THEOLOGIAN OFFERS A READING OF THIS KEY DOCUMENT.

BY SUZANNE MULLIGAN

Next

August Dublin will host the World Meeting of Families.

This is an event that is held every three years in different locations around the world, and its purpose is to pray, reflect and embrace the centrality of the family for both society and the church. Amoris Laetitia bears many similarities to the Holy Father’s earlier writings. It is positive, yet grounded in reality, and steeped in compassion.

Francis does not shy away from the struggles of love and life, but wants to reassure and inspire his readers. In short, he navigates the

world of relationship, love, intimacy and family, emphasising the beauty of married love. Human beings, despite their best intentions and sincere efforts, sometimes fail. Relationships are tough.

Amoris Laetitia is an attempt to reach out to those whom the church may have marginalised in the past, and to advance a positive message on sexuality, marriage and the family.

RECENT HISTORY Students of Catholic moral theology will remember that until the Second Vatican Council

much of the church’s teaching on marriage was cold, sterile, and abstract. The manuals of moral theology painted a picture of morality that was legalistic, negative, and act-orientated.

Little attention was given to the human person, in all of his/her complexity, struggling as best they can with life’s challenges. Little attention was given to Jesus Christ, or to scripture, or to love, virtue, or moral character. This profoundly affected church teaching on sexuality also; it too became focused on the act and on what not to do. As a result, themes such as love, friendship or

25

F E AT U R E

intimacy were peripheral at best, and the spiritual and emotional aspects of loving and of being loved were largely ignored.

Thankfully, much has changed in recent decades, due in no small part to the moral re-imagining of theologians throughout the 20th century, and to the sea-changes initiated by the Second Vatican Council. This was perhaps seen most immediately in Pope Paul VI’s document Humanae Vitae issued in 1968.

Despite being often regarded as “the encyclical on contraception", Humanae Vitae is in fact an encyclical on married love. Paul tries to present a theology of marriage that is positive, one that focuses on the love, intimacy and friendship that is integral to married life. It is by no means a perfect document, but its teaching is too quickly dismissed because of what it says about artificial contraception.

Forty-eight years later, we find in Amoris Laetitia a continuation of the debate on issues concerning marriage and sexuality, and this Apostolic Exhortation is not without its challenges too.

26

polarised. The issues at stake are complicated, and deserve more nuanced and compassionate responses, and so he says that: The complexity of the issues that arose [at the Synod] revealed the need for continued open discussion of a number of doctrinal, moral, spiritual and pastoral questions …

The debate carried out in the media, in certain publications and even among the Church’s ministers, range from an immoderate desire for total change without sufficient reflection or grounding, to an attitude that would solve everything by applying general rules or deriving undue conclusions from particular theological considerations” (n.2).

He is calling then for a more balanced debate and ongoing critical reflection, but he warns also of a “black and white” morality, that so often accompanies discussion on sexuality.

He reminds us that what is needed is debate that allows room for the spiritual and pastoral teachings of the church to shine through as well as church doctrine.

Francis also thinks that church teaching has been conveyed with the wrong emphasis. He says that: Many people feel that the Church’s message on marriage and the family does not clearly reflect the preaching and attitude of Jesus,

We fumble around in the murkiness of moral perplexity, hoping to do the best we can For one thing, its reception has been mixed.

Some critics have voiced their disappointment that Pope Francis did not go further in what he says about divorced and remarried couples, or that he does not include gay relationships in his more open thinking. Others feel he has gone too far, that he has departed from traditional Catholic teaching. But in fact Pope Francis is further developing the pastoral approach of John Paul II, who had reversed official teaching of excommunication for divorced and remarried couples. One should therefore argue, rather, that the Holy Father is building upon the tradition and the teachings that he inherited from his predecessors.

WHAT DOES IT SAY? So what exactly does Pope Francis say in Amoris Laetitia? From the outset, it is clear that he wants to avoid simplistic extremes. Debates in this area can often become emotive and REALITY OCTOBER 2017

who set forth a demanding ideal yet never failed to show compassion and closeness to the frailty of individuals like the Samaritan woman or the woman caught in adultery (n.38).

In other words, moral conversion requires the experience of mercy and forgiveness. This is just one section of the document where we see the Holy Father’s deeply personal and compassionate thinking coming through.

Human beings struggle; we fumble around in the murkiness of moral perplexity, hoping to do the best we can. Moral failure is part of the human condition, and we must learn to come to terms with our mistakes as well as with our successes. The mercy, forgiveness and compassion of others are an essential part of our healing and renewal. Pope Francis warns that “Our teaching on marriage and the family cannot fail to be inspired and transformed by this message of love and tenderness; otherwise it becomes nothing more than the defense of a dry and lifeless doctrine”. Or to cite Cardinal Kasper, “pastoral action cannot go against Church doctrine, but doctrine cannot be an abstract affirmation. Its interpretation has to be linked to real life”.

THE LAW OF GRADUALISM With this in mind, Francis also speaks of the law of gradualism. When we think of our own lives and relationships, we realise it takes time

and effort to get things right. We must be patient with ourselves and with others. We must learn from our errors. We must also learn from the wisdom and insight of those around us. Relationships of all kinds can be hard work, and there are times when even those whom we love the most can challenge us in a host of ways.

Getting to where we want to be, morally speaking, inevitably takes time, persistence, and determination. We pray and ask for God’s help on our journey, but we recognise that it is in fact a journey. Moral growth is a lifelong commitment. It requires honesty and enough moral maturity to allow ourselves to grow. And although we may fail along the way, we remain grateful for the love, forgiveness and kindness of God and of those around us. As Pope Francis reminds us, St John Paul II proposed the so-called ‘law of gradualness’ in the knowledge that human beings accomplish moral good by different stages of growth. As he says, I sincerely believe that Jesus wants a Church attentive to the goodness which the Holy Spirit sows in the midst of human weakness, a Mother who, while expressing her objective teaching, ‘always does what good she can, even if in the process her shoes get soiled by the mud of the street’” (n.308).

Another key contribution of this document is what the pope says about conscience and

moral discernment. The church, we are told, has been called to form consciences not to replace them (n.37). Conscience must not be confused with blind obedience to church teaching. Rather, we are charged with the task of informing ourselves of the teaching, considering all relevant factors at play, listening to all the voices of moral wisdom available to us. But it is we alone who must take the moral stance and take responsibility for our lives. For a variety of complex reasons, we might not be able to choose the good as we see it. Pope Francis understands this, and tells us: Conscience can do more than recognise that a given situation does not correspond objectively to all the overall demands of the Gospel. It can also recognise with sincerity and honesty what for now is the most generous response which can be given to God, and come to see with a certain moral security that it is what God himself is asking amid the concrete complexity of one’s limits, while yet not fully the objective ideal (n.303).

the reader is that there is a very “first world” feel to the Exhortation. It lacks a detailed analysis of the ways in which extreme poverty impacts of the sexual lives of millions around the world. It fails to address the urgent need to sexually empower women, especially poor women, as one means of decreasing their

Moral growth is a life-long commitment.

It requires honesty and enough moral maturity to allow ourselves to grow

SHORTCOMINGS? Although this is a wonderful document in many respects, it is not without its shortcomings. The first thing that strikes

vulnerability to various forms of sexual abuse and exploitation. It fails to address the challenges faced by millions of discordant couples, where one or both spouses are HIV positive. Ours is a world where women remain disproportionately affected by HIV, where millions of women and girls are subjected to female genital mutilation, where women and girls are trafficked for the sex industry.

One might therefore have expected greater acknowledgement of these realities, and of the ways in which they impact the family and sexual rights of women throughout the world.

