The Southern Cross - 110615 by The Southern Cross

June 15 to June 21, 2011

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Pope Benedict in Croatia

Does God speak to us in our dreams?

Chris Moerdyk tells your funny stories about being in church

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No 4730

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Church called to get out of the ‘ghetto’ By MATHiBelA SeBoTHoMA

‘W

Staff members of HoPe Cape Town, an Aids relief programme founded ten years ago by the German-speaking Catholic Community of the Cape Peninsula, were glamorous when they attended the annual Ball of Hope at the Westin Grand Hotel in Cape Town, which raises funds for the organisation. HoPe Cape Town (www.hopecapetown.com) is working in the communities and also cooperates in academic research with Stellenbosch University as well as with German institutions TU München and Hochschule Niederrhein. This year’s ball acknowledged the Men’s Society of Milnerton/Brooklyn parish, which has supported HoPe for many years, and honoured in particular the late Brian Sharkey of the Men’s Society, a tireless fundraiser for HoPe Cape Town’s clinic in Mfuleni, who died on November 25, 2010.

E must position the Church to serve humanity in today’s world,” Fr Smangaliso Mkhatshwa told students and staff of St John Vianney seminary in Pretoria. He said in his public lecture that some leaders in the Church suffer from what he called the “ghetto mentality”, or elitism. No vocation is too sacred to avoid involvement in the day-to-day struggles of the people, the former mayor of Tshwane said, adding that “Christ refused to be part of the Essene community who lived in the serenity of the desert far from the world.” Jesus emptied himself and “dined with sinners and tax collectors”, Fr Mkhatshwa said. True disciples of Jesus today must be “light, salt and yeast”, he added. “These three gospel images penetrate from within, they influence and they are essentially a part of the very realities they spread.” Fr Mkhatshwa said that we must listen to Pope John XXIII’s perennial message to open wide the doors and windows of the Church. We have not yet seen the full effects of the Second Vatican Council, which defined the role of the Church in the world of sharing the joys and hopes, fears and anxieties of all humankind, the priest said. The role of the Church cannot be external to civil society, but must be internal to it, Fr Mkhatshwa said, noting that already some members of the Church are involved in areas of education, healthcare, and so on. He said that Christians have a fundamental choice to make: either withdrawal into an elitist ghetto or immersion in the harsh realities of civil society. He expressed concern that some African Christianity is not boldly prophetic, “but opt rather for the tactics of squealing, pointing fingers, blaming and general negativity, all from within their comfort zones called orthodox purity”. “To be prophetic in this context requires a

shift from denouncing to announcing. A positive partnership which, while respecting the role of constructive criticism, sets the tone by example, affirmation, support and involvement,” Fr Mkhatshwa said. “It is fair to acknowledge that the great test exists for the Christian churches in the face of social trends and public policies that may contradict their teaching. They can declare war, hurl denunciations, anathemas and excommunication in all directions. Or they can use reasoned argument and common sense in mature and consultative dialogue and insulting no one.” In the face of moral degeneration, crime, corruption and many social anomalies, the Church can contribute in two ways, he said. One must never underestimate the potential of education in promoting good values and positive citizenship. Christians must play a role in their own schools, communities and churches in providing good quality education. Fr Mkhatshwa said that the integration of schools, for example, helped in promoting anti-racism. An important role of the Church is in the distribution of land. Unused Church land can be used for economic empowerment of communities, he said. “By so doing the Church will encourage and set an example to other land owners to hand over some parts of their land for the poor. The great act of justice will be when the dispossessed masses will have a new sense of belonging to the land of their birth.” Bishop Abel Gabuza of Kimberley in his remarks said the churches must make a meaningful contribution in the development of South Africa. “We have to take our rightful position as a prophetic Church. Being prophetic entails two elements: proclaiming and supporting the good that is being done in our country, and being fearless in condemning what does not promote the common good in our country. The Church has the duty to safeguard our hard won democracy.”

Message of hope and joy ‘more necessary now than ever’ By ClAiRe MATHieSoN

HE message of hope and joy is one that “South Africans need to hear, and they need to hear it now,” according to the convenor of the Hope&Joy initiative. Raymond Perrier, who is also the director of the Johannesburg-based Jesuit Institute South Africa, was speaking at the launch of Hope&Joy in the archdiocese of Cape Town in St Mary’s cathedral. Archbishop Stephen Brislin presided over the liturgical celebration, at which the archdiocese also launched its Ecclesia programme. In his homily, Archbishop Brislin explained the history of the Second Vatican Council, pointing out that in October 2012 the Church will celebrate the 50th anniversary of the Council’s opening. The archbishop said it is important for the Church to actively engage with the modern world. He said the point of the council was to increase dialogue between the Church and its people. The unique South African initiative of Hope&Joy is a way of further translating the values of Vatican II into action by delivering a positive message, using all the resources present in the Church. Archbishop Brislin said Hope&Joy is responding directly to the challenge set by Vatican II by delivering the Good News beyond the confines of the church walls. Hope&Joy was launched nationally in

early May. It is a grassroots movement and network that intends to provide adult catechesis through various media, based on the teaching of Vatican II. Mr Perrier told the congregation that Hope&Joy is a way of bringing together different Catholic facets with a common message and common intention. He said the Hope&Joy network will engage with contemporary society by using the best resources already available in the Church to spread the word as far as possible while educating Catholics on how to live their lives in the modern world. Mr Perrier said the initiative has just begun, but is growing quickly. He said several events had already taken place under the Hope&Joy banner. For example, Catholics can subscribe to a free weekly SMS message until the end of June by texting the word “JOY” to 32111. As of July, daily messages will be available for a weekly subscription fee of R3,50. At the Cape Town liturgy, Archbishop Brislin encouraged those in attendance to embrace the initiative and to take the message of Hope&Joy back to every parish. He said the message of hope and joy is even more urgent today than it was 50 years ago. During the liturgy, a Hope&Joy banner was brought in a procession to the altar, where Archbishop Brislin blessed it. n For more information visit www.hopeandjoy.org.za

Dancers sang as they led the procession that brought the Hope&Joy banner into St Mary’s cathedral during a liturgy to launch Hope&Joy in Cape Town (Photo: Joan Armstrong)

LOCAL

The Southern Cross, June 15 to June 21, 2011

Sisulu: a Catholic convert By ClAiRe MATHieSoN

V Toni Rowland of the bishops’ Family life Desk speaks as part of an interfaith panel, together with a Muslim and Jewish speaker, on the topic, “Growing the Family of Abraham”, at St Augustine College in Johannesburg. Mrs Rowland said she had heard of activities, prayers and parenting workshops that have been held as part of Family Month in May, and would like to hear from others what was done in parishes or communities, and what worked and what didn’t, so that the campaign can be strengthened for next year.

FRANCISCAN NARDINI SISTERS

ETERAN anti-apartheid activist Albertina Sisulu, who died on June 2 aged 92, was a convert to the Catholic faith. Born in rural Transkei, Mrs Sisulu took on an early leadership role by looking after her younger siblings while her mother, a survivor of the Spanish flu epidemic, was often ill. This role would lead her to a four-year high school scholarship; however, she was disqualified because of her age. Deeming this unfair treatment, her teachers wrote to the local Xhosa language newspaper, Imvo Zabantsundu, making a strong case for her to be given the prize. The article caught the attention of Mariannhill Missionary Father Bernard Huss who arranged for a four-year high school scholarship for Albertina at Mariazell College in what is now Mthatha diocese. Mrs Sisulu later recalled in an interview in the book Blue Portraits by Reiner Leist that the efforts of Fr Huss enabled her to

receive an education which would have otherwise not been afforded to her. “I managed because of the Roman Catholic Church, that gave me education.” According to the biography Walter & Albertina Sisulu: In Our Lifetime, written by daughter-inlaw Elinor Sisulu, Mrs Sisulu converted to Catholicism while in high school and decided to become a nun as she admired the dedication of the sisters who taught at the college. “However, Fr Huss advised Albertina against this as nuns did not earn a salary nor did they leave the mission post, so she would not have been able to support her family in the way she wanted to. Instead he advised her to consider nursing, as trainee nurses were paid to study.” Mrs Sisulu was working as a nurse in Johannesburg when she met Walter Sisulu, at the time a young political activist. The lawyer and nurse married in 1944 at a ceremony in which Nelson Mandela was the best man.

The Sisulus had five children and adopted four others. They were married for 59 years before Mr Sisulu, a former Robben Island prisoner, died in 2003. Mrs Sisulu herself was also incarcerated for a few months but was able to send her children to Swaziland for a Catholic education that was “superior to the enforced Bantu education system in South Africa”, according to the biography. The Sisulus were parents to Max Sisulu who is the speaker in the National Assembly; Beryl Sisulu, South African ambassador in Norway; Lindiwe Sisulu, the minister of defence; Zwelakhe Sisulu, a prominent businessman and founding editor of the now defunct antiapartheid newspaper New Nation, which was set up by the Catholic bishops of Southern Africa. Daughter-in-law Elinor Sisulu, married to Max, is a well-known author and human rights activist. While Walter Sisulu did not convert to Catholicism, their children were all raised in the faith.

