140319 by The Southern Cross

The

S outhern C ross

March 19 to March 25, 2014

Reg No. 1920/002058/06

No 4866

www.scross.co.za

Benedict XVI recalls holiness of Bl John Paul II

R7,00 (incl VAT RSA)

Why Benedict Daswa is a saint for all

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How do we define ‘family’ anyway?

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Napier ‘surprised’ by Vatican job BY CLAIRE MATHIESON

ARDINAL Wilfrid Napier of Durban said he was surprised when Pope Francis appointed him to the Vatican’s new Council for the Economy. The international group of eight cardinals and seven lay experts in the fields of business, management and finance will devise appropriate policies and best practices for the Vatican’s economy. Cardinal Napier had been a member of the former Council of 15 Cardinals for the Study of Organisational and Economic Questions of the Apostolic See which has been replaced by the council and a secretariat as part of the efforts to simplify, consolidate, coordinate and oversee management structures throughout the Vatican. He did not expect to be a part of the new council. “I was quite surprised to be appointed because the pope came to the previous council of 15 and told us the decision was unanimous: there would be a new council of experts and we were disbanded. I went home and packed all my papers away,” he said, laughing quietly. The Council for the Economy is an independent “authority for policy decisions and not merely an advisory organ” to the new Secretariat for the Economy, which will have authority over all economic and administrative activities within the Holy See and Vatican City State, a Vatican announcement said. The secretariat, headed by Australian Cardinal George Pell, implements the policies determined by the council and answers directly to the Holy Father. “This council has been likened to the South African Reserve Bank,” Cardinal Napier told The Southern Cross and is a “result of the many interventions that came before conclave last year which called for change in the curia”. The secretariat and the council are tasked with improving the governance, control and reporting of the financial activities of the Vatican’s different offices and bodies. Cardinal Napier said the new body would hold a lot more responsibility because it is not a consultative body, but aims to directly improve operations. “This council will make decisions about budgeting and reporting. It’s a far more directive body than consultative.” He added that the council, crucially, would not be accountable to the secretariat but would act autonomously. The new council includes seven laymen, each experts in their fields, who have for the first time full voting rights. “There is no doubt of the importance of

With

The

Cardinal Napier, seen in Rome last year. the lay involvement in this council,” said the cardinal, adding that the Church had benefitted from the auditing by laymen and had been given a much clearer understanding of operations already. “It’s going to be marvellous for the Church,” he said. The appointed experts include Joseph Zahra, former director of the Central Bank of Malta; John F Kyle, a retired vice-president of an oil company in Canada; and Jochen Messemer, a German who has served since 2009 as an international auditor of the Prefecture for the Economic Affairs of the Holy See. German Cardinal Reinhard Marx of Munich and Freising heads the council. Cardinal Marx is also a member of the pope’s Council of Cardinals, an eight-member group advising him on the reform of the Roman curia and the governance of the Church. Cardinals Marx and Napier are joined by Cardinals Pell, the prefect of the secretariat; Norberto Rivera Carrera of Mexico City; Juan Cipriani Thorne of Lima, Peru; Jean-Pierre Ricard of Bordeaux, France; John Tong Hon of Hong Kong; and Agostino Vallini, papal vicar for Rome. Each member has been appointed to serve a five-year term. The Vatican said the council would begin its work “immediately” and hold its first meeting in May. Cardinal Napier said the appointment was a positive step for the universal Church and would help eliminate any dark clouds over the curia. While it is expected that the new council will take up some of his time—especially in the beginning—Cardinal Napier said the appointment was a positive acknowledgement of the work the Church is doing in South Africa, the contribution it has made to the country and to the universal Church. “This recognises the contribution of the South African Church at regional, continental and universal level. It is an encouragement for us to continue.”

The youth group of Christ the King parish in Queenswood, Pretoria, ran a very successful drive for the “Shavathon” for the Cancer Association of South Africa (CANSA). Some parishioners shaved their hair; some, like Cristiano de Castro (seen above), had it sprayed. The “Shavathon” is intended to show solidarity with those affected by cancer. Hair loss is a common side-effect of cancer treatment.

Virtual book of Francis quotes

O mark the first anniversary of Pope Francis’ papal election, the Vatican website (vatican.va) has published a special online book, compiled of quotes by the pope from homilies, speeches and addresses. Titled Do We Want To Be Holy? Yes or No?, the virtual book begins with the pope’s familiar plea for the faithful not to be “men and women of sadness” because “a Christian can never be sad”. Below each quote is a link to the exact text from which it has been extracted, and each phrase is accompanied by a picture of him on the adjacent page from the Vatican newspaper L’Osservatore Romano. The special commemorative book can be found on the Vatican website in the French, German, Italian, English, Spanish and Portuguese sections by either clicking on a popup window, or on the image of the pope. For the English version, go directly to w w w. v a t i c a n . v a / a u g u r i - f r a n c e s c o / pont_2014/en/index.html#1 For the top 10 quotes by Pope Francis as selected by Catholic News Service, go to www.scross.co.za/2014/03/francis-quotes/ The Southern Cross’ website also offers a selection of wallpapers—images for the background of a computer screen—featuring photos and quotes of Pope Francis, among other themes. Go to www.scross.co.za/category/wallpapers/

A screenshot of the virtual book of Pope Francis quotes, titled Do We Want To Be Holy? Yes or No? and issued on the Vatican’s website. Below: One of several wallpapers produced by The Southern Cross featuring images of Pope Francis and an insightful papal quote. Other wallpapers on our website feature photos of the Holy Land and other images with scriptural or inspiring quotes.

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The Southern Cross, March 19 to March 25, 2014

LOCAL

Working for a non-violent SA STAFF REPORTER

ISTURBED by the violence surrounding her life, Sharon Verwoed started to investigate non-violence groups in South Africa and whether there might be interest in a workshop. “This and other conversations confirmed the need for deep cultural transformation in a place where communities are constantly challenged by the legacies of our past and ongoing inequality, disconnection and violence,” she said. So a non-violence workshop was arranged in Stellenbosch. “I first learned about non-violence at a From Violence to Wholeness workshop led by Brendan McKeague in a small country town in Queensland, Australia. I was in my second year of teaching and it completely changed the way I perceived my work and my awareness of my use of power over others,” Ms Verwoed explained. After joining the Australian Pace e Bene network, she said she was inspired by the formation and mentorship offered as she experimented in living non-violently and acting creatively for connection and transformation in society. “Pace e Bene means ‘peace and all good’,” said Ms Verwoerd. The Pace e Bene approach is rooted in Franciscan spir-

Participants of a non-violence workshop are seen at Christian Brothers Centre in Stellenbosch, to discuss the high levels of violence in South African communities. ituality and the educational materials and the movement are inclusive of all people,” she told The Southern Cross. “After a few years, and some personal experiences which challenged my commitment to non-violence, I came to a deeper understanding of the journey and wanted to explore more,” Ms Verwoerd said. “I went back to university and studied

peacebuilding and conflict resolution with the view to working in the field. This led me to work in Ireland (north and south) and now in South Africa, where my husband and I are putting down our roots and exploring what we might contribute to here.” The first contribution was a workshop held at Christian Brothers’ Centre, Stellenbosch, for an in-

Priest celebrates 50 years BY FR PIERRE GOLDIE

A A jubilee Mass was held to honour Fr Desmond Curran. (Photo: Claire Mathieson) Fr Curran felt a special calling to work in the townships and studied Xhosa via Unisa. He was well loved by his parishioners, and he and the late Fr Gerry Lorriman SJ are highly regarded by the older black community who remember years of unyielding support from these two priests. Fr Dick O’ Riordan was also one of the prominent trio of township priests, but had to leave South Africa when the state refused to renew his visa. Those present at the jubilee Mass saluted Fr Curan for his generosity and self-giving in difficult parishes and turbulent times, especially during the struggles of the 1980s.