But despite that, Pope Francis does address a real and urgent pastoral problem in our church, and does so with the gentleness and compassion that we have come to expect from him. For many couples who are divorced and in second unions Amoris Laetitia is a major step towards a more inclusive, reconciliatory church. And for that we must be thankful. The document is rooted in hope and in the great possibilities of the human spirit. It captures what Maya Angelou described as “the nobleness of the human spirit” – namely, our capacity to lift ourselves up, to carry on, to have the courage to love and to be loved, whatever the risk.

Dr Suzanne Mulligan teaches Moral Theology at the Pontifical University, St Patrick’s College, Maynooth, where she is also Director of the Higher Diploma in Theological Studies programme

27

prayer corner

In this series, Fr George Wadding invites us to take an imaginative look at some familiar Gospel stories, imagining how the characters might have told their story if they were alive today. Using the imagination can be a powerful way of entering into reflective contemplative prayer. Find a quiet corner, read the article slowly a few times, think about it and pray as the spirit leads you.

The Centurion Of Capernaum One of the synagogue leaders who went to ask Jesus to heal the servant of the centurion recalls that fateful day.

Read this meditation and keep your Bible handy, open at Luke 7:2ff and Matthew 8:5ff

At 28

the time I was one of the Council of the Elders at Capernaum, a town on the northern shore of the Sea of Galilee in the territory of Jacob’s sons, Zebulun and Naphtali. I knew Jesus of Nazareth. He had recently left his own town of Nazareth and made our place the centre of his ministry in Galilee. It seems that he had encountered a lot of hassle from his own relatives and neighbours in Nazareth. In any case, be that as it may, Capernaum has a great deal more going for it than Nazareth. It is only about a day’s walk away but it is near a major crossroads of some of the great trading routes and so it afforded Jesus greater scope for spreading his message. In fact, it was here in our synagogue, just after Herod arrested John the Baptiser, that Jesus preached his first sermon.

OUR FRIEND THE CENTURION On the outskirts of town, a platoon of Roman soldiers was billeted. They were not much trouble to us largely, because their commanding officer, the centurion, was a man of high principles. He was always respectful of our religion and our traditions – more than I could say about our regional governor, Pontius Pilate - but I’d better not say that too loudly! To our surprise he offered to undertake the cost of building our new synagogue.

Anyone who was anyone in the Roman hierarchy had slaves. The empire was awash with them. To the Romans, a slave was just

REALITY SEPTEMBER 2017

a thing, like a garden tool. His master could torture his slave for fun, could throw him out like a broken rake, could kill him at a whim. If a female slave had a baby, it belonged to her master, for him to do with it as he pleased.

That’s where our centurion was different again. He had slaves alright, but he treated them with respect. His batman he treated almost as a friend. When his slaves came to town on business, they would always speak well of their master.

THE SICK SERVANT One day, we heard that one the centurion’s slaves fell seriously ill. He was his batman, his personal servant, and the centurion was literally out of his mind with anxiety lest the slave should die. Jesus had just arrived back to his base in Simon bar Jonah’s house, so I was asked to lead a delegation of elders to intercede with him on his behalf. With the enthusiastic support of the others, I begged Jesus to come and heal the centurion’s slave.

“He deserves that you do this for him,” I pleaded. “Yes,” said the others, “he truly loves our nation.” “He has even built our synagogue for us with his own money,” blurted out another elder. “Alright… I’ll come with you.

Take me to his house.” I often think what an extraordinary scene this was: Jewish elders freely pleading for a miracle with a maverick Jewish rabbi on behalf of a Gentile officer of an occupying force. Who’d have believed it!

As we neared the officer’s residence, the centurion himself came to meet us. He

was dressed in civilian clothes, no military uniform or arms, just tunic and belt and green cloak. He went straight up to Jesus.

“Sir,” he said, “listen, you must not trouble yourself to enter my house. I am a Gentile.

Your laws don’t allow you to enter and I mustn’t pressure you. A single word from you, even from a distance, is all that’s needed.

As an officer in the army when I give an order the thing is done and that’s it. In another sphere, you too can give an order and the thing will be done” - or words to that effect.

A MAN OF FAITH For a minute, Jesus turned his back on the centurion and faced the crowd all round him. “Did you hear that?” he asked. “What extraordinary faith! In the entire nation of Israel I have never encountered such exceptional faith.” As his searching stare rested momentarily on us elders, I diverted my eyes in embarrassment. We had been using Jesus’ miraculous powers for our own purposes (to ingratiate ourselves with the local military authority), but we couldn’t bring ourselves to acknowledge the source of his powers. The pagan centurion had no such hesitation; he had implicitly attributed to Jesus the power of God’s own creative word.

Jesus turned back to him. He reached out and rested his hand in a gesture of friendship on the centurion’s forearm. “Your prayer is granted, friend, your servant is alive and well.”

There wasn’t the faintest shadow of a doubt on the face of the centurion. With tears in

his eyes, he thanked Jesus profusely, turned and hurried back to his quarters. Some of the curious onlookers followed him to ascertain if a miracle had really occurred. Those of faith simply praised God and walked away joyful but troubled. We elders also went to our homes in silence. We had performed the task allotted to us; we had shown the gratitude of the townspeople towards the sympathetic commanding officer of the local Roman garrison.

But that ‘stare’ of Jesus had stung us. The question remained to bother us – where did Jesus get his power? It must have come either from Satan or from God. But Satan does not go about doing good. Once when Jesus had cast out a dumb demon (Lk. 11:14f.), some people accused him of being in league with Satan. But he quickly exploded that nonsense: “If Satan is divided against himself how will his kingdom stand?” he asked. “Anyhow, if I cast out demons by the power of Satan, by whose power do your sons cast them out?” Jesus' critics should have used their intelligence before they challenged him.

So where, then, did Jesus get his powers? If it wasn’t from Satan, then it must have been…..

NOTE: A centurion was the equivalent of a regimental sergeant major; and the centurions were the backbone of the Roman army. They are mentioned several times in the New Testament, and they are always represented as decent and honest men. The centurion who commanded Jesus’ execution squad confessed that Jesus was the Son of God (Mt 27:54) and innocent of the charges (Lk 23:47). Cornelius, the centurion stationed at Joppa, was converted by Peter (Acts 10:1f). One centurion helped save Paul from a scourging (Acts 22: 25f): another saved him from a plot to murder him (Acts 23:17f). Paul was taken from Caesarea to Rome in the custody of the centurion Julius (Acts 27:1f) who prevented his own soldiers from murdering Paul lest he escape in the shipwreck (Acts 27:42f).

Fr George Wadding CSsR is a member of the new Redemptorist Community, Dun Mhuire, Griffith Avenue, Dublin D09 P9H9

29

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COM M E N T FAMILY & RELATIONSHIPS CARMEL WYNNE

HEARING WHAT IS NOT SAID CAUSES FRICTION

EVERYTHING WE SPEAK OR HEAR CAN HAVE MEANING ON TWO DIFFERENT LEVELS. THE MESSAGE IS THE LITERAL MEANING CONVEYED BY THE WORDS, BUT UNDERNEATH, THERE IS ANOTHER LEVEL OF COMMUNICATION THAT DEPENDS NOT ON WORDS ALONE, BUT ON TONE OF VOICE AND THE “LANGUAGE” OF THE SPEAKER’S FACE AND BODY. Isn’t it sad when families who love each other and have the best of intentions, experience friction as often as they feel emotional connection in their relationships?

Very few of us understand that a major cause of tension in our closest family relationships is our own unrealistic expectations and fear of talking about what we think and feel.