Hope&Joy in the Catholic Link STAFF RePoRTeR

TARTING in July, the popular Catholic Link parish newsletter will begin to feature a series of weekly articles linked to the Hope&Joy initiative, which was launched in early May. Redemptorist Father Sean Wales said the Catholic Link aims to further spread the positive message of Hope&Joy by reflecting on various topics on Catholic life, with the teachings of the Second Vatican Council as a reference point. Fr Wales, whose order pub-

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their orders, and parishes that currently do not receive the Catholic Link might want to get involved, as Hope&Joy is “systematically designed and will give Catholics an ongoing connection to the message”. The Catholic Link will continue to provide readers with readings and reflections that can be used throughout the week as an aid to personal prayer life. n To increase or begin new orders in time for the launch of the Hope&Joy reflections, contact 033 330 2527 or visit the Redemptorist website www.rpp.org.za

From printer to bishop

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lishes the Catholic Link, said the series of reflections, which will go on until the end of the liturgical year in late November, is “part of one of the many steps in delivering the message” of Hope&Joy. Along with articles in The Southern Cross, which will begin in late September, cellphone text messages and radio programmes, the Catholic Link, is “another way of reaching people”, the priest said. The Catholic Link currently reaches 60 000 people nationwide. Fr Wales suggested that parishes might want to increase

Fr Urs Fischer Bro Crispin Mrs N Qupa

rence, it is the the archdiocese of experience of Fr Johannesburg, memPeter Holiday, the ber of the Council of bishop-elect of the Priests and consultor Kroonstad diocese of the diocese. He in the Free State. became parish priest He will be of Maryvale parish in ordained a bishop Johannesburg, where on June 25. he will be succeeded Born in Durban, by Fr Simon Donnelhe and his family ly. moved to Cape Fr Holiday believes Town when he was that if he had gone five. After his straight into the mother’s death, he priesthood after and his siblings matric, he might still were taken to be longing to discovFr Peter Holiday Nazareth House by er what the world was their father who was in the about. South African Navy. Peter Since receiving his call to the received his schooling at Sale- Kroonstad diocese, Fr Holiday sian School. During his matric has been polishing up on his year his father passed away. Afrikaans and studying Sotho. “When I was a youngster, He is ready to give his episabout 15, I thought about copal office everything it becoming a priest. But when deserves “away from the conmy father died I started think- crete jungle to open spaces and ing that I had been living in an fresh country air, to experience institution for most of my life the very cold winters and hot as a young child and teenager. I summers. It will take time to wondered what it would be like adjust but I am willing to enjoy to live in the world and entered this new time in my life. My the printing trade to find out,” hope is that I will be able to said Fr Holiday. relate and come to know all In his late twenties he made people and faiths, as we are all the decision to “let myself children of God, and that I will respond to God’s call and go be able to bring God’s love to and try and see to see what God all people as a shepherd in the has asked of me. I went for a diocese of Kroonstad.” year and I stayed. I was Asked how he viewed the ordained a priest on December on-going revelations of clerical 10, 1992. I worked in a variety abuse of minors in the Church, of parishes, including Soweto Fr Holiday replied: “The abuse and Lenasia. Life was not has come out in the Catholic always luxurious. In Lenasia, for family and it is very sad. People example, I lived very comfort- in places of trust have disapably in a converted garage.” pointed. We don’t condone, it At a stage in his clerical while not forgetting we [priests] career, Fr Holiday was adminis- were put on a pedestal and we trator of the cathedral of Chirist have been damaged by failure the King in Johannesburg. He and weaknesses of a few. The had been vicar of vocations in majority are faithful and good.”

LOCAL

The Southern Cross, June 15 to June 21, 2011

Municipal elections mature but flawed ‘N By ClAiRe MATHieSoN

O one will save us but ourselves.” This was the message from a round table discussion hosted by the Catholic Parliamentary Liaison Office (CPLO) on the outcome of the recent municipal elections. “Citizen self-reliance, empowerment and activism is what is needed to transform South Africa. Part of this is voting, but it is important to use this vote strategically,” said Professor Laurence Piper, head of the department of Political Studies at the University of the Western Cape. The participants of the round table agreed that the voter turnout was positive and that the May 18 municipal elections had many encouraging surprises that showed voter maturity. However, several issues within the voting process

were seen as less successful. “These elections were treated like national elections by the political parties involved,” said Prof Piper. “The media framed the elections around the struggle between the African National Congress and the Democratic Alliance,” he said, pointing out that voters were encouraged to vote along national loyalties, which have “nothing to do with the running of a municipality”. Election analyst Dr Cherrel Africa said one of the most important parts of the election was the pre-election space. “The political environment was mostly peaceful with most of the disputes being internal candidate problems as opposed to disputes between parties.” But, she said, while this was progress, the political parties all had a similar message and elections were mostly about

instead of local campaigning, the voter is unable to choose a ward councilor because “we don’t know who they are or what they’ve done,” Prof Piper said. It was suggested that a different voting system could be used for municipal elections so as to help with differentiating between municipal and national elections. Voter education was a primary factor in changing the voting system and this should come from civil society. “If we want an emerging democracy, we must help,” said Fr Peter-John Pearson, director of the CPLO. Dr Wolf Krug from the Hanns Seidel Foundation, an international aid agency that works towards peace and democracy, said South Africans need tools to assess their local leaders. Dr Krug said civil society needed to help voters more than they are currently doing.

service delivery. To differentiate between the campaigns, parties resorted to throwing insults at each other. “The media focused on the negative campaigning and the original meaning of the campaign was lost,” she said.

r Africa said pre-election discourse needs to be enhanced so as to offer the voter more information and a better understanding of who they were voting for. She said the national themed campaign does not educate the voters on the individuals. Prof Piper said the point of local government was far more than providing local services. “These elections are important because you can actually choose local people to represent you.” But when the decision is taken out of the voters’ hands through national

Prof Piper said currently communities do not get to choose their councillors and that the “gap between politicians and their constituencies is too large”. Archbishop Stephen Brislin of Cape Town said it is important that civil society advocate for a system where the elected are accountable. “I believe we should be looking at other models to ensure democracy in the future. Civil society must play a role,” he said. While the recent elections have widely been described as free, fair and mature, there is still a long way to go before the voters’ vote really counted, said Fr Peter-JohnPearson of the CPLO. “It is time for everyone to get involved and to advocate for change, so that the country’s democracy can continue to mature,” he said.

Double anniversary to enkindle the fire of the missionary vocation By RoCCo MARRA iMC

HE deanery of Newcastle in the KwaZulu-Natal diocese of Dundee celebrated its annual Mass, presided over by Bishop Graham Rose, accompanied by his predecessor, Bishop Michael Pascal Rowland and Bishop José Luis Ponce de Leon of Ingwavuma. Every year a theme relating to the journey and the growth of the local people of God in communion with the universal Church is chosen. This year the focus was on the charism of Consolata Missionaries,

who have worked in the deanery for 20 years, having been invited to the diocese by Bishop Rowland, and in South Africa for 40 years. This was a moment to rediscover the vocation of each baptised person in being missionary in the community of Jesus. This year’s Mass was celebrated in a packed tent erected outside the small St Tarcisius church, one of the five communities of Osizweni parish. A banner was hung proclaiming the biblical motto of the congregation: “They will proclaim my glory

to the nations” (Is 66:19). Photographs were displayed in the tent, among them those of Consolata pioneers Frs John Bertè and Jack Viscardi, who arrived in South Africa on March 10, 1971, as well as of the first community of the deanery of Newcastle, which was formed by Frs Viscardi, Giorgio Massa, Stephen Okello and Osvaldo Coppola. Bishop Ponce de Leon, a Consolata missionary from Argentina, preached the homily. He encouraged young people especially to give their lives for the mission.

Lecture on the Church and the modern world STAFF RePoRTeR

HIS year’s Winter Living Theology will focus on the Church and the Modern World. Irish Jesuit Father Jim Corkery will be in South Africa from July 18 to August 18, to lecture in Johannesburg, Bloemfontein, Durban, Port Elizabeth and Cape Town. Fr Corkery’s course is designed to give the audience a deeper understanding of the Second Vatican Council, which was convoked 50 years ago, and which is being celebrated by the Hope&Joy network for the next two years. Arguably the most influential document produced by the members of the Second Vatican Council was Gaudium et Spes (Joy and Hope), subtitled “The Church in the Modern World.”

The lectures will look at questions such as: How can we be completely involved in the opportunities and crises of our time, seeing how God is acting in our modern world, and at the same time maintain a credible Christian witness? Do we go along with every “sign of the times”, or do we keep a critical, aloof distance? Do we follow the dictates of our modern leaders, or do we surround ourselves with a holy cocoon, seldom emerging to engage with the real issues of our day? Do we uncritically take everything that technology has to offer, or are there lines which Christians are not prepared to cross, in order to remain truly human? Fr Corkery will take a step back in history to the first throes of modernity. Fr Corkery, who has a doctor-

al degree, has published several books on Cardinal Joseph Ratzinger (now Pope Benedict XVI). In his series of lectures, Fr Corkery will address the roles played by Popes John Paul II and Benedict, and ask whether the Church is taking a step back from its optimistic engagement with the people of our day. The core course of three days is open to all people, not just priests and religious. In addition, in each city there will be evening workshops held in different parishes which will help catechists, eucharistic ministers and other involved parishioners to consider: How can we be a Church in the modern world today? n For more information please contact admin@jesuitinstitute.org.za or phone (011) 482 4614.

