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May 4 to May 10, 2011

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Father of eight on becoming a Catholic priest

Mediatrix: Mary’s role in our salvation

Special focus on launch of HOPE& JOY Pages 6-8

Page 5

No 4724

Page 9

Tlhagale: Don’t let politicians divide and rule religion STAFF REPORTER

S Cardinal Wilfrid Napier of Durban presents a portrait of his predecessor, Archbishop Denis Hurley, to the consul-general of India in Durban, Anil Sharan, and his wife Simita. The plaque on the portrait indicates that the consular residence at 408 Innes Road in Durban was formerly Archbishop's House where Archbishop Hurley lived and worked from 1962-84. The presentation took place before a dinner in honour of Cardinal Napier who this year celebrates his 70th birthday, the 50th anniversary of receiving the Franciscan habit, the 40th anniversary of his priestly ordination, the 30th of his episcopal ordination, and the tenth of his appointment as a cardinal. (Photo courtesy of Independent Newspapers)

Row over Polish basilica named after Blessed John Paul II BY JONATHAN LuxMOORE

ESIDENTS of Poland’s northern port city of Gdansk have staged protests against a new “basilica of Blessed John Paul II” on a site newly dedicated by the local archbishop. “There are already six churches in this district,” the group from Gdansk told Poland’s Gazeta Wyborcza daily. “When we bought our apartments here, we checked the development plans and found there were to be much-needed social services here. We don’t understand how a decision was taken without our knowledge to hand this city land over to religious uses.” The new basilica is to be modelled on St Peter’s basilica in Rome. However, the complaints were dismissed by Archbishop Slawoj Glodz of Gdansk, who blessed a cross on the land to mark the start of construction.

“They should be ashamed—this is a vote of thanksgiving to the pope,” Archbishop Glodz told Radio Gdansk. “The city and its suburbs are expanding and public utility objects are being built, including churches. We live in a Catholic country, and I’ve received many positive opinions about this church.” Plans for the 186m² Gdansk basilica, with an adjoining 140m² rectory, were announced in 2010. It is to be built on land sold to the Church at a concessionary rate by the city authorities. However, Gdansk mayor Pawel Adamowicz said he was ready to meet protesters after receiving letters of complaint from “upset residents”. The residents say the land is worth about R7 million, but it was sold to the Church for a “symbolic zloty” (R2,50)— CNS

Catholic charity’s work shown on TV BY CLAIRE MATHIESON

ITTLE EDEN, the Johannesburg based home for the intellectually disabled, has been featured on a new television programme called Random Acts of Kindness. Little Eden has been a beneficiary of the Dis-Chem foundation’s social awareness campaign for two years running, with the foundation sponsoring a Christmas party for Little Eden residents as well as making a donation towards to the operational expenses of the home. According to publicist Hanneli Esterhuysen the initiative, in partnership with media company Primedia Broadcasting, has identi-

fied organisations which are serving their communities well but need a helping hand. Lynette Saltzman, founder of the DisChem Foundation said there were many “remarkable South Africans, who are commited to improving the lives of others”. She said the company was dedicated to putting funds towards some of “these amazing projects”. To date, over R6,5 million has been donated to schools, community organisations, foundations and projects in aid of the work done in the community. Little Eden currently cares for 300 children and adults with intellectual disabilities Continued on page 2

OUTH AFRICA’S inter-faith movement is “at a critical stage of its development” because politicians are making a “concerted effort to divide and rule and to co-opt religious leaders for whatever nefarious purposes”, according to Archbishop Buti Tlhagale of Johannesburg. In a hard-hitting statement, the president of the Southern African Catholic Bishops’ Conference said that “this blatant manipulation calls for a confrontation”. “There is a pressing and urgent need to stand firm, side by side, face to face, as we jointly seek to promote unity among the diverse religious leaders and by the same token, to resist division,” Archbishop Tlhagale said. He said that some “instead of speaking to power would rather be on the side of power”. This, he said, must be resisted. Moreover, the religious community must not be silent “in the face of such blatant interference”. In the strongest passage of his statement, the archbishop said: “We need a gloves-off conversation not only with political leaders but also within our own ranks about our identity, our collective voice and our role in a changing and developing society.” Archbishop Tlhagale did not name any political or religious leaders. Over the past few years President Jacob Zuma and other African National Congress leaders have openly courted some religious groups, including the charismatic Rhema Family Church, a 50 000 member strong church based in Randburg and led by the Rev Ray McCauley. In 2009 Rev McCauley spearheaded the founding of the National Interfaith Leaders Council (NILC), which the Zuma government has acknowledged as an advisory body, in competition with the long-established National Religious Leadership Forum. Neither the South African Council of Churches nor the Catholic Church were consulted in the formation of the NILC, or invited to join the body.

n his statement, Archbishop Tlhagale described religious leaders as “spiritual men and women [who] draw inspiration and direction from the transcendent [and] who firmly believe that the spiritual dimension of our lives is the cornerstone of our identity as human beings”. “These men and women also appreciate that we live in an environment of a political leadership which, while it is not openly hostile toward religion, certainly does not put a high premium on the role of faith in human affairs.” The archbishop stressed that “religion cannot, and should not, be reduced to the private sphere as many of our detractors would rather have”. He noted that “religion has a definite role to play in the building of the nation. It always has.” Religious leaders are impelled by their faith to “safeguard the unique dignity of every human person, to promote the immeasurable value of life of every human

being, and to foster the common good”, Archbishop Tlhagale said. “In so doing, we will be highlighting the role of religion in the public space.” Religious insights “are absolutely crucial in our attempt to promote the dignity of each person and to enhance the common Archbishop Tlhagale good”, he said. “While it is laudable to discuss the material needs of the majority of the citizens of the country, the abuse of power and state resources, the cancerous greed of the elite, the lack of service delivery, it is equally desirable that, as religious leaders, we should share the spiritual treasures of each tradition,” he said, adding that religious leaders had not yet accomplished that aim. “If we are to serve our communities and nation well, it is essential that ethical-moral questions be continually raised in order to foster the common good,” Archbishop Tlhagale said.

e warned that those who aim to marginalise religion from public discourse “seek to promote a secular morality”. However, he added, even that must be defined. “We live in a culture where some are sceptical of a transcendent foundation of morality. Human rights enshrined in the Constitution of the country do not offer a solid and unassailable foundation for morality. He referred to Pope Benedict’s suggestion that the secular and religious worldviews enter into a dialogue “for the sake of the well-being and progress of the people”. “Religion in this context,” Archbishop Tlhagale said, “has a critical, corrective role to play rather than to offer norms or practical political solutions.” He said that “truly moral leaders avoid personal self-enrichment and greed”. Moral leaders should “campaign publicly for the virtues of prudence, courage, justice and moderation”. “If the well-being of ordinary citizens come first, then it is not unreasonable to openly ask the government to trim its bloated lifestyle,” Archbishop Tlhagale said. “Exorbitant salaries can be drastically reduced; trappings of status symbols such as luxury cars, luxury homes, first-class and business-class travel for senior civil servants can be reasonably curtailed.” He noted the expenditure in social and political events paid for by the government. “If the government is genuinely committed to the upliftment and well-being of its citizens, then it must lead by example. Political leaders ought to tighten their belts for the sake of the people they lead—otherwise, ‘people first’ is an empty slogan, a misleading lie,” Archbishop Tlhagale said. “Political leaders need to mean what they say.”

LOCAL

The Southern Cross, May 4 to May 10, 2011

Mugabe calls bishops ‘liars and puppets’ BY MuNYARADZI MAKONI

RESIDENT Robert Mugabe has accused the Catholic bishops of Zimbabwe of being “liars” and “puppets” of the West. Mr Mugabe, a Catholic, was quoted by the Voice of the People Radio as saying that he had lost confidence in his own bishops. He was addressing members of the Zion Christian Church (ZCC) at their Mbungo headquarters in Bikita, the country’s oldest town. “I am confused by my own Catholic bishops, they must learn from you [ZCC leaders]. Often Catholic bishops expose that they are not their own men; they are mere puppets of Western Countries. “I grew up in a Catholic Church, but now I am totally frustrated by these so-called men of God who lie. All C a t h o l i c

bishops are liars; they demonise my party every day.” Mr Mugabe said he had observed how the Catholic bishops operate, and his conclusion was that almost three quarters of them are whites who feed people with lies. Of Zimbabwe’s nine active bishops, five are black, three white and one is an Indian missionary. Mr Mugabe was in Bikita to officially open ZCC new building. He also pleaded with ZanuPF youth in Bikita not to attack Movement for Democratic Change (MDC-T) supporters in the area, saying he had since realised that violence scared away supporters from his own Zanu-PF party. ZCC Bishop Nehemia Mutendi thanked Mr Mugabe for officially opening their church, and said he was going to mobilise his followers to

pray for the lifting of sanctions against Mr Mugabe and his allies. The bishops of Zimbabwe have not yet responded to Mr Mugabe’s comments. “They normally do not respond directly to presidential outbursts,” a priest in Zimbabwe said. Meanwhile, Archbishop Robert Ndlovu of Harare, Zimbabwe, has denounced the increased violence in the country. Priests should speak out against violence, but when they do so, they must be inspired by Christ, not by some political ideology, he said in a homily in Harare’s cathedral. He appealed to the youth not to allow themselves to be used by politicians as agents of political violence that is surging across the country.