A widespread belief is that what our loved ones say, do or don’t do has the power to hurt our feelings. The actions or inactions of others may be the stimulus that triggers a reaction in us. But we always have a choice about how we interpret the words we hear, a choice that is powerfully influenced by our beliefs, needs and expectations.

As children most of us learned a whole set of rules that are so much a part of how we think and relate as adults that we never question them. Children lack the insight to recognise the guiltinducing behaviour of parents who claim that the child made them unhappy when they failed to do what the parents asked. A parent is still controlling any adult who believes that s/he has to be careful about the words she uses for fear others will react to the most trivial of comments with annoyance or hurt.

Marshall B. Rosenberg, author of Nonviolent Communication,

a language of life, explains how difficult it can be to respond empathically to one’s own family members. He said the habitual ways we think and speak hinder communication and create misunderstanding and frustration in others and in ourselves. One reason for this is that “Most of us have been educated from birth to think and communicate in terms of what is 'right' and 'wrong' with people."

From N euro L ing uistic Programming (NLP) we learn that the meaning of communication is the response you get. The suggestion is that if you are not getting the response you want you change your communication and keep changing it until you succeed. That sounds wonderful for people who have an in-depth understanding of what happens when we talk. It’s unhelpful for the average person who wants guidelines on how to improve a relationship that is spoiled by undertones of friction.

Deborah Tannen, Professor of Linguistics at Georgetown University, says everything we hear has meaning on two levels.

The message is the literal meaning that is conveyed in the words.

Under the words intended to make an emotional connection, is the meta-message, what Tannen defines as the meaning gleaned from the words, tone of voice and the body language

that has an impact on what is communicated.

Friction occurs in relationships when emotional responses that may never have been intended are triggered by the interpretation of meta-messages.

Good communication involves more than talking and listening. It also involves hearing, and paying attention to the response in you that is generated by the internal dialogue that reflects your thoughts.

Hardly any of us are good at hearing, listening to our own self-talk. Many of us believe that when our feelings are hurt someone else is at fault. It’s hard to blame myself, to accept that I am responsible for how I am triggered to react.

If you hear yourself use words such as ‘should’ and ‘ought to’, you are probably making a judgement that something is not right, not being done your way. Even if you don’t put it in words, it’s probable that your body language communicates what you do not say.

Hearing what is not said, is a major contributor to the coolness and disharmony between family members that is palpable but never resolved. Hearing, listening beyond the word message to your own self-talk, judging what you believe is right and wrong, interpreting what you think was

the intended message takes place in nano-seconds.

Relationship difficulties can occur because of mind reading and unmet expectations. It’s worthwhile to reflect on both pleasant and unpleasant conversations. Any feelings, friction or tension that a listener experiences are self-generated by the layers of meaning and added judgements that reflect the perceptions, beliefs and relationship history with the speaker.

The awareness to recognise how one reacts to words, tone of voice, volume, body language, eye contact and other influences is an essential step to change how you communicate in order to have more loving and nurturing relationships.

Putting words on one’s heartfelt desire for emotional connection is not difficult. Explaining how you feel when that connection is missing is the biggest obstacle to the kind of loving, nurturing family relationships that many of us aspire to but fail to achieve.

Hearing what is not said could be the key to improving family relationships.

Carmel Wynne is a life and work skills coach and lives in Dublin. For more information, visit www.carmelwynne.org

31

FROM THE ARCHIVES November 1961

There was a remarkable upsurge in vocations to the priesthood and religious life in the years immediately after World War II. The Irish Redemptorists were no exception and throughout the years 1953-1963, the numbers of students preparing for ordination hovered around 90, and for a while even topped 100, in addition to Irish students in the Philippines and India. During the preparations for the Patrician Year

32

REALITY OCTOBER 2017

THIS IS (1961) to mark the 1500th anniversary of St Patrick’s arrival, Pope John XXIII appealed to Ireland to help meet the challenge of the "exceptionally grave and difficult circumstances of the priestly ministry in Latin America." In this spirit, the Redemptorists accepted responsibility for an area in the North East of Brazil. It was their third mission territory, in addition to the Philippines and India, where they

had been since 1906 and 1938 respectively. The pioneers left for Brazil in April 1960. They were Fr James Collins (later bishop of Miracema) as superior, John Meyers, James McGrath, and Michael Kirwan.

Apart from Fr Collins, who had spent some years in the Philippines, the rest were recently ordained.

Their first mission station was Pedro Afonso in the state of Tocantins.

BRAZIL This article was the first report on the mission.

It was designed to inform the people back home what life was like in Brazil, and hopefully, to raise funds to support the mission. To the surprise of the missionaries, their territory was almost as big as Ireland, and Fr McGrath, the author, stresses size and distance. The Irish road system of the early 1960s, although underdeveloped, was vastly superior to

THE FOREIGN MISSIONS Brazil’s. He is also anxious to allay some of the myths about Brazil such as the piranhas, fish that devour human flesh, to allay the fears of the families of his brethren back home.

Fr James McGrath would go on to become Vice Provincial of Fortaleza, then Provincial of Ireland and Consultor General in Rome. He died as Rector of Mount St Alphonsus in Limerick in 1989. Most of

those mentioned in the article have gone to their reward, but Fr Dermot O’Connor who appears in one of the photographs is still very much alive, and is a member of the Esker community.

Brendan McConvery CSsR

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ST G E R A R D

A saint for life A friend for life who is

THE ANNUAL ST GERARD NOVENA IN DUNDALK FILLS THE LARGE CHURCH OF ST JOSEPH TEN TIMES A DAY. THE RECTOR OF THE COMMUNITY EXPLAINS THE ATTRACTION OF ST GERARD AS THE SAINT FOR ALL THE FAMILY.

BY MICHAEL J. CUSACK, CSsR

"This

is my sixtieth year, Father, I wouldn’t miss it for the world", "I did it last year and just loved it!", "That year wasn’t long going round, it’s just great to be here!" these are some of the comments of the thousands of people who come to St Joseph’s Redemptorist Church in Dundalk every October to take part in the annual novena in honour of St Gerard

Majella. For more than100 years, the people of Dundalk and the surrounding towns and counties have come to visit the shrine of St Gerard in Dundalk and pray that this humble Italian Redemptorist brother who died almost 300 years ago would intercede before God for their various needs.

The shrine to St Gerard was built by the local people who, in their need, turned to

their friend Gerard for help and for comfort.

Gerard was very much an ordinary humble man who was extraordinary in his faith and service. People recognised Gerard’s goodness and kindness and were drawn to him during his short life. He was seen as a man of prayer, a man of charity and a man of God. Fr Brendan McConvery, CSsR has written a beautiful book, St Gerard Majella: Rediscovering a Saint

35

ST G E R A R D

The blessing of the holy oils before the anointing of the sick

36

which gives a very good introduction to the life of St Gerard and helps to explain the world he came from.

TEN TIMES DAILY Those who attend the novena here in Dundalk are swept along by the crowds who gather 10 times each day from October 8-16.

Some have been attending all their lives and tell stories of being brought here as children and of the great memories and enjoyment of the novena. There are even people, who shall remain nameless, who tell of the novena traditionally being a great place to go in search of future romance, or as they might say locally ‘a place to spot the talent!’ Some of these are now bringing their grandchildren to this annual event.