Bishop Graham Rose of Dundee, flanked by Bishops Michael Pascal Rowland (right) and José luis Ponce de leon and priests of the deanery of Newcastle, celebrates Mass in a tent at an outstation of osizweni parish.

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INTERNATIONAL

The Southern Cross, June 15 to June 21, 2011

Pope Benedict in Croatia By CARol GlATZ

P A woman cheers as 50 000 young people attend a prayer vigil with Pope Benedict in Ban Josip Jelacic Square.

Pope Benedict greets a woman and children as he walks with Croatian President ivo Josipovic upon arrival at Zagreb airport.

A priest hears the confession of a young man at the hippodrome where Pope Benedict celebrated an outdoor Mass. (All photos via CNS)

OPE Benedict used his apostolic journey to the Croatian capital to encourage nations to build their communities on Christian values and to support the traditional family and the sanctity of life. A culture guided by truth, reason and love will not only lead to peace, justice and solidarity, the community’s very survival is dependent on such transcendent values, he said during his brief two-day pilgrimage. If religion, ethics and a moral conscience are banished from informing the public realm, “then the crisis of the West has no remedy and Europe is destined to collapse in on itself” and risk falling prey to every form of tyranny, he said in an audience with Croatia’s political, religious, cultural, business and academic representatives. Free and just democracies thrive when citizens’ consciences have been formed by love and Christianity’s “logic of gift” in which the good of the whole human family is sought after, not narrow self-interests, the pope said in Zagreb’s ornate Croatian National Theatre. “The quality of social and civil life and the quality of democracy depend in large

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measure” on all citizens possessing and exercising a conscience that listens, not to subjective feelings, but to an objective truth that recognises one’s duty to God and all human beings, he said. Such moral consciences are formed in Christian families, parishes and Catholic schools. “This logic of gratuitousness, learned in infancy and adolescence, is then lived out in every area of life, in games, in sport, in interpersonal relations, in art, in voluntary service to the poor and suffering”, as well as in policy making and the economy, the pope said. The 84-year-old pope headed to the Croatian capital in an effort to encourage this predominantly Catholic country to resist secular temptations and hold strong to its Christian identity as it prepares for full integration into the European Union. It was Pope Benedict’s 19th trip outside Italy and 13th to a European nation. Even though nearly 90% of the country’s population declare themselves Catholic, the bishops say the country is experiencing fierce pressure to allow adoptions by same-sex couples, ease restrictions on artificial reproduction and legalise euthanasia. Divorce and abortion are legal and same-sex civil partnerships are recognised in Croatia.

efore hundreds of thousands of families and young people gathered for Mass in Zagreb’s grassy hippodrome, Croatian Bishop Valter Zupan of Krk decried current threats against the family saying alternative lifestyles “have no basis in European culture” and every child has the right to have both a mother and a father. The bishop, president of the Croatian bishops’ commission for the family, urged the government to defend life by reconsidering its abortion laws and to stop calling something “that leads to death, progress”. The emphasis on the family came as part of the country’s first national gathering of Croatian families. Some 400 000 people attended, including families, bishops, priests and religious from nearby nations including Slovenia, Serbia, Albania and Macedonia. Jubilant crowds squelched through the muddy fields to chase after the popemobile as it slowly circled the giant horse track. People waved banners and Vatican and Croatian flags and many babies braved being passed over barricades and through the open popemobile window to receive a kiss and blessing from the pope. In his homily, Pope Benedict called on the government to support families and he urged young men and women to be courageous and fend off trends that advocate “living together as a preparation, or even a substitute for marriage”. “The presence of exemplary Christian families is more necessary and urgent than ever” in a world that promotes false freedoms, materialism, superficial relationships and an empty, sentimental notion of love that seeks “the gratification of instinctive impulses without a commitment to build lasting bonds”, he said. “Do not be afraid to make a commitment to another person,” he said as he encouraged married couples to be open to life since the “respect for natural moral law frees people, rather than demeaning them”. In an evening vespers service in the neo-Gothic Zagreb cathedral, the pope urged Church leaders “to strive for reconcilia-

Pope Benedict arrives in his popemobile in front of Zagreb’s cathedral during his two-day apostolic journey to the Croatian capital. (Photo: Nikola Solic, Reuters/CNS) tion among separated Christians and between Christians and Muslims” in reference to lingering religious and ethnic tensions between Croats, Serbian Orthodox and Muslims that once plagued the Balkan region. After vespers, the pope prayed at the tomb of Bl Cardinal Alojzije Stepinac—a national hero for Croats and a highly controversial figure for Serbian Orthodox and some Jewish groups who have accused him of being a Nazi sympathiser. Pope Benedict praised the martyr of the Church, saying the cardinal became “a living image of Christ” and was able to withstand the suffering and torment brought about by his opposition to Nazi then communist oppression. He defended Jews, Orthodox and gypsies who were targetted by the murderous World War II-era proNazi Ustase regime, the pope said. He said Cardinal Stepinac is a role model for all people, not just Croatians, because he courageously defended “the truth and man’s right to live with God”.

torrential downpour and lightning storm lifted right before the pope was due to lead some 50 000 young people in a prayer vigil in the city’s Ban Josip Jelacic Square. Spirits were not dampened, however, as the crowds sang and chanted the pope’s name. The pope told them to resist today’s materialism and superficiality and let Jesus become their “friend and companion along life’s journey.” True happiness and the meaning of life are found living fully immersed in God’s love

images of Mary and the Christ Child are seen in the crowd attending an outdoor papal Mass at Zagreb's hippodrome.

youths in traditional dress greet the pope at the end of a prayer vigil with young people.

which naturally radiates out towards others seeking the good and well-being of others, he said. Becoming rooted in Christ will take sacrifice and commitment, especially in the face of so many temptations, but it is worth the effort, he said, “you will fully become the person you are meant to be”. The festivities and Liturgy of the Word were followed by a long period of silent adoration of the Blessed Sacrament.

he pope’s trip also coincided with Croatia’s 20th anniversary of its independence from Yugoslavia and the eve of its full accession into the European Union. Croatia’s political and social evolution can be seen in the capital’s architecture as modern steel and glass high-rises have sprung up among rundown concrete communist-era apartment blocks; both are juxtaposed against the city centre’s Austro-Hungarian styles, reflecting the influence that empire had over Croatia for centuries. Pope Benedict has long supported Croatia’s entry into the economic and political bloc of 27 member states. In response to questions from journalists aboard the papal plane, Pope Benedict said Croatian cardinals and bishops have always told him that they feel Croatia is not a Balkan nation, but a part of “middle Europe”. Therefore, “it’s logical, right and necessary that it enters into the union”. The pope said at a colourful welcoming ceremony at the airport that Croatia has a mission to help the other EU nations “inject new life into that priceless common heritage of human and Christian values.” Croatian President Ivo Josipovic told the pope in his welcoming address that even though he is agnostic, he believes in and builds his policies on the Christian values of justice, forgiveness and reconciliation. The president told the pope that no matter what one’s religious affiliation, it is love and reason together that create an ethical and healthy family life, community and nation. From love and reason spring forgiveness and healing, which “are the groundwork of modern Europe” and an antidote to the narrow-mindedness that fueled so many wars in Europe, he said. A torrential downpour and thunderstorm led organisers to cancel the formal farewell ceremony at the airport. Instead the pope, local bishops and government dignitaries met briefly in a large hangar to shake hands and share parting words.—CNS

INTERNATIONAL

The Southern Cross, June 15 to June 21, 2011

Bishops hear from abuse surviviors By CARol GlATZ

OR the first time, an international meeting of bishops’ representatives heard testimony from a survivor of clergy sex abuse in an effort to help clerics be more aware of the impact of abuse and to show how the Church can better help victims. The Anglophone Conference on the Safeguarding of Children, Young People and Vulnerable Adults has been meeting since 1996, and this year organisers invited Colm O’Gorman, who was abused by a priest in the diocese of Ferns, Ireland, in the 1980s. Teresa Kettelkamp, head of the US bishops’ Secretariat of Child and Youth Protection, told Catholic News Service it was critical for Church representatives from countries where the abuse problem has not yet been fully addressed to hear directly from a victim so they can have a “fuller understanding of the seriousness of this issue”. “We can always learn more of how we can better help victims-survivors heal and find reconciliation, but actually hearing directly from them and the impact the abuse had on them is always very powerful,” she said. The conference met in Rome. It is held in different countries each year.