Archbishop William Slattery of Pretoria talks to his new vicar-general, Fr Dabula Mpako. The archdiocese’s previous vicar-general was Bishop Abel Gabuza, now head of Kimberley diocese. In the middle is Deacon Steve Marokane. (Photo: Mathibela Sebothoma)

Random Acts of Kindess heads to Little Eden Continued from page 1 in Edenvale. The average age of Little Eden residents is 20 years, but the average intellectual age is that of a one-year-old, Ms Esterhuysen said. Some function at newborn level and others are able to manage basic tasks. She said the

home has been specifically organised to care for the needs of the residents and relies on the donations of its supporters to keep going. The initiative hopes to increase awareness on these community projects and organisations. “With the new inserts on the Mzansi

Magic Channel, we have an opportunity to showcase these great South African stories to a whole new viewership,” said Ms Saltzman. The Random Acts of Kindness crew spent a day at the home learning about the work that is done there and understanding its

importance. “The Dis-Chem Foundation team was so touched by the love and care they could feel in the home that they sponsored a ticket for each member of staff to go and watch [theatre production] Dreamgirls. The staff were overjoyed and excited to experience this wonderful show—for many

UPHOLSTERER

SPRINGFIELD CONVENT JUNIOR SCHOOL HEAD OF DEPARTMENT Pre-Primary Springfield is a school for girls from Pre-School to Matriculation with a total enrolment of 940 pupils, 115 of whom are in the Pre-Primary. Founded by Irish Dominican Sisters in 1871, Springfield is situated on Wynberg Hill in Cape Town, is noted for high academic standards, excellent sports facilities, vibrant Music School, and beautiful gardens. Due to the retirement of the present incumbent, the School Board invites applications for the post of Pre-Primary Head of Department, which becomes vacant from 1 January 2012. The Board is seeking to appoint a well-qualified person who will:      

understand, identify with and contribute to the Catholic ethos and values of the school; have outstanding knowledge of and expertise in Early Childhood Development in order to monitor and further develop the Pre-Primary Department; demonstrate proven leadership and interpersonal skills; have excellent communication skills; have energy, perseverance and a creative approach to dealing with challenges; have the necessary managerial expertise to achieve appropriate improvements in all areas of school activities involving Pre-Primary pupils.

The post will be demanding, challenging and exciting. The school offers excellent working conditions and a competitive salary. Applications with a full CV and the names of three referees, including your parish priest or minister, should be submitted by 27 May 2011 to: The Principal Springfield Convent Junior School St John’s Road Wynberg 7800 Email: postmaster@sfc.wcape.school.za The school reserves the right not to proceed with the filling of the post. An application will not in itself entitle the applicant to an interview or appointment, and failure to meet the requirements of the advertised post will result in applicants automatically disqualifying themselves from consideration. Candidates not contacted shall consider their applications unsuccessful.

More than 50 years of experience guarantees you satisfaction.

Ph 021 637 1938 after hours 021 701 2692.

this was their first time in a theatre,” said Ms Esterhuysen. The Dis-Chem Foundation’s Random Acts of Kindness is currently on air on DSTV’s Mzansi Magic channel 107. Each week a new story will be featured. The Little Eden insert was scheduled to be shown in the first week of May.

LOCAL

The Southern Cross, May 4 to May 10, 2011

Job creation: good on paper, but will South Africa see results? BY CLAIRE MATHIESON

S THE 2011 budget is currently in place, a researcher for the Catholic Parliamentary Liaison Office (CPLO), an associate body of the Southern African Catholic Bishops’ Conference, has commented on the country’s latest job creation strategy, saying that while it looks good on paper, the timely implementation of the projects remains to be seen. CPLO Researcher Kenny Pasensie said 2011 was declared “a year of job creation” by President Jacob Zuma. This sentiment was confirmed when finance minister Pravin Gordhan delivered his budget speech. The concept has been considered a continuation of other similar government job creation programmes in the past. This, Mr Pasensie said, shows “government’s realisation that the solutions to South Africa’s enormous challenges of poverty, inequality and unemployment lie in higher economic growth of an

inclusive, job-creative, nature”. A recent survey conducted by the National Treasury found that approximately 42% of young people under the age of 30 are unemployed, compared with less than 17% of adults over 30. The employment of South Africans between the ages of 18 and 24 had fallen by more than 20% since December 2008. While the government’s budget was focused mainly on job creation, other focus areas of the budget were education and the proposed national health scheme. Cardinal Wilfrid Napier of Durban said regardless of where the money goes, it is important that the government make it clear to the public how long these projects would take. “It is almost immoral to make people, especially the poor, believe that the allocations are going to be a quick-fix to their poverty and joblessness,” he said. The latest budget allocated R9 billion to a Jobs Fund to “cofinance innovative public and private sector employment projects”,

said Mr Pasensie. The fund will request proposals from public and private-sector implementing organisations, including non-governmental and civil society organisations. The projects created with the fund are expected to employ 50 000 to 100 000 people. Mr Pasensie added there were other projects in place to bolster the employment rate. A similar scheme administered by the Industrial Development Corporation has similar objectives and will create an additional 40 000 to 50 000 employment opportunities targeted in the green economy, manufacturing, the mining value chain, agriculture and infrastructure projects. The Training Layoff Scheme will avoid “retrenchments while boosting the country's skills base. It targets companies which are considering job cuts or closure as a result of the recession,” said Mr Pasensie. Workers agree to forego their normal wage and receive training and an allowance instead of being retrenched.

Another project, the Expanded Public Works Programme, has been allocated a budget of R73 billion over the next three years to create short-term jobs in infrastructure, social, economic and environmental projects. The biggest problem area, said Mr Pasensie, was in the employment of youth. He added the situation looked even more grim if one considers the fact that unemployed young people tend to be less skilled and more inexperienced, with almost 86% having no formal or tertiary education, and about two-thirds of them have never worked. Planned for launch in April of next year, the new project offers a way of breaking this cycle by compensating employers for taking on youngsters. However, Mr Pasensie said criticism of this project has come from the likes of Cosatu who argue that the subsidy may have the effect of displacing full-time workers because a potential employer may opt for this “new form of cheap

labour” instead of being shackled with expensive full-time workers. Cardinal Napier added that while it is good to see increased funds being set aside for the necessary projects, “there remains the nagging fear the allocations will not reach those for whom they are intended. It would therefore be a great comfort if all the budget allocations to key areas, such as education and health, were to be accompanied by measures to curtail severely or even eliminate the graft and corruption.” The cardinal warned that events in North Africa and the Middle East “need to be taken as a wakeup call for our government as to what can happen when the people are taken for granted or their expectations are trampled upon”. Mr Pasensie said it was an “impressive and ambitious course that government has set itself to address some of the inequalities so evident in every corner of South Africa. Now it remains to be seen whether the ideas on paper can be realised into tangible successes”.

Catholic Health care book honours pioneers BY CLAIRE MATHIESON

ATHOLIC Health Care (Cathca) has published a book, In the Service of Healing, on the history of health care in South Africa to honour the early missionaries in the field. It will be launched on May 19 in Mariannhill. “The book is a compilation of stories, articles, archival material we received from the religious congregations,” said Loek Goemans, administrative assistant for Cathca. The concept was conceived in 2008 when Cathca celebrated its 20th anniversary (which was featured in a Southern Cross insert in April that year). Ms Goemans said letters were sent to all religious congregations, asking for their photos and stories and anything they had relating to health care.

Ms Goemans said there were many people involved in writing the book over many years. She said individuals were asked to submit their stories and history books were uncovered. “Hilary Wilson, English lecturer at Wits University, was given all the raw data about a year ago and agreed to do the editing,” Ms Goemans said. She and Cathca

director Yvonne Morgan checked drafts and made “suggestions of what else could be included, asking questions to ensure we got as much info as we could into the book”. The book is a historical account of the health care work of the Catholic Church in South Africa. Combining old pictures, records and personal stories, it is the first of its kind in the country and aims to “to honour the pioneers who did such valiant work under very difficult circumstances”, said Ms Goemans. The book will be officially launched May 19 at 10:30 at St Mary’s hospital in Mariannhill. Bishop Barry Wood, auxiliary in Durban, will preside. The Johannesburg launch is yet to be confirmed. n For more information contact info@cathca.co.za or 011 880 4022. The book is availabe at R60.

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Amalia Snyman celebrated her 90th birthday with a special Italian lunch prepared by the Ladies Group of Maria Regina parish in Lyttelton, Pretoria. Mrs Snyman started and still runs a very succssful knitwear table that runs outside the church every Sunday and raises funds for the Holy Cross Convent/Frail Care Centre in Pretoria. She is also still working for the Citizens’ Advice Bureau. (Photo: Berry Money)

The Southern Cross, May 4 to May 10, 2011

INTERNATIONAL

Anglican father of eight on becoming a Catholic priest BY SIMON CALDWELL

T was a brave decision for Ian Hellyer to give up his job when he has to provide for eight children and his wife is pregnant with the couple’s ninth child. But Rev Hellyer is losing no sleep over his decision. He believes he is answering God’s call to become a Catholic priest in the newly created Personal Ordinariate of Our Lady of Walsingham. On Palm Sunday, he formally gave up his £20 000 (R222 000) annual salary as rector of four Church of England parishes in the Dartmoor area of south-west England. On Holy Thursday, during the Mass of the Lord’s Supper at the Benedictine Buckfast abbey in Devon, he was confirmed by Abbot David Charlesworth. His wife, Margaret, and children, who are already Catholic, were his sponsors. Rev Hellyer then made his first Communion as a Catholic, joined by 12 members of the ordinariate group he will lead after his ordination to the Catholic priesthood on June 17. The small faith community will be based at the abbey. “I truly feel that this is God’s call, and there has been nothing to make me think that it isn’t. “It has been a wonderful, wonderful journey. There are some practical issues that haven’t been resolved, but I don’t worry that they are not going to be resolved.” With two of his oldest children preparing for final high school and university entrance exams and a

baby due at the end of May, the first issue to address might be finding a home. In the meantime, the Church of England has come to the rescue. The Number 1 Trust, a charity established in the days of the Bl John Henry Newman’s Oxford Movement to further the teaching and practice of the Catholic faith within the Church of England, has allowed the family to live rent-free at their present residence until the end of August. Then there is the question of income. Because of its size, the family is eligible to receive cash benefits from the government and tax credits. But Rev Hellyer, 45, is preparing to change his status as an employee to one who is, in effect, selfemployed, and he knows the challenges that it will present. It means that instead of a receiving a salary he will be supported by contributions of members of the ordinariate as well payments he may derive from work he undertakes for the Catholic diocese of Plymouth. He said he is relaxed about the situation. “We are not absolutely desperate,” he explained. “We have financial resources we can draw on and people have been generous and given us large sums of money. “The parish I left behind had a large collection and gave us a very large gift, and other people have been very generous towards us. We are not too worried about making ends meet with paying bills and putting food on the table.”