What is it that draws the crowds? What makes so many people ‘want’ to attend? Why do people speak of the great enjoyment and not wanting to miss it? I think it is the need of the people. There are so many difficulties and struggles in people's lives and this novena helps people to find hope and support and comfort in a fairly hectic world. Throughout the year and during the novena, many people tell their stories by writing out their prayers REALITY OCTOBER 2017

and petitions and thanksgivings and these give us a window into the lives and struggles of those who visit our shrine. St Gerard Majella is the patron saint of parenthood and expectant mothers, and we know that so many people today long for the precious

The shrine of St Gerard Majella

gift of life. It is wonderful to hear the stories of those who had exhausted every other avenue in terms of trying to conceive new life, and then turn to St Gerard as a last resort. "If it wasn’t for St Gerard, I wouldn’t have this one!" Or two! Or three! It is so inspiring to hear the stories of the people who believe that through the intercession of this great friend St Gerard Majella, their prayers have been heard and they have been blessed with the precious gift of life.

ALL HUMAN LIFE IS HERE The petitions of the people speak of unemployment, broken relationships, homelessness, bank debt, deep hurts, addictions, sickness, depression, and bereavement. The prayers are cries from the heart and the sharing of those stories can help to ease the burden a little. There are stories of prayers heard, blessings given, healings, reconciliation, new life and so often deep gratitude for this very special friend St Gerard.

Nothing would be possible without the incredible efforts of a great team working at the novena. The volunteers give generously of their time from early morning to late at night and ensure that all runs smoothly. Musicians

and singers help lift our voices and spirits, while a variety of speakers address the issues of our ordinary lives and try to give encouragement and hope to all. The atmosphere of welcome, the blend of music and song, of prayer and silence, the buzz of the crowd, the good humour and kind gestures make this time of year so special and memorable. The world we live in needs celebrations of joy and hope and this event in Dundalk each year certainly delivers in spades. In a time where human life seems to be devalued and threatened, where the precious gift of life is so often dismissed and even destroyed, this great friend of the people, Saint Gerard Majella, is a real beacon of hope. He is truly a saint for life who is a friend for life! Why not come along and get to know him? Everyone is heartily welcome and that’s a promise.

The 'Novena Crowd'

Fr Michael Cusack CSsR is Rector of the Redemptorist Community of St Joseph’s, Dundalk, and an experienced preacher and missioner.

SOLEMN NOVENA IN HONOUR OF St.GERARD MAJELLA at St. Joseph’s Redemptorist Church, Dundalk October 8-16 2017

Preaching at this year’s Novena: Frs Tony Rice CSsR, Noel Kehoe CSsR, Brendan O’Rourke CSsR, Ciaran O’Callaghan CSsR, Brendan Callanan CSsR & Archbishop Eamon Martin Novena Times: Weekdays 7.00am, 9.30am, 11.30am, 1.10pm, 2.30pm, 4.30pm, 6.00pm, 7.30pm, 9.00pm and 10.30pm (Last session each night in candlelight) Sunday October 8 and 15 7.00am, 8.00am, 9.30am, 11.00am, 12,30pm, 4.30pm, 6.00pm, 7.30pm and 9.00pm (Last session in candlelight) Special Events: Thursday October 12 Guest speakers from Dundalk Women’s Aid at all sessions Theme - ‘When Home Is Where The Hurt Is’ Friday October 13 Reconciliation Services at 9.30am; 11.30am; 6pm & 7.30pm Saturday October 14 Anointing of the Sick at 11.30am & 2.30pm only Sunday October 15 Blessing of the Babies at 2.30pm (without Mass.)

MISSION

THE REDEMPTORISTS IN THE MOST RECENT IRISH REDEMPTORIST FOREIGN MISSION IS IN A SMALL CORNER OF THE LARGE LAND OF MOZAMBIQUE IN SOUTH EAST AFRICA. FORMALLY TITLED “THE SANCTA MARIA DEI MONTI MISSION” AFTER THE PLACE WHERE ST ALPHONSUS AND HIS COMPANIONS PREACHED THEIR FIRST MISSION, IT IS A JOINT UNDERTAKING BY IRISH, BRAZILIAN AND ARGENTINIAN REDEMPTORISTS. TWO BRAZILIAN CONFRÈRES DESCRIBE THE DAY TO DAY REALITY OF LIFE THERE.

Br Jean Carlos and Fr Eridian

38 BY FR ERIDIAN GONCALVES CSsR AND BR JEAN CARLOS LIMA CSsR

The

Redemptorists began their mission in the southern part of Mozambique 15 years ago with the arrival of the first six Argentinian Redemptorists, who took on the work of parish ministry and specific projects to help orphan children. In 2011, the Irish and Brazilian Redemptorists made a decision

to begin working in the north of the country in a parish close to the Mozambique – Malawi border. In total, ten Redemptorist priests and seven students now contribute to this combined missionary effort, as well as a large team of lay people who spearhead parish initiatives and support the work of evangelisation.

Redemptorists and other religious working together

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MOZAMBIQUE When we delve into the history of Africa, it is clear how the continent has been marked by endless wars.

People still harbour painful memories of conflicts and atrocities that took place in their communities and localities. Mozambique gained its political independence in 1964 after being under the control of Portugal since the early 16th century. When it ceased to be a Portuguese colony, it lived and suffered through a civil war from 1964-1972, as two parties struggled for power. Amid the insecurity and upheaval, people fled to the forests or took refuge in neighbouring countries. All structures of life and government disintegrated, with the greatest breakdown occurring within the family unit.

There are still Mozambican refugees in neighbouring countries. One

can imagine the difficulty of the government’s task in trying to provide for basic needs such as health and education. This is even more pronounced in rural areas such as our district of Macanga.

We are located in a parish in the north of the state which is far from the administrative and economic centre of Maputo City.

In a recent peace agreement agreed by the ruling party and the opposition, a 60-day truce was established. Already there is a certain tranquillity on our roads in the countryside. We hope it will be a lasting and permanent peace. Meanwhile, huts left by the Portuguese military continue to be used as primary schools, and an abandoned tank serves as a large toy upon which children play innocently at break time.

THE FOREIGN MISSIONS THE MISSION The Redemptorist tradition going back to St Alphonsus states that our congregation should go and minister in places where no one else wants to go. Our mission here in Mozambique is in the diocese of Tete, where we assist more than 100 communities. Our pickup truck has taken a battering over the years as we try to reach places and families in extremely remote areas. Our rainy season lasts on average between 4–5 months: this can make travel by road extremely dangerous. Sometimes, we have to use a motor bike to reach the more remote areas. Travel is not without its risks, challenges and sacrifices, so every journey needs to be carefully planned. What gladdens our hearts is that when we eventually reach our destination, the Christian families welcome us with smiles and show how delighted they are to see us. We usually stay in these areas for a couple of days or more. Along with our catechists, we celebrate the sacraments and respond to more personal needs when required. We are here in Mozambique because these people are the most isolated in Eastern Africa and it is a real honour for us to be working among them.

THE RAINS In our district of Macanga, the people live off agriculture, growing especially staple foodstuffs like corn, beans, peanuts, fruits and vegetables. A good crop of corn will ensure that there is food for a family all the year round. Some African regions suffer the effects of prolonged drought: this is the case this year in Somalia and other parts of East Africa.

In our region, however, the rainfall was above average. That is good news as far as replenishing the wells goes,

but too much rain can damage crops.

We came dangerously close to having a widespread food shortage this year.

Thank God, it didn’t happen, but it is always one of the hazards at this time of year. The heavy rains also leave the people’s small straw dwellings in a very precarious situation. As usual, it is the children and the elderly who can suffer most, particularly from respiratory diseases.

women, and many others that prevent them from expanding their horizons.

However, it is not all bleak.

Confidence and trust in young people is certainly the best tool for transforming a society, because from them, there is a possibility of building something new. Little by little, with the development of new forms of communication and media and a

Br Jean Carlos and friends

THE YOUNG PEOPLE In the last census carried out in 2007, 50.01 per cent of the population is between the ages of 15 and 64, and 46.09 per cent between 0–14 years old. In other words, this is a country where life expectancy is around 55-60 years of age. Like everywhere else in the world, the young people of our village have many different dreams, but the way to their fulfilment is often blocked by the extreme poverty in which they live.