Ms Kettelkamp said the international conference provides an opportunity to share ideas, research and experiences about best policies and practices for safeguarding children from abuse. The conference, which started for bishops from Englishspeaking countries, has gradually expanded to include lay child protection officers, religious superiors and church leaders from around the world. This year 60 delegates attended from 20 countries,. Ms Kettelkamp said that conference organisers made a concerted effort to invite representatives from more countries who could benefit from the experiences of English-speaking countries—such as the United States, Ireland and England— where the clergy sex abuse crisis has been more acute. Countries where there have been few allegations of the sexual abuse of minors by clergy are not immune to abuse, she said. Rather those nations are experiencing a strong culture of silence that keeps victims from coming forward. Countries that say “they don’t have any allegations, they always seem to preface it with ‘yet’. That doesn’t [mean] that the abuse is not taking place, it’s just that the culture is not at the point where people feel comfortable to come forward,” said Diane Knight, outgoing

chair of the US bishops’ National Review Board. Many other countries have not done the same kind of extensive research and study into the prevalence and causes of clergy sex abuse as the US Church, nor have they implemented the same kind of prevention programmes, victim support groups and policies for dealing with allegations, Ms Knight said. “Hopefully they can avoid some of the mistakes those of us who had to start [the process of response and prevention] have had to go through.” Being aware that priests guilty of abuse will often deny the abuse or will display “the kinds of defence mechanisms” characteristic of many sex offenders is one of the most important lessons learned from the abuse crisis, Ms Knight said. Bishops and other Church members, she said, will need to understand that “they can’t take everything [the accused says] at face value.” Even though research suggests that the bulk of reported clergy abuse in the United States occurred between the late 1960s and early 1980s, Ms Knight said the Church cannot ever let itself be “lulled into complacency”. There will always be adults who abuse children and education and prevention will always be needed, she said.—CNS

Church fights against legalised divorce By SARA ANGle

ATHOLIC clergy in the Philippines are urging fellow Catholics to voice their disapproval of a bill pending in country’s Congress that would legalise divorce. If passed, Vatican City would be the last remaining country where divorce is illegal. The Philippine legislature revived the bill shortly after days after voters from largely Catholic Malta approved a referendum to legalise divorce on May 29. The Maltese referendum was the first step in the legislative process. The measure now must be debated by the country’s House of Representatives before a final vote. The bill is expected

to pass, opening the doors for married couples to divorce after four years of separation. The Catholic Bishops’ Conference of the Philippines repeated its determination to protect marriage in the island nation after the Maltese vote. The debate over divorce in the Philippines, where 82% of the population is Catholic, comes as the country’s legislature considers a controversial reproductive health bill that allows the use of contraception. The bishops also have opposed that bill while calling upon Catholics to withhold taxes in protest if it passes. Fr Jerry Oblepias, director of the Family Life Ministry in the San Pablo diocese, told the bishops’ news service that

“divorce remains to be part of the death culture that seeks to destroy the family. Once the family is destroyed, degradation of values is surely at the doorstep.” Fr Oblepias also said that Catholics “should stand on the side of morality”, and not join the bandwagon. Retired Archbishop Oscar Cruz of Lingayen-Dagupan called the bill “anti-Filipino”. Currently, annulment is the only type of legal separation allowed under Philippine law. Annulment can be costly and some see it as a privilege for those who can afford the legal proceedings while the poor are forced to remain in an abusive relationship because of a lack of money.—CNS

identical twins and Franciscan Brothers Adrian and Julian Riester both died on the same day, June 1, at the age of 92. Throughout their long religious lives, the American Franciscans served with or near each other. They are pictured in 2010 at St Anthony friary in St Petersburg, Florida. (Photo: octavio Duran, CNS)

Vatican backs UN child protection protocol By SARAH DelANey

VATICAN official has encouraged passage of an international protocol that would give children a direct line of communication to local and international authorities when they are victims of violence or their rights are violated. Archbishop Silvano Tomasi, the Vatican’s envoy to United Nations agencies in Geneva, said the measure “will become a significant instrument of the human rights system”. The document is an addition to the Convention on the Rights of the Child. Archbishop Tomasi spoke of it in Geneva during a meeting of the Human Rights Council. The archbishop said that the protocol “provides a word of hope and encouragement to those children and those young people whose innocence and human dignity have been wounded by the cruelty that can be

present in the world of adults”. According to the Child Rights Information Network, a British-based advocacy network, children have the right under the Convention on the Rights of the Child to express their views and expect to be heard. However, a formal mechanism for the communication of complaints or accusations is lacking, and the new protocol would make it easier for children, or their representatives, to report human rights violations. Archbishop Tomasi said he hoped implementation of the protocol “may bring us closer to our ultimate goal: the unconditional preservation and respect of the dignity of every single person, woman or man, adult or child”. He encouraged nations, UN organisations, civil society and faith-based organisations to work together to protect the rights, well-being and future of children around the world.—CNS

LEADER PAGE

The Southern Cross, June 15 to June 21, 2011

LETTERS TO THE EDITOR Editor: Günther Simmermacher

Dealing with suicide

EW family tragedies leave as many lasting scars as the suicide of a loved one. Those left behind not only are faced with the grief that accompanies all bereavements, but they inevitably will inquire into the past to answer questions that cannot be answered. Sometimes the lack of answers can lead to wounding second-guessing: feelings of guilt about actions and inactions, about having missed warning signs or being absent in times of need. Every person affected by suicide will have asked the question: “What if…?” They may also experience anger with the person who committed suicide for the pain that has been inflicted, and for breaking the bonds of love with others by perpetrating what often is considered to be an utterly selfish act. It is tempting for the survivors to engage in self-recrimination or to make angry accusations of selfishness. However, neither response is helpful in finding healing; indeed, neither is likely to be true. Suicide is still not well understood. It usually is not a voluntary act, even if that person planned it with rational precision. Suicide is the culmination of an emotional pain which most of those left behind cannot comprehend. The sad notion that a person believes that their life will never be better should fill us not with anger, but with compassion. The Canadian author Fr Ron Rolheiser OMI puts it like this: “A person who falls victim to suicide dies, as does the victim of a terminal illness or fatal accident, not by his or her own choice. When people die from [illness], they die against their will. The same is true of a suicide, except in that case, the breakdown is emotional rather than physical.” Suicide, in short, usually occurs when one’s pain exceeds one’s means of dealing with it. The Catechism of the Catholic Church maintains that suicide is an offence to God, but also understands the exceptional torment that drives some people to act entirely against that most basic and potent human impulse: the will to survive. Noting that suicide negates “the natural inclination of the human being to preserve and perpetuate his life” and “is contrary to love for the living God”, the Catechism also explicitly acknowledges the diminished

responsibility in suicide if there were “grave psychological disturbances, anguish, or grave fear of hardship, suffering, or torture” (2282). This applies to almost all suicides. Many Catholics have been brought up to believe that suicide is a mortal sin, and that those who kill themselves are therefore precluded from attaining salvation. Clearly, the Church has refined its teachings to differentiate between suicide bombers or murderers who follow the slaying of others by killing themselves, and the great majority of those who commit suicide because they are anguished. The Catechism offers sound pastoral advice: “We should not despair of the eternal salvation of persons who have taken their own lives. By ways known to him alone, God can provide the opportunity for salutary repentance.” Indeed, we believe in a loving and merciful God who would not exclude an anguished soul from his warm embrace. Alas, most Catholics affected by suicide will not consult the Catechism for perspective and comfort. They more likely will rely on their parish priests to provide these. Most priests will handle such situations with Christlike sensitivity; some will not. It seems necessary that the Church formulate a pastoral response to suicide and the conditions that lead to it. Firstly, the Church must work harder to address the stigma that is still attached to mental conditions, such as clinical depression, that lead to suicide. Some common but outdated preconceptions attached to suicide, such as that its victims may not receive a Christian burial, also require correction. Secondly, the Church must offer proper spiritual care to those affected by suicide. This means that priests and others must be given the training to deal with the grief and trauma that follow the suicide of a loved one, giving emphasis to emotional support and healing, not to insensitivity and debatable reference to sin. The salvation of the souls of those who kill themselves is God’s business; the Church however must take good pastoral care of those who are left behind, and we all are called to offer prayers for the souls of those who have ended their lives, and for those they have left behind.

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.

Celibacy: Church must be consistent

OON after Vatican II, many priests obtained dispensations to leave the priesthood in order to marry. Having been laicised, they could no longer participate in any priestly ecclesiastical work or truly practise the discipleship to which they had been called. In spite of the costly education and training and, in some cases, many years of experience, the Church downgraded capable and dedicated servants. In so doing, the faithful were denied their right to be evangelised by these Godchosen disciples. If the Church believes that this

is in keeping with Christ’s teaching, how does it reconcile the ordaining of a married Anglican and allow him to become a Catholic priest without penalty or restriction? I refer to your news article “Anglican father of eight on becoming a Catholic priest” (May 4). Surely, the Anglican reverend should comply with the rules of Catholic priesthood. Moreover, if a married Anglican can become a priest, why not any other good, holy, dedicated Catholic married man? Is there something special or different in being a former Protestant minister who resigned his position because

Meatless Fridays; what next?

value in restraining sensual indulgence (Col 2:20-23). St Paul advises the Church in Rome that we should not judge other people. One man’s faith allows him to eat everything, but another whose faith is weak eats only vegetables. The man who eats everything must not look down on the man who does not and vice versa (Rom 14: 2-3). For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit, because anyone who serves God in this way is pleasing to God and approved by men (Rom 14:17-18). The Easter season is essentially meant for believers to reflect on their personal lives and deepen their personal relationship with Jesus through the work of the Holy Spirit. As the Psalmist says, every day, not only Fridays, should be a day that the Lord has made and we should be glad and rejoice in God by striving to do his will in denial of ourselves, taking up of our cross and following Jesus. Greg MacMaster, East London