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Call to empower women STAFF REPORTER

JUBILEE Mass was celebrated with Archbishop Stephen Brislin and brother priests, followed by a lunch to mark the 50th anniversary of Fr Desmond Curran’s ordination to the priesthood. Born in Northern Ireland in 1926, Fr Curran first studied classics, earning an honours degree at Trinity College in Dublin, and then law at Queens University. He practised law for five years in Northern Ireland. His conversion to Catholicism in 1957 spurred a missionary vocation and he worked in Nigeria for two years as a lay teacher with the Kiltegan Fathers. He wound up in the Beda College in Rome and was ordained there on March 14, 1964, having transferred to the archdiocese of Cape Town. He worked for seven years at St Mary’s cathedral and was port chaplain in Cape Town for 14 years. He spent another seven years in District Six, and then 31 years in township parishes, including St Gabriel’s in Gugulethu, St Raphael’s in Khayelitsha, and Our Lady Queen of Africa in Crossroads. In 2009 he retired at the age of 83 to Nazareth House.

troductory workshop on non-violence, based on Pace e Bene’s Engage programme. “We began with a moving time of reflection and sharing our experiences of violence and non-violence. We explored this from another angle by expressing our feelings in reaction to violence with our bodies,” Ms Verwoerd said. The group also worked with the

“two hands of non-violence” from the Engage workbook. “On the one hand (symbolised by a hand firmly stretched out and signalling ‘Stop!’), I will not cooperate with your violence or injustice; I will resist it with every fibre of my being. And, on the other hand (symbolised by the hand with its palm turned open and stretched toward the other), I am open to you as a human being,” The Engage workbook says. The group, made up of representatives from the Christian Brothers, the Centre for Christian Spirituality, Youth with a Mission, the Anabaptist Network in South Africa and a women’s faith group, spent the day exploring their experiences and discussing what non-violence is through various exercises. Ms Verwoed said the day was closed with an affirmation of hope and gratitude for those who had inspired participants. “The connections made were wonderful and we hope to support each other in ongoing ways.” Ms Verwoed said she hoped this would be a small step “on the way of our own transformation and that of our communities and society in South Africa”. n For more information on non-violence visit www.paceebene.org.au

website: ursulines.org. za Tel: 011 953 1924 Fax: 011 953 3406 e-mail: ursulinekdp@vodamail.co.za

RCHBISHOP Stephen Brislin, president of the Southern African Catholic Bishops’ Conference, joined a distinguished panel to discuss ways of combating violence against women. The panel included the minister of Women, Children and People with Disabilities, Lulama Xingwana; Baroness Patricia Scotland, former justice minister and attorney-general in Tony Blair’s government; the British High Commissioner, Judith Mc Gregor; and Elizabeth Petersen, executive director of the South African Faith and Family Institute. According to Fr Peter-John Pearson, director of the CPLO, speakers noted that women in South Africa lived in one of the most abusive societies in the world while also being one of the most religious societies. “All the speakers appealed to religious communities to develop pastoral practices that not only empowered women to counter social pathologies but also assisted them on the road to recovery,” Fr Pearson said. Baroness Scotland emphasised that reduction of gender violence is possible where there is

Archbishop Stephen Brislin (far left) was joined by minister Lulama Xingwana (second right) and Baroness Patricia Scotland (far right) to discuss combating violence against women. multi agency cooperation and evidence-based strategies and the political will to change. “She noted that instances of such violence had decreased in the United Kingdom where that approach had been used and that this had led to huge amounts of money for the government, but more importantly happier and healthier women and families,” Fr Pearson told The Southern Cross. In his presentation, Archbishop Brislin acknowledged that throughout history certain interpretations of religious discourses encouraged violence in many aspects of life, and that faith communities were obliged to develop and implement practises that affirmed dignity in every situation. He spoke of Church organisa-

tions involved in providing counselling to survivors, the dissemination of information about abuse, and the need to work more purposefully with men and boys to develop alternative mindsets. The archbishop reminded his listeners that the Church was active in many kinds of activism against gender violence, in expanding education not only about gender violence but also in formal education for girls which has always been seen as an important tool in countering gender-based violence Fr Pearson said that compliance of officials and institutions with the norms of the various pieces of legislation needs to be monitored closely as “such institutions are key to turning round the pathology”.

ST. KIZITO CHILDREN’S PROGRAMME St. Kizito Children’s Programme (SKCP) is a community-based response to the needs of orphans and vulnerable children, established through the Good Hope Development Fund in 2004 in response to the Church’s call to reach out to those in need. Operating as a movement within the Archdiocese of Cape Town, SKCP empowers volunteers from the target communities to respond to the needs of orphans and vulnerable children (OVCs) living in their areas. The SKCP volunteers belong to Parish Groups that are established at Parishes in target communities. Through the St. Kizito Movement, the physical, intellectual, emotional and psycho-social needs of OVCs are met in an holistic way. Parish Groups provide children and families with a variety of essential services, while the SKCP office provides the groups with comprehensive training and on-going support. In order to continue its work, SKCP requires on-going support from generous donors. Funds are needed to cover costs such as volunteer training and support, emergency relief, school uniforms and children’s excursions. Grants and donations of any size are always appreciated. We are also grateful to receive donations of toys, clothes and blankets that can be distributed to needy children and families.

If you would like to find out more about St. Kizito Children’s Programme, or if you would like to make a donation, please contact Wayne Golding on (021) 782 7941 or 082 301 9385 Email info@stkizito.org.za. Donations can also be deposited into our bank account: ABSA Branch: Claremont, 632005; Account Name: Good Hope Development Fund; Account Number: 4059820320 This advertisement has been kindly sponsored

LOCAL

The Southern Cross, March 19 to March 25, 2014

Pro-life stickers case overturned BY CLAIRE MATHIESON

T Argus Tour cycling team from the Denis Hurley Centre in Durban: (from left) team leader Patrick Wilson, Nokubonga Khuzwayo, Fr Stephen Tully, Rebecca Arnold and Sam Musafiri. (Photo: Claire Mathieson)

Cyclists raise funds for DHC BY CLAIRE MATHIESON

TEAM from Durban’s Emmanuel cathedral took part in this year’s Cape Argus Cycle Tour, helping raise funds for the Denis Hurley Centre, currently under construction in the archdiocese’s city centre. Fr Stephen Tully and team leader Patrick Wilson were the only two of the five member team to cross the finish line of the 109km race. “The wind was a real factor in the race. It was far stronger than expected and made for a real challenge as you felt it blowing you side to side,” Mr Wilson told The Southern Cross. “Nevertheless, we all really enjoyed the experience.” The team agreed, despite one member having an accident en route. “It was our first Argus but certainly not our last!” said Mr Wilson. The team, wearing cycling shirts with the image of the late Archbishop Hurley, were the only official cyclists raising funds for the outreach centre in Durban, but met many along the

way who were interested in joining next year. “We are hoping more parishes will send cyclists—both in Durban and in Cape Town,” Mr Wilson. The team met fellow Catholic cyclists at a special blessing held at Our Lady Help of Christians in Lansdowne the evening before the race, as well as cyclists on the tour who asked about the centre. “It was a great opportunity to raise awareness around the centre,” said Mr Wilson. The parish centre currently assists more than 6 000 people every month through its clinic, education programmes and justice and peace outreach. The final total raised from the race will be known soon, as people send in their sponsorships. The amount the centre still needs to raise for construction is R5,4 million. And even though Fr Tully admitted to having sore legs the day after the tour, the team “definitely want to come back again. It was such an enjoyable experience!”

HE court case over the placement of anti-abortion stickers over illegal street abortion adverts against a Catholic man has been overturned by the Cape Town High Court. Peter Throp of Value for Life was given a R5 000 fine or three months in prison for continuing to place “Value Life” stickers over illegal abortion advertisements on municipal property. “This whole issue is sad and certainly makes me ask if [law enforcement and government] are serious about protecting women from abuse,” Mr Throp said in an open letter to the mayor of Cape Town, Patricia de Lille. Mr Throp said there had been positive outcomes through his act of placing Value Life stickers on top of illegal abortion notices. Apart from giving women in crisis pregnancies another option, Mr Throp said the city has since cleaned the streets of illegal advertisements. “Where they do get the opportunity to appear, they can now be counted in their 10s and 20s and not in their thousands as before.” Mr Throp said this trend was in stark contrast to his attempts two years prior to have the city help remove illegal advertisements. “It is a good feeling to know that the authorities can be held accountable and that there has been a tremendous public awareness cre-

The court case to prosecute Peter Throp for his act of placing pro-life stickers over illegal abortion advertisements has been overturned. ated [around this case], as many of the public are now tearing down these illegal abortion advertising posters on the lamp posts.” Mr Throp is committed to fighting abortion and has also been invited to give talks to the youth. But it was his decision to fight back-street abortion that landed him in trouble. “This exercise that I was persecuted for was not about abortion, it was about the abuse to women. The official figure is that at least 300 women a year die from going to illegal back street abortionists for an abortion.” Mr Throp’s conviction of damaging city property by placing the Value Life sticker over the existing illegal abortion advert was a “sincere effort to protect women from

assault, not to break down law and order, yet the court judgement stated that he was polluting the environment and that a clear message needed to be sent to the public with an example made of Peter,” said his wife, Terry Throp. The pro-life activist said good people in society, particularly Christians, have got to be prepared to hold elected officials accountable when they fail to provide for the safety of the environment. “In this particular case the end result has justified my actions as the authorities are now working to give us a clean environment.” Mr Throp said he would certainly do it again. “All human beings have basic, natural rights—the most fundamental of these is the right to life.”