When we speak of poverty, we are not speaking in exclusively economic terms. We are talking about educational, cultural and existential poverty, since these are the factors that lock our young folk into a conformism about how the understand the world they live in. Some of these would include premature marriages, lack of sexual and emotional formation, segregation between men and

growing awareness of the political and social issues of the country, young people are slowly beginning of assume their role in the building up of Mozambique.

MEN AND WOMEN – TWO DISCONNECTED WORLDS There is a strongly established segregation of the sexes in our village of Furancungo. We could take our church as an example. At Mass on Sunday, men sit on the right side of the church, and the women on the left: the collection at Mass is divided according to gender – first the men, and then the women.

When a boy enters puberty, he is obliged to build a small room outside the family home where he will live until he gets married. If they have the chance of an education, they are forced to move a long way from home, and usually to live in a

place where a school already exists.

They start looking for work early, be it in the fields, in commerce or in some multinational company.

If it is difficult for men, it is even harder for women. On them fall the burdens of daily life. They must fetch water, care for the children who will inherit only the family name of the father, prepare food, clean the house, work in the fields: this they do day after day with little by way of a break.

COMMUNICATION – A MEANS OF TRANSFORMATION As the saying goes, "No man is an island", and this clearly conveys the positive side of globalisation. As digital communication dawns in Mozambique, it has given young people the opportunity to see themselves and the world with different eyes, and it has opened up to them a totally different reality.

As you walk through our pastoral area, what is most noticeable is the large number of communications masts. Mobile telephones, internet, radio and television – all contrast with the reality of the place. From the cities to the most isolated places, it is gradually becoming possible to connect with what is happening elsewhere in Mozambique and the rest of the world, albeit to a limited extent. There are places where there is no electricity and no water, but there is a communication tower.

Young people are massively benefiting from these technological advances. They are the tools that supply the shortcomings and material limitations of the place where they live. Books, movies, magazines, and other information media contribute to the intellectual, cultural and personal growth of each. The old stereotype of Africa is gradually being left behind.

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UNDER THE MICROSCOPE THROUGH A LENS, DARKLY CHARLIE BROOKER’S BLACK MIRROR

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REVIEW OF A TELEVISION SERIES THAT LOOKS IRONICALLY AT OUR SOCIETY WITH A SPECIAL INTEREST IN THE CONSEQUENCES OF NEWER TECHNOLOGIES. THE BLACK MIRROR IS OUR CAPACITY TO ‘LOOK AT’ RATHER THAN ENCOUNTER OTHERS.

BY PAUL CLOGHER

A

ccording to one urban (or perhaps rural) legend, when a mirror was first introduced to a household in the midlands during the early part of the 20th century, family members were shocked by their own reflections.

The novelty of the ‘looking glass’ offered more anxiety than comfort, the uneasy vision of a

Bryce Dallas Howard as Lacie

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duplicated, imperfect reality. If their reactions sound like a relic from quainter times, it may be because we do not notice how many mirrors dominate our everyday life. Almost every mobile phone contains a camera with a ‘selfie’ function which allows users to gaze at their own reflection. Social media,

one of the great democratising forces of our time, reflects our tastes, interests, and opinions.

Its advertising mirrors our material desires, offering the next step on the road to the always anticipated ‘good life', while ‘echo chambers’ of opinion enclose us within mirrors of thought itself. The family’s fears may not have been groundless.

NOT TO WARN, BUT TO WORRY? The rising influence of this latter day technological ‘looking glass’ is the setting for Black Mirror, an anthology created by the British writer and satirist Charlie Brooker in 2011. Set in an assortment of indeterminate near futures, the series plays on the dominance of technology as a latter-day drug of choice with potent and potentially

destructive side effects. Each episode is a self-contained reality with no recurring characters or story arcs. The unifying thread is our lack of caution around technology. The mirror of the title is familiar to us from our everyday experience. As Brooker explains, it "is the one you'll find on every wall, on every desk, in the palm of every hand: the cold, shiny screen of a TV, a monitor, a smartphone".

He further describes his intent as "not to warn but to worry". The anthology’s most anxious element, perhaps, is that this supposed future is both intimate and familiar.

The German philosopher Hegel famously wrote that the "familiar, precisely because it is familiar, is for that very reason not known."

Echoing Hegel, perhaps, Brooker’s fictional worlds present elements

of daily life, enlarge them, and reveal how little we know about what is right under our nose.

Having begun life on Channel Four, the most recent series of Black Mirror debuted on, Netflix, itself another example of evolving technologies, in late 2016. ‘Nosedive', the first episode, follows the story of Lacie, an aspiring professional who seeks prosperity and social status. Her quest for a new home in a desirable area depends on her social media status, or more accurately how many ‘rating points’ she picks up online.

In this magnifying of the near future, every human encounter is mediated through a smart phone ‘app’ that resembles a combination of Facebook and Instagram. Each user also has an eye implant that allows them to see a person’s profile, containing their life and perceived status.

People literally ‘rate’ each other in much the same way that social media users ‘like’ certain posts or people. But the ratings are not only for leisure. They are linked to job security, property ownership, friendship, and love itself. In this cacophony, Lacie encounters an old friend online, Naomi, who happens to have a high rating of 4.8. Although estranged for some time, Naomi asks Lacie to be her bridesmaid at her upcoming wedding. Lacie’s rising points total has given her the opportunity to join an elite. A series of events on her journey to the wedding, however, threaten her quest for status and as the title suggests, things only get worse.

The series’ third episode, ‘Shut Up and Dance,’ is probably the

darkest of the entire anthology.

It tells the story of a teenager whose computer is hacked by a group demanding his phone number and cooperation. In an act of extortion, they threaten to release a video of him watching pornography. As he follows their directions, he meets more people who live at the mercy of the same hackers. The hackers, however, remain absent throughout, seen only through messages on a phone or computer screen. Their demands become increasingly violent and end in horrific circumstances with a question mark over who exactly is the real victim. Unlike Lacie’s story, ‘Shut up and Dance’ contains no hint of futuristic technology. The events of the episode are all possible in today’s world. Tellingly, the final scene ends with the Radiohead song ‘Exit Music (For a Film)’ from the 1997 album OK Computer which, among other themes, explores how the attritions of technology threaten genuine human feeling and experience.

In Black Mirror, the album’s fears are realised.

Brooker succeeds in offering viewers a tantalisingly horrific vision of our relationship to technology. Unlike the more apocalyptic visions of conventional science fiction movies or dystopian literature, which are usually set in a time when crisis or disaster has already struck, Black Mirror inhabits a world not unlike our own.

Every episode both reflects and magnifies our world, habits, and practices. Its premise is not the inherent evil of technology but how we invest in it and how this

Jerome Flynn and Alex Lawther in 'Shut Up and Dance'

potentially changes us. Characters tend to place their faith in technology, social status, or economic orders and, in so doing, lead shadow lives. They become faint images of themselves – their own black reflection.

A REVOLUTION IN TENDERNESS? If Brooker’s vision of humanity and technology appears bleak, it is not without its moments of redemption. Without spoiling the episode too much (let the reader beware!), ‘Nosedive’ ends on a note of hopeful freedom.

Deprived of their social status, two prisoners, in holding cells have their implants removed and their ratings set to zero. As one inmate sees the dust of the cell without the filtered view of the implant, she weeps. In the other cell, a man shouts insults.

Freed from the need to conform, both prisoners laugh, swear, and curse at each other. Their thirst for ratings has stopped them encountering each other as they are. Freed from their own dark lenses, they see each other faceto-face.

