The Southern Cross - 100728 by The Southern Cross

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New bishop installed in Oudtshoorn

New norms on dealing with abuse

Lessons from the World Cup

Recalling SA’s pioneer black priests

www.scross.co.za

July 28 to August 3, 2010 Reg No. 1920/002058/06

No 4686

R5,00 (incl VAT RSA)

SOUTHERN AFRICA’S NATIONAL CATHOLIC WEEKLY SINCE 1920

From Pretoria to United Nations

Inside Brazil’s gift to Soweto Regina Mundi church in Moroka, Soweto, received a replica of a Marian icon from the Brazilian government, and gave Brazil a copy of the Madonna of Soweto.—Page 3

BY CAROL GLATZ

UN study backs Church A new United Nations study on Aids has lent credibility to faith leaders who have long argued that behavioural change was a key to combating the spread of the illness.—Page 4

Where God lives in us In the first of a series of three articles of faith and the common good, Cardinal Wilfrid Napier locates God’s presence in us in our conscience.—Page 9

Why Sunday is our Sabbath In his Open Door column, Michael Shackleton explains why the Christian Sabbath is on Sunday.—Page 9

No contest. Let’s cooperate In his weekly column, Chris Moerdyk explains why competition is bad.—Page 12

What do you think? In their Letters to the Editor this week, readers discuss the meaning of being a Christian, church congestion, the humanity of Christ, confession, and xenophobia.—Page 8

This week’s editorial: Sport to build a nation

Anti-pope petition removed BY SIMON CALDWELL

HE British government has removed from its website a petition protesting Pope Benedict’s September 16-19 visit to England and Scotland. The petition had urged the British prime minister to dissociate the government from the pope’s “intolerant views” and not to support the state visit financially. The secularist coalition Protest the Pope sponsored the petition, which had attracted more than 12 300 signatures. Gay rights campaigner Peter Tatchell, who drafted the petition, said that the government had removed the petition three months before it was due to close, and that it had not allowed signatures since April. “This looks like an attempt to prevent the petition from embarrassing the government by gaining a large number of signatures in the run-up to Pope Benedict’s visit,” Mr Tatchell said in a statement. “The prime minister’s office originally agreed that the petition would remain open until the pope arrived in the UK.” In its response, posted on the prime minister’s website, the government explained it would fund only the state aspects of the visit, with the Catholic Church meeting the costs of pastoral events. “There are issues on which we disagree” with the Catholic Church, the statement said. “However, we believe that Pope Benedict’s visit will provide an opportunity to strengthen and build on our relationship with the Holy See in areas where we share interests and goals and to discuss those issues on which our positions differ.” The Protest the Pope coalition is planning a march and rally in London to coincide with the pope’s September 18 prayer vigil in London’s Hyde Park.—CNS

Children from Lawrence House, a home for refugee children run by the Scalabrinian Fathers in Woodstock, Cape Town, sing and perform in a musical they developed and produced. Titled Mad World, it tells the story of a brave girl’s journey to liberate the population of the magic world of Kuvikiland from bad dreams and goblins. The musical told how combining skills and helping each other can make dreams come true. It was staged at Woodstock’s St Agnes parish hall. PHOTO: MICHAIL RASSOOL

OPE Benedict has named as the new Vatican representative to the United Nations in New York, an Indian who in the 1990s served as secretary to the nunciature in Pretoria. Archbishop Francis Chullikatt, 57, has served in the Vatican’s diplomatic corps since 1988, including postings in Iraq, Jordan, Honduras and the Philippines. From 1999 to 2004, he worked as counsellor in the Vatican’s delegation at the UN in New York. He then worked in the Vatican Secretariat of State’s section for diplomatic affairs until the pope named him apostolic nuncio to Iraq and Jordan in 2006. Archbishop Chullikatt was born in Bolghatty, India, on March 20, 1953. In 1978 he was ordained a priest of the archdiocese of Verapoly in Cochin, India. He has a degree in canon law and speaks English, French, Italian and Spanish. He replaces Archbishop Celestino Migliore as the new nuncio to the United Nations. Archbishop Migliore had been the Vatican representative to the United Nations in New York since 2002 and has been named papal nuncio to Poland.—CNS

‘Leave old struggle songs in the past’ BY MICHAIL RASSOOL

RCHBISHOP Buti Tlhagale of Johannesburg has called on South Africans to sing a new song of nation building and move away from freedom songs that have become a significant source of division in the country. Calling for the spirit of national unity gained during the football World Cup to continue, the president of the Southern African Catholic Bishops’ Conference said banishing freedom songs during national events would be one small way of removing the symbolic stumbling blocks to national unity. He made the comments during his homily at the ordination of Bishop Frank de Gouveia of Oudtshoorn at the town’s De Jager Sport Centre (see report on page 2). Archbishop Tlhagale pointed out that freedom songs continue to cast the nation in racial terms of white and black; they celebrate the victory of the oppressed over the oppressor, alienate one group from another and undermine the spirit of national unity. “The people of South Africa are now free. So why should we harp on the painful divisions of the past? It is time to sing a new song and to consign the freedom songs to the archives of the national museum, where they belong.” For the archbishop the World Cup was a seminal moment, when “a sense of nationhood and national pride permeated the entire country”. For a moment, he said, one’s social class no longer mattered, one’s racial background became irrelevant and one’s political allegiance ceased to be an issue.

He pointed out that the euphoria of the World Cup would soon be dissipated and the challenge of national unity will once again present itself to South Africans. National holidays must attract South Africans of all walks of life, and not just members of one political party, Archbishop Tlhagale said. It is in this context that he spoke of the unity of Christians, which is something that Christ himself also prayed for. Whatever their human limitations, the disciples of Christ are supposed to be models, symbols of what believers should be, particularly of unity, the archbishop said. He said such unity is rooted in the unity of God the Father and the Son, and should be a challenge to the world so that the world may appreciate the value of oneness, of common belonging, of community, and consequently to believe that Jesus was sent

by God the Father. Christians come to believe in Jesus when they see the living unity of his disciples. They come to faith through the preaching of the disciples of Jesus, Archbishop Tlhagale said. “Now those preachers upon whom hands have been laid receive a mandate that makes them the ambassadors of Christ,” he said. “An ambassador is not just a diplomatic mailbag. An ambassador represents his or her government. Those who proclaim the Good News of Salvation, become part of the very message they proclaim.” The archbishop said that such belief in Jesus, then, involves personal commitment and love. He said a disciple has to know who Jesus is, and he or she is expected to confess that Jesus is the Christ, that Jesus is the Son of God.

AU and Sant’Egidio pledge cooperation

PROTOCOL of Agreement for Cooperation between the Community of Sant’Egidio, an international Catholic lay movement that works for peace, and the Commission of the African Union has been signed at the AU head offices in Addis Ababa, Ethiopia. According to a statement sent to Fides, the Vatican’s missionary news agency, the agreement confirms and consolidates collaboration which has united these two organisations for years, particularly in the areas of peace making and the fight

against poverty. The agreement reached between the AU and Sant’Egidio includes extensive collaboration in the promotion of peace and stability in Africa, as well as the prevention and mediation of conflict. It also includes the promotion of joint initiatives to confirm respect for life and for the human person, human dignity and human rights and the human rights in Africa; and collaboration in intercultural and interreligious dialogue in Africa.

LOCAL

The Southern Cross, July 28 to August 3, 2010

Getting to know Jesus through the Living Theology course BY CHRIS CHATTERIS SJ

A Bishop Frank de Gouveia consecrates the Eucharist during the Mass for his ordination as bishop of Oudtshoorn. He is surrounded by his predecessor, Bishop-emeritus Edward Adams (right), apostolic nuncio Archbishop James Green (left), and Archbishop Stephen Brislin of Cape Town (back), who was the principal consecrating bishop. PHOTO: NORMAN SERVAIS

Reflections on ‘moral credibility’ during ordination BY WINNIE GRAHAM

HE joyous celebration that marked the World Cup was again in evidence when Fr Francisco (Frank) de Gouveia, was ordained bishop of Oudtshoorn in the town’s De Jager Centre. At the very moment the new bishop made his pledge of loyalty— and had been formally accepted by priests, deacons, religious community and laity—there was a spontaneous outpouring of delight with even a vuvuzela heralding his ordination. In fact, the success of the World Cup was to emerge a number of times during the episcopal celebration. Bishop de Gouveia, who had served various Cape Town parishes, succeeded Bishop Edward Adams who, at 75, has reached the canonical age of retirement. The president of the Southern African Catholic Bishops’ Conference, Archbishop Buti Thlagale of Johannesburg, referred to the unity that had resulted among South Africans throughout the World Cup. He spoke of a “deficit of moral credibility”, saying the Church was often criticised because it had not set higher standards of moral behaviour. Disciples of Christ, he said, should be models of what the Church should be. Unity should be reflected in every aspect of life, particularly family life—and not in broken marriages. “During the World Cup South Africa displayed a sense of unity never before experienced,” he told the congregation of several thousand. “For a first time, social status, class and race disappeared. The country was united as never before. This must be carried through to the present. “Unity among Christ’s followers must be visible. That is our first challenge. People must say of believers: 'See how they love one another'.” Because the so-called “freedom songs” had become such a divisive

tool alienating one group from another, the archbishop said that now South Africans had gained their freedom there was no purpose in fostering “the painful divisions of the past”. He added that “it is time freedom songs were consigned to the archives”. Bishop de Gouveia was ordained by Archbishop Stephen Brislin of Cape Town, assisted by Archbishop James Green, apostolic nunico to South Africa, and Bishop Adams. Archbishop Green also referred to the World Cup, pointing out that Bishop de Gouveia’s second name is Fortunato, which means “lucky”. The nuncio joked that the bishop’s luck had rubbed off on World Cup winners Spain, a country Bishop de Gouveia had visited just after Pope Benedict appointed him bishop of Oudtshoorn. The new bishop, Archbishop Green added, was lucky to get such a fortunate diocese as Oudtshoorn. “You are getting a bishop totally dedicated to pastoral work, a great pastor who shows people the love of God,” the nuncio told the congregation. Archbishop Green said the Oudtshoorn diocese was the second largest in South Africa, a huge area 2 of 113 343km , which Bishop Adams had served faithfully for 27 years. He said the ordination service had lasted just two hours and 14 minutes—relatively short for such a celebration and a factor that would please the bishop emeritus. “Right now I think he’s planning a round of golf later this afternoon,” Archbishop Green joked. Bishop de Gouveia’s address was mainly dedicated to thanking the many involved in his ordinationand those who had travelled far to be there. Cardinal Wilfrid Napier of Durban was among the many bishops and priests represented at the ordination. The new bishop had the final word about the World Cup: “It has given us a glimpse of what could be in a united South Africa.”