N these modern times, with so many pressing matters of concern crying out for attention, it is incredible to me the Catholic Church in England and Wales would take such a backward step in encouraging the faithful to reintroduce abstaining from eating meat on Fridays. What next will these traditionalists dream up? Bringing back the Mass said in a language no one speaks? To have the Mass said with the priest having his back to the congregation? Or perhaps putting the altar rail back, and banning women from the sanctuary? Let’s hope such sorry trends are not copied here in South Africa. Ron Hancock, Durban

Fast as Paul says

HRIS Moerdyks article, “Why punish the butchers” (June 1) was obviously written tongue in cheek and intended to be somewhat provocative. With the Easter season coming to an end, I would like to comment briefly on the most important point Mr Moerdyk raised ever so superficially, namely the celebration of the life, death and resurrection of our Lord Jesus Christ. Believers should always be vigilant not to become like the Pharisees who were more interested in the outer trappings of religion, such as praying in public to impress other people. St Paul cautions believers that we died with Christ to the basic principles of this world and we should not submit to its rules and regulations that have an appearance of wisdom and harsh treatment of the body, but lack any

Universal Church: whom to believe

OHN Lee (May 25) writes: “We have people here who are determined to live on in the religious thought and practice of the 19th century. The old Mass is the symbol of their refusal to think and act along with the universal Church.” In the same edition you report under the headline, “New Vatican norms insist on ‘generous approval’ of old Mass” that “a new Vatican instruction calls on local bishops and pastors to respond generously to Catholics who seek celebration of the Mass according to the 1962 Roman Missal, commonly known as the Tridentine rite”.

he could no longer subscribe to the rules of the Church of England, which allows women to be ordained? There are many married Catholic men and laicised priests who would agree with the reverend on the impossibility of ordaining women priests. However, having taking this standpoint, would they be eligible for the priesthood or reinstatement for the former priests? By moving the goal posts, the Catholic Church has, at least, a duty to offer the lifting of the laicisation to all those priests who were refused continuity of their vocations because they chose to marry. Tony Meehan, Cape Town Further you report that the instruction was issued by the Ecclesia Dei commission and approved by Pope Benedict. So which considered view should prevail in the universal Church, Pope Benedict’s or Mr Lee’s? It is, of course, a rhetorical question! Kerry Swift, Johannesburg

Bob’s confession

EFORE Communion, Catholics have to confess serious sins. The following confession was overheard one morning in early May in the Vatican: Bob: Bless me, for I have maybe sinned Priest: Yes, my son. What have you done? Bob: Your son? I could be your father. I have murdered over 20 000 Matabele. Priest: That is terrible. You will have to make reparation to their families. Bob: There are no families! I have also taken farms belonging to white commercial farmers and killed several of them. Priest: You will have to return the land and compensate the farmers. Bob: They were stolen from us and belong to me and Grace now. I plan to further extend our land holdings Priest: No forgiveness without repentance and reparation! Bob: I forgive myself Priest: At least say 5 million rosaries Peter Onesta, Johannesburg opinions expressed in The Southern Cross, especially in letters to the editor, do not necessarily reflect the views of the editor or staff of the newspaper, or of the Catholic hierarchy. The letters page in particular is a forum in which readers may exchange opinions on matters of debate. letters must not be understood to necessarily reflect the teachings, disciplines or policies of the Church accurately.

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Are we listening to what we sing?

OPE John Paul II is credited with the important saying: “Families become what you are, the little church of the home.” In my mind that includes building a home, reinforcing, maintaining, beautifying it, and especially making those within the home feel that they belong—otherwise it is a house rather than a home. The late pope also noted the tasks of a family, and the first is to build its own intimate community, which is not necessarily just churchy, but also human and personal. In the last few weeks, possibly also because of Vocations Sunday, in various places I was faced with some hymns that gave me a really negative reaction. They are nice hymns and we sing them with gay abandon. “Follow me, follow me, leave your home and family, leave your fishing boats and nets along the shore...” is one in particular. That is all very well for those who are called to serve God in a more direct way in the religious life, but I think they give the wrong message to the bulk of the Catholic population who should be serving God in their little church of the home by spending the necessary amount of time at home, not leaving home for other causes (good as they may be) as members of a sodality, parish pastoral council or another service organisation. My granddaughter recently introduced me to Facebook, and I thought it was very cool to be part of the world of social networking, and keeping up with friends and family too. I was horrified one day when she posted a most objectionable piece of writing, about being hot and switched on, blah, blah. I thought she had lost her head, which worried me sick. I also didn’t want such stuff on my page, so wrote and told her to remove this rubbish. “Don’t worry, granny,” she replied,

“that is just a song. We sing it all the time.” So I am a fossil, who doesn’t understand that what is on her page and comes to me doesn’t get seen by all my Facebook friends. But I am also a concerned grandparent who worries about the influence of songs on young people— or do they really not take in what they are singing, just like we do not take in what we are singing in church so much of the time? Paying attention and listening are big issues in family life. I know that women, mothers especially, are very good at multitasking and young people are apparently capable of watching TV, listening to the radio, studying, and SMSing their friends all at the same time as they are supposedly listening to you. But giving one’s full attention to important things and people is something that should not be lost. It should be actively promoted, for the sake of the intimacy called for in the little church of the home, but also as a social skill for their future. Do we stop and think before we SMS

Family Friendly

or tweet our gut reactions? Young people are technologically living in a different world, but they do have lots of problems with their relationships, with parents and very much with friends and other learners. Bullying, in more or less subtle ways, nastiness among girls, exploitation by both boys and girls, and dealing with the sexually charged environment that surrounds them are part of their world. June’s family theme is “Youth, a time for peace-building”, and that can be a very big challenge. Youth month often focuses on youth in isolation. They are constantly fighting and peace-building in their own world, but expecting them to be peace-builders in their relationships with parents and siblings is quite a tall order. It might mean just saying sorry, for being late or not doing what was expected at home or abusing parents’ trust. It needs some reflection on what is going on, why and how it is affecting others. Those around them too need to be open to the youth, willing to listen, accept apologies and share their own concerns too. Open communication must be the key. But are our youth leaders good role models? Is continuing to sing songs promoting violence and having to take matters to court for resolution a positive example of peace-building? There are almost no hymns that have anything at all meaningful to say about family life. But then one could ask: Does anyone really listen to what we’re singing? Who has the answers?

at her. So, March 8 was marked by a special dress for women. Other observations were that women went out to celebrate in drinking places just among themselves. They didn’t go with their husbands, who were supposed to remain home to do the chores the women do all year round. In fact, around this time journals carried caricatures of men doing the cooking and the cleaning in the home while women were out to celebrate their day. Although at the beginning women apparently wanted to be just among themselves, some reportedly seemed to be more welcoming after emptying a few glasses. Celebrations that had begun in groups composed exclusively of women ended up in company of men who were not necessarily their husbands. This was one concern highlighted at the SCC meeting. Another concern was that many girls stayed out till late; some are said even not to have returned home that night while the following day schools were remarkably empty of girls. For many women, much leeway was assumed. A big question was raised concerning guest houses. Even those that habitually are on the hunt for guests, on the night of March 8 they were reportedly fully booked. This situation prompted a question: wouldn’t it be true to say that many so-called guest houses were turned into brothels, at least for that night? When I was listening to such sharing in the SCC, I certainly didn’t take everything that was said at face value. In the nature of such things, this was not a

Fr Evans Chama letter from Congo

research conducted with scientific rigour. It was just the initiative of the Commission for Christian Families that made tours of a few selected townships in Kinshasa to observe how the day for women was celebrated, and how it impacted families. Later the commission proposed its findings to the SCCs for reflection. Among these findings were cases of conflicts between husband and wife in some families, arising from the manner the day was celebrated. Markedly, the commission seemed to be overwhelmed by the gratuitous behaviour of young girls—so much so that it felt encouraged to make a sweeping conclusion, advising parents: “knowing what happened on this day, if your daughter complains of backache in June, don’t waste time—take her to the clinic for a test.” The conclusion was certainly overdrawn. However, at the same time, it only indicated the levels of alarm caused by the observed behaviour on that day. Wouldn’t there be more constructive and fruitful ways of observing important commemorations such as International Women’s Day? And with Women’s Day coming up in South Africa in August, how is the Church preparing for that?