Mgr Keith Newton, who heads the ordinariate, has assured Anglican clergy entering the Catholic Church with the intention of being ordained that funds would be available for anyone in need. A native of Plymouth, Rev Hellyer was ordained an Anglican minister in 1995. He said that, at that time, his college was accepting female applicants to the priesthood and he was comfortable with it. His opinions on women’s ordination evolved in 2001 as he began to question the catholicity of the Church of England in the light of the traditions of the Catholic Church. From that point, he explained, he understood that he was “on a journey to greater communion with the Catholic Church”. In November 2009 when Pope Benedict released his apostolic constitution Anglicanorum coetibus, which allows the group reception of former Anglicans into the Catholic Church, “it seemed to me quite clear that that’s where God wanted me to go”. Rev Hellyer said the reaction to his decision to join the Catholic Church has not met with “any animosity at all” from members of his Anglican congregations. “People have questions and are interested to know why, and I have been able to explain that, but there has been no negativity to me at all, which I am very grateful for.” He said that he had been greatly moved by the warmth of ordinary Catholics who had sent him many messages of support.—CNS

Ian Hellyer and his wife, Margaret, in a family photo with seven of their eight children at their home in south-west England. Rev Hellyer, an ex-Anglican rector, will be ordained a Catholic priest in the Personal Ordinariate of Our Lady of Walsingham on June 17. (Photo courtesy of Ian Hellyer)

Vatican gets tough on journalists’ union BY CINDY WOODEN & STAFF REPORTER

HE Pontifical Council for the Laity has withdrawn the canonical recognition of the International Catholic Union of the Press as a Catholic (UCIP) organisation because of operational irregularities. “It is a disaster from a functional point of view,” said Guzman Carriquiry, undersecretary of the council. Mr Carriquiry said that the council’s decision had nothing to do with questions involving faith or morals but were motivated by questions involving the rights of members and the transparency of UCIP’s staff and top officers. “For too long, the association has not functioned, and too many Catholic journalists and organisations have abandoned it for this reason,” he said. UCIP has been mired in conflict after its incumbent leadership controversially declared the election of South African journalist Else Strivens, editor of Trefoil magazine, invalid. UCIP president Bernhard Sassmann said he would release a detailed statement after Easter, because the laity council’s action

was based on “misinformation and lies, which are awful for me”. The Vatican’s withdrawal of recognition means that UCIP will have to remove from its name the adjective Catholic. The Vatican council said it had been following UCIP closely since 2007. “It is evident that UCIP is an association completely in the hands of the general secretary”, Joseph Calstas-Chittilappilly, who occupiers the union’s only paid staff position. “The facts show that he is trying to hold on to his job. Through the lack of transparency and of communications and information [that is] biased and false, he has been manipulating as he wills the associative life of the UCIP,” the council’s letter said. The council said it “raises many perplexities” that Mr Calstas-Chittilappilly was given the responsibility to run the union’s assemblies in 2007, 2008 and 2010—which the laity council has criticised on procedural grounds and declared invalid— when the council had asked that the gathering make the organisation more responsive to its members, in part by changing CalstasChittalappilly’s job.

INTERNATIONAL

Pope answers questions on TV BY JOHN THAVIS

N an unprecedented TV appearance, Pope Benedict answered questions posed by Christians and non-Christians about global conflicts, interreligious relations and human suffering. One of the most moving questions came from a 7-year-old Japanese girl who lost friends in the recent earthquake and tsunami and who asked: “Why do I have to be so afraid? Why do children have to be so sad?” In his response, pre-recorded and broadcast on Italian state television, the pope assured the girl that one day she would understand better that “this suffering was not empty, it wasn’t in vain, but behind it was a good plan, a plan of love. It is not chance”. He said he had the same questions about why some people suffer so much while others live in ease. “And we do not have the answers, but we know that Jesus suffered as you do, an innocent, and that the true God who is revealed in Jesus is by your side.” The pope, seated at his desk in the Vatican, spoke in Italian as he responded one by one to the questions, which were posed on-screen by the people who submitted them. An Italian mother appeared holding her comatose son, who has been in a vegetative state for two years, and asked whether his soul was still there. The pope responded: “Certainly his soul is still present in his body.” He compared it to the situation of a guitar with broken strings that can no longer play. “I am also sure that this hidden soul feels your love deep down, even if unable to understand the details, or your words. He feels the

Pope Benedict, seen here during the Good Friday Way of the Cross, answered seven questions in an unprecedented TV appearance (Photo from CNS) presence of love.” Those who pass hours with a loved one in such circumstances engage in a true act of love, he said. “I encourage you, therefore, to carry on, to know that you are giving a great service to humanity with this sign of faith, with this sign of respect for life, with this love for a wounded body and a suffering soul.” A Muslim woman in Ivory Coast, after blessing the pope in Arabic, lamented that the generally good relations between Christians and Muslims in the African country had been aggravated by the recent fighting there. The pope responded that he had sent an emissary, Cardinal Peter Turkson, to try to mediate the conflict. He added that the Christian message was one of non-violence, as exemplified by Jesus’ words and deeds. “This is what shows us the true face of God, that violence never

comes from God, never helps bring anything good, but is a destructive means and not the path to escape difficulties,” he said. Christ invites all sides to renounce violence “even if they feel they are right.” A question from Iraq asked what the Church can do to help Christians remain in the country, in the face of violence and discrimination. The pope said their desire to leave was understandable, and that the solution lay in dialogue and rebuilding Iraq’s internal harmony. “This is the problem, that the society is profoundly divided, torn, there is no longer the awareness that ‘In our diversity we are one people with a common history, where each has his place’. This awareness needs to be rebuilt.” Asked to explain the creed’s statement that Jesus descended into hell after his death and before his resurrection, Pope Benedict said this should be understood as a “soul’s journey” into humanity’s past, and not as “a geographical or spatial trip”. Another questioner asked what kind of life the resurrected Jesus experienced. The pope said it was impossible for us to define the “glorified body” of the resurrected Christ, but that it was clear that he was “beyond the laws of biology and physics”. “He is a real man, not a ghost, and he lives a real life, but a new life that is no longer submitted to the death.” A final question asked whether the pope was prepared to renew the consecration of the world to Mary. The pope answered that such a consecration has already been performed, and that now is the time to “internalise this act” in the lives of each Christian.—CNS

The Southern Cross, May 4 to May 10, 2011

Turin cardinal dies at 86

EMEMBERED especially for his homilies and for supporting factory workers, retired Cardinal Giovanni Saldarini (pictured) of Turin died on April 18 at the age of 86. As the archbishop of Turin from 1989-99, he was the custodian of the Shroud of Turin, which many believe was the burial cloth of Christ. The cardinal once said: “The shroud is an icon, which represents the passion of Christ. This is its value. It is not accurate to speak of a relic or of a miracle.” Before being named an auxiliary bishop of Milan in 1984, he had spent most of his career as an academic. Born near Milan in 1924, he was ordained a priest in 1947

and took up a teaching position in a Milan archdiocesan college. From 1952 to 1967, he taught Scripture at the archdiocesan seminary. After being named auxiliary bishop of Milan in 1984, he organised conferences on catechesis and Scripture, and prepared one of the largest Catholic youth encounters in Italy. As archbishop of Turin, he instituted popular Bible-reading sessions with young people. He drew press attention for his talks on social justice and racial discrimination in Italy as well as for his defence of assembly-line workers at Fiat, the car manufacturer based in Turin. Pope John Paul II named him a cardinal in 1991.—CNS

Parish church destroyed in arson

LOS ANGELES parish has vowed to rebuild after its 1 000-seater church was destroyed in a fire set by arsonists. “We’re bigger than the building,” said Mgr Tim Nichols of St John Vianney parish in Hacienda Heights. Law enforcement officials confirmed the fire was “definitely a deliberate act”. While the church, built 42 years ago, was declared a total loss, the sacristy suffered only smoke damage, saving vest-

ments, lectionaries and sacred sacramental objects. Priests recovered the Blessed Sacrament from the partially melted tabernacle. Damages were estimated to be between $8 to 9 million (about R56 million). In his homily at a vigil Mass, Mgr Nichols said that rebuilding of the church will take two to three years. During Holy Week, Masses were celebrated in the parish centre. For Easter Masses, a tent seating 1 000 people was set up.—CNS

FOCUS ON HOPE&JOY

The Southern Cross, May 4 to May 10, 2011

Why we need hope and joy The new popular education network Hope&Joy takes its name from the Vatican II document Gaudium et Spes, which means joy and hope. Cardinal WILFRID NAPIER OFM reflects on these two qualities, and why we need them.