CCORDING to a former archbishop of Canterbury, Jesuit Father Gerald O’Collins “is one of those rare Christian theologians who can combine deep scholarship with accessible language and personal experience”. It was with much excitement and anticipation that the Mazenod Centre in Germiston saw the start of the first leg of the Jesuit Institute of South Africa’s Winter Living Theology course. Among those present was Archbishop Buti Tlhagale of Johannesburg, apostolic nuncio Archbishop James Green, Southern African Catholic Bishops’ Conference’s secretary-general Fr Vincent Brennan SMA, Johannesburg vicar-general Fr Duncan Tsoke and archdiocesan chancellor Fr Mandla Skhosana OMI. The audience also included an Anglican woman priest and a Methodist couple from Pretoria who are engaged in the ministry of retreat-giving. Archbishop Green, who is an alumnus of the Gregorian University in Rome, introduced Fr O’Collins, who taught at the institution for many years and who held the title of dean of theology. On the first morning of this course, which is entitled “The Many Faces of Jesus”, Fr O’Collins spoke on the theme, “Jesus Our Hero: the miracles and parables of Jesus”. Heroes have always been important to Fr

Fr Gerry O’Collins will be in Cape Town and Durban as part of the Jesuit Institute of South Africa’s Winter Living Theology course. O’Collins, his audience heard. He told the audience that when he wrote his first book on Christology in 1983, he dedicated it to the memory of Steve Biko and other heroic people whom he describes as “noble victims of human violence”. Jesus is our hero precisely because he is the noblest victim of that violence, he said. “Jesus Our Priest”, another theme during his lectures, dealt with how Jesus effects the redemption through his death and resurrection. In a recent conversation with the Jesuit community he said he wanted the last book he writes to be on the Lord’s resurrection. At the lectures, Fr O’Collins also spoke about “Jesus Our

Friend, “Jesus the Questioner” and “Who is This Jesus Anyway?” When the Winter Living theology roadshow arrives in Bloemfontein, Cape Town and Durban the three-day format will be similar, except that unlike Johannesburg, the evening sessions will be held in the same places as the morning sessions at the Schoenstatt Centre in Cape Town from August 3-5 and the Glenmore Pastoral Centre in Durban from August 10-12.  Those interested in attending the day lectures should book through Jesuit Institute of South Africa. For the evening lectures, tickets can be bought at R50 at the venue. For more information or to book, contact the institute on 011 403 3790.

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and Offer the unique perspective of an internationally recognized media expert: Sean Patrick Lovett - Catholic Media consultant, Director of English and Italian Programming for Vatican Radio, Professor of Radio, TV and Interpersonal Communications at the Pontifical Gregorian University in Rome.

Veritas College celebrates 18th anniversary

ERITAS COLLEGE in Springs will be celebrating its 18th anniversary of its present identity, and the 80th anniversary of the roots of Our Lady of Mercy convent, with a special Mass on August 6, at 10:30, at Our Lady of Mercy church in Springs. The college started from small beginnings when in 1930, Mother Winefried Simpkins and four sisters started a school in Springs, with the Church of Our Lady of Mercy used as the first classroom. The following year plans were drawn to build a better facility with more classrooms. The small school was called The Convent School of Our Lady of Mercy. In 1992, with the amalgamation of the Dominican Convent School and Christian Brothers College, Veritas College was born.  For more information contact the college at 011 362 2686 or 011 812 2767.

Where: Cost:

Koinonia, 53 First Street, Judith Paarl, Johannesburg R800 - all inclusive, including board and lodging and secure parking. (Deposit of R400 by 1 September)

THE COURSE IS OPEN TO ONLY 20 PARTICIPANTS ESSENTIAL TO BOOK EARLY

Contact: Olinda Orlando; 011 663-4700; 011 452-7625 (fax); 082 445 5855; morlando@radioveritas.co.za

LOCAL

Brazil presents ‘struggle’ church with Our Lady icon BY MICHAIL RASSOOL

(Right to left) Greek Orthodox Archbishop Seraphim Kykkotis, metropolitan of Johannesburg and Pretoria, Bishop Kevin Dowling of Rustenburg and Archbishop Buti Tlhagale of Johannesburg leave Regina Mundi church in Moroka, Soweto after an ecumenical service commemorating the struggle for human rights. PHOTO: JUDY STOCKILL

Communities joined the resistance by refusing to pay for electricity and rent. “Suspected informers were harassed or ‘necklaced’. Houses of police and local council members were set alight. Delivery vans, buses and trains were torched.” Regina Mundi parish priest Oblate Father Benedict Mahlangu told The Southern Cross that the church received a replica of the Brazilian statue of Our Lady of Aparecida, a symbol of that country’s Afro-Brazilian heritage. Bishop Kevin Dowling of Rustenburg, vice-chairman of Justice and Peace for the SACBC, received the statue from Rogério Sottili, the vice-minister in the Special Secretariat of the Presidency of the Republic on Human Rights in Brazil. In return, Archbishop Tlhagale handed Mr Sottili

a replica of the statue of the Madonna of Soweto at Regina Mundi. Also attending were Andries Nel, deputy minister of justice and constitutional development, who represented the South African government, as well as church leaders and activists, Regina Mundi became a site of pilgrimage, Archbishop Tlhagale told the congregation. Each year after 1976 thousands would gather at the church—the only building in Soweto that could hold more than 7 000 people. “Every June 16 people gathered in their thousands to pour out their feelings of anger and frustration, to express their aspirations and hope for the future, to work out their own agenda for freedom,” he said.

RADIO VERITAS, VATICAN RADIO & CREC INTERNATIONAL INVITE

Catholic Media Professionals To attend a 3-day hands-on

Advanced Communications Workshop Thurs Nov 4 (evening) to Sunday Nov 7 (Lunch) 2010

The workshop will explore: What it means to be a media professional  Ways to be more effective in communicating your message  Strategies on how to impact a media machine that's hungry for Good news but just doesn't know it and will; 

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Sean Patrick Lovett - Catholic Media consultant, Director of English and Italian Programming for Vatican Radio, Professor of Radio, TV and Interpersonal Communications at the Pontifical Gregorian University in Rome.

Sheila George - founder of Illumicom Public Relations and Media Consulting USA, former Communications Director for the Canadian Religious Conference, member of Religion Communicators Council Board of Directors, Washington DC. Where: Cost:

Koinonia, 53 First Street, Judith Paarl, Johannesburg R950 - all inclusive, including board and lodging and secure parking. (Deposit of R400 by 1 September)

THE COURSE IS OPEN TO ONLY 20 PARTICIPANTS ESSENTIAL TO BOOK EARLY

Contact: Olinda Orlando; 011 663-4700; 011 452-7625 (fax); 082 445 5855; morlando@radioveritas.co.za

Zim bishops deny meddling in constitution process BY MUNYARADZI MAKONI

N ECUMENICAL service celebrating the quest for human rights at Regina Mundi church, Moroka in Soweto, Johannesburg was an opportunity for joint exchange between that church and the government of Brazil. Archbishop Buti Tlhagale of Johannesburg described how Regina Mundi increasingly became a citadel, a spiritual stronghold of Sowetans at a time when resistance to apartheid was at its height. Addressing the service entitled “Ecumenical Act for Human Rights”, the president of the Southern African Catholic Bishops' Conference (SACBC) told of how, in 1976, the youth of Soweto burst on to the political scene without any warning. He said the imposition of Afrikaans as the medium of learning at schools was ostensibly the reason for bringing learning to an abrupt halt. Archbishop Tlhagale relayed how Hector Petersen, only a child at the time, was shot dead by the police. He is believed to be the first person killed during the Soweto uprising. The killing served to fan the flames of resistance, and there was no turning back, said the prelate, who spoke candidly of the stark and often brutal realities of waging resistance. “The demand was for freedom now. The twin principles of participation and equality became the battle cry. The youth became uncontrollable. Student organisations were banned, one after another. Many fled into exile. The townships became ungovernable.

The Southern Cross, July 28 to August 3, 2010

HE Zimbabwe Catholic Bishops Conference (ZCBC) has denied allegations by a senior official of President Robert Mugabe’s Zanu-PF that a Catholic organisation was meddling in the constitutional consultation process. Zanu-PF spokesman Rugare Gumbo alleged in the state-owned The Herald daily that foreign sponsored organisations have been running their own parallel constitution outreach programmes and claim to be more representative of the people of Zimbabwe than the body officially mandated to conduct outreach programmes. He mentioned the Catholic Development Commission (Cadec) as being one of these. Cadec is now known as Caritas Zimbabwe, and is the official relief and development arm of the Catholic Church in Zimbabwe. “The ZCBC is contesting the accuracy of the statement as it is unfortunate and unfounded,” said Fr Frederick Chiromba, secretary general of ZCBC, in a statement. “Caritas works without regard to political affiliation, creed, race, gender or ethnicity and is one of the world’s largest humanitarian networks,” said Fr Chiromba. As a member of Caritas Internationalis, Cadec, set up in 1972 by the Zimbabwean bishops, was in a league of 164 Catholic relief, development and social service organisations working to build a better world for the poor and oppressed in 200 territories. “It has never been and will never be Cadec's mandate to participate in such constitutional

processes or similar political and or governance related activities,” he said. Caritas Zimbabwe, as a member of the worldwide federation of Catholic relief agencies, has never and will never subordinate itself to being instrument of any government foreign policy, Fr Chiromba said. Fr Chiromba emphasised that the ZCBC will remain committed to supporting government efforts in addressing issues of food security, climate change, health, education, water and sanitation and fighting HIV/Aids. “As such, the Church has never and shall never knowingly—or through negligence—allow ourselves, or our employees and volunteers, to be used to gather information of a political, military or economically sensitive nature for governments or other bodies that may serve purposes other than those which are strictly humanitarian,” he said. The Church in the country has engaged in outreach programmes to encourage public confidence and involvement in the consultation process of the constitution. The Parliamentary Select Committee’s outreach teams are currently going around the country gathering opinions on what should be in Zimbabwe’s new constitution. Voice of America Radio has reported that non-governmental monitors said local officials loyal to Zanu-PF and party militants have been coaching rural residents under duress on what to say in outreach meetings, and discouraging those known to hold opposition views from speaking out in meetings.