Michael Shackleton open Door

Toni Rowland

Backaches in June after libertine holiday T was still during my early months at St Stephen’s parish, in the township of Kisenso in Kinshasa, capital of the Democratic Republic of Congo. To familiarise myself and to learn where our parishioners live, I made turns to visit the Small Christian Communities (SCCs)— we have 21 of them. One Thursday evening I arrived at an SCC, just as the chairperson was introducing the theme of that day’s reflection: International Women’s Day. I wondered why they would be talking about it only at this time; it was already three weeks after March 8. They must be behind, I thought. In fact, they weren’t; they were evaluating the day. And the conclusion would be quite alarming. They began by recapturing what they understood by International Women’s Day, as well as its importance. Then each person shared what they saw on that day. Here are some of the observations. Already, the days leading up to March 8 kept tailors in their shops day and night due to the overwhelming number of orders. It’s like every woman wanted to come out in a new outfit, all of them in liputa, considered the traditional women’s outfit. It is constituted of a loin cloth, a top and veil. Every female, from child to adult, dressed the same way. In fact, if you allow a digression, one of our parish flower girls came to my office to tell me that her parents were unable to buy her the liputa. She feared, if she would not come out like a “woman” on that day others would laugh

The Southern Cross, June 15 to June 21, 2011

Speaking in tongues made clear At Pentecost the Church remembers how the Holy Spirit descended on the assembled apostles and gave them the gift of tongues, so that when they preached immediately afterwards, they could be understood by foreign people of whatever language group. Is this gift of tongues from the Holy Spirit the same gift of tongues that is a phenomenon among charismatic Christians? Marion O, it is not. Acts 2:1-13 makes it plain that when the Aramaic-speaking apostles preached, all kinds of non-Aramaic speaking people heard and understood them “in our own language”. This event was a sign that the Spirit was giving the Church the power to announce the Gospel to all the peoples of the earth. It was a special gift for the benefit of all, that is, the Christian community and those who would be brought into it. The gift of tongues common among charismatic Christians, on the other hand, is not directed outwards. It is not addressed to the community. St Paul gives us guidance here when he writes: “Anybody with the gift of tongues speaks to God, but not to other people, because nobody understands him when he talks in the spirit about mysterious things” (1 Cor 14:2). This speaking in tongues usually comes about abruptly during community prayer. The subject enters a state of ecstasy and utters words and sounds that listeners cannot understand. St Paul writes that it is meant to be a sign not for believers but for unbelievers, and if believers would like to know the meaning of this strange speech, they should pray for the power to interpret it. Note Paul's emphasis on speaking to God and not the community when under the influence of the Spirit. This is a distinctive kind of prayer in which the subject may not comprehend what is said but, as Paul says in another letter, the Spirit “comes to help us in our weakness, for when we cannot choose words in order to pray properly, the Spirit himself expresses our plea in a way that could never be put in words” (Rom 8:26). St Paul recognised the gift of tongues as a genuine personal gift. It did not much enhance the building up of the Church community and is clearly a transient sign of the Spirit’s presence in an individual. It is not a permanent sign within the Church.

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.

The Southern Cross, June 15 to June 21, 2011

COMMUNITY IN FOCUS Edited by: Lara Moses

The Catholic Church is responsible for building three crèches that care for approximately 300 children in Bohokong, Bethlehem. All three have Grade R classes where learners are prepared for “big school.” one of the learners, Themba from leratong Pre-Primary, is photographed reading his favourite book. (Submitted by Dr R orpen)

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

Priests and seminarians of the Klerksdorp diocese with Bishop Zithulele Patrick Mvemve (front, second right) during their annual retreat at la Verna Franciscan Retreat Centre in Vanderbijlpark. (Submitted by Rev Tom Maretlane)

The matric class of 1959 from Christian Brothers’ College in Boksburg, celebrated the school’s 75th anniversary with a celebration dinner. (From left) Tony de Klerk, ed Papenfus, John lee, Alistair Moffat, Roger Smyth (head boy), Henry de la Rey, Rob Douglas and John Thacker (vice head boy).

Parishioners from our lady of Fatima in Durban North and members of the Catholic Women’s league went on pilgrimage to The Holy land. Photographed at the church of St Peter in Gallicantu on Mount Zion are (from left) Carol Price, lynn Friend, Anne Deary, Fr Desmond Nair, Totti Bremner, Gail Tullidge and Pauline leClezio. (Submitted by Anna Accolla) Confirmation ceremony at St Christopher’s church in Plettenberg Bay. Catechists Sarah Henderson, Brenda edington, leela Verity and Jeremy Ashtonare seen with Bishop Frank de Gouveia of oudtshoorn and Fr Johan Strydom.

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The Southern Cross, June 15 to June 21, 2011

Let God speak to us in dreams Psychologists will confirm that our dreams have meanings. RAyMoND MWANGAlA oMi discusses how they also relate to our spiritual life, arguing that God can speak to us while we are sleeping.

ELIEF in the significance of dreams is common in many cultures. The interpretation and meaning of dreams has even become a specialised field of study in psychology. In the Bible too dreams play an important role. Basically, dreams may be defined as the semi-conscious activity of the mind. When we dream we are somehow suspended between full consciousness and total unconsciousness. To dream is to have a state of mind without the proper perception of reality. Our dreams are our impressions of the real world of experience. Though we are somewhat aware of what is going on when we dream, we are not fully in control of the experience. Somehow, dreams can be said to impose themselves on the dreamer. Sometimes dreams are about unresolved conflicts; at other times they involve issues that one is concerned with in daily life, and at yet other times they involve deep-seated emotions or desires. In all, however, every aspect of our dreams is an aspect of the dreamer. The meaning of dreams is not

always immediately evident to the dreamer or to others. The material of dreams is like signposts along the road of life. Some are bright and clear; others are completely dark and obscure. They need careful analysis by one properly trained in the science and art of interpreting dreams. This article is not about interpreting your dreams. I have no such training and skill to interpret dreams. Dreams in this context, as in the Bible, are simply explored as a means of revelation. I am convinced that our dreams reveal something of ourselves to us, and also reveal something of what God is saying to us. Our dreams are a means through which God speaks to us. Furthermore, dreams provide helpful pictures of what is going on within ourselves. Dreams also have healing power. They help us come to terms with experiences and emotions that we find difficult, if not impossible, to reconcile with at the conscious level. Dreams can bring healing by showing us on what we must focus our attention. Mary, the mother of Jesus, might as a young girl dreamt of one day getting married to a loving man, having several healthy children and eventually growing into old age with her husband in the midst of a loving family. That might have been her dream, but it wasn’t God’s dream. He was dreaming of something much bigger for her. God dreamed of her being the Mother of God’s only Son! Now, that is a dream! Who, but God can dream such a dream? What about when she stood at

the foot of the cross; what did Mary think of her dream (Jn 19:2527)? Shattered, ended? But God had an even bigger surprise for her and for us. Who could have dreamed of the Resurrection? To live without dreams is to have no vision for life, to have no passion for what we do, because dreams spring from the centre of our being, and they also lead us to the centre. In other words, to live our dreams is to be in touch with our truest selves. Author Mark Gevisser titled his biography of South Africa’s former president Thabo Mbeki The Dream Deferred. The title comes from the following poem by Hughes Langston: What happens to a dream deferred? Does it dry up like a raisin in the sun? Or fester like a sore – And then run? Does it stink like rotten meat? Or crust and sugar over – like a syrupy sweet? Maybe it just sags like a heavy load. Or does it explode? Indeed, what happens when we are not living our dream? Can we really be happy if we are not living our life’s dream? I doubt it. Do our dreams dry up or do they fester like a sore when they are ignored? Maybe they do explode. Our dream is God’s dream for us. Remember the words of that beautiful hymn: “The dream I have today, my Lord, is only a shadow of your dreams for me; only a shadow of all that will be; if I but follow you.”

A little girl sleeps. Fr Raymond Mwangala in his reflection suggrests that God can speak to us in our dreams. The Old Testament has several accounts of dreams (Gen 28:11ff; 37:5ff; 1Kgs 3:5ff). What is characteristic of these Old Testament accounts of dreams is their soberness. Many of the Old Testament accounts of dreams are presented as a means through which God communicates his message to individuals and to the community. The proper interpretation can only be offered by God and by his prophet, who speaks in the name of God. Even Job and his friends (Job 4:13ff; 7:14) regard dreams as messages from God. Dreams are also a feature of the age of salvation when God pours out his Spirit (Joel 2:28). The New Testament too presents us with several accounts of dreams, though these are fewer than the Old Testament accounts (Mt 1:20-21; 2:12; Acts 16:9-10 and 27:23-24). In the New Testament dreams are related to Christ and to the Christian mission. They are a means by which God directs cer-

tain people to do something. The early Church too believed that dreams are one of the most important ways in which God reveals his will to human beings. One important aspect to keep in mind with accounts of dreams in the Bible is that in almost all accounts the dreamer “wakes up”, “rises from sleep”. We cannot live in the world of dreams, we have to come into the land of the living and live our dreams there. Dreams are the motivation, the vision the leads us. They are not and should not be confused for reality itself. Between the dream and reality is a distance to be covered. Remember: if a dream is not worth dying for, it is also not worth living for. What God requires is not that we die for our dreams, but rather that we live each day for our dreams; that each day becomes a realisation of our dream, of God’s dream for us. n Fr Mwangala teaches at St Joseph’s Theological Institute, Cedara.