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The Southern Cross, March 19 to March 25, 2014

INTERNATIONAL

Cardinal: It’s good to reinterpret teachings BY CAROL GLATz

N its approach to divorced and civilly remarried Catholics, the Catholic Church needs to find a middle ground that does not destroy or abandon doctrine, but offers a “renewed” interpretation of Church teaching in order to help those whose marriages have failed, Cardinal Walter Kasper said. “I propose a path that goes beyond strictness and leniency,” the German cardinal and theologian told Vatican Radio. An approach that avoids the two extremes “isn’t against morality, it isn’t against doctrine, but rather, [is meant] to support a realistic application of doctrine to the current situation of the great majority of people and to contribute to people’s happiness,” he said, speaking in Italian. The cardinal was referring to a lengthy talk he had given to introduce a February 20-21 discussion by the College of Cardinals on family

life. The talk, titled “Gospel of the Family”, is being published this month in German and Italian by private publishing houses. The Southern Cross published a summary of the talk last week. Cardinal Kasper told Vatican Radio that the responses to a widely distributed Vatican questionnaire about Catholics’ family life—drawn up in preparation for October’s Synod of Bishops on the family— showed “there is a difficulty, an abyss” between Church teaching and the actual situation of many people. “The Church has to bridge this abyss,” he said, speaking in English; but that “does not mean pure appeasement policies, but the Church must explain in a new way what family and matrimony are in order to help people and at the same time remain faithful to the Gospel”. The cardinal said a similar process might be seen in how the Church developed its current ap-

Cardinal Walter Kasper (Photo: CNS) proach to ecumenism. “There were doctrines of the Holy Office [now the Congregation for the Doctrine of the Faith] before the [Second Vatican] Council against ecumenism, yet the council

found a way not to destroy or negate the doctrine but found ways to interpret it in an adequate way,” he said. “I ask myself why it could not be possible also with other doctrines.” He said he wouldn’t call such changes “a revolution, as much as a deepening and a development because the doctrine of the Church is a river that develops and also the doctrine of matrimony has developed like this”. “It’s not about something new as much as a renewal of Church practice, which is always necessary and possible,” he said. The primary purpose of his speech to the cardinals, he said, “was not to speak about divorced and remarried people, but to speak about the Gospel of the family” and to foster “a new, better, more deep understanding of family life” as God intended—built on a faithful, exclusive and lifelong union between one man and one woman.

“I think the majority of young people want stable relationships, want to live in a family... and therefore, the Church has to help them,” he said. “We have to once again strengthen” the sacramental and indissoluble bond of marriage, especially as families today are facing a number of crises, including severe economic difficulties. The Church must also take into account the many situations of Catholics who have failed marriages, he said, adding that “the Church has to be close to them, to help, support and encourage them.” “I maintain the full teaching of the Church, but the teaching has to be applied to concrete situations, as Jesus did it and as Pope Francis does very often,” he said. “The doctrine of the Church is not an ideology in the clouds, but God wants to be present, close to his people,” he said.—CNS

Pope to S Korea in August Atheists fight 9/11 museum display of cross-shaped beams P A BY CINDY WOODEN

FIVE-METRE tall cross-shaped steel beam that was found in the wreckage two days after 9/11 became an indelible image in the months following the terrorist attacks on New York in 2001. That cross is to be displayed as a historical artifact in a permanent exhibit in the National September 11 Memorial & Museum, scheduled to open in May near the site of the former World Trade Center. But a group called American Atheists has sued in federal court to have the cross taken out of the exhibit and replaced with a plaque that would say “atheists died here, too”, according to a Religion News Service story. American Atheists Inc first sued the museum and the Port Authority of New York and New Jersey in 2011, arguing that displaying the cross would offend them as citizens and taxpayers and was a violation of the separation of state and church. A federal District Court judge ruled in favour of the cross, saying that “it helps tell the 9/11 story”. In August 2013, the American Atheists then filed an appeal. The American Atheists’ attorney told the appeals court this month that calling the crossed beams a religious symbol only gives one story of the people who suffered in the attacks and has no place on government-owned land. The museum, a private foundation, is leasing land in lower Man-

hattan owned by the Port Authority of New York and New Jersey. The Becket Fund for Religious Liberty filed a friend-of-the-court brief in the case. As a historical artifact, “the cross rightfully belongs in a historical museum”, the organisation said in a statement. It added that the American Atheists had no right to sue in the first place. “Taking personal offence over the role that religion actually plays in American life is not grounds for bringing a lawsuit,” the Becket Fund said. A decision in the case is not expected for months. A news release from the museum said the cross will be part of an exhibit called “Finding Meaning at Ground Zero”, which will portray how rescue workers at ground zero struggled to deal with their harrowing circumstances. “The museum honours the nearly 3 000 victims of these attacks and all those who risked their lives to save others,” says a mission statement on the museum’s website. “It further recognises the thousands who survived and all who demonstrated extraordinary compassion in the aftermath.” Museum officials said the facility will be the nation’s principal institution “concerned with exploring the implications of the events of 9/11, documenting the impact of those events and exploring 9/11’s continuing significance.”

Construction workers remove a cross formed by steel beams that was recovered from the rubble after the 9/11 attacks which brought down the World Trade Center in New York. An atheist group has sued to exclude the cross from a 9/11 museum exhibit. (Photo: Chip East, Reuters/CNS) In Southern California, another atheist group, the American Humanist Association, successfully fought against a cross that was put at the side of a highway as a memorial to a 19-year-old boy who was killed by a car in 2012. His family placed the cross in his memory shortly after his death, but removed it on March 6 after the atheist group, on behalf of a local resident, pressured the city of Lake Elsinore to take it away. News stories said after the dead teen’s family removed the large white cross, smaller crosses appeared in its place, left there by other residents.—CNS

OPE Francis will travel to South Korea in August for Asian Youth Day and to preside over the beatification of a large group of Korean martyrs, the Vatican spokesman has announced. The pope will leave Rome on August 13 and fly to South Korea, staying in the country from August 14-18, according to Fr Federico Lombardi SJ, the Vatican spokesman. He said no other countries would be on the itinerary. The main point of the trip, Fr Lombardi said, is to participate in the youth gathering which is taking place from August 13-17 in Daejeon. The theme of Asian Youth Day is “Asian youth, wake up! The glory of the martyrs shines on you”. Sponsored by the Federation of Asian Bishops’ Conferences, the gathering is expected to draw delegates from 30 countries. Fr Lombardi said Pope Francis will also visit South Korea’s capital, Seoul, and meet President Park Geun-hye. According to the Korean Herald, Ms Park’s office issued a statement saying: “The upcoming visit by Pope Francis, a symbolic figure of [someone who has lived] a poor but honest life and [upheld] neighbourliness, will be an opportunity to deliver the message of love and peace to the north-east Asian region.” In February, Pope Francis signed a decree recognising the martyrdom of Paul Yun Ji-Chung and 123 companions, clearing the way for their beatification. The martyrs were

Nuns release dove-shaped balloons during a peace Mass in South Korea. Pope Francis will visit the country on his second trip on the Asian continent. (Photo: Lee JaeWon, Reuters/CNS) among an estimated 10 000 Catholics in Korea killed for their faith between 1785 and 1888. Cardinal Andrew Yeom Soo-jung of Seoul said the people of South Korea appreciate the pope’s willingness to “travel so far to be with Asian youth and Korean Catholics”, according to the Korean news agency Yonhap. The trip will be a “big pleasure” and “blessing” for the nation. The news service quoted Bishop Peter Kang U-il of Jeju, president of the bishops’ conference, as saying the pope’s decision to visit “the divided Korean peninsula as the destination of his first [far-east] Asian trip” was motivated in part by a desire to pray for peace and reconciliation.—CNS

‘Bible always beats Satan’ BY CINDY WOODEN

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HEN temptation comes your way, don’t try to “dialogue” or argue with the devil, Pope Francis has said, but seek refuge and strength in the words of the Bible. Addressing tens of thousands of people gathered for the Angelus in St Peter’s Square, Pope Francis spoke about Jesus’ temptation in the desert. Each time the devil tempts Jesus, Jesus responds by reciting Scripture, the pope said. “Jesus knows well that you can’t dialogue with Satan because he is so cunning.” “Remember this,” Pope Francis told the crowd, “at times of temptation, in our temptations: No arguments with Satan; defend yourselves with the word of God.” Pope Francis said Lent is a time for everyone to set out on the path of conversion and to prepare to renew their baptismal promises, including “renouncing Satan and all his works and his seductions—because he is a seducer—in order to walk the pathways of God.”—CNS