The Southern Cross, July 28 to August 3, 2010

INTERNATIONAL

Christians, churches attacked in Pakistan

WO Christians were killed, a church ransacked and shops burned as Muslim-Christian tensions erupted into five hours of violence in Faisalabad, Pakistan. Police restored order and dispersed the crowds by using shellfire. The murdered Christians were brothers who had been charged with publishing and distributing a blasphemous, anti-Islamic pamphlet. They were shot dead as they arrived at court to face the charges. Five priests rushed to court after hearing the news and saw the bodies. Some were critical of the light security arrangements for the accused men. “We had been demanding more security for them, but we never expected this,” said Dominican Father Pascal Paulus. “Only three police guards was insufficient.” The deaths sparked a series of street clashes between Christians

Cow-slaughter ban upsets Christians and Muslims

NDIA’S Karnataka state legislature’s upper house has passed a controversial bill banning the slaughter of cows, ignoring fierce opposition by Christians and Muslims. Pro-Hindu Bharatiya Janata Party lawmakers passed the bill without a debate after the main opposition Congress Party boycotted proceedings, reported the Asian Catholic news agency UCA News. Church leaders in Karnataka said the move was aimed at appeasing the Hindu majority. Orthodox Hindus consider the cow sacred. “Despite protests by thousands, the bill was passed. It is not right on the part of a government,” Bishop Aloysius D’Souza of Mangalore told UCA News. Muslims and Christians, who eat beef, have strongly opposed the Karnataka Prevention of Slaughter and Preservation of Cattle Bill since it was introduced in the legislative assembly on March 19. Its passage through the legislative council, or the upper house, means it only needs the governor’s signature to become law. “The bill was forced through without discussion. It is not the correct way to handle this situation,” said Fr Vincent Monteiro, spiritual director of the Catholic forum in Mangalore. The bill proposes to ban the slaughter of cattle and the purchase, sale and disposal of cattle for slaughter. It will also prohibit the use and possession of beef, which effectively bans beef consumption. The bill also stipulates jail terms for violators and empowers officials to search and seize premises to enforce the law. Beef is part of the regular diet for most Christians and Muslims, and their leaders say most poor people depend on beef for protein.—CNS

and Muslims, who raided Holy Rosary Catholic church, pelting it with stones and causing extensive damage. Local mosques are said to have made provocative announcements over their loudspeakers, encouraging the violence, The Asian Catholic news agency UCA News reported. Afterwards, church offices, including the local Caritas headquarters, remained closed, and some Christians fled their homes. Police said they arrested 60 Muslims. A memorial service was held for the brothers at the city’s cathedral of Ss. Peter and Paul. The congregation had to be escorted in and out by police. “We urge Christians to remain peaceful, but we also demand that the real culprits be brought to justice,” said Bishop Joseph Coutts of Faisalabad, who celebrated the Mass. “Minorities have suffered a lot.”—CNS

Wayne Kneeskern of Richland in Iowa, United States, with a “travel rosary” he designed for use in cars. The steering wheel covers are embedded with the rosary and are handmade by Mr Kneeskern. More at www.travelrosary.com PHOTO: ANNE MARIE AMACHER, THE CATHOLIC MESSENGER

UN study ‘confirms Church view on Aids’ BY PAUL JEFFREY

NEW United Nations study on Aids has lent credibility to faith leaders who have long argued that behavioural change was a key to combating the spread of the illness, said a Catholic expert on the disease. “Within the United Nations, there is more and more attention to focusing on abstinence and the reduction of the number of sexual partners as well as the strategy of promoting condoms,” said Mgr Robert Vitillo, special adviser to Caritas Internationalis on HIV/Aids. “This is a validation of what we’ve done.” Mgr Vitillo and other Catholics who work with people living with HIV/Aids joined thousands of researchers, politicians and activists from around the world for the XVIII International Aids Conference July 18-23 in Vienna, Austria. The biennial conference takes place as new studies indicate progress is being made in lowering the HIV infection rate among young people in several countries around the world. A study from the Joint United Nations Program on HIV/Aids released showed HIV prevalence among young people has declined by more than 25% in 15 of the 21 most-affected countries. In eight

countries, according to the report, the declines in HIV prevalence have resulted, at least in part, from positive changes in sexual behaviour among young people, including youth waiting longer before they become sexually active and having fewer partners. Mgr Vitillo said other recent studies have shown that behaviour change had more to do with reducing HIV infection people in countries such as Uganda and Kenya than promoting the use of condoms. Activists at the Vienna conference warned, however, that recent progress in combating the effects of the virus is at risk because of declining financial support for care and treatment of those living with HIV and Aids. A new analysis from the Kaiser Family Foundation and UNAIDS shows that donor governments provided $7,6 billion for Aids relief in 2009, compared with $7,7 billion disbursed in 2008. Those figures ended a run of annual doubledigit-percentage-point increases in donor support for international Aids assistance. The opening session of the conference was interrupted by hundreds of activists who staged a diein to protest the cuts in international Aids funding. Mgr Vitillo said the funding decline is already affecting the

Church’s work. “I was in Uganda in June and our care workers are being told that no new patients should be put on the rolls, and in some cases people are being dropped. Some newly diagnosed families are being told that they have to choose which person will get treatment. Given the culture of Africa, what that means is that the family will divide up the medication to share it among several members. As a result, no one will get well.”

here is more to the funding cuts than a bad world economy, however, Mgr Vitillo said. “Part of this is the result of the global economic crisis. But inevitably when we cut back it’s the most vulnerable populations that are most affected, because they don’t have much of a voice. There is no uproar, like that which would come from big business interests if they were cut back. “We have scrambled to get back to giving bonuses to the bankers who started the economic crisis, but not to the vulnerable who are victims of it. There are sufficient resources out there, if we choose to change how we prioritise our global resources,” he said. Before the international Aids conference, Mgr Vitillo joined more than 100 other Catholic Aids workers from 23 countries in a

CONGREGATION OF MARIANNHILL MISSIONARIES

two-day conference to discuss their work. Many Catholics also participated in a one-day interfaith conference sponsored by the Ecumenical Advocacy Alliance, an international network of churches and church agencies. Participants in the latter conference were challenged by Aids activists to step up their commitment to accepting people living with HIV. Kevin Moody, international coordinator and CEO of the Global Network of People Living with HIV, told the ecumenical conference that despite a lot of progress, religious leaders continue to be accomplices in worsening the suffering of people living with HIV/Aids. “Homophobic laws are today being written in Africa because there are [evangelical missionaries] from Europe and North America going to those countries and advocating for the criminalisation of homosexuality,” he said. A shift is needed “from laying blame on HIV-positive people to supporting the health and wellbeing of people living with HIV,” Moody said. “When we can welcome people living with HIV in our communities into our religious settings, then we will have just about solved the issues associated with stigma and discrimination.”—CNS

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INTERNATIONAL

The Southern Cross, July 28 to August 3, 2010

New norms to deal with abuse, women priests BY JOHN THAVIS

Fr Lombardi added that the doctrinal congregation also was studying how to help bishops around the world formulate local guidelines on sexual abuse in Church environments.

HE Vatican has revised its procedures for handling priestly sex abuse cases, streamlining disciplinary measures, extending the statute of limitations and defining child pornography as an act of sexual abuse of a minor. Vatican officials said the changes allow the Church to deal with such abuse more rapidly and effectively, often through dismissal of the offending cleric from the priesthood. As expected, the Vatican also updated its list of the “more grave crimes” against Church law, called delicta graviora, including for the first time the “attempted sacred ordination of a woman”. In such an act, it said, the cleric and the woman involved are automatically excommunicated, and the cleric can also be dismissed from the priesthood. Vatican officials emphasised that simply because women’s ordination was treated in the same document as priestly sex abuse did not mean the two acts were somehow equivalent in the eyes of the Church. “There are two types of delicta graviora: those concerning the celebration of the sacraments, and those concerning morals. The two types are essentially different and their gravity is on different levels,” said Mgr Charles Scicluna, an official of the Vatican’s doctrinal congregation. Sexual abuse of a minor by a priest was added to the classification of delicta graviora in 2001, and at that time the Vatican established norms to govern the handling of such cases, which were reserved to the Congregation for the Doctrine of the Faith. The norms affect how Church law treats sex abuse cases; civil law deals with the crime separately. The latest revisions for the most part codify practices that have been implemented through special permissions granted over the last nine years and make them part of universal law. Vatican spokesman Fr Federico Lombardi SJ said publication of the revisions “makes a great contribution to the clarity and certainty of law in this field, a field in which the Church is today strongly com-

Nigeria knidnap warning BY PETER AJAYI DADA

ISHOP Emmanuel Badejo of Oyo has warned the Nigerian government that kidnappings across the country could affect the credibility of the 2011 elections. Bishop Badejo spoke after four journalists and their driver were kidnapped in southeastern Nigeria’s Abia state. “For us in Nigeria, the new trend of kidnapping journalists has serious implications for the nation as we move towards the all-important national elections,” the bishop said. “If the watchdog is gagged, threatened or intimidated—as kidnapping of journalists is bound to do if unchecked—it will bring great jeopardy to their sacred task of monitoring truth, justice and fair play during the exercise,” he said.—CNS