In his recent TED Talk, Pope Francis calls for a "revolution of tenderness". The future, he says, "is made of 'yous', it is made of

encounters, because life flows through our relations with others "Black Mirror offers a sometimesbleak vision but does not consign humanity to the rhetorical dump of history, where there is no hope.

Each episode hints at a different way of seeing. The destructive capabilities of technology begin when we see each other as objects who are subservient to economics, ideologies, or technology. Deprived of their full humanity, the shadow characters of Black Mirror live in a kind of half relationship with others.

The real dark mirror, then, is not so much technology itself but our capacity to ‘look at’ rather than encounter others. When humanity is reduced to ratings, commodities, or anonymous texts on a screen, life becomes an empty spectacle. This is the real dystopia. In this sense, at least, Brooker offers a powerful (post) modern allegory of Paul’s words to the Corinthians: "Now we see only reflections in a mirror, mere riddles (1 Cor 13:12)". When spectacle gives way to encounter, another way of seeing begins.

Dr Paul Clogher is lecturer in theology and religious studies at Waterford Institute of Technology. He has a special interest in theology and cinema.

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D E V E LO P M E N T I N ACTION

COMBATING VIOLENCE AGAINST WOMEN A NEW FAITH-BASED APPROACH TO COMBATING VIOLENCE AGAINST WOMEN AND GIRLS IS MAKING A POSITIVE IMPACT IN AFRICA, TRÓCAIRE REPORTS Katherine Kalula has been trained as a motivator to work locally to combat violence against women.

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Violence

against women and girls is a huge problem in countries in the developed as well as the developing world, and it has catastrophic consequences for those who suffer this violence.

Now a programme, co-created by Trócaire and ‘Raising Voices’, a non-profit organisation based in Uganda, has been implemented in Uganda, Malawi, Kenya and Zimbabwe aimed at tackling this scourge, and it is already showing very positive results.

COMMUNITY MOBILISATION ‘SASA! Faith’ is a guide to preventing violence against women and girls and the spread of HIV. It has been designed specifically for use in Christian and Muslim communities. It invites leaders, community members and believers to come together to change significantly and meaningfully the way people relate to each other.

The programme explores why people may accept or remain silent about violence against women, and how they can work together to

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make non-violence the new norm in their faith communities. Experience has shown that random or sporadic awareness-raising activities do not change community norms. What is required is engagement with people in a strategic way and over some time in a process known as ‘community mobilisation’. This approach is at the core of the ‘SASA!’ programme.

An example of the positive impact of this approach can be seen in Malawi, where gender inequality and violence against women is rife.

Thirty-four per cent of women in Malawi have experienced physical violence from their partner, HIV prevalence is significantly higher among women than men and the country has one of the world’s highest rates of child marriage, with half of girls married before the age of 18.

Trócaire is working in partnership with the Malawi Interfaith AIDS Association (MIAA) in the district of Salima to increase knowledge, and challenge and change attitudes, behaviours and traditional cultural practices that negatively impact women and girls. MIAA trains

community and religious leaders on gender equality, HIV and the impact of harmful traditional cultural practices.

WHY VIOLENCE AGAINST WOMEN? The root cause of gender-based violence is gender inequality, and the system that creates, sustains and perpetuates this inequality is the system of patriarchy. In order to influence the fundamental societal norms, attitudes, beliefs and practices that result from patriarchy, people with credibility and influence are required to challenge the harmful norms and champion change.

It is for this reason that ‘SASA! Faith’ specifically advocates engaging with senior members of communities, particularly traditional and religious leaders. Chief Kwambiri is one of the many leaders trained by MIAA, working to end violence against women and girls in his community in Salima, where harmful practices include child marriage, girls leaving school at a young age and the normalisation of domestic violence.

“There are quite a number of things that we realised were harmful to women and girls,” said Chief Kwambiri “We know this was not right.

Not respecting girls’ rights also impacted on the dignity of the girls, so we said ‘No’ to these practices that were being carried out.”

Trócaire supports MIAA to train the leaders to create and register bylaws to protect women and children.

A Muslim leader, Mufti Shamuna Sosola, highlights the value of ‘SASA! Faith’ in bringing together leaders of different faiths to cooperate towards common goals aimed at improving the lives of women and girls in their communities.

“The programme has helped us as religious leaders, both Christian and Muslim, to work together,” he said. ”We tolerate each other more than we did previously. It was very difficult before the programme for a Sheikh to work together with a Pastor in the same fight to end violence against women: and on issues related to HIV, it was very, very difficult. But since we started on this programme, and with the support of

REDEMPTORIST

PARISH MISSIONS

Trócaire, there is now much more tolerance amongst ourselves and we are working together as a team to combat this issue.”

MOTIVATION MIAA also identifies and trains male and female motivators to have conversations on gender equality, child rights and HIV within their communities. Katherine Kalula, a female motivator, was trained by MIAA and is working hard to end violence against women and girls in her village. Female motivators speak to the women in their community and male motivators to the men. Each trained male and female motivator provides advice through simple conversations on the issue of violence against women and girls.

Katherine is now recognised as a focal point on the issue in her community, and community members come to her for help. She feels that she too has transformed her views through MIAA’s training and wants to help others to improve the lives of women and girls.

“After being selected, we were trained on gender based violence,” she said. “Previously, we knew little about this, but during the training we were taught about the types of genderbased violence and given the opportunity to understand the link between this and HIV transmission. We were also taught about how we can engage the communities on these issues.”

Trócaire’s work has brought leaders together to form a united front to end violence against women and girls. This is already showing positive results in the communities where the programme has been implemented and the lives of women and girls in Malawi are being vastly improved by the collaborative efforts of those involved.

The programme in Malawi is supported by Irish Aid and the Human Dignity Foundation. For more information on Trócaire’s work visit www.trocaire.org

Breaking the Word in October 2017

Please pray for the Redemptorist Teams who will preach the Word and for God’s People who will hear the Word proclaimed this month in:

Latton, Castleblaney, Co. Monaghan

Ennis, Co. Clare

Mission preached by John Hanna CSsR and Brendan Keane CSsR

Triduum mission preached by Seamus Enright CSsR

Mountmellick, Co. Laois (7th – 14th October 2017)

Crossmolina, Co Mayo (21st – 28th October 2017)

Mission preached by Denis Luddy CSsR Kieran Brady CSsR and Helena Connolly

Mission preached by Denis Luddy CSsR and Helena Connolly

(30th September – 8th October 2017)

Mullaghoran, Co. Cavan (14th – 22nd October 2017) Mission preached by Brendan Keane CSsR and John Hanna CSsR

(19th – 22nd October 2017)

Ballymoney, Co. Antrim (21st – 29th October 2017) Mission preached by Johnny Doherty CSsR and Ciaran O’Callaghan CSsR

The details above are accurate at the time of printing. If you have any views, comments or even criticisms about Redemptorist preaching, we would love to hear from you. If you are interested in a mission or novena in your parish, please contact us for further information. And please keep all Redemptorist preachers in your prayers.

Fr Johnny Doherty CSsR, Email: dohertyjohnny@gmail.com Tel: +44 28 90445950

Fr Laurence Gallagher CSsR, Email: missions.novenas@redemptorists.ie Tel: +353 61 315099

CO M M E N T REALITY CHECK PETER McVERRY SJ

POLICING

DOES HOW YOU ARE POLICED DEPEND ON WHO YOU ARE OR WHERE YOU LIVE? IS THERE A DEGREE OF “INSTITUTIONAL RACISM", NOT IN RELATION TO BLACK PEOPLE, BUT IN RELATION TO YOUNG MALES IN DEPRIVED URBAN AREAS?