INTERNATIONAL

The Southern Cross, March 19 to March 25, 2014

Alarm over exodus of Egypt’s Christians BY JAMES MARTONE

E Pope Francis, in white, attends a week-long Lenten retreat with senior members of the Roman curia at a retreat house run by the Pauline Fathers in Ariccia, Italy. This year the annual Lenten retreat for the pope and curial officials was preached on the theme of “the purification of the heart” by Mgr Angelo De Donatis, a highly regarded spiritual director for both priests and seminarians. (Photo: L’Osservatore Romano/Reuters/CNS)

In interview, Benedict XVI recalls Blessed John Paul II BY ELISE HARRIS

N lengthy excerpts of an interview published in an Italian newspaper, Pope Emeritus Benedict XVI speaks of his time collaborating with John Paul II, highlighting the late pope’s sanctity and commitment to the truth. “In the years of collaboration with him it became ever more clear to me that John Paul II was a saint,” the retired pontiff told Polish journalist Wlodzimierz Redzioch in a written interview, selections of which appeared in Italian newspaper Corriere della Sera. Published as part of the book Beside JPII: Friends and Collaborators Speak, released by the Italian Edizioni Ares press agency, Pope Benedict recalled that he originally met John Paul II, then Cardinal Karol Wojtyla, in the conclave which elected Pope John Paul I. They had both read each others’ work previously and had been wanting to meet each other. Observing how the then Cardinal Wojtyla had quoted his piece “Introduction to Christianity” during the spiritual exercises he preached for Pope Paul VI in 1979, Benedict noted that “it is as if, interiorly, we both were expecting to meet each other”. “Above all, I immediately and greatly perceived the human fascination that he exuded, and from the way he prayed I noted how deeply united to God he was.” Speaking of his appointment by John Paul II as prefect for the Congregation for the Doctrine of the Faith when he was Cardinal Joseph Ratzinger, Pope Benedict recalled how he was allowed to continue publishing theological works for his home diocese of Munich, and that the pope was “always very gracious and accommodating with me”. Referring to certain doctrinal challenges which the two faced during their years of working together, Benedict noted that the first major topic that came up was liberation theology. Drawing attention to John Paul II’s experience with Marxism in Poland, which Benedict referred to as “the godmother of liberation theology”, the retired pontiff emphasised that it was “on the basis of his painful experience” that made it “clear to [John Paul II] that it was necessary to fight that kind of ‘liberation’”.

urning to his decision to open John Paul’s cause for beatification ahead of the earliest times stipulated by canon law, Benedict noted that he had been convinced of John Paul’s sanctity for many years due to “his intense relationship with God,” and his immersion “with the Lord”.

GYPT’S minority Christians have various opinions regarding claims that they are being persecuted in their predominantly Muslim country. In separate interviews with Catholic News Service, Copts—the name for Egypt’s indigenous Christians—agreed that their nation is facing major difficulties, including turmoil and violence, which have touched their personal lives in some way. Most of 12 interviewees, from a variety of professional and educational backgrounds, expressed similar concerns that Coptic emigration to the West was endangering the community’s historic presence in the North African country, where Christians make up about 10% of an estimated 85 million people and constitute the Middle East’s largest Christian minority. But they offered different views over whether they thought they were being targeted for their faith and, if so, over whether the situation was worse now than it has been in the past. “There have always been difficulties,” said Fr Kamil William, professor of Old Testament at Cairo’s Faculty of Religious Sciences, which is run by Egypt’s Catholic Church. He refused to use the word “persecution”, which he described as “a systematic [...] institutionalised at-

Men walk through an archway of a Coptic Orthodox church in Maadi, Cairo. Egyptian Christians believe that they are under attack from extremist Islamists, but share a load with ordinary Muslims. (CNS photo/Dana Smillie) tempt to harm an ethnic group”. “This is not the case here. There is discrimination, but that is on a person-to-person level, it is not institutionalised, and usually depends on the person you are dealing with,” said Fr William. He said that what had changed since the 2011 revolution was that some “[extremist] Muslims are no longer hiding what they feel”. Fr William said examples of this were the attacks last August on dozens of Christian churches and properties around the country, perpetrated by “extremist Muslim elements [who were] angry at Copts for their support of the army” and its ouster last July of President Mo-

hammed Morsi, an Islamic conservative. In early February, the Vatican’s apostolic nuncio to the United Nations, Archbishop Francis Chullikatt, told a US congressional hearing that “flagrant and widespread persecution of Christians rages in the Middle East even as we meet”. While this could be said for Syria, Iraq, and to an increasing extent Libya, it is not true for Egypt, said Dominican Father John Gabriel Khalil, who is from the country’s southernmost region, Aswan. “In Egypt it is discrimination,” said Fr Khalil, who teaches dogmatic theology at the Catholic Institute of Catechism in Cairo. He said that among the most serious problems facing Christians are a lack of job opportunities, freedom and democracy, which many Muslims suffered from as well. “They are problems of human rights and these are problems of Muslims, also. Yes, a poor Christian has problems finding a job, but a poor Muslim is discriminated against also and cannot find a job without koussa,” he said, using the Arabic term for bribery. Both priests cited poverty and ignorance as the main instigators of Muslim-on-Christian violence and said they oppose the emigration of Egypt’s Christians. “The majority [of Christians] who are leaving are the rich, and the poor Continued on page 11

Papal holiday garden opens to public

P Pope John Paul II greets Cardinal Joseph Ratzinger in this photo dated October 22, 1978. Twenty-six years later, Cardinal Ratzinger would succeed him as Pope Benedict XVI. (Photo: L’Osservatore Romano/CNS) “From there came his happiness, in the midst of the great fatigues that he had to sustain, and the courage with which he carried out his task in a truly difficult time,” Benedict recalled. “John Paul II did not ask for applause, nor did he ever look around concerned about how his decisions would be received. He acted beginning with his faith and from his convictions, and he was also ready to receive blows,” he said. “The courage of the truth is, in my eyes, a criterion of the first order of sainthood,” the pope emeritus emphasised, adding that “only departing from his relationship with God is it possible to also understand his tireless pastoral commitment”. Noting that John Paul II’s commitment was “inexhaustible,” Benedict said that “he committed himself with a radicality that cannot be otherwise explained”, and that was not limited to “the great trips” he took, but also “day after day beginning with the morning Mass until late into the night”. Pope Benedict said that “my memory of John Paul II is filled with gratitude”. “I could not and I should not try to imitate him, but I tried to carry on his legacy and his job as best I could. And so I am sure that even today his kindness accompanies me and his blessing protects me.” Bl John Paul II and John XXIII will be canonised by Pope Francis on April 27. Beside JPII: Friends and Collaborators Speak has been compiled for the occasion, and is available only in Italian.—CNA

OPE Francis has opened the gardens that surround the papal summer residence at Castel Gandolfo, about 30km southeast of Rome. Known as the Barberini Gardens, the historic area of Castel Gandolfo has been declared open to the general public, with tours available for those who are interested. Vatican Museums director Antonio Paolucci told Vatican Radio that in the gardens of the pontifical villa, “the splendour of art and the glory of nature coexist in admirable equilibrium”. The gardens lie in he grounds of an ancient villa built by Emperor Domitian (81-96 AD). With a view overlooking Lake Albano and beyond, as well as the coastline of the Mediterranean Sea, visitors are now free to stroll throughout the ruins of the imperial theatre and covered passageway

Pope Benedict XVI and Italian President Giorgio Napolitano walk in the garden of the papal summer residence at Castel Gandolfo in 2012. Pope Francis has opened the garden to the public. (Photo: L’Osservatore Romano/Reuters/CNS) where the emperor and his guests would walk when trying to escape from the heat. The villa has served as the papal summer residence since the pontificate of Urban VIII during the 17th century, and has a small farm cre-

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ated by Pope Pius XI, which produces eggs, milk, oil, vegetables and honey, either for local employees, or for sale in the Vatican supermarket. Among the other secret treasures the gardens hold, visitors can also enjoy a magnolia garden, a path of roses as well as one of aromatic herbs and one of lilies, a square of holly oaks and the breathtaking Belvedere garden, from which there is a panoramic view over Latium, out to the coastline. Pope Pius XII, who offered war refugees sanctuary in the villa, died at Gastel Gandolfo in 1958, as did Pope Paul VI two decades later. The gardens are open to the public in the mornings from Monday through Saturday, with bookings available for either individuals or groups on the Vatican Museums website. Individual tickets cost 26 euros, while group costs vary.—CNA

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The Southern Cross, March 19 to March 25, 2014