HO needs hope and joy? We all do! That’s the simple answer. In South Africa, as we approach the 50th Anniversary of the calling of the Second Vatican Council, we are in danger of losing our hope and sometimes our joy is diminished. If we look back at the hope and joy manifest in 1994 and compare that to the current situation as we prepare for the local government elections, we can see that the high of 1994 is not the same high as today. In fact, it is not a high at all. Service delivery protest, electioneering and trials about what constitutes hate speech could easily shatter our hopes and leave us with a bitter, joyless existence In the gospel of John (15:11), Jesus speaks of his joy being in us so that our joy may be complete. Our joy as believers is not a fleeting joy, a joy only for a time. It is a deep-seated Christian virtue, a life attitude because of our faith. The Hop&Joy movement is a manifestation of the Holy Spirit moving within our Church. Not only are we commemorating the calling of the Second Vatican Council by Bl Pope John XXIII, we are celebrating and focusing on how we can all manifest the Joy and Hope that is the Gift of the Holy Spirit. Pope Benedict, in his apostolic exhortation on the Word of God, Verbum Domini, reminds us that our joy is first our encounter with

Cardinal Wilfrid Napier with participants in the Hope&Joy network day in Durban last month. Network days already have been held for Gauteng and KwaZulu-Natal. More will follow in other centres. the person of Jesus, the Word sent to fill us with Joy—and it is this encounter that the Church’s gift and inescapable duty to communicate... (cf Verbum Domini 2). Our Joy in Christ is our Hope. The Holy Spirit manifest in our lives and in the Church changes our joy from a fleeting emotion to a deep seated life attitude. Most of us struggle with this idea of Joy. And yet, as the opening words of the Vatican II document Gaudium et Spes (Joy and Hope—from which we get the name for the movement) counsel us: “The hope and joy, the grief and anguish of the men of our time, especially of those who are poor or afflicted in any way, are the joy and hope, the grief and anguish of the followers of Christ as well. It is our experience of Jesus that transforms our Joy.” Joy manifests Hope. We are joyful because we hope in the kingdom of God, in the person of Jesus

and the action of the Holy Spirit. Our ultimate hope then is not in government, political party, tenders—for these are hopeless, manifestations of the expedience, the art of the possible.

ur hope is a common good, based on a God-given dignity that relativises everything to our relationship with God and our relations with others. Our hope and joy transform our daily lives into that blessed and quiet mission of going to the whole world to communicate our love and life in Christ. As the slain Archbishop Oscar Romero stated: “Hope is not resignation; it is a commitment to continue to struggle even when things seem to warrant surrender.” Our hope spurs us on to action. Looking at our Church in Southern Africa, there are many reasons for joy. As a church, we are living our commitment to care for

the sick and vulnerable. Many parishes have home-based care groups and support for orphaned and vulnerable children. The Church still provides support to education through our schools. St Augustine’s College trains tertiary students not only to be qualified, but to be ethical leaders in their fields. We can still be insular. Our recent survey in preparation for the Interdiocesan Consultation pointed out that many communities tended to focus inwards— focusing on internal struggles at the expense of transformational action. We, as your bishops, hope that the Hope&Joy network helps us all to focus anew on the type of action that marked South Africa’s transformation to democracy. It is our hope that the Interdiocesan Consultation will allow us all to celebrate our faith in action. Hope and Joy are the fruits of prayer. As we celebrate the Easter season, the reason for hope and joy can’t be far from our minds— he is Jesus and he is risen from the dead. As we pray together, let us give thanks to God for the Church’s impact on society. Not only in the last 50 years since the calling of Vatican II, but the powerful effect of the Church’s mission throughout Southern Africa. We have struggled for hope and joy together. Sometimes it seems that struggle has been in vain, if we look to the situation of the poor and marginalised in Southern Africa. We cannot give up. Our hope and joy in Christ motivates us to bring a new hope and a new joy into our world. As we prepare for the local government elections on May 18, I invite you to vote to make hope and joy the marker not only of our Church communities but of our Southern African Community too. Our hope and joy is in Christ— and that is all the hope and joy we need.

What is Hope&Joy?

N brief, Hope&Joy is intended to help Catholics in the Southern African region to understand and live out the promise of Vatican II: to be Church in the Modern World Half a century ago, Bl Pope John XXIII announced that he would be opening a window and letting in some fresh air into the Church in by calling an Ecumenical Council. This year marks the 50th anniversary of the formal summoning of the Council (Humanae Salutis, issued on Christmas Day 1961); October 2012 will mark the 50th anniversary of the start of the council. At the Second Vatican Council, the Church recognised that it carries out its mission “in the Modern World” (the sub-title of Gaudium et Spes) not by fleeing from it, but by engaging with it. When the Church comes to mark the 50 years of Vatican II, this will be a golden opportunity to deepen our understanding of what the Church is celebrating. Hope&Joy seeks to build on the Church’s excellent tradition of popular education by providing a multi-media model for delivering adult education. By functioning as a network, Hope&Joy will enable organisations to work together and benefit by association (see Raymond Perrier’s article on page 7). Drawing on the documents of Vatican II, and subsequent Church teaching, the programme may cover themes as diverse as the role of the laity in the Church, scripture, life issues, liturgy, justice and media.

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FOCUS ON HOPE&JOY

The Southern Cross, May 4 to May 10, 2011

Vatican II in a nutshell The Second Vatican Council is often misunderstood, or not understood at all. ANTHONY EGAN SJ provides a quick guide to Vatican II.

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Modern disciples use networks, not nets Hope&Joy is described as a network, without a headquarter or formal structure. But what is a network, and how will Hope&Joy work as one? RAYMOND PERRIER explains.

MUST have been asked this one question so many times in the past few months as we have been putting this project together: “So what is Hope&Joy?” Is it an organisation? Is it a lay movement? Is it a lobby group? Is it an association? The reason for people’s confusion is that it is actually none of those; in fact it is not like anything that we have tried in the Church in Southern Africa before. Hope&Joy is a network and that means it is both everything and nothing. Nothing, because there is no head office, no constitution, no budget. Everything, because it is the sum of its constituent parts: the dozens of national, diocesan and local organisations that have become part of it. After all, for a net to work you need the pieces of string; but you also need the holes between the pieces of string! The value of such a network was first realised back in November by a group of about two dozen Catholic media professionals (including the editor of this newspaper). We saw as a group that through our different media—radio, national press, diocesan press, public relations, bookshops, magazines, video, enews—we were all telling different parts of the same story. How much more effective would that story be if all the members of that one body could work together: not by consolidating everything into one unwieldy lump, but rather by letting each part do what it does best and pulling together in the same direction. “There are different kinds of gifts, but the same Spirit distributes them. There are different kinds of service, but the same Lord. There are different kinds of working, but in all of them and in everyone it is the same God at work” (1 Cor 12:4-6).

ut what should that common project be? No less an ambition than a national celebration of the 50th anniversary of the Second Vatican Council. It is hardly surprising that a group of media people would seek inspiration there—after all it was in the Vatican II document Inter Mirifica that the means of Social Communication themselves were fully acknowledged as being something that the Church should embrace as a “birthright”. The Hope&Joy Network has since grown to cover every aspect of the life of the Church—education institutions, religious congregations, grassroots organisations, specialised ministries, and groups working in

justice, health, welfare and development. Each of these areas, and each of these organisations, brings its own history, its own expertise and its own following among the Catholic community. But they can work together for the whole of the community under the banner of Hope&Joy. That is not just marketing; it is true. What is the Catholic health organisations CATHCA trying to do through parish-based health services? Bring hope and joy to people in their suffering. What is Radio Veritas doing for people who cannot get to Church? Bringing hope and joy through their programmes. What are our Catholic schools and the Catholic Institute of Education delivering across the country? Hope and joy through educators to learners and their parents. What are the various parts of the Comboni family or the Dominican family doing through their mission work, their publishing and their outreach? Bring hope and joy to the lives of the people they touch. What do the members of the Society of St Vincent de Paul or St Ann’s Sodality or the Knights or Catholic Women’s League do week in and week out? Bring hope and joy to people who are abandoned or poor or lonely.

ringing a message of hope and joy is something that all members of the network already do in their different ways. But sometimes we are not good as a Catholic community at really seeing what we do, or showing others what we do. Archbishop William Slattery of Pretoria commented early on: “Most companies have ordinary products but extraordinary advertising. Our problem in the Church is that we have extraordinary products but very ordinary advertising!” So Hope&Joy unashamedly uses the latest marketing techniques to communicate better the work of a Church engaged in the modern world. The logo, proudly Catholic and proudly South African, was designed by Mariannhill Press and it will serve as a guide to Catholics who will soon see it as a way of signposting articles and features and books and lectures and courses and videos and SMS messages and...and...and. The list is far from closed. And nor is the network closed. We are inviting every Catholic individual, parish, school and small Christian community in the country to register their desire to bring a message of hope and joy to their part of the community. Send your name, organisation, cell number and e-mail address by SMS to 078 590 0781 or by e-mail to info@hopeandjoy.org.za. And starting on May 8 the website (www.hopeandjoy.org.za) will be able to draw together the strings and the holes that make up this beautiful Catholic network. n Raymond Perrier is the director of the Jesuit Institute and convenor of the Hope&Joy Network.

HE Bishops met in Rome and then we had Mass in English.” This comment I heard from a younger person, born after the Second Vatican Council (1962-1965), is right, of course—but there was much more to Vatican II than that. Vatican II was indeed a meeting of all Catholic bishops, the 21st of its kind and the second to be held in the Vatican City, Rome. A Council of the Church is called to discuss important religious matters and in some way to define a way forward for the Church, often to resolve disagreements over theology that is causing division. Vatican II was different. When Pope John XXIII called the bishops to Vatican II in 1961, it was not to resolve disagreements over doctrine. On becoming pope in 1958, John decided that the Church was too inward-looking, not engaged enough with society. While there was no need to reform doctrines, the Church’s practice left much to be desired. In other words, as historian John O’Malley put it, Vatican II was

about the reform of the Church’s style. When he opened the Council on October 11, 1962, Pope John set the tone by calling on the bishops to see the world as a place filled with new possibilities for proclaiming the Gospel. Their task was not to condemn society but to engage with it positively and to see how the Christian faith could work with people of goodwill to make it better. Almost immediately the documents prepared for the Council by the Vatican administration were rejected by the bishops as too negative. They also felt strongly that they, the bishops, should as a team write the statements to come out of the council. In this, too, we see a “new” approach: previous Councils had done this, but recently most important documents had been written in Rome by the pope and his advisors without the input of the world’s bishops.

aturally it meant that the council took longer: it had four sessions from 1962 to 1965, in which everything was debated and advice was sought from leading theologians who advised the bishops. Non-Catholics were also present as observers. During this time Pope John died and Paul VI, his successor in 1963, shepherded what John started to its conclusion. The Council produced a series of documents that in many ways helped to change the face of the Church. Occasionally it reversed previously held beliefs.