Vatican spokesman Fr Federico Lombardi SJ introduces the Vatican's revised norms on how to handle cases of sexual abuse, attempted ordination of women priests and sacramental violations. PHOTO: CNS mitted to proceeding with rigor and transparency”. The norms on sexual abuse of minors by priests now stipulate:  The Church law’s statute of limitations on accusations of sexual abuse has been extended, from ten years after the alleged victim’s 18th birthday to 20 years. For several years, Vatican officials have been routinely granting exceptions to the ten-year statute of limitations.  Use of child pornography now falls under the category of clerical sexual abuse of minors, and offenders can be dismissed from the priesthood. This norm applies to “the acquisition, possession, or distribution by a cleric of pornographic images of minors under the age of 14, for purposes of sexual gratification, by whatever means or using whatever technology”. Vatican officials said age 14 was chosen as the threshold age into puberty; canon law considers a child under 14 as a “prepubescent”.  Sexual abuse of mentally disabled adults will be considered equivalent to abuse of minors. The norms define such a person as someone “who habitually lacks the use of reason”. In 2003, two years after promulgating the Vatican’s norms on priestly sex abuse, Pope John Paul II gave the doctrinal congregation a number of special faculties to streamline the handling of such

cases. The new revisions incorporate those changes, which were already in practice.

he new norms treat a number of other delicta graviora connected with sacramental issues. On the “attempted ordination of a woman,” the norms essentially restated a 2008 decree from the doctrinal congregation that said a woman who attempts to be ordained a Catholic priest and the person attempting to ordain her are automatically excommunicated. The norms added that if the guilty party is a priest, he can be punished with dismissal from the priesthood. For those wondering why an excommunicated priest would also be laicised, Vatican sources said they were two different kinds of penalties. “Excommunication is a medicinal penalty which has to be remitted once the person repents; dismissal (from the priesthood) is an additional expiatory penalty which remains in place permanently, even if the excommunication is lifted,” Mgr Scicluna explained. The norms also address violations against the sacraments of penance and the Eucharist. One norm explicitly extends the

crime of violating the seal of confession through use of modern technology—by recording confessions or making any such recording public through social communication media. This reflects a change introduced in practice in 2003. The revisions include among the “more grave crimes” other actions regarding the sacrament of penance: attempting to impart absolution or hearing sacramental confession when one cannot do so validly; indirect violation (and not only direct violation) of the seal of confession; and simulation of the administration of the sacrament by a priest who is able to grant absolution. Vatican sources said the direct violation of the confessional seal would occur, for example, when a priest betrays the name of the penitent and the sin confessed; an indirect violation might occur if the priest betrays only the name of the penitent or only the confessed sin, but the missing element is understood from the context of the conversation. Regarding the Eucharist, the revised norms modify the language concerning the attempted and simulated celebration of the Eucharist, and sacrilegious consecration of one or both matters in or outside of the eucharistic celebration.— CNS

he revised norms maintain the imposition of “pontifical secret” on the Church’s judicial handling of priestly sex abuse and other grave crimes, which means they are dealt with in strict confidentiality. Fr Lombardi said the provision on the secrecy of trials was designed “to protect the dignity of everyone involved”. The spokesman said that while the Vatican norms do not directly address the reporting of sex abuse to civil authorities, it remains the Vatican’s policy to encourage bishops to report such crimes wherever The world is crying out for a new generation of Christian Leaders. Lead required by civil law. and Inspire is a new dynamic academy that has been established to offer “These norms are part of unique, nationally and internationally recognised Diploma qualifications in canon law; that is, they Leadership. Register now for the Diploma in Christian Leadership (OR the exclusively concern the Diploma in Generic Leadership) and you will be the leader that your Church. For this reason they do not deal with the organisation is looking for; you will be the leader that Jesus wants you to subject of reporting offendbe; and you will help the Church to be light and salt in a world crying out ers to the civil authorities. for Gospel-inspired values. Those already on the programme will tell you “It should be noted, what it means to lead and inspire! however, that compliance with civil law is contained in the instructions issued by Deadline for applications 30 September 2010 the Congregation for the Doctrine of the Faith as part Contact phone 082 665 8001 or of the preliminary proceFax/Phone 012 348 0598 for information dures to be followed in and application forms. abuse cases,” he said.

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The Southern Cross, July 28 to August 3, 2010

COMMUNITY Confirmation candidates of Our Lady of Dolours in Carletonville, Johannesburg. Pictured with the candidates are Archbishop Buti Tlhagale of Johannesburg (centre), Fr Ike Onoyima (left) and Fr Ray Anyanwu (right).

New and returning altar servers at Sacred Heart parish in Port Elizabeth participated in a day-long training course presented by a team of senior servers and a coordinator. SUBMITTED BY ALEXIS PILLAY

Fr Canice Dooley (left), rector of the Salesian community in Lansdowne, Cape Town, with Fr George Gallagher, who served various parishes in the Cape Town archdiocese, and Fr John Coleman, vice-rector at the Bosco Youth Centre in Johannesburg. Frs Gallagher and Coleman celebrated their golden jubilee of ordination into the priesthood, and their diamond jubilee as Salesians.

ST CATHERINE’S SCHOOL

PRINCIPAL St Catherine’s School is a Catholic independent school from Pre-School to Matriculation for girls, and for boys to Grade 7. The school caters for weekly boarders. Situated in Empangeni, KZN, in the diocese of Eshowe, it was founded by the Dominican Sisters of Oakford. Owing to the retirement of the present Principal at the end of 2010, suitable qualified and experienced candidates are invited to apply for the position of Principal. The position of Principal is multi-faceted and covers a wide range of responsibilities. The successful candidate, who will ideally be a Catholic, will have: - The ability to maintain and develop the Catholic ethos and values of St Catherine’s; - Appropriate educational and teaching qualifications to develop and monitor academic excellence; - Proven experience at Senior Management level; - Good leadership, management, organisational, communication and interpersonal skills; - The ability to develop and implement school policies and strategic plans in all areas of school activities. It is desirable that the person appointed is available to take up duties at the school in January 2011. Applications including detailed CV, certified copies of qualifications and contact details of three recent referees should be submitted to: The Principal, PO Box 162 Empangeni 3880, or principal@saintcatherines.co.za. Closing date for applications: 20 August 2010.

SUBMITTED BY FRANCOIS DUFOUR SDB

Over 30 students graduated as community healthcare workers after completing a course at St Joseph’s Care and Support Trust at Sizanani in Bronkhorstspruit, Pretoria archdioce. SUBMITTED BY ROBERT MAFINYORI

Only short-listed candidates will be contacted. The school reserves the right not to proceed with the filling of the position.

House Father needed for Children’s Home Lawrence House, a project of the Missionaries of St Charles (Scalabrini Fathers), provides full-time care to 25 children from different African countries. The position of House Father is very crucial, addressing as it does a need for the presence of a father figure and role model in the children’s lives, and is regarded as a ministry, and not only as work.

The successful candidate must:  be willing to live in Lawrence House and consider it a permanent home;  have experience in working with children and youth;  be familiar with working within a Christian environment;  have contactable references. The candidate must preferably be a male African of minimum 35 years old.

Applications to be emailed to giulia@scalabrini.org.za

IN FOCUS

Edited by Nadine Christians

Send photographs, with sender’s name and address on the back, and a SASE to: The Southern Cross, Community Pics, Box 2372, Cape Town, 8000 or email them to: pics@scross.co.za

FOCUS

The Southern Cross, July 28 to August 3, 2010

Lessons from the World Cup The 2010 World Cup has produced new opportunities and challenges, a panel discussion hosted by the Catholic Parliamentary Liaison Office found.

N inter-faith discussion on the benefits of the 2010 World Cup and the opportunity and challenges it presents found that football could be used as a tool for nation-building and even development. In a presentation to the roundtable discussion hosted by the Catholic Parliamentary Liaison Office (CPLO) in Cape Town, researcher Samantha Richmond said that “this World Cup has reminded us, as South Africans and Africans, of what is possible: competent delivery of infrastructure production and renovation, confident performance of public services, a different attitude towards public space and public transport”. She pointed out that South Africans are usually too ready to accept government’s failure to foster the society they want to live in. “Irrespective of FIFA’s dictatorial management and control of the event, [the World Cup] compelled the South African government to achieve what they might not have

otherwise achieved,” Ms Richmond said. “The question we therefore need to ask ourselves is: how do we get our government to be as focused and dedicated about addressing the country’s problems as it was about planning the World Cup?” Fr Charles Prince of Bishop Lavis parish said that the organisation of the World Cup could act as a template of sorts for addressing the country’s development needs. Günther Simmermacher, editor of The Southern Cross, said that he was encouraged by President Jacob Zuma’s statement that the expertise acquired by hosting the World Cup would be used to improve service delivery. “Now that we know the government’s capacity to deliver, we can hold them to it.” The view was echoed by CPLO researcher Dadisai Taderera: “We need to think about how we can get our citizens to be critical enough of government in order to hold them accountable.” Peter Soal of the Goedgedacht Forum, a think-tank, pointed out that the capacity to deliver came from a strategic partnerships between FIFA, government and the private sector. “How can this be transferred?” he asked. “The public sector, left to its own devices, is simply not able to deliver.” Dr Lionel Louw of the Harold

Wolpe Memorial Trust, said that the infrastructural development for the World Cup “is not necessarily comparable to the infrastructural needs of the country”. Although it is important to acknowledge the development due the World Cup, “it occurred outside of the poor areas.” The round-table agreed that the problems that existed before the World Cup were still with us. Jesuit Father Matsepane Morare of Nyanga noted that “South African society always seems to be looking for the next ‘high’, but never quite seems to want to deal with the mundane, the everyday problems of our society”. Mike Pothier, research director of the CPLO, agreed. “In South Africa, screaming emergencies are accepted as mundane, and what should be considered as mundane, is considered extraordinary.” Fr Wim Lindeque of Manenberg proposed that “more deliberate projectisation”, as with the World Cup project, might help South Africa in addressing its developmental issues. However, South Africans should not leave the question of development to the government alone. “Part of the reason why the World Cup was so successful is that government played a peripheral role in the whole process, allowing ‘independent’ appointees such as [Local Organising Committee CEO] Danny Jordaan to deliver efficiently and effectively,” Mr Pothier said.