LEADER PAGE LETTERS TO THE EDITOR

Laity must help pick bishops

Editor: Günther Simmermacher

A listening Church

N his recent interview with the Italian daily Corriere della Sera, Pope Francis said that he welcomes vigorous debate, apparently even on once proscribed issues. “Fraternal and open confrontations foster the growth of theological and pastoral thought. I’m not afraid of this; on the contrary, I seek it,” the pope said. This is an openness that does not seek to change doctrines, for Pope Francis clearly has confidence in the Church’s teachings. Rather, it is an inquiring openness that wants to hear the thoughts, ideas and experiences of those who are living with these teachings. It aims to learn why some teachings are rejected by or are hurtful to many good Catholics, so that, as Cardinal Walter Kasper puts it, “renewed interpretation” of doctrines may bridge an “abyss” between Church teachings and the lived situation of many people. Pope Francis has made it clear, repeatedly and in different contexts, that he is looking for pastoral solutions which might help reconcile the demands of the Church’s doctrines and discipline on the one hand, and God’s loving mercy on the other. It is, in Cardinal Kasper’s words, “a renewal of Church practice, which is always necessary and possible”. Reflecting on the Church’s ban on artificial contraception in the Corriere interview, Pope Francis put it like this: “The question is not whether to change the doctrine, but to go deeper and make sure that pastoral care takes account of situations and of what each person is able to do.” His comments about civil unions, some of which he suggested might be tolerable to the Church, also included same-sex unions, as Cardinal Timothy Dolan acknowledged this month on US television. According to Cardinal Dolan, Pope Francis wants the Church to study same-sex unions, “rather than condemn them”, and examine the reasons why they seem to be acceptable even to growing numbers of Catholics. Clearly, Pope Francis encourages endeavours to find ways to facilitate the reception of Communion by some divorced and remarried Catholics, even over the public disapproval by the Vatican’s doctrinal prefect, Cardinal Gerhard Müller.

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.

All of these issues, and others like them, require an open exchange of ideas, without fear of reprimand. This dialogue naturally must involve the likes of canonists and theologians. But it must also include those who have to live with Church teachings at the coalface, such as lay people to whom these teachings are addressed, and pastors who are called to give spiritual guidance, especially in the administration of the sacraments. The distribution of the questionnaire on family issues in preparation of the extraordinary Synod of Bishops in October was a brave, though not flawless, first step in hearing the voice of the faithful. No doubt, the answers that were publicised in Europe, Japan and parts of the United States made for uncomfortable reading, signalling the need for new pastoral perspectives. The Church will have to get used to this increased freedom of thought, coming after successive pontificates which did not always encourage critical enquiry. But that freedom also presents the hazard of arising perceptions that it is now open season on the magisterium. We, the Church, must guard against that. Obviously, the discourse must be informed, based on knowledge and experience. It must be sincere and charitable. The old language that applies hostile labels to those who hold opposing views can no longer be considered legitimate, nor should it ever have been. Pope Francis is showing us, in concrete ways, that in serving Christ we may not abandon love in defence of our faith (as we see it), nor place zeal for the law above Christ’s “eleventh commandment”. Catholics, even when they disagree with one another, must remain united in faith and love. The discourse must entail more listening than talking. Pope Francis evidently seeks to know the mind and the experiences of his fellow Catholics, from cardinals to people in the pew. By reflecting, instead of instantly responding and fighting in our philosophical corner, we may learn from others and grow. Above all, the discourse must be grounded in love for the Church whose mission it is to bring people to God and to salvation. As Pope Francis might agree, that aim trumps everything else.

HAVE to wonder how the fine words in Lumen Apostolicam Actuositatem correspond to the hierarchy about the obligation of the clergy to take the laity seriously and the obligation of the laity to speak out for the good of the Church. It is my opinion that whenever the laity assert themselves into the selection of bishops for their dioceses, it is a step in the right direction. Certainly, in future the hierarchy will have to open up the process. The hierarchy should get used to consulting the laity. At present it is evident that the hierarchy doesn’t want to do anything to create an expectation that the laity have a voice in the selection of bishops. Put some light on the feudal Roman process of selecting autocratic bishops! The next question to ask is why is there no formal meeting between the nuncio and the diocesan pastoral council? Here we have a body that exists by canon law, with no actual authority but only a consultative role. Still, even this extremely modest, non-threatening, advisory body is unworthy of a meeting with the nuncio to follow an agenda set by him to talk about the pastoral needs of the diocese as part of the process of selecting a bishop. What are we afraid of?

Language error

HANK you for publishing my article “Has anyone told you?” (March 5). However, in the published version there was one rather unfortunate omission and a couple of confusing changes. I had written that the book God, Love, Life and Sex “draws on the Bible, Vatican II Council and the Catechism of the Catholic Church”, but in the article the reference to the Catechism is totally left out. I had written that “faithful Catholics have gratefully and gladly accepted the authority and teaching of the pope” and not “have gracefully and greatly accepted…”, as appears in the article. And Pope Francis, quoting the Bible, didn’t tell us to “Be acute, be careful”, but “Be astute, be careful”. Bishop Hugh Slattery MSC, retired of Tzaneen nWe apologise for the errors which were the result of careless transcription from the manuscript.—Editor.

Father Henry

HE sudden passing of Archbishop Emeritus Lawrence Henry on March 13, came as a massive shock to the community of Cape Town which he had served so

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Are the laity even excited about the appointment of the new bishop elect for the diocese of Port Elizabeth? As a faithful member of the diocese of Port Elizabeth for many years, my observation is, not at all. A cloud of apathy hangs over our diocese. We call for new ownership of the process of selecting our shepherds. Evidently the powers-that-be are persuaded that the arcane and secretive practice currently employed could not be improved on by allowing a little open discussion and consultation. Or could it be that the idea of actually consulting with the laity regarding who is their shepherd is simply not an idea worth pursuing? Why should it be that this self-selected, self-centred, clericalist autocracy has managed to perpetuate itself since kings and other secular rulers were finally disinvited from having a say? As long as the Church appoints “safe bishops” the system will remain. The SACBC consists of the vast majority who were closely associated with Rome, studied, administered in Rome or were pontifical seminary lecturers and rectors locally. The new bishop elect for the Port Elizabeth diocese is no exception. Why are our well-loved, trusted

diligently over the past 52 years. During his years as parish priest, and beyond, Lawrence Henry remained very close to, and interacted at all times with, his parishioners. His dedication knew no bounds and even his elevation to bishop in 1987, followed by his installation as archbishop in 1990, in no measure lessened his degree of intimacy. At no stage did he lose that common touch, even welcoming being addressed as “Father Henry”. Perhaps this was the quintessential characteristic of Lawrence Henry: his deep humility and simplicity, never considering himself in any measure above his fellows, and as was his wont at virtually every confirmation service, stressing his stature as a “boytjie from Athlone” in his typically humorous fashion. As a product of the Christian Brothers Academic Institution in Athlone, St Columba, Archbishop Henry filled his contemporaries with immeasurable pride, more so when gracing many a formal occasion with his presence. We as Old Boys of St Columba, can but salute a man who was prepared to forgo the trappings of this world, in order to serve his fellow man. Henry Jacobs, on behalf of the St Columba’s Old Boys Union, Cape Town

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Africa’s anthem

‘W

E ask God to bless Africa every time we sing the national anthem” wrote JH Goossens (February 12) and he has an excellent point—wouldn’t it be wonderful if everyone thought of this every time they sang or heard of it! The original hymn was a beautiful prayer for Africa. The first stanza

and competent local priests ignored for the office of bishop? In my opinion, it is because they are victims of the system, and they love the local Church and people without strategically setting themselves up for promotion. They are our true leaders, shepherds, heroes and “bishops”. Let me suggest that the most important reform concerning bishops has to do with re-thinking what it means to say that they are “successors of the Apostles”. I agree that bishops are the only successors we have or can have, but being selected and appointed by Rome neither makes them good nor wise successors. To claim that the successors we get are always good and wise flies in the face of history. So long as one takes a canon law approach to who exercises episcopal power, namely one appointed by the pope, we will not have any way to hold those appointed to account for what they do. To demand anything less is, in the end, to trivialise the role of the bishop. The office of a bishop not owned and answerable to the laity is eventually a ticket to irrelevance. The present system is too bureaucratic to be taken seriously and was unfortunately so cemented by Pope John Paul II and Pope Emeritus Benedict XVI. We think, and hope, Pope Francis will change it. Dr L Mzimba, Port Elizabeth