Bishops fill St Peter’s basilica as Pope Paul VI presides over a meeting of the Second Vatican Council. (Photo: Catholic Press Photo)

Non-Catholics were now seen as “separated brethren” rather than “heretics” (for Protestants) and “schismatics” [literally “breakaways”] (for Eastern Orthodox). Non-Christians were no longer seen as damned for not believing in Christ but as seekers after Truth; indeed the Council saw the presence of Christ anonymously within other faiths. The council firmly rejected hostility to Judaism and condemned anti-Jewish attitudes as contrary to Christian love, particularly since such an attitude condemned Christ—a Jew—himself. It also defended freedom of religion, rejecting the view that the Church in Catholic countries should have a say over government policy and should urge governments not to tolerate nonCatholics. Church and state must be separate, they proclaimed, and the Church should dialogue with governments over matters of the common good. The laity were no longer expected to passively “pray, pay and obey”. Laypeople should proclaim the Gospel in their lives, and in active engagement for social justice, which was seen by the council as crucial to any evangelisation. One of Vatican II’s key decrees revolved around the future role of bishops. Taking as its base the early Church, it decreed that all bishops govern the Church together in union with the pope, but never without him. The pope can make decisions on his own, but always in consultation with the bishops. And, yes, among its pastoral decisions the Second Vatican Council reformed the liturgy. It decreed that the Mass could be celebrated in the vernacular (languages other than Latin), according to the needs of the people as perceived by the local bishops’ conference. Such translations were implemented everywhere, adhering to the principle that they were done in “noble simplicity”, faithful to the Latin but understandable in the vernacular. Clearly, then, 50 years after Blessed John XXIII called Vatican II we can see that it meant more than “Mass in English”(or Zulu, or Sotho, or Afrikaans!): Vatican II was about everybody participating in the mission of evangelisation, and a more open attitude to non-Catholics. It was a whole new attitude to being Church.

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The Southern Cross, May 4 to May 10, 2011

LEADER PAGE LETTERS TO THE EDITOR

Editor: Günther Simmermacher

A landmark moment

HE launch on May 8 of the Hope&Joy Network may well become a landmark moment for the Catholic Church in Southern Africa. As a popular education programme, Hope&Joy will energise the local Church, much as the Renew programme did in the 1990s, and be a visible sign of a vibrant Church that is forwardlooking. Serendipitously, the launch coincides with the month devoted to Our Lady and with the Easter season which culminates with the feast of Pentecost. Hope&Joy is the local Church’s opportunity for a Pentecost, an animation of faith in our lives. Pope Benedict urges the faithful to evangelise by their example. This requires what is termed popular education, a broad catechism. It’s a process that can take formal as well as informal shape. It is significant that Hope&Joy, a grassroots movement with no formal structure or hierarchy, has been welcomed so warmly by so many bishops. Cardinal Wilfrid Napier in this edition discerns the Holy Spirit at work in this initiative. It is a network with no hierarchy or headquarters, no specific curriculum or programme. The various Catholic bodies involved in the network will address their constituents in ways that are most effective within the contexts in which they work. This can involve prayer groups or academic lectures, short text messages or more comprehensive reflection. In late September The Southern Cross will begin a regular series of articles which we hope will serve as points of reflection, discussion and action. As of this week, this newspaper will carry the Hope&Joy logo next to its masthead as an expression of commitment to the network’s commendable objectives. The planning stages and the network days in Johannesburg and Durban have shown that there is great enthusiasm for Hope&joy. Many Catholic groups and individuals have already signed up, and some already have made concrete plans to put Hope&Joy into action. The entire Church, including parishes and schools, must be urged to take ownership

of this initiative. At the core of Hope&Joy’s creation is the Second Vatican Council. Next year the Church will mark the 50th anniversary of the council’s opening; it is an opportunity to deepen our understanding of its teachings. This is a providential time to communicate that the body of the Church’s teachings is not a series of prohibitions, but is transformative and life-giving. Hope&Joy must be seen as a means of making the teachings of Vatican II, and therefore the teachings of the Church, better known—especially those that usually are not well known or understood. Vatican II underpins Hope&Joy. The network’s name is an allusion to Gaudium et Spes (Joy and Hope), the council’s Pastoral Constitution on the Church in the Modern World. But the initiative must not be seen as a vehicle by which to raise grievances about the supposed harm done by the council or about its perceived unfulfilled promises. While discussion on such questions is perfectly legitimate, Hope&Joy is not the appropriate forum for it. Hope&Joy must unite us in a common purpose to become better Catholics, to understand and live our faith as individuals and as the Body of Christ. In that way, Hope&Joy is profoundly relevant to clergy, religious and laity alike. More than that, because Hope&Joy is an initiative that is unique to the Southern African region, our local Church can now provide the rest of the Catholic body with a creative model for popular education. The responsibility for the success of Hope&Joy resides with all of us: with the faithful, who welcome and make use of this faithdeepening opportunity; with the clergy and bishops, who support and promote it (and make use of its programmes themselves); and of course with those in the Hope&Joy network, on whom rests the obligation to present relevant material to the People of God. Hope&Joy represents an immense opportunity for the local Church. We may not dare miss it.

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.

Salvation through Jesus Christ

N his letter “Agree to differ” (March 30), Roy Glover comments on Emmanuel Ngara’s phrase “without a doubt salvation can only come through Jesus Christ”. He says that he knows many good members of other religions and cannot accept that God will condemn them because “they were not fortunate enough to be brought up as Christians”. We have here a common misunderstanding. It is undoubtedly correct that no one is saved except through Jesus Christ, but that does not mean necessarily confessing the name “Jesus”. The whole New Testament is clear about the fact that there is only one mediator between God

and man—the man Jesus Christ (1 Tm 2:5). Furthermore Jesus suffered and died for the salvation of all people (1 Tm 2:6). This is because Jesus is the only human being who is also God (Jn 1:14); the only human being in whom the fullness of God lives in bodily form (Col 2:3). This does not mean however, that one has to have a conscious knowledge of Jesus in order to be saved or that one has to profess belief in Jesus by name. In other words it does not mean that a person has to be a Christian. Vatican II in its Dogmatic Constitution on the Church, Lumen gentium 16, spells out the Catholic teaching that to have a saving rela-

Back to basics

ness of God, his dignity and worth means that he cannot be used but loved. In the power of the redemption we have been empowered to live our lives in the Spirit. Pope Benedict is continuing this work by explaining this word— Love, it is both agape and eros— that’s our God. Maybe the best way of translating those words is looking at Christ. He is the epitome of passionate service, so we too are called to passionate service whether in conjugal love or celibate love. Once we have understood this we can begin evangelising and curing society’s ills. Jan Kalinowski, Assagai, KZN

YNETTE Paterson’s letter “One track solution?” (March 23) refers. In his in-depth study of the human person, Pope John Paul II reiterated a vision for how persons should relate to one another. The term he used has now become known as the personalistic norm, applied in the negative sense a person can never be used as a means to an end—the utilitarian philosophy, applied in the positive sense the only way to relate to another person is through love and specifically making oneself a gift to the other person. Since the human race was created male and female, that creation would be the logical starting point of how persons should relate— through their sexuality. Since the family is the building block of society, if the family goes awry so does society, resulting in its many ills. Social sciences are now concurring with Church teachings, not the other way around, that these multifaceted ills can be traced to the breakdown of the family. Take as an example just one aspect—fatherlessness. Children coming out of fatherless families show increased delinquent behaviour which in the sons leads to substance abuse, gangsterism, violence and early school dropout. In daughters there is an increase in promiscuity, resulting in teen pregnancies, one-parent families, prostitution and abuse. Both genders have fewer opportunities in the work place resulting in increased poverty. Pope John Paul II often used the expression “as the family goes so does society”. He took us back to the Garden of Eden, back to the basics—God’s original plan, the person is made in the image and like-