An informal trader surveys the World Cup wares at his stall; Kaapse Klopse show their support for the Dutch team as they pass the Salesian Insttute on Cape Town’s fan walk; a fan gets into the “offical sponsor” vibe of the event. PHOTOS: GÜNTHER SMMERMACHER

Participants at the Catholic Parliamentary Liaison Office round-table discussion on post World Cup South Africa, with Archbishop Stephen Brislin of Cape Town and Fr Peter-John Pearson at the head of the table. PHOTO: MIKE POTHIER

he meeting did take an upbeat view of the World Cup generally. CPLO director Fr Peter-John Pearson, who chaired the discussion, noted a consensus that South Africa had proved wrong those who doubted that the country could host the world’s biggest sports event. The success of the World Cup has enhanced South Africa’s image abroad and internally, he said. However, warned Ms Taderera, “the overwhelming positive experience of the event itself should not detract us from talking about issues such as problems in the tendering processes and other negatives associated with the event”. Likewise, Rev Suzanne Peterson of the Anglican Public Policy Office said: “The World Cup has been a

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great experience on so many different levels, but when one considers the amount of money that has been spent, one cannot help but think about how socially unjust it was.” She opposed the idea of South Africa bidding to host an Olympic Games, as has been mooted. “It’s time now to get on with building houses for people. We did the World Cup and have new stadia and new roads, but an Olympic Games would just delay further the needs of the poorest people who need reliable basic services. I think an Olympic bid would be unjust.” The meting identified the potential for nation-building as a beneficial legacy of the World Cup. Archbishop Stephen Brislin of Cape Town said that he had been astounded by the way in which South Africans came together, noting that this positive spirit needs to be harnessed. “The World Cup was a real unifying experience and what we now need to find is a new unifying factor,” said Mariella Norman of Constantia parish’s Justice and Peace. “For the first time, it seemed that South Africans were rallying behind the South African flag—people were first and foremost South African.” However, there was no consensus on the extent to which that feeling of national unity would be fleeting. “One also needs to question the authenticity of this nation-building,” the CPLO’s Ms Richmond said. “Will the manner in which South Africans came together during this World Cup fundamentally change the manner in which South Africans of different racial, ethnic and socio-economic groups relate to each other on a day-to-day basis? Or will this instance of nationbuilding be akin to that of the 1995 rugby World Cup—short-lived?” Mr Simmermacher pointed to what he saw as the nation’s brittle psyche. “We get excited and united when things are going very well, but just one knock gets us down and divided again. The key, of course, is to find ways of maintaining the highs.” Fr Lindeque said that South Africa is like “a dysfunctional family” that knows how to put up a

good front when the parish priest comes to visit. Fr Pearson and Mr Pothier both pointed out that past nation-building opportunities, such as the 1994 elections, have been mostly political. The football World Cup provided South Africans with a sustained moment which was entirely independent of politics.

ayne Golding of Youth Unlimited and Imam Rashied Omar of the Kroc Institute believed that football could serve as a driver and symbol of nationbuilding initiatives. Mr Golding said that the game itself teaches young South Africans especially important lessons about teamwork. Imam Omar urged that local football be developed and supported better in their communities. Fr Morare echoed the imam’s view that football fans should support their local teams. He found it puzzling that Soweto teams such as Kaizer Chiefs and Orlando Pirates should have greater support in a city such as Cape Town, which has two well-established Premier League teams in Santos and Ajax. Mr Simmermacher stressed the impact of sporting success on a nation’s psyche. “Germany has embraced its players of different heritages, and in Spain, where players from Catalonian Barcelona were celebrated in Madrid. Sport can be a vehicle for creating unity.” The meeting identified other positive results from the World Cup, which should be sustained. Fr Pearson and other participants referred to the extent of volunteerism during the World Cup. Participants agreed that this phenomenon needs to be investigated and encouraged. “Perhaps more attention needs to be placed on empowering communities at the local level,” said Jaamia Galant of the Claremont Mosque community. Moreover, speakers found that school holiday programmes that ran for the duration of the holidays had proven to be a beneficial, suggesting that these should be continued and run for longer than a couple of weeks.

LEADER PAGE

The Southern Cross, July 28 to August 3, 2010

LETTERS TO THE EDITOR

The Editor reserves the right to shorten or edit published letters. Letters below 300 words receive preference. Pseudonyms are acceptable only under special circumstances and at the Editor’s discretion. Name and address of the writer must be supplied. No anonymous letter will be considered.

Editor: Günther Simmermacher

Christianity: more by example than by word

Sport to build a nation

HERE was a rich symbolism in a football event serving as a vehicle for South African nation-building. Where previously it was the success of the rugby Springboks that produced outpourings of national elation, during the FIFA World Cup South Africans congregated around the sport of the masses, thereby legitimising the passion of the majority. Sport has often been used to galvanise populations, for good and for ill. Argentina’s controversial victory in the 1978 World Cup, which it hosted, is said to have extended the life of the country’s murderous military junta. The Soviet Union and its satellite states pumped extensive resources into the accomplishment of sporting success for the sake of international prestige, and domestically to give their oppressed people something to cheer about. On the other hand, events such as West-Germany’s 1954 World Cup win had a profound effect on the nation’s psyche, less than a decade after the country was thoroughly defeated in World War 2 (while the destiny of beaten finalists Hungary took the opposite direction). This year, Spain put aside its fierce regional antagonism as a whole nation divided by regionalism united behind the World Cup winners. Observers of Spanish football and history will have taken note of a team made up mostly of players from FC Barcelona, traditionally a symbol of Catalonian resistance, being cheered by millions in the streets of Madrid. Sport’s unifying potential was perhaps most powerfully demonstrated when South Africa’s 1995 rugby World Cup victory produced an astonishing moment of national unity. That moment might have been ephemeral, but it continues to serve as a reference point for the possibility of national unity. The experience of hosting the world’s biggest event will provide South Africa with an even more powerful reference point. The excitement of the World Cup presents South Africa with

a remarkable opportunity to use football as a means of cementing national unity and, perhaps more importantly, advance social development and education. Football can serve as a helpful metaphor and example for the value of working together, a Gospel value in itself. The 2010 World Cup especially showed the advantage of working collectively over individualism as superstars such as Cristiano Ronaldo, Kakà, Franck Ribéry and Wayne Rooney failed to assert themselves. Pope Benedict in 2008 summed up the benefits of football in shaping the individual: “I’d like the game of football to be a vehicle for the education of the values of honesty, solidarity and fraternity, especially among younger generations.” Most countries experience a post-World Cup spike in interest in active football among youngsters, more so in countries where the event is hosted. This enthusiasm must be harnessed and put to work. Government, football administrators, the private sector and civil society should cooperate to provide subsidies for amateur and youth football as an investment in society. The provision of football (and other sports) infrastructure can be a means of diverting the attention of young people from drugs, gangsterism and other deleterious behaviour. Moreover, the creation of football coaching and mentoring jobs would be a socially profitable form of devising employment opportunities. The promotion of football as a developmental tool and a means of bridging divisions should not be seen as peripheral, never mind as trivial. On the contrary, it should form part of a focussed policy. The adoption and implementation of a social policy built around sport would, of course, require political will and social innovation (as well as the revival of what seems to be a defunct sports ministry) —qualities that often are lacking in South Africa’s political discourse.

INCERE and hearty congratulations to The Southern Cross for publishing Chris Moerdyk’s invaluable contribution to the debate that is slowly but surely gathering momentum—among the laity especially—on what is truly meant by “being a Christian” (June 30). Christ came, to establish not a “church” as we now know it, but to found God’s kingdom on earth, and to spread universally his (frightening) injunction to us to care for all

and sundry for we “must set no bounds to our love, just as God sets no bounds to his” (Mt 5:48). Christianity as taught by Christ, more by example than by word, is summed up by the second of the two great commandments, from which it is abundantly clear that living a good Christian life does not mean faithfully sitting in the pews every Sunday as I do, and as actively fostered by “the Church’s” teaching that we must attend Mass on Sundays under pain of serious sin!

It means something far less comfortable than that. It means putting into practice what Jesus taught regarding our inescapable duty to help all who are in need just as we would wish to be helped if we were in need, hungry, thirsty, with no shelter, ill clad, cold. And, as Mr Moerdyk says, what a difference it would make if all of us 7 million Catholics in South Africa were to put into practice Christ’s uncompromising injunction. Bernard Staughan, Cape Town

Aisle hold-up

who need support the right to dignity and a dignified life. The answer to this question must lie within the reality of morality. Morality in the public arena cannot be sustained by political ideologies and policies. The success of the morality debate must include faithbased organisations and should be given direction because of the teachings of God. Ignoring God in the morality debate will bring morality to the level of political debate which is worldly in character. Faith-based organisations have taken a back seat for too long on matters of morality in the public domain, and should position themselves to engage and not allow liberal thinking to become a moral position. Liberal thinking is more of an economic type of thinking and does not presuppose a moral position. Allan Sauls, Johannesburg

Confession trial

CANNOT agree more with Chris Moerdyk that “all these trappings should be replaced by humility” (June 30). I want to add to it by suggesting that we should also get rid of the American way of priests standing at the Church door after Mass, in wind and cold, having to shake hands and to listen to parishioners’ stories. Not only is it unfair to expect our priests to stand there after celebrating Mass with us, but it sometimes causes such a congestion in the aisles that those of us with feet or leg problems have to sit down and wait until its over. If people want to speak to the priest, then surely they can wait outside if it so urgent. We find the Church sounding more like a supermarket than a holy place when Mass has ended. RC Paulsen, Cape Town

Morality in the public domain

HE Southern Cross’ (June 23) headline read “God can’t be kept out of morality debate”. The morality debate does not belong in political discussion and cannot be engaged without having the presence of God. Morality is strengthened and fed by spirituality—a relationship with God. It is morality that feeds integrity, and human dignity that empowers human beings with the ability to decide right from wrong. South Africa has the most advanced constitution in the world, with its bill of rights entrenching basic human rights. Basic human rights dictate that everyone has inherent dignity and the right to have their dignity respected and protected. So why do South Africans decide to become corrupt and engage with corruption at levels that are totally unacceptable—often denying those

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Christ’s humanity

WOULD like to praise The Southern Cross for yet another powerful editorial—“A Church of penance” (June 23), and at the same time thank you for the excellent reminders of what our faith is all about in the two articles and book review on our saviour Jesus Christ. In particular, I loved Mphuthumi Ntabeni’s “Jesus the man”. Indeed, the only reason why I can believe God is love is because of Jesus Christ, God made man. My personal discovery of the humanity of Christ was a turning point in my life and I thank Vatican II and the Pentecostal movement in the Church for that. Before that my image was very much “Christos Pantokrator”—Lord of the Universe—which of course he is, but it carries with it the dangerous undertones of triumphalism, which are still with us. It was perhaps an overreaction to the dear nuns who taught me, whose image was that of “gentle Jesus, meek and mild”. That is why I welcome the image set out by M Ntabeni. To end with a favourite reading of mine, Luke 19:1:9. Each time I read the passage where Jesus is dining with Zacchaeus and he sees this grasping greedy “fat cat” suddenly transformed by the Holy Spirit into a man of benevolence, I hear Jesus give a laugh of joy, a good middle eastern man’s baritone laugh, and he says the words: “Salvation has come to this house today.” Jesus the devout Jew, delighted that his brother Jew, also a son of Abraham, was brought back by the Holy Spirit to noble acts of generosity and justice so characteristic of Judaism at its best. AE Gonlag St Michaels-on-Sea, KZN

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Opinions expressed in The Southern Cross, especially in Letters to the Editor, do not necessarily reflect the views of the Editor or staff of the newspaper, or of the Catholic hierarchy. The letters page in particular is a forum in which readers may exchange opinions on matters of debate. Letters must not be understood to necessarily reflect the teachings, disciplines or policies of the Church accurately.