was composed in 1897 by Enoch Sontonga, a gifted Xhosa teacher at a Methodist mission school, and a free translation, from various sources, would be “Lord, bless Africa, may her spirit (glory) rise up. Hear our prayers Lord, bless us her children. Come, Holy Spirit, come.” This was supplemented by a further seven stanzas by the poet SE Mqhayi. The final verse reads: “Lord, bless Africa, blot out all its wickedness, its transgressions and sins, and bless it.” This reminds me of 2 Chronicles 7: 13-14. However, our modern anthem, after the first stanza above, changes to prayer for our own country: “Lord, bless our nation and end all conflicts, O bless our nation South Africa”, with the Afrikaans and English verses emphasising our call to unity. We must love our neighbours as ourselves, so let’s sing it thoughtfully. In the Prayer for Africa leaflet, the St Francis Prayer expresses the love for neighbour and for enemy so stressed by Jesus (Mk 12: 28-34, Mt 5: 38-48, Lk 5: 20-38, 10: 25-37). It was used in the 1985 Crusade for Prayer for Southern Africa, and changed to “Africa” as, according to Nigerian professor of moral theology PI Odozor, goodwill (ubuntu) in Africa is traditionally often limited to one’s own family, tribe or ethnic group, there is no culture of recognition of universal humanity and human rights, and leaders are not held accountable. It is interesting that the St Francis’ Prayer, including the words “Make me an instrument (channel) of your peace”, was said at the close of the ecumenical campaign for justice, peace and reconciliation led by Catholic and Anglican bishops from Congo, Burundi and Rwanda last year. Let us join them in prayer for all our neighbours in Africa, in the same way people overseas prayed for South Africa in 1994 and for Rwanda. For a prayer leaflet and/or words and music for the two hymns, SMS name and address to 083 544 8449. Make copies for others. Athaly Jenkinson, East London 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. Letters can be sent to PO Box 2372, Cape Town 8000 or editor@scross.co.za or faxed to 021 465-3850

The Southern Cross, March 19 to March 25, 2014

PERSPECTIVES

Lessons from Yeoville E VERY city has an area that acts as a “gateway district”. In London it has traditionally been the East End; in New York the Lower East Side; in Johannesburg, it is Yeoville. This was where Jews fleeing Nazi Europe came in the 1930s and ‘40s; it is where Portuguese and Italian post-war economic migrants came in the 1950s and ‘60s; it is where returning exiles came in the 1990s. And now it is the point of arrival in South Africa for thousands of people fleeing poverty and/or violence from DR Congo, Zimbabwe, Nigeria, Somalia and many other parts of Africa. These waves of immigration in turn make their mark on the religious architecture of the area—the oldest churches are Presbyterian and Methodist, after this came the synagogues, then the Catholic churches with distinctively Mediterranean features, and now some of those buildings are finding new uses as mosques, Coptic churches and Pentecostal meeting places. God’s presence endures in Yeoville—even if the face of God changes from decade to decade. I had the privilege of seeing something of Yeoville from the inside recently while accompanying a group of American students. They were doing one of the most expensive degrees (a masters in business administration) at one of the most prestigious universities (the Jesuits’ 220-year-old Georgetown), before going on to work for Goldman Sachs or the CIA or some other “Master of the Universe” career. I think it is important that students (and indeed even tourists) should go away with an experience of South Africa which gets below the surface of the country and gets below the surface of their own skins. That is why they spent a day in Yeoville. New immigrants are often among the most resourceful of people—they have to be to

have had the courage and the means to get out from their home countries and then, in their new places of residence, they know that they must survive on their own wits and skills. Perhaps that is why the wandering Jew or the Indian trader—and now the Somalian shopkeeper—have had such a bad image: not because they are lazy and incompetent but because their hard work and skills can be a contrast to the more laid back approach of those born into a place.

ut sometimes new arrivals need not a hand-out but a hand-up: some help to get them on the bottom rung of the ladder so they can climb from there. The Jesuit Refugee Service (JRS) works with African immigrants who want to set up small businesses in places like Yeoville and cannot easily get access to courses or capital. Our visiting business students were there to share their experience and skills with some of the JRS start-up businesses. Three people really stand out for me, perhaps not coincidentally all of them women and all from DRC. One was running a tiny food shop (barely larger than a

Two of the US business students who looked at entrepreneurship in Yeoville.

Raymond Perrier

Faith and Society

corridor) specialising in the pulses and dried fish that her Congolese neighbours would most miss from home. Our MBA students had all studied the classic business variables: point of difference, customer loyalty, differential pricing, cash flow, international trading. They were perhaps surprised to see that this woman was practising each of those in making sure her business was successful and was feeding her family. By contrast the second woman was the very opposite. She had set up a hair salon and had been given the same skills training and the same start-up capital as the first woman. But instead of hearing about how she was overcoming challenges, we heard nothing from her but complaints and requests for further assistance. I was struck by how much attitude and personality drive success in business (at all levels). The third was the most surprising: a young sprightly woman carrying round a bulky insulated box containing ice creams for sale. She had come to get advice—but had also brought her goods to sell, spotting the chance to make some money from our visitors. A conversation with her revealed that she was an ice cream vendor only while waiting to get back into the profession for which she had been trained: as a video journalist. And she walked away having exchanged business cards and secured at least one invitation for a commission. Three women all dealt similar hands of cards had played them very differently. One saw problems that others had to solve; one saw challenges that would help her to grow; the third saw opportunities round every corner. The people of Yeoville, today as in the past, have much to teach us.

How do we define ‘family’ anyway? Toni Rowland O UR bishops have chosen to make family life a priority for the next three years. The pope has called a Special Synod to address pastoral challenges to families. The government has approved a White Paper as its family policy. The United Nations is commemorating the 20th anniversary of the International Year of the Family. So there is no doubt that families are in the spotlight. But is there really a family focus in Church or social life? One certainly hears a lot more about empowering women in the workplace—which, of course, is important—than about strengthening families and examining work-family balance, which is one of the International Year of the Family themes. As I have been reflecting on the reality of family life from my corner of the vineyard—a comfortable retirement village where I live alone—I have begun to wonder very seriously whether some of us, such as the Church—in the form if its hierarchy, clergy, lay Church workers—are sufficiently in touch with the daily slog of eking out a living, coping with financial stresses, conflict and violence, parenting issues with kids and our own elderly. Those are some of the negatives, but I like to come back to the opening statement of the Vatican II document Gaudium et Spes: “The joys and hopes, the fears and anxieties of the people of this age are the joys and hopes, the fears and anxieties of the followers of Christ.” There are also joys and hopes. Couples are getting married, new babies are conceived and born, and families celebrate their little and bigger successes as they grow and develop. A definition of family ministry developed by leaders of family movements some

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We should focus on how the family functions, not on how it’s structured. (Photo: ardelfin, Morguefiles) time ago put it like this: “Family ministry is strengthening the living of Jesus’ message in the home.” In any of our questionnaires are we asking families about what that message is for them and how to go about it. I feel concerned that some of the pastoral challenges like Communion for divorced and remarried Catholics or the use of natural family planning are pretty well off the radar screen for most families, even the divorced.

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Church teaching. Are they avoiding it because they don’t like it? Do they do so because it is irrelevant for them? Or is it not being taught properly and extensively? A big difficulty is with the definition of the family. The idea of the family consisting of a married couple and their children is a beautiful ideal but it’s not the reality of most groups of people who nevertheless see themselves as families. Do they really want to be regarded as “irregular”? A book that has been a standby for me for 20 years is the US Bishops’ manual “A Family Perspective in Church and Society”. It gives a finely nuanced description of the family as “an intimate community of life and love, bonded together for life by blood, marriage, or adoption”. I have found that definition very useful. It’s also helpful to focus on how the family functions, rather than on its structure. This is where we become too easily unstuck when we discuss the family. In my work in promoting a vision of the family as a little church, I am constantly frustrated by the comparative plethora of other resources that are on offer for personal spiritual formation. Family life is messy and it is helpful to seek spiritual recourse in a difficult marriage or family problem, but if the local churches are not going to focus on the essence of family ministry, the little church of the home will never be the source and locus for spiritual growth. Right?