A

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young teenager, living on the streets, was arrested and charged with the theft of a bottle of orange to the value of €1. Another homeless man was charged with the theft of three packets of sweets to the value of €2. Homeless people often complain to me that they were charged with trespass, having entered a derelict building to find somewhere to sleep for the night.

If they were residents of Dublin 4, this would not happen. At worst, they would be given a caution, at best they would be asked to pay for the items or return them and the matter would be forgotten.

HOW YOU ARE POLICED DEPENDS ON WHO YOU ARE When water meters were being installed, protestors, usually in poorer areas where people were already under financial pressure, blocked the roads to prevent Irish Water from installing them. The Gardaí were out in force, warning the protestors that they could face arrest if they continued their blockade. At least 12 protestors were arrested. A High Court order was sought to prevent them from protesting within 20 metres of the installation sites. Five protestors were sent to jail for disobeying the court order.

When Dun Laoghaire-Rathdown Council offered a plot of land as a temporary halting site for the survivors of the tragic Carrickmines fire in which ten travellers died, the road to the site was blocked by local residents. The Gardaí were not out in force, they did not warn

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the protestors that they could be arrested, no High Court order was sought to prevent the protestors from blocking access.

The 'Jobstown Seven' were part of a large crowd, protesting at the possible introduction of water charges, who trapped the former Tánaiste, Joan Burton and her assistant in their car for three hours as they left a meeting. What happened to Joan Burton and her assistant was unacceptable. Justice required that some people should have been held accountable in the courts. But normally protestors who cross the line are charged with public order offences which often result in a fine or occasionally a short prison sentence. The 'Jobstown Seven' were instead charged with false imprisonment, a charge which is intended for use against kidnappers and those who detain someone during a robbery

and which carries a maximum penalty of life imprisonment. The jury acquitted them. If the person trapped in the car was a member of the public other than the Tánaiste, I doubt if a charge of false imprisonment would even have been considered.

INSTITUTIONAL RACISM? In 1993, the Metropolitan Police in London botched an investigation into the murder of a black teenager, Stephen Lawrence. The subsequent enquiry concluded that “pernicious and persistent institutional racism” existed within the Metropolitan police. This, they emphasised, was not “to suggest that all police officers are racist".

I believe that there exists within the Gardaí the equivalent of “institutional racism", not in relation to black people as in the London Metropolitan Police, but

in relation to young males in more deprived areas. While some Gardaí have an understanding of, and empathy for, those on the margins of society, others have none. Many Gardaí only have contact with young males in deprived areas in confrontational situations, so it is easy to stereotype them in general, believing that they are all potential criminals or troublemakers. Such attitudes can thrive in a tightly knit community like the Gardaí so that there can be a collective failure to detect and challenge them. The Garda canteen can too easily be their breeding ground.

From regular complaints that I hear from young people in working class areas, it would appear to me that the Garda Síochána's objective in policing middle class areas is to prevent the residents from becoming victims of crime. Their objective in policing working class areas is to prevent the residents, particularly young males, from committing crime.

Such stereotyping is not confined to Gardaí; it is also pervasive through the culture and institutions of our society. If young people from certain neighbourhoods apply for a job, their address will immediately disadvantage them.

Welfare recipients often talk about the stigma they experience, being treated as potential welfare fraudsters, when dealing with the Department of Social Protection.

However, because of the nature of the Garda’s role, the impact of such stereotyping on society may be particularly severe.

GOD’S WORD THIS MONTH SECOND THOUGHTS ARE BEST This is Jesus’ second “vineyard parable", and it is also the first parable he delivers in Jerusalem. He 26TH SUNDAY IN had only arrived there a ORDINARY TIME few days earlier. The first vineyard parable of the labourers involved a prosperous landowner; this is a more modest family vineyard. Jesus unfolds an everyday situation, and invites his audience to offer an opinion on it. It is not in the least dramatic, and is familiar to every parent of teenage boys. A man asked his two sons to work in the vineyard: the first refused, then had second thoughts and eventually did what his father asked him. The

second made a great show of obedience, but failed to show up for work. The case seems so obvious that Jesus’ critics are lulled into giving the obvious answer. Then he springs the trap on them: if they have recognised that obedience is measured by deeds not words, who are the obedient children of Israel? The religious authorities did not respond to the Baptist’s call for repentance and renewal.

Despised people, like tax-collectors for the occupying power and prostitutes, did. They will make their way into the Kingdom of God, while the “pious” are left outside.

The parables often develop a teaching made elsewhere, and this is a case in point. Towards the end of the Sermon on the Mount, Jesus said a tree is judged by the fruit it bears and

that “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father in heaven” (Matthew 7:21). The second son tried to keep his father happy by saying the right things. The first son had the courage to admit when he was wrong. Today’s Gospel invites us to look at the quality of both our prayer and our deeds. Unless it is grounded in the honesty and integrity of daily life, prayer becomes an exercise in self-deception.

THE MURDERED SON This is the third vineyard parable. It describes how someone developed part of his land as a vineyard, 27TH SUNDAY IN clearing the land, terracing ORDINARY TIME and planting it. A winepress was a shallow cement-lined pool where the grapes were trodden to extract the juice, the first stage in wine production. A small tower provided shelter and served as a look-out post for a watchman protecting the grapes from thieves. This vineyard owner was probably an absentee landlord: all he had to do was collect the rent.

At this point, things begin to go wrong. The tenants refuse to pay the rent and are in truculent mood, greeting the demand for rent with a show of strength that looks like a land-war. Unrest of this kind was not unknown in Palestine in Jesus’ time. The landowner responds by sending an even larger number of servants, but the result is the same. Then he makes a disastrous choice: he will send his son in the hope that they will respect him.

This provides the tenants with an even greater opportunity to make their point: they kill the boy, dumping his body outside the vineyard.

The parable now begins to look like an allegory.

An allegory is a symbolic story of the past. The

song, 'The Four Green Fields', might seem like a sad tale of an old lady whose land has been stolen from her. Then you realise that the old lady is Ireland, her four green fields are her four provinces, and the song is really a republican version of Ireland’s struggle for independence.

Today’s parable is an allegory based on the history of God’s chosen people. The first tenants are the Jewish authorities in the time of Jesus, the servants are the prophets, the Son is the Messiah and the second group of tenants are the Gentiles who will

share Israel’s inheritance through the preaching of the church. We must be careful not to read it as though all Jews (the ‘first tenants’ of the vineyard) were guilty of murdering the son, and their rights are given to ‘new tenants’, the Gentiles.

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Today’s Readings Ezek 18:25-28; Ps 25; Phil 2:1-11; Matthew 21: 28-32

Today’s Readings Isa 5:1-7: Ps 80; Phil 4:6-9, Matthew 21:33-43

Watch tower in a vineyard

God’s Word continues on page 46

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GOD’S WORD THIS MONTH ARE YOU GOING TO THE WEDDING? The prophets often saw Israel’s relationship to God as a marriage and Jesus used 28TH SUNDAY IN the imagery of a feast for ORDINARY TIME the Kingdom of Heaven. To refuse an invitation to a royal wedding was a serious matter, an insult to the king. Like last Sunday’s wicked tenants, some of those invited treat the servants brutally and even kill them. Like last Sunday, this recalls how Israel, throughout its history, rejected God’s messengers. When the king "dispatched his troops, destroyed those murderers and burnt their town", Matthew is probably thinking of the destruction of Jerusalem by the Romans in AD 70, some years before the Gospel was written. The empty places at the banquet will be filled but not by those who were originally invited. Just as the first group of servants 46 represents the prophets sent to Israel, the second group, sent out to invite "anyone they could find, good and bad alike", represents Christian missionaries to the Gentiles so that the banquet is filled with guests. This is another allegory or ‘coded story’ of the mission of Jesus

the Messiah to Jews and its continuation by his followers to Gentiles.