AM glad that Marion Jordaan raised the issue of confession (June 30). I believe that practising Catholics do worry that they do not go to confession at least once a year, but many people work more than eight hours a day and travel another two to three hours. Confession is normally before Saturday afternoon Mass. That is very inconvenient if you go to Sunday Mass, and then have to travel 10km to confession on a Saturday. Recently our parish priest arranged for three priests from other parishes to hold a penitential service, and hundreds came to take the sacrament of reconciliaton. This shows that people are sensitive about confessing to their own priest, who in turn might feel more comfortable in giving advice to penitents who are unknown to them. Can a trial not be done as follows: every second Saturday morning of the month, confessions be held from 9-11am, with a group of three or four close-by parishes swapping priests for the purposes of offering the sacrament. Peter Wills, Strand

SA’s Samaritans

HE Church in South Africa— not just as an institution or hierarchy, but we as Catholics, Christians and South Africans— must speak out and act against xenophobia. It is distressing to see a rise in xenophobic attacks after the World Cup. We all spoke about how this was Africa’s World Cup. We were cheering for Ghana, calling them our brothers. Now we are driving out and threatening with violence those very same brothers and sisters. This sounds very much like the Palm Sunday crowds welcoming the Messiah into Jerusalem as king and then on the Friday calling for his execution. This month, we heard at Mass the story of the Good Samaritan. This story is not simply allegorical. When Jesus told this parable, he too recognised and rejected the prejudices and hatred—the xenophobia—of his own people, including his disciples (Lk 9:51-56). Who is our neighbour? Who is our Samaritan? It is the Zimbabwean, Nigerian, Congolese, and Somalian brother and sister in our midst. We need to speak out in our parishes and publicly—through the Southern African Catholic Bishops Conference, the Catholic media, Justice and Peace structures—and with the wider Christian Church. We must commit to taking a stand against xenophobic threats, attitudes, and behaviours by colleagues, neighbours, friends, family, the police, politicians and the general public. We need to believe in a SA shaped by cultural diversity where people of different nationalities, languages, races, genders, creeds, and ages can live together peacefully. And we need to pray—for mercy, forgiveness, unity, peace, and for us to love our neighbour. Chris Hill, Cape Town

PERSPECTIVES Mphuthumi Ntabeni

Pushing the Boundaries

Strangling Hélène!

PON doing something stupid in trying to find a balance for my computer to write this column, I was reminded of the French phrase: “J’ai étranglé Hélène”—“I have strangled Hélène”! After strangling to death his 70-year-old wife, the Marxist philosopher Louis Althusser exclaimed this in a rather casual, if not banal, manner. Excusing himself, Althusser later wrote that he had his hands around her throat; “the next I knew, Doctor, she was lying there”. Recently I have felt like strangling my fiancée, my own Helen (name not changed), for different reasons, chief of which is that though we have many things in common, we operate from almost opposing life frames of reference. For instance, we were driving; my mind having switched into its auto mode of imbibing silence. She was concerned about my state of mind, whether there was something wrong. I assured her there was not, but her probing and nitpicking (huh? I think you mean “questioning”, baby!) nature would not accept that and she kept nagging. That’s when I felt frustrated and felt a sense of empathy with Althusser. Looking at us—Helen and me—makes me appreciate God’s sense of humour. How do you pair a stoic personality that is emotionally inexpressive and profoundly passive (your present correspondent) with someone so gregarious and expressive. I often wonder if her skin is too light to carry the weight of my melancholy, and whether I have the energy for the flood-tide of her élan. On the bright side we tend sniff out the bogus in each other’s personalities. I’ve learnt to approach our relationship with a religious attitude. People in our days tend to think a religious attitude means dogma and narrow-mindedness. Originally, if linguistic scholars are to be believed, the root “lig” in the word “religion” means to “pay attention and give care”. Everything that matters begins with paying attention, learning to see, and if we are successful, end in wonder and gratitude. Wonder and gratitude are the cornerstones of love. We don’t have to figure each other out, but we do have to grow in wonder of each other if we are to grow in love. Wonder, of course, is a privileged insight of humility. I have always felt a kinship with the character in Virginia Woolf’s first novel, 1915’s The Voyage Out, who says: “I want to write a novel about Silence…the things people don’t say. But the difficulty is immense.” I think the difficulty is in our inability to find silence within, which, by the way, Blaise Pascal thought was a source of all troubles in the world. It has become clear to me that the most difficult part of my life with Helen shall be the emotional and ethical challenge of entering each other’s life outlook, especially where we don’t see eye to eye. Not just entering or sympathising with it, but respecting, understanding and even admiring it for the beauty it might possess. That’s the measure of true love, especially in these times when ignorant forces insist on clashing by night. I see our life together as a means of cultivating a median point of our life frame of references, between silence and words, outgoingness and reserve, and so on. And to find space where we can pay attention to each other in benevolence. We might not always succeed but the deeper failure would be in not trying. And with aarti (prayer and blessing) everything is possible. In a deeper sense then, strangling Helen is more like killing the Buddha; that is to eliminate your own prejudices and widening up the banks to let the water flow with fewer inhibitions. Widening the banks does not necessarily mean collapsing them—lest the river, on its way to the ocean, turn into a swamp good enough only to infest mosquitoes and breed deadly diseases.

The conscience: God’s presence in us

S a man of faith I am a firm believer that God is close to those whom he created to live as his image and likeness, by possessing and showing forth goodness, justice, mercy and love. I believe that he is even closer to those who acknowledge his presence among and within them; those who believe in him and in all that he has revealed about himself, and as a result try to discover and live according to his plan for them I believe that he is above all a loving and caring Father who shows his love and care by the way he provides us with all we need to achieve our full potential as men and women, destined to form his people here on earth and in the hereafter. As an example of that closeness of God in our ordinary everyday life, let me cite the Acts of the Apostles (17:22-34). That’s the passage in which St Paul, after touring the city and noticing the extraordinary religious spirit of the citizens of Athens which expressed itself in the many shrines dedicated to different deities, including one set aside for “the unknown god”, helps his audience to understand how God enters into the lives of those whom he wishes to save and make them his own. St Paul uses their uncertainty about the god they did not know, to introduce them to the God of Jesus Christ. He tells them that this God has revealed himself as a God who establishes intimate relationships with human beings so much so that they can know and talk with him as a man talks to his friend. To reinforce the point of God’s closeness, St Paul reminds them that “even some of your own poets have said: ‘For we too are his offspring.’” He argues further: “If we are God’s offspring we should not think the deity is gold or silver or stone, an image made by human skill and imagination.” Rather he is a God who commands all people everywhere to repent, because he has set a day on which he is going “to judge the world in righteousness, by a man whom he designated having provided proof to everyone by raising him from the dead”. All this can be connected to morals and service delivery. I believe it is inviting us to reflect more deeply on our human nature, as well as the meaning and purpose of life. As always when in doubt go to the Bible. When God created Adam and Eve and their kind, he implanted deep in the heart of each one a consciousness of his presence in them. That con-

Cardinal Napier

Point of Reflection sciousness is our moral conscience or the inner voice of God which guides us in choosing between right and wrong, good and evil, what is true and what is false. In certain circumstances that inner voice of God—our conscience—spontaneously springs into action with such moral clarity and compelling force that we cannot escape its demands. At other times it takes an “intruder” to shake us out of our comfort zone and force us to look more closely and critically at our life and conduct. That “intruder” could be someone or something from outside ourselves that compels us to question how we are discharging the responsibilities which our position in society thrust upon us, in other words the demands of the Common. More about this later. Such responsibilities devolve in a particular way upon those whom the people have charged with oversight of the political, social and economic wellbeing of the country. This inborn consciousness of God’s presence—our conscience—is the reason why there are consequences that of necessity impact especially on how we care for the weak, the vulnerable, the defenceless, the poor and powerless. The way we treat these members of society is determined in large measure by the way we regard ourselves as being treated by God. And that is how God comes into this debate on morals and service delivery. If we regard God as just and fair, loving and merciful, then we are likely to try to do the same. St Paul expresses it in terms of a child behaving in a particular way because that’s how he has seen his parents behaving. And he adds: “We are his offspring and therefore cannot be content with living in ignorance of his will for us —his commandments.” Lastly, this God, who is Creator and Father, is not remote or distant; he is not unknown or unknowable; he is not closed in on himself or unreachable. On the contrary he is not far from us. Indeed “it is in him that we live and move and have our being!”  Cardinal Wilfrid Napier is the archbishop of Durban. This is the first of three articles on faith and the common good.