FOCUS

The Southern Cross, June 15 to June 21, 2011

Palestinian parish works to get youth back The Palestinian uprisings disrupted parish life in the West Bank village of Jifna. Now the community is working to bring the Catholic youth back to the parish, as JUDITH SUDILOVSKY reports

S dusk fell on this sleepy West Bank village, Fr Firas Aridah looked down from the balcony of his office onto the church courtyard, where a group of young boys—and one girl—were in the midst of a heated football match. Religious songs in Arabic flowed over the church’s loudspeakers and mingled with the shouts of the children as they played on the clear Saturday evening. As soon as the church bells began to ring, the boys disappeared while the girl slipped into the church, but the priest was not worried. He knew that while the pews at St Joseph church filled mostly with women and girls, the boys would be back later, when the church youth group began its special

activities for the younger children. Most importantly, what he saw was that among those parishioners who came to Mass, there were almost 25 young children—including four boys—and teenage girls. After the first and second Palestinian uprisings, the church lost many of its youth to the political arena, and political rivalries infiltrated the lives of families and the church, Fr Aridah said before the Mass. Now he and other priests in the diocese have been focusing on bringing Catholic youth back into the Church. “The youth need many things, like hope,” Fr Aridah said. “We have to gather them inside the church and beside the church, to live their brotherhood and to live their Christianity as it should be.” At the conclusion of the Mass, the courtyard filled with young people of all ages. Boys roughhoused and tried to shoot some hoops; young girls gathered in small groups, giggling; young men and women chatted with each other along the wall of the church. Youth leaders tested the microphone and lined up the younger children. Suddenly the sounds of the “Hokey Pokey” blasted through

the speakers and the children were shaking and wiggling, laughing and teasing. On Saturday evenings Fr Aridah normally leads the young adult group in Bible study, reading a selection from the Gospel and discussing its relevance to their lives, but this particular Saturday was dedicated to the younger children of the parish. Fadi Makhlouf, 34, the choir director, organist and youth leader, smiled from the church entrance as the dancing was about to begin. He said parishioners need to “live our Christianity. Fr Firas and, in general, other priests are trying to get the youth back to the churches. In some places they are succeeding, in some not. “ Fr Aridah said he is not trying to remove Christian young people from political activities. “From the church they can give their testimony of faith and be involved in the society as it should be, as Christians,” said Fr Aridah. “I have to give them a Christian view how to live in the political parties, how I have to protect my dignity by peace, not just throwing stones.” Young Christians need to learn how to witness their faith on one hand while being an instrument of peace on the other, said the priest. Through their growing connection with the church and study of their religious texts, he hopes he can provide the youth with the necessary tools.

Palestinian youths play tug-of-war after evening Mass at St Josephs church in Jifna.

uring the intifada, when there were closures and curfews, the church became only a place to pray because residents were afraid to send children alone, recalled Fairuz Shomali, 23, who said she has always been involved with Church activities. Now she is trying to provide for the younger generation what she did not have during those years: a place to socialise and strengthen the sense of community. “It is important to encourage the youth and to make them aware of their Christian religion, why we pray. We live here as

Palestinian girls pray before Saturday evening Mass at St Joseph’s church in the West Bank town of Jifna. Bringing young Catholics back to church and engaging them in parish life in the Palestinian areas has been a challenge for priests. (Photos: Debbie Hill, CNS) Christians,” she said. William Abdo, 24, drifted away from the Church in his late teens when he became involved in political activities. When he was 18 he spent eight months in an Israeli jail for throwing stones at an Israeli jeep. “It’s a complicated issue, coming to church or not. When you get older you begin to see things differently,” said Mr Abdo. Now, he said, he sees the Church as a way to reach out and help people, not just as a place of prayer or religious beliefs. Even during the local elections four years ago, politics divided families and parishioners, Mr Abdo said. Now, he added, with an active youth outreach programme, young people are beginning to become more mature in their outlook and realise the unique role the small Christian community can play in their lives. As they are given more responsibility and bigger roles to play within the Church community, more youth will begin to come, he predicted. “Christian youth need to be active in both the Church and the

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community,” he said. Part of the reason more young people are returning to the church, said Diana Makhlouf, 22, is that Fr Firas, 36, is close to their age and someone to whom they can relate. Ms Makhlouf said that since she studied for many years outside Jifna, the church youth activities are helping her meet more people within the Christian community in her own village. “I see that putting my energies into my Church is what makes us more connected to each other and creates a personal relationship with the Church and with others.” In the darkening churchyard, two children pulled large inner tubes over their heads for the next activity, laughing as a quasi-Sumowrestling match ensued. Aziz Musleh, 14, grinned as he stepped away from his friends for a moment. “I come here to have fun with my friends,” he said, and then he added: “I come to the church for prayer. We pray together as friends. We listen to ‘Abouna’ (Father). We want our relationship with God to be stronger. This is teaching me for the future.”—CNS

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The Southern Cross, June 15 to June 21, 2011

Fr Heribert Ruf OSB

ENEDICTINE Father Heribert Ruf, formerly of Inkamana abbey in Vryheid, KwaZulu-Natal, and a well known missionary in Zululand, died on May 18 at the Benedictine monastery of Münsterschwarzach in southern Germany at the age of 98. Fr Ruf was born on April 11, 1913 in a little village near Würzburg in Bavaria. After attending the local primary school, he enrolled at the minor seminary of Münsterschwarzach abbey. His studies at the senior high school were interrupted when he was forced to do a period in the Government Labour Service which the Hitler regime had set up for all young men. In October 1936 he entered the novitiate at Münsterschwarzach. A year later he pronounced his temporary vows and

began his studies for the priesthood. At the outbreak of World War 2 he was drafted for military service which for him ended in March 1945 when he was taken prisoner by the Americans in northern Italy. When he was released half a year later, he returned to Münsterschwarzach and continued his studies for the priesthood. He was ordained in 1947 and received a mission assignment for Zululand in 1950. For more than half a century Fr Heribert laboured for the Church in Zululand, being stationed at Mahlabatini, Cassino, Nongoma, Mbongolwane and Dumbe. As parish priest of Dumbe he became very involved in the promotion of the CHIRO youth movement. He spent the last ten years of his stay in Zulu-

Family Reflections 19 June. Trinity Sunday. Fathers’ Day. This feast that celebrates God as Father, Son and Holy Spirit is also a model feast for the family as a community of love. People sometimes feel confused in trying to describe God as Trinity but using the family as an image is an example that also calls us to act in a more god-like manner at home. Are we truly a community of love as a family? Is a father present to his children? How can we do more for the sake of peace in the home?

Southern CrossWord solutions SOLUTIONS TO #447. ACROSS: 1 Annuls, 4 Dammed, 9 Job’s comforter, 10 Relates, 11 Tweed, 12 Amnon, 14 Feast, 18 Raise, 19 Empires, 21 Blessed are you, 22 Easier, 23 Charge. DOWN: 1 Renounce, 2 Nubile maidens, 3 Licit, 5 Apostle, 6 Mother’s prayer, 7 Deride, 8 Amuse, 13 Oversee, 15 Treble, 16 Deeds, 17 Assure, 20 Porch.

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IN MEMORIAM land at Inkamana abbey where he previously had served a sevenyear stint as sub-prior of the Benedictine community. Shortly after his 90th birthday, when his health began to fail, he returned to Münsterschwarzach. Godfrey Sieber OSB, Inkamana Abbey

Liturgical Calendar Year A

Sunday, June 19, Holy Trinity Exodus 34:4-6, 8-9, Daniel 3:52-55, 2 Corinthians 13:11-13, John 3:16-18 Monday, June 20, feria Genesis 12:1-9, Psalm 33:12-13, 18-20, 22, Matthew 7:1-5 Tuesday, June 21, St Aloysius Gonzaga Genesis 13:2, 5-18, Psalm 15:2-5, Matthew 7:6, 12-14 Wednesday, June 22, Ss John Fisher and Thomas More Genesis 15:1-12, 17-18, Psalm 105:1-4, 6-9, Matthew 7:15-20 Thursday, June 23, feria Genesis 16:1-12, 15-16 or 16:6-12, 15-16, Psalm 106:1-5, Matthew 7:21-29 Friday, June 24, Birth of St John the Baptist Isaiah 49:1-6, Psalm 139:1-3, 13-15, Acts 13:22-26, Luke 1:57-66, 80 Saturday, June 25, feria Genesis 18:1-15, Luke 1:46-50, 53-55, Matthew 8:517 Sunday, June 26, Body and Blood of Christ Deuteronomy 8:2-3, 14-16, Psalm 147:12-15, 19-20, 1 Corinthians 10:16-17, John 6:51-58

Word of the Week

CARLISLE—Frederick William. in loving memory of our beloved father, grandfather and greatgrandfather who passed away on June 19, 1998 at the age of 91. you taught us so much about quality of life based on living to please God. your example, kindness and holiness will always be our inspiration. Much loved, never forgotten, forever in our prayers and thoughts. From your loving children Francis, Philipps, John and Athalie and all grandchildren. CHINNIAN—Michael. A year has passed since you were called home. Sadly missed and always in our thoughts and prayers. Rest in God’s eternal love. eunice, family and friends

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Pericope: From the Greek word for “cutting” or “section”, pericope refers to a selection extracted from a larger text, or related texts, for special consideration, for example in the Mass readings. Application: The parable of the sower is a pericope (pe-RICK-o-peh), as is the Sermon on the Mount.

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. JDA. SANTA CLARA, you followed Jesus in his life of poverty and prayer. Grant that confidently giving ourselves up to the providence of our celestial Father, we may serenely accept his divine wish. Say this prayer followed by nine Hail Mary’s for nine days. on the ninth day light a candle. JP 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. SH.

THANKS Thank you to St Jude and St Joseph for prayers answered. Misha.