Church calls us back to Christ

VERYONE, including Lynette Paterson (March 23), deserves to be heard. She has a go at the Church for being narrow-minded about sex and at Bishop Hugh Slattery because “women have not been treated with dignity and respect”. In 1968, Pope Paul VI’s encyclical Humanae Vitae warned against contraception and predicted that it would, among others, result in 1) a general lowering of moral standards throughout society, 2) a rise in infidelity, and 3) a lessening of respect for women by men. All of which are evident in abundance today. This was followed by Pope John Paul II’s Theology of the Body (TOB), a rich, spiritual and practical study of what it means to be created in the image and likeness of God— as men and women who are complementary beings of equal dignity. It’s a call to live out God’s trinitarian love for the sake of the kingdom; to be a total gift of love to one another. Husbands in particular, are called to love their wives as Christ loves his Church—a love that is free,

tionship with the Trinity through Jesus, the only requirement is that one lives uprightly and honestly according to the light one has, by cooperating with the grace of God, which is available to everyone, whether Christian or not. In other words, anyone who allows the Holy Spirit to work effectively in one’s life is acceptable to God. The reason for this is that by becoming human as the son of Mary, the son of God established a connection with every human being (Gaudium et Spes, 22). So it is correct that no one can be saved except through Jesus Christ, but it is equally true that this salvation is open to faithful members of religions other than Christianity Bonnaventure Hinwood OFM, Pretoria total, faithful and life-giving. These are the principle elements of our marriage vows. Each marital embrace of husband and wife is a renewal of their marriage vows. Pope John Paul II was an amazing champion of women and devoted to our Blessed Mother. Have you read his document on the genius of women or attended a Women of Grace course? This is all a far cry from the objectification of women that is common cause today. Science is slowly catching on. Affirming Love, Avoiding Aids—What Africa Can Teach the West by Matthew Hanley & Jokin de Irala puts the scourge of HIV/Aids and the Church’s position, efforts and role into perspective. Did you know that the Church cares for more than 27% of the HIV/Aids sufferers in the world? Recent scientific studies on the workings of the brain and sex (see Hooked—New Science on How Casual Sex is Affecting Our Children by Joe S McIlhaney, McIlhaney Jr & Freda McKissic Bush) in a small way confirm the teachings of TOB. All parents should be encouraged to read this material. For the past 40-plus years the Church, our popes and many bishops have fearlessly proclaimed these teachings to a world that has ridiculed them. Few Catholics have read these documents or the numerous others on a multitude of subjects that our “narrow-minded” Church puts out. The Church in stark contrast to worldly “wisdom”, constantly calls us back to Christ and the truth but so often we only hear what we want. The Church has never claimed TOB to be the answer to all the world’s problems, but it is part of the solution. Dave Garbutt, Benoni

PERSPECTIVES

The disciples’ aha moment

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OR our sake he was crucified under Pontius Pilate; he suffered death and was buried, and rose again on the third day in accordance with the Scriptures...” Our voices unite to recite these words from the Nicene Creed every Sunday as we gather to celebrate the Eucharist. This is the core of our faith and the central truth of the Good News. St Paul, one of the Church’s greatest evangelists in the first generation, knew this truth as well. “I handed on to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures; that he appeared to Cleophas, then to the Twelve” (1 Cor 15:4-5). Everything we read in the gospels, and in the entire New Testament, was recorded after these defining events in the life of Jesus. Taken together, the passion, death and resurrection are the “aha” moment for the followers of Jesus. Among the faithful, whatever was passed on about Jesus contains the truth that he died and rose for us. Each of the four evangelists relates Jesus’ passion and resurrection in slightly different ways, and yet, all have elements of both high drama and intimacy. Meals are shared, prayer in a secluded area of an olive garden, scenes of betrayal, the mockery of a trial, the struggle of carrying the cross, the circus atmosphere of bidding on Jesus’ garments, taunting a man in the throes of death, followed by the profound silence of his dying breath, and then, beyond logic, an empty tomb

and once again encounters in a garden and over a meal. Dying and rising is also the pattern of our life in Christ. Jesus demonstrated this in numerous parables, two of which illustrate the point: the prodigal son who has to die to bad habits and pride before he experiences new life, while his brother must die to self-interest before joy can enter in (Lk 15:11-32), and the seed that falls on good ground that must die before producing fruit (Mk 4:1-9). In his encounters, Jesus also invites a kind of dying that can lead to new life. The Samaritan woman at the well experiences new life only after dying to her former life and its false expectations (Jn 4:442). Zaccheaus experiences the new life of salvation when he repents of extortion and dies to a way of life that was marked by greed. Evidence of the passion and resurrection of Jesus can even be found in the way the birth narratives are crafted. The angel of the Lord tells Joseph that the child is to be named Jesus, a name meaning “God saves”, “because he will save his people from their sins” (Mt 1:21). When the magi seek him out, King Herod, in jealous protection of his throne, issues a death warrant (Mt 2:16). Ironically, the death of Jesus will come only after he is crowned with thorns and charged as a rival king (Mt 27:29, 37; Mk 15:17-18; Jn 19:1-3). In Luke’s infancy narrative, Mary is said to ponder several things in her heart, things that no doubt place the passion and resurrection back into these scenes.

A depiction of the supper in Emmaus, in the Franciscan church of Emmaus, Israel

She ponders the message of the shepherds that her Son is Messiah and Lord and that his birth is the cause of joy (Lk 2:10-11). She ponders the words of Simeon that Jesus is “destined for the fall and rise of many in Israel” and that she will experience the piercing of a sword (Lk 2:34-35). In the canticle, or Magnificat, of Mary (Lk 1:46-55), the words of prayer can be seen as a description of the life of the world to come, the life ushered in by Jesus’ resurrection but not yet fulfilled: the lowly are lifted up and the hungry are filled, while the arrogant are dispersed and the rich sent away empty. These accounts are not merely records of events, but contain within them the promise that in our own daily deaths, we have to remain open to new life. In our final death, then, the promise of resurrection is not simple optimism but the cause for deep and lasting hope. Paul embraced the core Gospel message and every generation is asked to do the same: “Our citizenship is in heaven, and from it we also await a saviour, the Lord Jesus Christ. He will change our lowly body to conform to his glorified body” (Phil 3:20-21). n Catherine Upchurch is the director of Little Rock Scripture Study in Arkansas. This article was originally published in the Arkansas Catholic, newspaper of the diocese of Little Rock. It is the penultimate part of a series of 13 articles exploring the four gospels.

As they walked, Cleophas and his friend saw a stranger, with a penetrating stare, I am sure, drawing closer—there is something about the resurrected body of Christ that made his disciples and apostles not recognise him at first. Remember when Jesus appeared to his disciples at the sea of Tiberias. Simon Peter had gone fishing with others and laboured all night without catching anything. When the morning came Jesus stood on the shore, but the disciples did not recognise him. Jesus told them to cast their net on the right side of the boat, and the disciple whom Jesus loved told Peter it was the Lord. When Simon Peter heard that it was the Lord he removed his fisher coat and cast himself into the sea. This has always been the reaction of those who find faith, whose eyes have been opened, to leave the flocks they tend in order to investigate the burning bush. On the road to Emmaus, Jesus drew near to open the disciples’ beholden eyes. And it came to pass that he sat with them and upon breaking of bread their eyes were opened, and they knew him; and he vanished out of their sight. After he had vanished they said one to another: “Did not our hearts burn within us, while he talked with us by the way, and while he opened to us the scriptures?” Why is it that our hearts no longer burn when the scriptures are opened to us? Could it be our faith has gone timid and our eyes become dim? After encountering the burning bush

Pushing Boundaries Moses left the flocks he was tending, Peter cast himself to the sea, and the disciples rose up the same hour and returned to Jerusalem, and found the eleven gathered together, and them that were with them, saying: “The Lord is risen indeed, and hath appeared to Simon.” And as they thus spake, Jesus himself stood in the midst of them, and said unto them: “Peace be unto you.” But they were terrified and affrighted, and supposed that they had seen a spirit. And he said unto them: “Why are ye troubled? And why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have.” And they gave him a piece of a broiled fish, and of an honeycomb. And he took it, and did eat before them. And he said unto them: “These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me.” Then he opened their understanding, that they might understand the scriptures. And ye are witnesses of these things. And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high. Do not be afraid little flock.

Open Door

Mary’s role in our salvation I give instruction in the faith and sometimes have problems explaining the role of Mary in salvation history, as the Catholic Church teaches. Please give me a clear picture of what is meant by Mary as mediatrix of all graces. Valerie HE Church teaches and holds that Jesus Christ is the one and only mediator between us and the Father: “There is only one God, and there is only one mediator between God and mankind, himself a man, Jesus Christ” (1 Tim 2:5). In obeying his Father’s will to die for us, Christ won infinite merits which he mediates, or passes on, to us in the form of grace, that is, God’s undeserved favour towards us and his granting us a share in his supernatural life. When we pray for one another in the name of Christ the Mediator, we mediate Christ’s merits to one another and so we all are, in a very lowly and secondary way, also mediators of the grace that Christ has already gained for us. Mary does this in an extraordinary way. She shares Christ’s will for us. She is bodily in heaven with him and is the model of the Church whose call is also to be bodily with him. Because of her privileged position she prays for all, asking God to pour out his blessings and favour on all. In this sense Mary can be called the mediatrix (female mediator) of all graces. The teaching of Mary as mediatrix has never been defined as Catholic dogma but it goes back many centuries and has been discussed and disputed by theologians down the years. Emphasis was laid on Mary’s free consent to become the mother of the Redeemer, which was seen as her intention to take an active share in Christ’s role as redeemer and mediator. Also, it was argued, Mary gave birth to Christ, the source of all grace, and she stood at the foot of his cross at the moment of his sacrificial death. Many popes have defended the teaching. St Bernard of Clairvaux in the 11th century described Mary as the canal that takes us to the heavenly waters. Vatican II reaffirmed Mary as mediatrix but did not clarify the title, probably because there was not enough agreement about how to express it. In explaining the mediatorship of Mary, it is necessary to stress that Mary needed to be redeemed by Christ, as we all do. Her role therefore in no way usurps the unique mediatorship of her Son.

n Send your queries to Open Door, Box 2372, Cape Town, 8000; or e-mail: opendoor@scross.co.za; or fax (021) 465 3850. Anonymity can be preserved by arrangement, but questions must be signed, and may be edited for clarity. Only published questions will be answered.