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The Southern Cross, July 28 to August 3, 2010

Michael Shackleton answers your question

Open Door

Origins of Sunday as our Sabbath Tell me about Sunday. I know the early Christians celebrated it because Christ was resurrected on a Sunday. Is that the only reason? Martha V

CCORDING to the book of Genesis, God created the universe in six days and on the seventh day he rested, blessing it and making it a holy day (Gn 2:1-4). The Jewish week imitated this so that the seventh day of the week was the sabbath, the day of the Lord, a day to rest and worship God. Christ rose from the dead on the first day of the week (Sunday) (Mark 16:1-8). As you suggest, Christ made this day holy because it was the day of his triumph over death. Many Christians are not often aware that when the New Testament writers tell us of the appearances of Christ to his disciples before his Ascension, they frequently say that these occurred on the first day of the week (Sunday), particularly when the disciples were assembled together. Take a look at John 20, for example, and Luke 24. Then, of course, the Jewish feast of Pentecost fell on a Sunday. The disciples were meeting in a room when suddenly they were filled by the power of the Holy Spirit. This again indicates the importance of the first day of the week (Sunday) for those early members of the Church. The Jewish converts to the faith met for the “breaking of the bread” but also went to the Temple daily, following their practice. Ever since, the Church has held Sunday to be a kind of second Easter, the day of the Lord when Christians gather to remember the passion, death and resurrection of their Redeemer, as they give praise to God the Father. Vatican II said that the Lord’s day is the original feast day, a day of joy and freedom from work (Constitution on Liturgy, 106). It was once the only festival day for Christians. All other celebrations came much later. Sunday gives us a feeling of anticipation of the day Christ returns to the people of God, whom he has redeemed and to whom he presents the glory of his kingdom. Sunday rest may not be popular today but we all need to rest from our daily grind, not necessarily to be inactive but to reflect on faithfulness in our stewardship. This implies that we see ourselves increasingly as members of a worshipping community rather than as merely individuals.

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The Southern Cross, July 28 to August 3, 2010

Celebrating the first Zulu priests in the Church In August the Church commemorates the first Zulu priests ordained in South Africa. MICHAIL RASSOOL looks back at the struggles, challenges and achievements of the four men who made history in South Africa.

N AUGUST 9, the diocese of Mariannhill in KwaZuluNatal will commemorate the first four Zulu Catholic priests ordained in South Africa—Frs Andreas Ngidi, Alois Mncadi, Julius Mbhele and Edward Mnganga. Mariannhill Father Henry Ratering said that while their ordination in Rome in the latter part of the 19th century was a significant moment in local Church history, it ushered in a rather complex transition for these four men in their home country, and particularly in the then-Natal colony. He said the ordination of these first Zulu priests was part of Mariannhill mission founder Abbot Francis Pfanner’s vision, where Africans would take ownership of their faith and Church structures. With this in mind, Abbot Pfanner blessed a small chapel at the first outstation of Mariannhill, St Wendelin, in September 1889, and preached to the small congregation that had gathered there. “We have built this chapel for you, and we provide a priest for you. But the real church will have to be built by you yourselves, and what is more, you will also have to provide your own priest! “Take note and understand what it means: that there is need for good Christian mothers and fathers who educate their children in such a way that God can turn them into celibate priests and dedicated teachers,” Abbot Pfanner said.

 J.M.J

Significantly, Fr Ratering said, the four priests were not ordained as Trappists, or Mariannhill Missionaries as the Fathers afterwards became, but as “secular” priests at the disposal of their local ordinary. He said this was deliberate— despite their formation by the missionaries—to underscore Abbot Pfanner’s ideal of an independent local Church. After returning to South Africa from Rome, Fr Ratering said, the men effectively existed in a vacuum. In relation to their fellow Zulus, many of whom were still close to their rural roots, the priests were steeped in the finer points of European higher learning and culture, which gave them a sense of pre-eminence. There were also problems with the Trappists/Mariannhill Fathers, Fr Ratering said. Questions had been raised among them about the position of these Zulu men whom they had partly formed and supported, in relation to their institute. Fr Ratering explained, in a forthcoming pamphlet being produced to commemorate the first indigenous priests, that the crux of the matter was that the Trappists had worked towards the realisation of local priests, but as secular priests canon law decreed they be placed at the disposal of their local ordinary, the local bishop. But the vicar-apostolic of Durban (this was many years before Mariannhill became a separate diocese) had not asked for them! Fr Ratering said that the Mariannhill Fathers had somehow failed to grasp that secular priests were not members of a religious community, that they were entitled to own property for their material support, could keep close ties to family members and that they had the provisions of canon law to guide them. He said besides this lack of understanding, these priests were also subject to jealousy from many Mariannhill Fathers. After all, Fr

Ratering explained, the Zulu priests were far better educated and advanced in theology than the average missionary, as they had studied in Rome. Because of this, power struggles became the order of the day. In addition, Fr Ratering told The Southern Cross, the priests also had to deal with the racial attitides of that time—a time when they would have had to negotiate a minefield of colonial-style racial attitudes that precluded the notion that here were men of substance, no less than their white counterparts. Recognising all these dilemmas, Fr Ratering said, the then vicar apostolic, Bishop Henri Delalle, who succeeded Bishop Charles Jolivet in 1903, found himself in the invidious position of having to care for these four priests, and admitted he did not know what to do with them. Fr Edward Kece Mnganga’s situation illustrated the atmosphere the priests found themselves in. Abbot Pfanner recognised Fr Mnganga as a future priest at age 15, sending him to Rome in 1887. After his return, he worked fruitfully in Zululand, Fr Ratering said. But because of alleged jealousy by a fellow priest, Fr Mnganga was committed to a mental hospital in Pietermaritzburg, where he remained for 17 years. Despite this experience, Fr Ratering said, Fr Mnganga did not show bitterness, forgiving his enemies. After being discharged from the mental hospital in 1922, Fr Mnganga established a catechetical school at the Mariathal Mission and promoted local vocations. He died in 1945 and is buried at the mission. In 1894, Abbot Pfanner’s successor, Abbot Amandus Scholzig, sent two candidates from the same mission to Rome to train as priests—Charles Mbengane and Alois Mantshonga Mncadi, the former soon taking ill and dying and the latter going on to be ordained

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The first four Zulu priests (back) Frs Andreas Ngidi, Alois Mncadi, Julius Mbhele and (seated) Edward Mnganga were ordained more than a century ago. in 1903. As a priest, Fr Ratering said, Fr Mncadi worked on mission stations in what is now Mthatha, Umzimkhulu and in Mariannhill. As with Fr Mnganga, conflict would also take a hold on his ministry—getting into conflict with a missionary and afterwards with new Bishop Adalbero Fleischer over ownership of a farm, before decamping to the new vicariate of Zululand. Fr Ratering said Fr Mncadi left Inkamana to return to Mariathal Mission, where he died and was buried in 1933. Five years before Abbot Scholzig sent his two candidates to Rome, they had been preceded by two others—Andreas Modontswa Ngidi of Centocow mission and Mkhomazi Mbhele of Lourdes mission. Both received doctorates in philosophy and theology were ordained in 1907.

They clashed with some missionaries over different lifestyles at the various missions they were working at, Fr Ratering said, until they too felt compelled to decamp to Zululand. Fr Ngidi was known to work diligently as pastor to his flock, also doing scholarly work and being active in Catholic apologetics, while Fr Mbhele worked in Swaziland for some years, before retiring to his farm in Ncalu. Both priests celebrated their silver jubilee as priests in 1932 at Inkamana, where Fr Ngidi was buried in 1951. Fr Mbhele died five years later in Pietermaritzburg and was buried at Lourdes mission. “These four Zulu priests deserve our deep respect and admiration,” Fr Ratering said, “because against all odds they remained faithful to the Church that had made them suffer, and to their high calling.”

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The Southern Cross, July 28 to August 3, 2010

Fr Michael Hubbart

ATHER Michael Hubbart of Kimberley has died at the age of 73. Born in 1936 to prominent Kimberley residents Jack and Peggy Hubbart, he attended St Patrick’s Christian Brothers’ College. Fr Hubbart was the eldest of six children, two of whom went into the priesthood and one who became a nun (his brother John is an Oblate of Mary Immaculate priest in Kimberley). Fr Hubbart taught at both St Patrick’s College in Kimberley as well as at Christian Brothers in Boksburg, where he was principal for a short while. He was ordained in Ireland in the 1970s and spent about 18 years in Argentina before returning to his hometown 21 years ago. Fr Hubbart started his Mary Immaculate Queen (MIQ) work in Bois-leRoux, France, and dedicated his life to extending the kingdom of God under the guidance of MIQ. He spent two months every year in England, Ireland and Scotland doing mission work for MIQ.

Thoughts for the Week on the Family FAMILY CALENDAR 2010 FAMILY THEME: “Families Play the Game.” August theme: HOW MEN AND WOMEN PLAY

Kimberley Catholics will remember his dedication and faithfulness. He planned to retire this year and devote his time to MIQ work. Fr Hubbart was a homely man with a down-to-earth attitude, loved company, had a great sense of humour and told many a good joke. He could communicate with everyone at every level and serviced the spiritual needs of all his parishioners with love and commitment. A lasting tribute to his heart for the poor will remain in the MIQ soup kitchen, which he initiated more than 16 years ago, and which is still operating in Dalham Road. Fr Hubbart died on May 21.

Mass readings for the week Sundays year C, weekdays cycle 2 Sun August 1, 18th Sunday of the Year: Eccl 1:2, 2:21-23; Ps 90:3-6,12-14,17; Col 3:1-5,9-11; Lk 12:13-21 Mon August 2, St Eusebius of Vercelli, St Peter Julian Eymard: Jer 28:1-17; Ps: 119:29,43,79-80,95.102; Mt 14:13-21 Tue August 3, feria: Jer 30:1-2,12-15,18-22; Ps 102:16-21,29,22-23; Mt 14:22-36 Wed August 4, St John Vianney: Jer 31:1-7; Ps Jer 31:10-13; Mt 15:21-28 Thur August 5, Dedication of the basilica of St Mary major: Jer 31:31-34; Ps 51:12-15,18-19; Mt 16:13-23 Fri August 6, Transfiguration of the Lord: Dn 7:9-10, 13-14 or 2 Pt 1:16-19; Ps 97:1-2, 5-6, 9; Lk 9:28-36 Sat August 7, Ss Sixtus II, St Cajetan: Hb 1:12-2,4; Ps 10:8-13; Mt 17:14-20 Sun August 8, 19th Sunday of the Year: Wis 18:6-9; Ps 33:1,12,18-20,22; Heb 11:1-2,8-19; Lk 12:32-48

Introduction In many ways men and women are competing as equals but in sport there are still different standards. This is because of our physical make up, but there are also other differences in how men and women play games. These need not be seen as obstacles to be overcome but qualities to be celebrated. At the same time it is also important not to stereotype people into gender roles. Ask yourselves: “Who is most competitive, most dedicated, the best loser?” “Are boys and girls in the family allowed to be who they are or are they being channelled into particular paths, especially being pushed into success and achievement?” 1st 18th Sunday of the Year C. Christ who is everything and in everything: The readings all focus on vanity as undue attachment to earthly things and the need to focus on Christ and building up treasure in the sight of God. Consider whether men or women and boys or girls are more attached to their possessions and pray to keep these things in the right balance as a family. 1-8 AUGUST PRISON FELLOWSHIP INTERNATIONAL WEEK OF PRAYER AND TRANSFORMATION “Is there room at your table?” Contact douw@pris onfellowship.co.za or rcampbell@sacbc.org.za for a resource package for use in parishes.