The little parable of the wedding garment does not seem to sit comfortably with the inclusive and optimistic vision of the wedding feast. It is the first time we hear that there were conditions attached to the invitation, such coming properly dressed. Matthew’s point is that, although the invitation is extended to "good and bad alike", such an extraordinary privilege cannot be treated

casually. Gentile converts cannot assume that they have been freed from the obligation of continuous daily conversion. The mystery of the Kingdom of the heavens breaks into our lives as unexpectedly as an invitation to a royal wedding, but it demands a wholehearted response.

RENDER TO CAESAR WHAT IS CAESAR’S Scripture scholars describe today’s parable as a ‘conflict story’ in which Jesus’ MISSION opponents try to catch him SUNDAY out with a tricky question, designed as a trap. It only allows for a ‘yes’ or ‘no’ answer. If Jesus says it is permissible to pay taxes, he risks losing popular support: if he says it is not, then he is a dangerous political revolutionary who must be denounced to the authorities. Jesus sees through the game and responds with a master stroke. He asks to see the coin in which the tax is paid. Jesus and his disciples probably did not carry money, simply because they did not have any. A Roman coin is produced, bearing the image and

inscription of the Emperor. Strictly speaking, observant Pharisees should not be carrying things with human images, including coins, as it was against the commandment forbidding idolatry. Having one within the temple precincts was even worse. Jesus’ answer defeats his critics and exposes them as compromised by their support for the imperial power.

This difficult little story has attracted conflicting interpretations throughout Christian history, especially when it has been invoked for guidance in church–state relations. ‘Rendering to Caesar’ has been taken to mean that Christians simply do what the state requires, and that followers of Jesus should keep religion and politics strictly separate. If we are to understand it properly, we need to bear in mind that

the heart of Jesus’ preaching was that the Kingdom of God is at hand. The Kingdom is not a place (not even a heavenly one), but a call to submit every aspect of our lives to God’s kingly rule. Until God’s rule is fully realised, we live in a political world whose values often fall short of the values of the Kingdom, and can even be directly opposed to them. ‘Rendering to God the things that are God’s’ acknowledges that God has an interest in the human world, including the world of politics. To be a disciple of Jesus means that support for all other values, including for a political party, must always be with an eye to the values of Jesus.

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REALITY OCTOBER 2017

Today’s Readings Isa 25:6-10; Ps23: Phil 4:1-14,19-20; Matthew 22:1-14

Today’s Readings Isa 45:1, 4-6; Ps 96; 1Thess 1:1-5; Matthew 22:15-21

THE REALITY CROSSWORD NUMBER 8, OCTOBER 2017

THE GREAT COMMANDMENT Among the Pharisee teachers of Jesus’ time, there were many different interpretations of the Law. Some taught that every commandment was to be observed with the same attention to detail, since 30TH SUNDAY IN you could never be sure what the reward was for ORDINARY TIME keeping it. Others taught that the commandments ranged from serious to the relatively minor. This debate provides the background for this story. By asking Jesus for his opinion, his opponents are inviting him to take sides in the debate. In his reply, Jesus begins by quoting a verse from the Book of Deuteronomy 6:5 that would have been familiar to them, as it was part of the prayer they said twice each day, the Shema (‘Hear, O Israel, the Lord our God is one…’). He then quotes another verse that resembles it – the command to love the neighbour as yourself (Leviticus 18:2). On these two verses, he says, hang the whole of the Law and the Prophets, that is, God’s entire revelation to his people.

Jesus is not unique in identifying the love commandment as the summary of the Law. The greatest Pharisee, Hillel is still revered by Jewish tradition for his mildness. Like Jesus, he was a Galilean, who died shortly before Jesus was born. There is a story told of how he and a stricter teacher were approached by a would-be convert. He made a strange request: “Explain the law for as long as I can stand on one foot. Shamai, the strict one, drove him away angrily. Hillel received him kindly, and said “What is hateful to you, do not do to your fellow: this is the whole Torah; the rest is the explanation; go and learn.”

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SOLUTIONS CROSSWORD No. 6 ACROSS: Across: 1. Gospel, 5. Bogota, 10. Evacuee, 11. Sundial, 12. Salt, 13. Samoa, 15. Bead, 17.

Yip, 19. Abseil, 21. Easter, 22. Ciphers, 23. Catnap, 25. Rosary, 28. Cep, 30. Alto, 31. Melon, 32.

Menu, 35. Kon Tiki, 36. Sabbath, 37. Scheme, 38. Mitten DOWN: 2. Oracles, 3. Plum, 4. Leeway, 5. Bishop, 6. Gong, 7. Trident, 8. Red Sea, 9. Glider, 14.

Michael, 16. Vicar, 18. Jason, 20. Lip, 21. Err, 23. Cranky, 24. Titanic, 26. Average, 27. Youths, 28.

Cerise, 29. Possum, 33. Mime, 34. Obit.

Winner of Crossword No. 6 Joan Brett, Sligo.

ACROSS 1. Traditional resting place of Noah's Ark. (6) 5. Former name of Ho Chi Minh City. (6) 10. The site of the Crucifixion. (7) 11. Return to a normal state of health. (7) 12. Shakespeare's mad ruler. (4) 13. Happen as a result. (5) 15. Elaborate operatic for a dingle voice in an opera. (4) 17. The creator and ruler of the universe. (3) 19. Edible plants and natives of Stockholm. (6) 21. Basic monetary units of India and Pakistan. (6) 22. Someday you'll find a large breed of hunting dog. (7) 23. A temporary problem or setback. (6) 25. Home of Kubla Khan according to Samuel Taylor Coleridge, (6) 28. Gigantic mythical bird of the Arabian Nights. (3) 30. The primary water source of Egypt. (4) 31. Boring, ordinary, and not original. (5) 32. Dish of meat and vegetables cooked slowly in a small amount of liquid. (4) 35. Bright green precious stone. (7) 36. A vacuum flask. (7) 37. Unit of length relating to the depth of water. (6) 38. An Indian fried turnover. (6)

DOWN 2. Set free. (7) 3. Travel aimlessly. (4) 4. Making an attempt to do something. (6) 5. Length of cloth made famous in Turin. (6) 6. Move slowly to a part of a foot. (4) 7. The side of a coin bearing the principal design. (7) 8. Rebukes someone angrily. (6) 9. Members of the mendicant orders. (6) 14. Wise king of ancient Israel. (7) 16. The central figure of the Christian religion. (5) 18. The betraying disciple. (5) 20. Drain energy from plant fluid. (3) 21. A Latin king. (3) 23. Composer of 'Messiah'. (6) 24. A large volcanic crater. (7) 26. Greek deity of the hunt. (7) 27. Not sensible, foolish. (6) 28. Action that occurs without order or reason. (6) 29. Succulent plant of the desert. (6) 33. A solemn promise invoking a divine witness. (4) 34. A wheel for steering a ship. (4)

Entry Form for Crossword No.8, October 2017 Name:

Today’s Readings

Address: Telephone:

Exod 22:21-27; Ps 18; 1 Thess 1:5-10, Matthew 22:34-40 All entries must reach us by October 31, 2017 One €35 prize is offered for the first correct solutions opened. The Editor’s decision on all matters concerning this competition will be final. Do not include correspondence on any other subject with your entry which should be addressed to: Reality Crossword No. 8, Redemptorist Communications, Unit A6, Santry Business Park, Swords Road, Dublin 09 X651

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