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ST. KIZITO CHILDREN’S PROGRAMME St. Kizito Children’s Programme (SKCP) is a community-based response to the needs of orphans and vulnerable children. SKCP was established through the Good Hope Development Fund in 2004 in response to the Church’s call to reach out to those in need. Operating as a movement within the Archdiocese of Cape Town, SKCP empowers volunteers from the target communities to respond to the needs of orphans and vulnerable children (OVCs) living in their areas. The SKCP volunteers belong to Parish Groups that are established at Parishes in target communities. Through the St. Kizito Movement, the physical, intellectual, emotional and psycho-social needs of OVCs are met in an holistic way. Parish Groups provide children and families with a variety of essential services, while the SKCP office provides the groups with comprehensive training and on-going support. In order to continue its work, SKCP requires on-going support from generous donors. Funds are needed to cover costs such as volunteer training and support, emergency relief, school uniforms and children’s excursions. Grants and donations of any size are always appreciated. SKCP is also grateful to receive donations of toys, clothes and blankets that can be distributed to needy children and families. If you would like to find out more about St. Kizito Children’s Programme, or if you would like to make a donation, please contact Bonus Ndlovu or Marian Hendricks on (021) 633 7701, or Shirley Dunn on (021) 782 2792. Emails can be sent to info@stkizito.org.za. Donations can also be deposited into our bank account: Bank: ABSA; Branch: Claremont, 632005; Account Name: Good Hope Development Fund; Account Number: 4059820320

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Hearing the Good News

Mphuthumi Ntabeni

On my road to Emmaus... HAVE always imagined myself with the two disciples going from Jerusalem to Emmaus, feeling dejected after witnessing their hope, Jesus the Messiah, being crucified to death: we had hoped he would be the one to save Israel… I can see them furrowing their foreheads, clouds rolling into an evening fold, dry-eyed now but with lumps remaining in their throats; yet still with steely resolution to defy all that which does not promote the liberation of Israel, perhaps even prepared to use violence for their spiritual cases—after all they were expecting an all conquering Messiah. Identifying religious truth with military victory is something embedded in the Jewish tradition, since the days when Moses had to remain raising his hands to heaven for Israel to win a battle. God has always been used as an ally for nationalistic schematics by those who wanted to thrust their own lever into the cracks of history.

Catherine Upchurch

The Southern Cross, May 4 to May 10, 2011

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The Southern Cross, May 4 to May 10 2011

COMMUNITY IN FOCUS

Edited by: Lara Moses 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

The Salesian Family comprising priests, brothers and sisters from the Gauteng communities gathered at St John Bosco parish in Robertsham, Johannesburg, for a Day of Recollection. (Submitted by Clarence Watts) Archbishop George Daniel, retired of Pretoria, with staff and nine residents of the Little Eden home for persons with intellectual disability who received their First Holy Communion at the Holy Family chapel in Bapsfontein. (Submitted by Nichollette Zulu)

The members of the Immaculate Conception Sodality from Vaal deanery in the Johannesburg archdiocese made a pilgrimage to the Shrine of Our Lady of Bethlehem in Bethlehem Diocese. The shrine is situated in the Eastern part of the Free State. (Submitted by Fr. Dikotsi Mofokeng)

Fr Albertus Josseph OSFS blesses the palms that were handed out to the congregation on Palm Sunday at St Joseph’s church in Pretoria. (Submitted by Eric Bruce)

Terry Whitfield met Pope Benedict in Rome. Mr Whitfield is the national director and regional coordinator of the Apostleship of the Sea, Africa Indian Ocean Region. (Submitted by Dick Pope)

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Pray that AFRICA may draw closer to the heart of CHRIST

The Southern Cross, May 4 to May 10, 2011

LETTERS TO THE EDITOR

Are we the only ones?

WAS abroad on a family visit in the latter part of 2010. Responding at Mass became a little awkward—there I was giving the revised responses and everyone around me was using the “old” responses. But I slipped back to the old without much trouble. I did ask one priest why they had not yet implemented the changes. His response was that the new English translation was ongoing. Catholic churches everywhere were using the present form. I attended Mass in different parishes in two different states of that country and found the same situation. I asked a few parishioners if they had heard of the new English translation. Most knew nothing at all, a few said they’d heard something of the sort about four or five years ago but had heard

Community Calendar To place your event, call Claire Allen at 021 465 5007 or e-mail c.allen@scross.co.za, (publication subject to space) BETHLEHEM: Shrine of Our Lady of Bethlehem at Tsheseng, Maluti mountains; Thursdays 09:30, Mass, then exposition of the Blessed Sacrament. 058 721 0532. CAPE TOWN: Holy Hour to pray for priests of the archdiocese, 2nd Saturday monthly at Villa Maria shrine Kloof Nek Rd, 16:00-17:00. Good Shepherd, Bothasig. Perpetual Eucharistic Adoration in our chapel. All hours. All welcome. Day of Prayer held at Springfield Convent starting at 10:00 ending 15:30 last Saturday of every month—all welcome. For more information contact Jane Hulley 021 790 1668 or 082 783 0331. Holy Redeemer Bergvli-

et: Padre Pio prayer group, every 3rd Sunday of the month. DURBAN: St Anthony’s, Durban Central: Tuesday 09:00 Mass with novena to St Anthony. First Friday 17:30 Mass—Divine Mercy novena prayers. Tel: 031 309 3496. JOHANNESBURG: Exposition of the Blessed Sacrament: first Friday of the month at 09:20 followed by Holy Mass at 10:30. Holy Hour: first Saturday of each month at 15:00. At Our Lady of the Angels, Little Eden, Edenvale. Tel: 011 609 7246. PRETORIA: First Saturday: Devotion to Divine Mercy. St Martin de Porres, Sunnyside, 16:30. Tel Shirley-Anne 012 361 4545.

nothing further on the subject to date. Is it only the Church in Africa that has implemented the new translation? If this is really ongoing, shouldn’t we, like the rest of the Catholic world have waited for the conclusion of the new translation? Lily P Fynn, Johannesburg n The bishops of Southern Africa implemented the first phase of the new translations of the Missal in November 2008. They were the only bishops’ conference to do so. The rest of the new translations will be implemented on the first Sunday of Advent this year, at the same time as all other English-speaking conferences.—Editor.

Family Reflections 8th—3rd Sunday of Easter, Mothers’ Day. Christ with Us on the Way of Life. It is said, “once a mother or a parent always a mother or a parent.” We cannot undo becoming parents and need to take on this task for life. Bringing up children is a way of life and a way for life. The way parents discipline and interact with children throughout life will change and having Jesus accompany on this way is necessary and valuable. Where does he fit into your life right now?

Liturgical Calendar Year A Sunday May 8, 3rd Sunday of Easter Acts 2: 1,22-33, Ps 16:1-2, 5,7-11, 1Pt 1:17-21; Lk 24:13-35 Monday, May 9, feria Acts 6:8-15, Ps 119:23-24, 26-27,29-30, Jn 6:22-29 Tuesday, May 10, feria Acts 7:51-8,1,Ps 31:3-4,6-8,17-21, Jn 6:30-35 Wednesday, May 11, feria Acts 8:1-8, Ps 66:1-7, Jn 6:35-40 Thursday, May 12, Ss Nereus & Achilleus, St Pancras Acts 8:26-40, Ps 66:8-9, 16-17,20 Jn 6:44-51 Friday, May 13, Our Lady of Fatima Acts 9:1-20, Ps 117, Jn 6:52-59 Saturday, May 14, St Matthias Acts 1:15-17, 20-26, Ps 113:1-8, Jn 15:9-17 Sunday May 15, 4th Sunday of Easter, Vocation Sunday Acts 2: 14,36-41, Ps 23, 1Pt 2:20-25; Jn 10:1-10

Word of the Week Catholicity: The character of being in conformation with the Catholic Chuch. Application: Roman Catholics see catholicity as a mark of the Catholic Church alone as the true Church.

J.M.J

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Southern CrossWord solutions SOLUTIONS TO #443. ACROSS: 4 Stomach, 8 Occult, 9 Devotee, 10 Recant, 11 Animus, 12 Exacting, 18 In return, 20 Forest, 21 Senior, 22 Abraham, 23 Aegean, 24 Sneered. DOWN: 1 Lourdes, 2 Acacias, 3 Planet, 5 Teenager, 6 Maoris, 7 Cherub, 13 Initiate, 14 Jubilee, 15 Entrant, 16 Corban, 17 Rename, 19 Eleven.

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CONGRATS HOLIDAY—Peter. Rev Mgr Bishop elect, diocese of Kroonstad. May the good Lord guide and protect you in your new ministry, and give you the courage and strength to shepherd the flock entrusted to your care. I will keep you in daily prayer. ‘We shall be his witnesses’. Daniel Ambrose David Manuel, Secular Institute, SCP

IN MEMORIAM SMITH—Brother Gert. Passed away May 4, 2009. A loving brother gone to rest. Always remembered by the Order of St Francis de Sales, Keimoes, Namaqualand, Mary da Silva (Pillay), family and friends. Rest in peace.

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PRAYERS HOLY St Jude, apostle and martyr, great in virtue and rich in miracles, kinsman of Jesus Christ, faithful intercessor of all who invoke you, special patron in time of need. To you I have recourse from the depth of my heart and humbly beg you to come to my assistance. Help me now in my urgent need and grant my petitions. In return I promise to make your name known and publish this prayer. Amen. In thanks for prayers answered. Pat. HOLY St Jude, apostle and martyr, great in virtue and rich in miracles, kinsman of Jesus Christ, faithful intercessor of all who invoke you, special patron in time of need. To you I have recourse from the depth of my heart and humbly beg you to come to my assistance. Help me now in my urgent need and grant my petitions. In return I promise to make your name known and publish this prayer. Amen. PMD. O MOST beautiful flower of Mount Carmel, fruit

vine splendrous of heaven, Immaculate Virgin assist me in my necessity. O Star of the sea, help me and show me you are my Mother. O Holy Mary, mother of God, Queen of heaven and earth, I humbly beseech you from the bottom of my heart to secure me in my necessity. There are none that can withstand your power. O Mary conceived without sin, pray for us who have recourse to thee (say 3 times).Holy Mary I place this cause in your hands (say 3 times).Thank you for your mercy to me and mine. Amen. Say this prayer for 3 days. FM.