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19th Sunday – Year C (August 8) Readings: Wisdom 18:6-9; Psalm 33:1, 12, 18-20, 22; Hebrews 11:1-2, 8-19; Luke 12:32-48

E have to be ready for God. Not that God disappears; we could not exist for a second unless God were looking lovingly and attentively at us. It is, rather, that the call of God can come, and unless we are switched to “receive” rather than “transmit”, then we may miss the vital moment. So it is with the readings for next Sunday. The first reading meditates on the ancestors of Israel on the night of their liberation from Egypt. It may help you to know that the Book of Wisdom was written for a group of Israelites who, centuries later, once again found themselves in Egypt, and oppressed by Egypt’s superior technological and scientific advances. So the author thinks back to those ancestors, and sees that they were ready: “That night had been made known in advance to our ancestors...salvation for the just was accepted by your people.” The poet imagines them performing their religious duties in advance of their liberation: “For in secret, the holy children of the good had been offering sacrifices...the holy ones had already sung the praises of the ancestors.” So in one generation the events of a previ-

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Be ready for the Lord’s call Fr Nicholas King SJ

Scriptural Reflections ous generation are recalled, to remind them what God is doing today. (And that, of course, is why you look in advance at the readings for each Sunday—to remind yourself that God is at work in your life.) The psalm for next Sunday is a lovely hymn of praise to the Creator of the Universe, “Rejoice, you just in the Lord”, followed by a reminder of what God has done for his people: “Happy the nation whose God is the Lord, the people he has chosen as his heritage.” And the Lord is watching them, only not like a suspicious policeman: “Look! The eyes of the Lord are on those who fear him, on those who hope for his love.” This is a God whom the people are happy to describe as “our help and our shield”. Wth complete confidence, the psalm ends: “May your love be upon us, Lord, just as we hope in you.”

Like the first reading, the second reading recalls the stories of God’s people long ago, so that the congregation to whom the Letter to the Hebrews was addressed may be ready for what God asks of them. This reading gives the name of “faith” to that kind of readiness; but the idea remains the same. “Faith”, for the unknown author of this letter, is “the substance of things that are hoped for”. Then we have a list of people who might serve as models for the people to whom the letter (or some people think it might be a sermon) is addressed. There is Abraham, who responded to God’s invitation, though he had no idea where he was going; there is his wife Sarah, who trusted the God who had promised that she would have a child. Then there were all those other great men and women in the history of the People of God, who “did not receive the promises, but glimpsed them from a long way off”, always recognising that “they were still looking for their homeland...looking for a greater homeland, the heavenly one”. And why did they keep going (or why do you keep going?)? Because God “had prepared a city for them”; so Abraham was even

Cooperation rules, no contest HILE the hosting of the football World Cup was a wonderful victory for all South Africans, I keep thinking back over those fabulous five weeks and the fierce national pride of the fans. Pride that sometimes turned to anger and vitriol at bad refereeing decisions and Uruguayan handballs and to incredible sadness and sometimes even suicide when teams lost. It made me recall something I read a few years ago on the subject of competition. Something we are told is critical to a successful free market economy. Essential business strategy. No question. Cast in concrete. No argument. Well, Alfie Cohn doesn’t agree. He’s the American author of “No Contest: The Case Against Competition”, which won the National Psychological Award for 1987. After going through more than 400 case studies, Cohn came to the very firm conclusion that competition is destructive and counter-productive not only in excess. “It is destructive not merely because we are doing it the wrong way—it is destructive by its very nature. I think the phrase ‘healthy competition’ is a contradiction in terms and the ideal amount of competition [notice that he doesn’t say conflict] in any environment—the workplace, classroom, family, playing field—is none.” Cohn draws a distinction between what he calls “structural competition” and “intentional competition”. “By structural I mean ‘mutually exclusive goal attainment’, which is a fancy

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The Last Word social expression for ‘I succeed only if you fail’.” There is a stronger version of this, which is ‘I succeed only if I make you fail’. “In the first case you may be talking about golf or tenpin bowling—I do something, you do something, I do something, you do something and at the end, of course, we have to have a winner. We compare scores, but we don’t interfere with each others’ performance. “The stronger version, we find in war or tennis in which for me to do well I have to actively interfere with how you do it. This doesn’t mean that all tennis players are nasty and malicious. It means the rules of the game require us to succeed at the expense of other peoples’ failure. “By intentional competition I mean simply the need for one person to be number one. Here we are talking not about the rules of the game but about the personality.” Cohn says his studies have shown that in both classroom and workplace, “not only is competition not required for excellence, its absence is required for excellence”.

There are numerous studies, he says, which show that both in terms of structural and intentional competition in the workplace, people do better when they are working together rather than trying to beat each other. There are three reasons, says Cohn, why competition is destructive. First, it causes anxiety which is hugely distracting; second, it is inefficient in that it excludes sharing of ideas, and third, is the simplest and most subtle—not only is the idea of success or excellence completely different from victory or beating other people, but in actual life they pull in opposite directions. Cohn adds that competition is destructive in another respect: it destroys selfesteem. “In any competitive encounter losing is always possible and inevitable. Now that feels lousy (for a company or individual). But even when you win, you gloat, for a while you soar and you are impossible to live with. And then you come down, in fact you crash down and you need more of it in order to get that same feeling. It is precisely like building up a tolerance to a drug, or like drinking salt water when you’re thirsty.” Cohn demonstrates the dangers—or rather the futility—of competition with a delightful story of the children’s game, Musical Chairs. What happens is that we have ten kids and nine chairs and when the music stops all ten rush for the nine chairs and the one who doesn’t make it is out of the game. Chairs are removed after each round until two kids are left rushing for one chair. At the end of this game, which is usually played at birthday parties where everyone is supposed to be having fun, you end up with one smug, smiling little child and nine miserable losers. Add to that the strange habit we have of punishing kids in class when they’re caught copying from a neighbour and then punishing them again a few hours later on the football field when they try and score on their own instead of passing the ball. No wonder our kids get confused. Wouldn’t it be better in the musical chairs of children’s games and in the workplace to start with all ten kids trying through teamwork and cooperation to all get on to one chair?

ready to contemplate sacrificing his only son, “calculating that God was able even to raise people up from the dead”. It is a remarkable readiness, this. The gospel for next Sunday likewise asks us to be ready. It is part of a much longer discourse that Luke has Jesus utter to his disciples. It starts (in our excerpt) with encouragement, “Do not be afraid, little flock”, but then offers a substantial challenge: “Sell your possessions and give alms.” The challenge is however tempered to some extent, since Jesus goes on to point out that we are being invited to go for the real thing, “purses that do not grow old, unfailing treasure in heaven, where no thief approaches and no moth devours”. Readiness, though, remains important: “Have your track-suit on, and your antennae ready for action”. The point is that we must be there when the Lord comes. “You people are to be ready”. And the remainder of the reading offers some slightly alarming suggestions as to what might happen if we are not on the alert. I shall leave you to read that for yourself: be prepared, this coming week, for the Lord’s call.

Southern Crossword #402

ACROSS 1. Sons and ... drank from Jacob’s well (Jn 4) (6) 4. Beetle in mascara box (6) 9. Can’t be quantified, like God (6,7) 10. Alerted the pedal (7) 11. Knotty points on trees or chalices (5) 12. One of the Levites (1 Chron 15) (5) 14. Greek letter (5) 18. Your aunt’s man (5) 19. He wanted stones changed into bread (Mt 4) (7) 21. Blame critic Pa for what can't be done (13) 22. It may hang down at less (6) 23. Break commandment and take what’s not yours (6)

DOWN 1. Noah’s ark-building measurements (Gn 6) (6) 2. What to do when you want better meals (3,3,7) 3. Led in in a row (5) 5. Her clan has a house of corpses (7) 6. King Arthur’s knights met this way (5,3,5) 7. Part of Jesus’ body for John’s reclining (Jn 13) (6) 8. The traffic light that cautions (5) 13. Priest will do it at Mass (7) 15. Modern painter from 1 down (6) 16. One of those in the USA (5) 17. Decoration in church sounds frosty (6) 20. A minor prophet (6)

SOLUTIONS TO #401. ACROSS: 5 Home, 7 Bernadette, 8 Exit, 10 Organist, 11 Unrest, 12 Deploy, 14 Appals, 16 Satrap, 17 Conserve, 19 Pays, 21 Archdeacon, 22 Maim. DOWN: 1 Oboe, 2 Anathema, 3 Adroit, 4 Staged, 5 Hewn, 6 Missionary, 9 Xenophobia, 13 Potiphar, 15 Strict, 16 Steady, 18 Sham, 20 Sink.

CHURCH CHUCKLE A man’s dog has died so he goes to the priest and asks him if he can do a funeral service for the dead dog. Father tells him that this is not normally done, but suggests to the man to go up the road and ask the Dutch Reformed preacher if he would do it. The man thanks Father and asks if he thinks the Dutch Reformed Church will accept his R50 000 donation? Father then exclaims: “My son why didn’t you tell me your dog was Catholic?” Submitted by Joe Stas, Port Alfred Send us your favourite Catholic joke, preferably clean and brief, to The Southern Cross, Church Chuckle, PO Box 2372, Cape Town, 8000.