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Corpus Christi: June 26 Readings: Deuteronomy 8:2-3, 14-16; Psalm 147:12-15, 19-20; 1 Corinthians 10:16-17; John 6:51-58 Next Sunday we in this country celebrate the feast of Corpus Christi with the above readings (the South African ordo has unaccountably given the readings for last year for this date). It is a wonderful feast, this; but to get it right we need (as always) to keep our eyes on God, and on what God has done. It is therefore no coincidence that the first reading begins with an instruction to us to “remember”. What do we (for though it is addressed to the people of Israel, the text leaps off the page at us) have to remember? It is “the whole journey that the Lord your God helped you to walk for forty years in the desert”, and, in particular, the manna when they were hungry, but also the journey out of slavery. It is all part of the generosity of God, “who made you go through the Great and Terrible Desert...and made you eat manna in the desert, which your ancestors did not know”. The recognition of what God has done for us is going to be the key to celebrating this solemnity. The psalm for next Sunday is certainly not short on gratitude; the setting is no longer the desert or the other side of the Jordan, but “Jerusalem” and “Sion”, who are actually addressed in this song; now the picture is of a city which God has defended: “he has strengthened the bars of your gates, and

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Corpus Christi: Here’s the crunch Nicholas King SJ Sunday Reflections blessed your children within you”. (The Hebrew here has a lovely sound that cannot be reproduced in English.) The Lord, once again, is seen as feeding Israel, but with “best wheat”. There is also a powerful sense here of God’s “speech” bringing about his will; but also the generosity of the gift of his Law: “He proclaims his word to Jacob, and his decrees and laws to Israel.” Finally, we get the sense of God’s own people being singled out for special treatment, “he has not done this for any other nation”. The second reading has Paul trying to solve a tricky problem that has arisen in Corinth: is it permissible for Corinthian Christians to eat meals celebrated in pagan temples? This was an issue that was threatening the unity of the always fractious church in that city. The answer is for them to recognise what Christ has done for them in giving them the Eucharist; once again, it is a matter of God’s generosity, and our appropriate response. So

he takes them through the significance of the Eucharistic meal: “The cup of blessing which we bless, is this not a solidarity with the blood of Christ?” Here, of course, the “blood” is unmistakably seen as Jesus’ death; and likewise the “bread”: “Is it not a solidarity with the body of Christ?” And that in turn has implications for this divided church: “Because there is one loaf, we who are many are one body—for all of us share in the one loaf”. God’s costly generosity, that is to say, means that if we do Eucharist together (as we shall be doing, next Sunday) then we must do nothing at all to break the unity that it implies. The gospel finds us towards the end of the long discourse on the “Bread of Life” which John’s gospel sets in the synagogue at Capernaum; and it offers a very “high” understanding of this “Bread”, and a very “high” understanding of who Jesus is: “I am the Living Bread who came down from heaven,” as well as a very costly understanding of what Jesus has done for us. Just reflect on the opening sentence: “If a person eats of this bread, they will live for ever; and the bread that I am going to give is my flesh for the life of the world”. Not that his hearers understand (and, for that matter, do we really understand it?)— “The Judeans started fighting with each other:

Your funny church stories A FEW weeks ago I invited readers of The Southern Cross to send in their stories of amusing incidents in church. I have been overwhelmed with the most wonderful tales of tiny tots “telling it as it is”. Bernadette Walton of Pretoria told me how, many years ago when she and the family were attending Mass in a makeshift church in Margate, her toddler daughter Rose managed to creep under the priests vestments before Mass. When he walked solemnly up the aisle to the altar all one could see behind him was was a tiny pair of legs struggling to keep up. A classmate of mine from CBC Pretoria, Brian Verwey, now of Midrand, told me about a youngster who was convinced that the parish priest was in fact, God. One day at Mass, as the priest went up to the tabernacle to take out the ciborium, the child blurted out in a loud voice; “Dad, what’s God taking out of the booze cabinet?” Olga Cadman of Cape Town wrote in with this wonderful story: “Some years ago, where the palm trees grew on the traffic island at the top of Strand Street, four goats belonging to a Muslim family used to stray onto the island to rest. “These animals were known as the holy goats, so perhaps it was not surprising when in church one morning, whilst the rather pompous visiting priest was explaining to the congregation just how the sign of the cross should be made, my seven-year-old niece Winnie rushed up to the altar rail and yelled: ‘It is not Holy Ghost; it’s holy goats’.” Also from Cape Town came an e-mail

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The last Word

from Victor Raynal who wrote: “In the late 1940s, a well-known priest in the Johannesburg diocese, Fr Perron, was preparing to render a sermon at Sunday Mass in Belgravia parish. “Because he was a small man, Fr Perron stood on a stool in the pulpit. Just as he quoted the text of his sermon from John 16:19—“a little while and you shall not see me, and again a little while you shall see me”—the stool collapsed and Fr Perron disappeared from view. The congregation was in an uproar”

rom Richard Salt of Craighall, Johannesburg: “My daughter, her husband and two children attend St Phillip the Apostle church in Finchley, North London. When my granddaughter was four years old they we went to Mass on Easter Sunday. At the end of Mass, Fr John invited the children to take Easter eggs from baskets placed at the doors of the church (they were chocolate eggs with a cream filling). “Annabel took two eggs, one for herself and one for her little brother, Ethan. As she ran down the stairs she called out to her brother: ‘Ethan, I have an egg for you and it is your favourite; God had it!’” All this reminds me of a lovely story Southern Cross editor Günther Simmermacher once told me about his son Michael, now a young man but at the

time of the story still a toddler who had just started to talk. One day at Mass, Michael was particularly restless, so Günther took him outside the church to calm him down. Outside the church entrance stood a crucifix with the bleeding and dying Christ hanging on it. Jesus obviously looked tormented. Michael looked at the statue, and then asked why Jesus was crying. Günther replied: “Because he is sore.” To which Michael responded, with the impeccable logic of a small child: “Then Jesus must eat medicine.” Rosemary De Gouveia told a wonderful story of her cousin who took her boyfriend, who was not a Catholic, to Holy Mass one Sunday morning. “All went fine until the collection box came round. He noticed everyone was putting money in and so when it came to his turn, he suddenly realised he had only a R50 note on him. “No problem to him: he put the collection box on his lap and made change which he pocketed before putting his portion of the offering in. Needless to say my cousin went bright red and embarrassed, particularly when everyone around them looked at what he was doing. It still brings a smile to us when we think about it.” Well Rosemary, I have a similar story to tell of my good friend Daphne Brindle of Rivonia parish, who will never ever talk to me again for publishing this. I was sitting next to her at Mass one Sunday and she also put in a R50 note and then taking change “for the Sunday Times and a litre of milk”. I have never let her forget it. An e-mail from Mary Ainslie on the KwaZulu-Natal South Coast carried a copy of a letter written by the 10-yearold daughter of a friend to Alcoholics Anonymous where her father Geoff, was attending meetings. “Dear AA, I think you have a great society and when I am older I wish to join it. You are doing are great job helping drunkens. I am sure God is very pleased with you. I love the prayers you have and enjoy saying them. Love from Geoff’s daughter.” I promised that we would have a winner, and our panel of judges thought the Mary Ainslie’s story should take the first prize.

‘How can this man give us his flesh to eat?’” Then it becomes almost crude, as Jesus emphasises: “Amen, amen I’m telling you, unless you eat the flesh of the Son of Man and drink his blood, you do not have life in you”. And bringing “life” is what the whole of John’s gospel is about. After that it gets cruder, as the word that Jesus now uses for “eat” means something more like what an animal does: “The one who crunches my flesh and drinks my blood has eternal life, and I shall raise them up on the last day, for my flesh is true food, and my blood is real drink.” The realism is so intense here that we can hardly bear to read it; but it also directly concerns us: “The one who crunches my flesh and drinks my blood, dwells in me, and I dwell in them.” Then Jesus relates the whole idea to his mission from the Father: “As the Father sent me, and as I live because of the Father, so the one who crunches me will live because of me.” And finally, we link Corpus Christi once more to this high doctrine of who Jesus is, and to the experience of God’s people in the desert: “This is the Bread that came down from heaven, not as the ancestors ate and died: the one who crunches this bread is going to live forever”. We can hardly understand, but we gasp at the breadth of the vision.

Southern Crossword #448

DOWN 1. Invalidates (6) 4. Stored water sounds doomed (6) 9. He consoled and made matters worse (4,9) 10. Has reference to stealer (7) 11.Rough woollen material in the Highlands (5) 12. Son of David (2 Sam 13) (6) 14. Festival of good meal? (5) 18. And I shall … him up (John 6) (5) 19. The Romans and British ruled them (7) 21. … … … Lord God of all creation (liturgy) (7,3,3) 22. Simpler to do (6) 23. Demand a price for attack (6)

ACROSS 1. Renounce (6) 2. Marriageable lasses (6,7) 3. Lawful (5) 5. I, Paul, called to be an … (Romans 1) (7) 6. St Monica’s entreaty for her son’s conversion (7,6) 7. Ridicule (6) 8. Entertain a goddess of the arts? (5) 13. Bishop’s position to supervise (7) 15. Will he sing three times in the choir? (6) 16. They speak louder than words (5) 17. Dispel doubt about life cover (6) 20. Veranda of the church (5)

Solutions on page 11

CHURCH CHUCKLE

ne of our older parishioners died last month. Having never been married, she requested that there should be no male pallbearers at her funeral. In her very clear handwritten instructions for her funeral Mass, she wrote: “They wouldn’t take me out when I was alive, so I don’t want them to take me out when I’m dead.” From Vince Rayne Send us your favourite Catholic joke, preferably clean and brief, to The Southern Cross, Church Chuckle, Po Box 2372, Cape Town, 8000.