THANKS GRATEFUL thanks to the Sacred Heart of Jesus, Our Mother Mary and Ss Joseph, Anthony, Jude and Martin de Porres for prayers answered. RCP.

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HOLIDAY ACCOMMODATION BETTY’S BAY: (Western Cape) Holiday home, sleeps seven, three bathrooms, close to beach, R600/night. 021 794 4293, marialouise@ mweb.co.za CAPE WEST COAST Yzerfontein: Emmaus on Sea B&B and self-catering. Holy Mass celebrated every Sunday at 6pm. Tel: 022 451 2650. FISH HOEK: Self-catering accommodation, sleeps 4. Secure parking.

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Lessons from the shepherd

4th Sunday of Easter: May 15 Readings: Acts 2:14a, 36-41, Psalm 23:1-6 1 Peter 2:20-25, John 10:1-10

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F it is true what we Christians say about God having raised Jesus from the dead, then that imposes on us the task of looking after others, who do not know about this extraordinary fact that we are celebrating. Next Sunday’s scriptures hand down the helpful metaphor of a “shepherd” to give us an idea of how we are to go about this mission of ours. The first reading, you may say, does not really mention the idea of “shepherd”, though shepherding is precisely what Peter is doing, explaining on that first Pentecost the significance of what the astonished crowds have just seen. He insists that his hearers recognise their responsibility for the death of Christ (a charge that we ourselves cannot evade), which makes them ask what they are to do. The “shepherd”, appointed to act as the “rock” of Jesus’ community then tells them, “Turn it around, and let each of you get baptised in the name of Jesus Christ, for the forgiveness of sins—and you will receive the free gift of the Holy Spirit”. Then he carries on talking (Luke avoids giving any more precise details), and shepherds them, “be saved from this hard generation”. They take the hint, and “about three thousand” are shepherded that day into baptism.

Nicholas King SJ Sunday Reflections The psalm, not surprisingly, is that loveliest of thanksgiving psalms, “The Lord is my shepherd”, where God is presented as the one who “makes me lie down in green pastures, leads me to water in places of rest, restores my life”. It is a beautiful prayer that we shall do well to refer back to several times in the course of this week, even though we “walk through the Valley of the Shadow of Death”. The se c o n d re ad in g , appropriately enough, since it is written under the name of Peter the Shepherd, and since it invites the “wandering sheep” to return to the “Shepherd and Overseer of your souls”; they are warned to expect trouble, “suffering when you do good—this is a gift from God”, and he relates it to the “example” that Christ left for us, “he who bore our sins in his body on the tree”. This is a shepherd who puts the sheep ahead of his own needs.

And that, of course, is what the gospel for next Sunday presents us with. Parables are rare to the point of non-existence in John’s gospel, but this gets as near to it as anything (indeed, halfway through our text it is described as a parable). It starts with the affirmation, typical of this evangelist, “Amen, amen I’m telling you”, and makes a distinction between two kinds of relationship to the sheep. There is, first, “those who do not come in through the door into the sheep-fold, but by some other route: that one is a thief and a rustler”. Secondly, by contrast, there is “the one who comes through the door: that one is shepherd of the sheep”. More than that, this one is “known”. The shepherd is “known” in that “the door-keeper opens to him”, but also in the sense that the sheep recognise him; “the sheep hear his voice, and he addresses his own sheep by name, and leads them out”. Most shepherds, you may reflect, drive the sheep out (perhaps with the assistance of a sheep-dog), but this one “marches before them, and the sheep follow him, because they recognise his voice”. Then, once more, there is the contrast with the other class of individual. “A stranger they do not follow; no—they will

run away from [a stranger], because they do not recognise the voice of strangers”. As so often in the gospels, “they had no idea about the things that he was saying to them”, so Jesus tries an alternative parable: “I am the door of the sheep [and you may wonder how that is supposed to make things clearer!]; all who came before me are thieves and rustlers—and the sheep did not listen to them.” Then it is repeated: “I am the door— if anyone comes through me, they will be saved, and will go in and out and find pasture”. Then, once more, the contrast is painted: “the thief only comes to steal and kill and destroy”. Jesus’ agenda, however, is quite different: “I came in order that they might have life—and have it in abundance”. Now we need to be quite clear about what this means. We can be very pleased that Jesus is willing to do all that, and for us, even at the cost of his life; but there is also an invitation to us to do what Jesus has done, to go where Jesus has gone before us. Our task, this week, is to show, by the way we live, our readiness to die for Christ’s flock, and to speak in accents that they recognise; we have to make sure that we are not preying on the sheep, but leading them to “green pastures” or to “abundant life”.

Southern Crossword #443

Scrapping liquor ads will cost jobs W Chris Moerdyk HEN President Jacob Zuma announced that billions of rands worth of taxpayers’ money was going to be spent on creating jobs, I gave him the thumbs up. After all, employment is the key to solving the problems or poverty and crime. But then I started wondering why noone was actually saying anything about looking at ways of making sure that people who already have jobs were able to retain their employment. Somehow or other, the whole notion of a government in a capitalist society spending money to create jobs clashes with the very fundamental of a free market economy which requires companies getting rid of people to ensure that shareholders get their pound of flesh. So now, for the next decade, every time a big company makes a couple of thousand people redundant, you and I, as taxpayers, have to cough up for finding them jobs again. But government is not exactly playing the game either. On the one hand it will be spending our money trying to create employment, but on the other it is doing things that end up with people losing their jobs. Here’s a classic example: The minister of health is under pressure to reduce the incidence of alcohol abuse in South Africa, a country identified by the World Health Organisation as a major problem area. What the minister has indicated is

Conrad

The Last Word that he is thinking of doing this by banning all alcohol advertisements. He wants to do this in spite of research and practical experience in other countries showing that banning ads has no effect whatsoever on reducing alcohol abuse. At best, banning ads might reduce actual alcohol consumption, but only by a few percent. Some countries that banned ads in the past have now unbanned them simply because it had no effect whatsoever on reducing alcohol abuse. In fact, ads haven’t been found to get youngsters started on drinking. What gets youngsters started on drinking, I am reliably told, is peer pressure and parental example. Friends who pressure friends into having a drink. Parents who don’t see the signs of alcohol taking over the minds and bodies of their children. Parents who shrug their shoulders, talk with bravado about how all kids get drunk from time to time. So all that a ban on alcohol advertising would achieve, in fact, is that more than just a few thousand people in the media and marketing industries will lose their jobs as a result of roughly R2 bil-

lion disappearing out of the overall advertising pie. And I have to wonder how many of them will turn to drink as a result of being unemployed? I know that for politicians and alcohol abuse lobby groups, banning advertising is an easy thing to do as it shows society at large that something is actually being done about the problem. This is what happened with tobacco. It wasn’t the advertising bans that reduced smoking, but rather very strict legislation about where one could and could not smoke. Anyway, if smoking is so bad for us (and, of course, it is), why doesn’t government just ban smoking? They won’t of course, because so much tax revenue would be lost. But if banning alcohol advertising isn’t really going to have any significant effect, is it really worth sacrificing thousands of jobs just to make it look like someone is doing something? I really think that government, consumer lobby and interest groups should be very careful of not putting people out of jobs for no reason other than scoring political brownie points with voters. I have used the alcohol advertising ban as an example because it is a controversial subject. Maybe someone else will argue that I am completely wrong. All I am saying is that before this sort of decision is taken, everyone concerned should think very carefully about whether the resulting loss of jobs is actually worth the potential benefit—not to mention the fact that consumers and taxpayers end up having to pay for this sort of mistake. It’s not just about saving jobs; it’s also about saving you and me from having to pay for things that might well be completely unnecessary. I think it is quite astounding the number of decisions that are taken by government and industry regulators in the interests of protecting the public when the massive cost of some of these measures is inevitably passed on to you and me, as consumers, in the form of taxes and price increases of products. I don’t know about you, but I am getting thoroughly sick and tired of having to pay for the insanely stupid decisions other people make, especially the misguided do-gooders who are turning our beautiful country into a paranoid nanny state.

ACROSS DOWN 1. Our Lady’s grotto is 4. Some custom aches in found here (7) abdominal area (7) 2. Trees (7) 8. Harry Potter’s arts (6) 9. Follower of a particular 3. The earth is one (3) 5. He or she may be religion (7) among parish youth (8) 10. Retract belief(6) 6. Siam or New Zealan11. Hostility in Jungian ders (6) psychology (6) 7. Angelic infant (6) 12.Making great demands 13. Formally admit to the on you (8) sisterhood (8) 18. How to give reciprocal- 14. Could be a golden ly (2,6) occasion (7) 20. The woods (6) 15. One who goes into 21. Sort of older citizen (6) the competiton (7) 16. Aramaic word of dedi22. Original Patriarch (7) cation (Mk 7) (6) 23. Sea in which many 17. Provide a new title (6) Greek islands lie (6) 24. Turned your nose up in contempt (6) Answers on page 11

CHURCH CHUCKLE

ISTER Goldblatt,” announced little Joey, “there’s something I can’t figure out.” “What’s that Joey?” asked Goldblatt. “Well according to the Bible, the Children of Israel crossed the Red Sea, right?” “Right”. “And the Children of Israel beat up the Phillistines, right?” “Er-right”. “And the Children of Israel built the Temple, right?” “Again you’re right.” “And the Children of Israel fought the Egyptians, and the Children of Israel fought the Romans, and the Children of Israel were always doing something important, right?" “All that is right, too,” agreed Goldblatt. “So what’s your question?” “What I wanna know is this,” demanded Joey. “What were all the grown-ups doing?”

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