Burgie Ireland

Point of View

Pope’s right: Give baby the breast

WAS delighted to read in The Southern Cross a few weeks back that Pope Francis is encouraging women to breastfeed their babies. It gives me hope that revived Catholics will learn to appreciate the values taught by the Church and their Catholic heritage. Not only does the pope encourage breastfeeding, but he also is not embarrassed when women breastfeed in public, telling them to do so even in church if their baby is hungry. In communities where breastfeeding is as natural as eating with your hands, nobody looks twice when a baby is attached to the mother’s breast. But in Western society, where pornography abounds and breasts practically pop out of Tshirts, breastfeeding in public is paradoxically taboo and even called “offensive”. One breastfeeding woman wrote a letter of complaint to the newspaper after she was asked to leave a restaurant because of objections from male patrons at the next table. She pointed out that she had received no sympathy or support from other women who were in the restaurant at the time. The advantages of breastfeeding are so remarkable that scientists have been trying to emulate them for decades. But they know that formula milk cannot help prevent complications after the birth (for example haemorrhaging) or gradually contract the womb back to its original shape and size the way breastfeeding does. Nor can formula control the ovaries and stop ovulation to help prevent another pregnancy for as long as the woman is breastfeeding. Breastfeeding helps women regain her figure and lose extra weight gained during pregnancy. Formula can’t do that. “Baby-watchers”—specialists who study minute-by-minute baby behaviour—have documented on film how the newborn, if left alone, takes about an hour to crawl up its mother’s belly to find her breast and nipple for their first breastfeed. Now called the “magic hour”, this time is recognised as the baby’s opportunity to recover from the birth and learn to breastfeed in his or her own time and pace.

f the cord is left uncut the baby has a life-line should he or she need an oxygen boost. In the meantime mom can recover from giving birth. She can lie back and “listen to the angels sing”, as my mother used to say, while her consciousness zones back to reality after endorphins (birthing hormones) have put her on a natural high to help her cope with the pain of giving birth. It is here, skin-to-skin, that mother and baby connect physically and emotionally through their senses of sight, smell, sound, touch and taste. This contact releases breastfeeding hormones (oxytocin and prolactin) in the mother while vital connections are made between synapsis of her baby’s brain-cells. These spark survival reflexes into action. Safe at last at his or her mother’s breast, the baby hears the familiar sound of mother’s heartbeat and sleeps soundly. Another hidden bonus of breastfeeding is that, along with pregnancy, it helps to mature the milk-producing alveoli and ducts so that they are no longer affected by oestrogen during the fertile phase of a woman’s menstrual cycle. Oestrogen is the hormone that helps to prepare a woman’s body for pregnancy. It does so by helping cells to multiply. Oestrogen-receptive cells are found in the breasts, cervix and womb, making these high-risk cancer zones. Women who have given birth and breastfed for six months or more have more protection from certain types of cancer. Delaying motherhood, taking artificial contraceptives (that contain synthetic and high doses of oestrogen) and formula feeding all put women at a greater cancer risk. It ought to be time to go back to nature, but modern economics is against it. Returning to nature would pull the plug on big money spinners like contraceptives and formula. But the benefit to industry comes at a cost to women—ironically, the very people these products were made for! The results? Diminished fertility. Increased cancer risk. Birth complications. The writing is on the wall! Enter Pope Francis. At last women around the world have a remarkable religious leader to set the records straight and market motherhood and breastfeeding once again. These go hand-in-hand with natural birth, natural conception and natural contraception—the way it was designed by God in the first place! n Burgie Ireland is a registered nurse and midwife, health-care educator and co-founder of Just-1Teenager. She is based in Johannesburg.

Got married recently? Send us your wedding photos The Southern Cross, March 19 to March 25, 2014

COMMUNITY

and stand to win a prize sponsored by Mariannhill Mission Press. E-mail to weddings@scross.co.za or post to PO Box 2372, Cape Town 8000

Consolata Missionaries Br Didier, Fr Joseph Mang'ongo, Deacon Samuel-Francis Onyango and Br Mandla Makhanya are pictured in front of a new grotto with a statue of Our Lady Consolata at Regina Coeli parish in Madadeni, KwazuluNatal. The grotto was unveiled and blessed by Fr Rocco Marra IMC on the feast day of Bl Joseph Allamano, founding father of the Consolata Missionaries. The missionaries have been active in Kwazulu-Natal’s parishes since 1994.

Fr Ron Houreld OMI of St Anne’s parish in Belgravia, Johannesburg, celebrated 33 years in the priesthood at Dominican Convent School where he is chaplain. The school held a special Mass where Fr Houreld received a reversible stole with cream and purple sides. Pictured are (from left) Sheldon Reddiar, Fr Houreld and Rosa Motha.

The newly-formed youth choir of Our Lady of Loreto parish in Kempton Park, Johannesburg. Guitar-playing parish priest Fr Peter Rebello OCD was presented with a new guitar by a parishioner when it was discovered that he played during his novitiate in India, but has been unable to keep up his talent since his arrival in South Africa.

Deacon Herbert Carolissen (right) celebrated his 80th birthday at St Theresa's parish in Welcome Estate, Cape 1 000 pupils and staff of Brescia House School in Johannesburg, joined together Town, at a Mass concelebrated by (from left) Capuchin Franciscan Fathers Seán Cahill, Didacus McGrath and to sing “We Are The World” as they joined the One Billion Rising for Justice Cam- Nicklos Anthony. Deacon Carolissen was ordained a deacon on December 19,1982. paign. The school also used this as an opportunity to dress in red and pink in support of CHOC's “Have a heart for a child with cancer” awareness day.

NEW FOR 2014 13 to 26 Sep

PILGRIMAGE OF PEACE

Visiting the Vatican City, Rome, San Giovanni Rotondo (Tomb of Padre Pio), Loreto, and Medjugorje

Edenvale’s Holy Rosary matrics are pictured with their tutor Mrs Lourenço cooling off after their Interhouse Gala in Johannesburg.

Organisers Marlene Cillieris and Nomsa Malindisa. Accompanied by a Spiritual Director Cost from R24 300 Tel: (031) 266 7702 Fax: (031) 266 8982 Email: judyeichhorst@telkomsa.net

O N TAPE

A group of readers is preparing audio tapes of excerpts from The Southern Cross for interested people who are blind, sight-impaired, unable to hold a newspaper or illiterate. Anyone wanting to receive tapes as part of this service, available for an annual subscription fee of only R50, may contact Mr Len Pothier, 8 The Spinney Retirement Village, Main Rd, Hout Bay, 7806 or phone 021-790 1317.

The Post Office will deliver and return tapes without charge. Should you know of any interested blind or otherwise reading-impaired person, please inform them of this service.

Blaise Valentino Accolla was baptised at St Michael’s parish in Rondebosch, Cape Town. (From left) godfather Sergio Accolla, father Carlo Accolla, mother Caroline and godmother Erica Sauzier.

The Catholic Women’s League of Our Lady of Fatima parish in Durban North held their first meeting of the year with a Valentine’s Day theme. (From left) Maria Dus, Gail Tullidge, Lizzie Govender, Anna Sozio, zelda Burns, Pauline Lotter, Lise Bernon, Jenny Davies, Gabi van der Merwe, Violet Goldstone and Carol Price.

FAITH

The Southern Cross, March 19 to March 25, 2014

Why Benedict Daswa truly was a saint A South African saint could give Catholics a wonderful example of a true Christian life. CLAIRE MATHIESON examines why Benedict Daswa could fill the role of intercessor for us before God.

ONSIDER the two most important reasons for recognising someone a saint in the Catholic Church: Firstly, the story of the saint inspires our own faith-life in Christ and encourages us to persevere and grow in our faith in the face of challenges which we experience in Southern Africa. Secondly, a saint is an intercessor before God for the needs of the people who are still on the journey of faith in this life. For both reasons, Servant of God Benedict Daswa is an ideal candidate for sainthood, and it’s little surprise that he is the country’s leading cause for sainthood currently under review in the Vatican. “In a sense Benedict Daswa is an ideal saint because he showed extraordinary courage of faith in circumstances which millions of Southern African Christians experience in their lives today. His story is still fresh and the issues in his life and death are still with us in Southern Africa,” Bishop João Rodrigues of Tzaneen told The Southern Cross. And even though Tzaneen is the diocese that initiated the process— and the diocese of Benedict’s home— he would be a saint for all of South Africa. Bishop Rodrigues said as a teacher Benedict stood for quality education which went beyond the books and included body, mind and spirit. Benedict recognised the value of cultivating a responsible work ethic inspired by his faith; he believed in fidelity and commitment to marriage and family life according to the call of Christ; loving service to the needy in our communities—giving without receiving—and confronting the scourge of superstition and witchcraft with uncompromising faith and truth, the latter leading to his martyrdom. “Therefore his story reflects in one way or another the faith story of millions today in our continent and the more his story is spread and known, the more African Christians can be helped to discern the challenges to their faith and to deepen their faith in the Lord Jesus,” Bishop Rodrigues said. Benedict’s life roughly spanned

Benedict Daswa is pictured with the school children he taught at Mweli Primary School. (Inset) Benedict Daswa recognised the value of cultivating a responsible work ethic inspired by his faith. the apartheid era. He was born on June 16, 1946 and martyred on February 2, 1990. “Both June 16 and February 2 are key dates in South African history— June 16 is a public holiday commemorating the student uprising in Soweto in 1976, while February 2, 1990 was the actual day on which President FW De Klerk announced in parliament [his plans to] release of Nelson Mandela, and the unbanning of the freedom movements, particularly the African National Congress,” said Sr Claudette Hiosan FDNSC, promoter for the Daswa cause. “During the apartheid era, with all the suffering and restrictions it entailed for the non-white population, God raised up Benedict Daswa, a member of a small African tribe in a remote part of South Africa, as a great model for us in living our Christian lives,” she said. Sr Hiosan said Benedict is a great intercessor for us in heaven. “We can turn with confidence for help in our daily problems and challenges which he also faced over 20 years ago and which we now face in our daily lives. He is truly one of us.” She said that devotion to Benedict is spreading throughout Southern Africa. “In the minds of many people today, not only in South Africa, but on every continent of the world, there are people who, having learned about Benedict Daswa, regard him as a person on the way to being officially recognised by the Church as the first South African saint.” The Servant of God’s reach became more evident in February when Polokwane hosted a night vigil. More than 3 000 people from

around the country attended the service to pray for the sainthood of Benedict Daswa. “The many dioceses represented…demonstrated a coming together of many and a justifiable pride in honouring a son of the soil; a local hero of the faith. All this for Benedict Daswa, a South African layman who was a family man, teacher, principal, sportsman, catechist, leader of Sunday services in the absence of a priest, parish pastoral council member, secretary and confidant of the headman and one who was in popular demand as MC at weddings and other local functions,” said Sr Hiosan. “Many see themselves in Benedict,” she added. Sr Hiosan said Benedict was a man who always acted from the inner freedom of his own integrity, who never compromised his Christian conscience no matter what other people thought or said about him. “He was a truly free man before God and the world, one who was never driven by concern for public opinion.”

enedict was not afraid to work and get his hands dirty. He was willing to put in long hours despite the fact, that for a professional man—then and today—the work was considered to be beneath him. “His kindness and charity were not confined to his family, though it started there, but extended to the entire community—a wonderful example of ubuntu which is often talked about but rarely put into practice,” said Sr Hiosan. Village life is often poisoned by

To support the sainthood cause of Benedict Daswa go to www.benedictdaswa.org

Prison Care and Support Network

jealousies and feuds that divide people and cause total helplessness in the community. Benedict stood for something else. “Benedict Daswa was a good family man. He helped his wife to look after the children, cooked, carried water, washed dirty clothes in the river—things rejected out of hand as not befitting a man by a lot of South Africans.” Sr Hirosan said. These qualities, and the fact that he was prepared to defend them against all comers, make him a good example of what a Christian husband and father should be. Despite ridicule from his friends and others, Benedict was not afraid to state publicly that he regarded this as an important part of his marriage commitment. This behaviour at home was against the accepted culture.” Sr Hiosan said Vatican II reminded the Church of the “universal call to holiness” of all the baptised. “In other words, through baptism all are called to become saints. This applies to everybody, not just priests and religious, but to all Christians, whether married or single, young or old, rich or poor, black or white. Benedict Daswa understood this call very well and was totally faithful to it during his 27 years as a Catholic culminating in his martyrdom.” She added: “His fidelity in doing the small things of everyday life with great love testifies to the power of the Holy Spirit working in the life of anyone who responds faithfully to the grace of baptism. Benedict’s example and intercession with God can be a powerful means of evangelisation

and deepening of the faith.” Another key reason why Benedict Daswa could be a saint for South Africa was his stand against witchcraft, a problem identified by the continent’s bishops in the second synod for Africa in 2009. “Benedict Daswa by his life proclaimed, like Elijah and like Christ, ‘you are either with me or against me’. Benedict made a decision when he was baptised to reject everything that was not from God. He was faithful to this decision unto death,” Sr Hirosan said. Bishop Rodrigues said it was important to remember that the Catholic Church does not make saints, God does. “The Catholic Church can only recognise a saint after a thorough investigation of his life and death. It is our belief that God made Benedict Daswa a saint and gave him the grace to be able to die for the faith. We just need to recognise this gift of God for the Church in our times. This is what we are praying for so that God’s reign may increase through the spread of the story and intercession of the Servant of God Benedict Daswa.” For Sr Hiosan, Benedict Daswa was able to take from his culture what was good and reject what was bad—and he was clear in his own mind as to why he was making those choices. “As a result, he gives South African Christians, and Christians everywhere, a great example of Christian discernment and Christian decision-making—two qualities often sadly missing today,”she said. “Benedict Daswa, as a true apostle of life, was opposed to witchcraft because it destroyed innocent lives. He is therefore relevant, not only in Africa, but also to the rest of the world in which the culture of death is so strongly promoted.” Bishop Rodrigues said in recognising Benedict Daswa as a saint, Catholics would be able to unite their prayers with his intercession on their behalf and, in this Communion of Saints, Catholics are able to reap the blessings of such an intercession. “In other words, Benedict Daswa becomes an important saintly presence for our region who we can recognise explicitly and to whom we can turn for prayerful help in specific needs which we in faith know he is concerned about and will indeed intercede for us,” she said. “This confidence from the Catholics in Southern Africa in Benedict Daswa’s intercession comes from the very fact that he has been through very similar situations and challenges as a son of the African soil of our times.”

FATIMA • LOURDES • AVILA Join The Southern Cross and the Diocese of Tzaneen on a Pilgrimage of Prayer for the Sainthood Cause of Benedict Daswa to places of Our Lady in France, Spain & Portugal! Led by Bishop João Rodrigues • 25 Sep to 6 Oct 2014

For itinerary or to book phone Gail at 076 352 3809 or 021 551 3923 info@fowlertours.co.za www.fowlertours.co.za

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Benedict Daswa

The Southern Cross, March 19 to March 25, 2014

BOOK REVIEWS

Reading politics through the Church’s eyes PEOPLE, POWER AND PARTICIPATION: A collection of essays. Compiled by Oskar Wermter SJ. Published by the Inter-regional Meeting of Bishops of Southern Africa (2013). 125pp. Reviewed by Michael Shackleton EEING a dog racing after every passing bus, a bystander comments: “I wonder what he is going to do with the bus once he’s caught it?” From this wry point of view, Oskar Wermter tackles the controversial issue of political power. Too often, he suggests, once politicians have “caught” this power, they have no idea what to do with it. They just enjoy the perks of office and the glamour of being deemed powerful. Their real task is to work for the common good of all, but this is news to them. Officials can all too frequently possess responsibility but not share it in case they lose control to some more competent member of their team. So they look important, do next to nothing, and the intelligence and energy of their subordinates are wasted. Fr Wermter, the head of the pastoral department of the Inter-re-

gional Meeting of the Bishops of Southern Africa (Imbisa), has written this short, pointed commentary on the tensions between Church and state within the territories of these bishops. The first essay is a reflection on the shape of things in Zimbabwe, the author’s home, in the aftermath of the national elections there in 2013. Building on a succinct digest of the history of political development in Europe, culminating in the emergence of a democratic system of governance, he hones in on the necessity of the pursuit of the common good to go hand in hand with a common moral basis. Morality and values are areas where religion and politics meet, yet politicians lack a definable moral basis and perceive any kind of religious surveillance of their activities as blatant interference. During the Zimbabwe election process, the presence of Church observers was resented and condemned as such. The government in power in Zimbabwe grew out of the liberation movement and therefore regards its electoral victory as

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permanent. It has won the “armed struggle” rather than the popular vote. It works to preserve its permanency by the use of dishonest and violent means to win the ballot. Election observers see examples of this in fraudulent electoral rolls, vote buying, social and psychological pressure to “vote wisely” and media propaganda. This is not what the Church’s so-

cial teaching accepts as a democratic process. All the essays published in this book are the work of German-born Fr Wermter who has experienced the rough and tumble of Zimbabwe’s political history at first hand over a long period. If anyone can fearlessly spell out the injustices in Zimbabwe’s so-called democratic structures, he can. He does this with clarity and scholarly insight from the basis of the teachings of Scripture and the Catholic Church on the dignity of every single human being. The democratic process in Zimbabwe has withered at the roots, he says. The bullet has replaced the ballot. The Judaeo-Christian belief in every man and woman being created in the image of God has no place. It is the huge task of the Church to turn this messy situation around. But the obstacles are formidable. The ruling class came to power through armed conflict and persists in the hateful rhetoric of that conflict. Its consequences have been violence and killings. The purpose for publishing these essays was to keep the bishops of

Imbisa, which includes those of South Africa, informed of the plight and problems of their flocks, and what stand the Church can adopt to react appropriately. The gravity of the subject matter, however, is something that must concern all citizens of the region, including South Africa, whose voters will be casting their ballots in this year’s general election. The right to vote does not ensure a democratic society. Though it may be accepted that the ballot was conducted freely and fairly, if the majority party rides roughshod over the constitutional rights of the minority, the result is akin to tyranny. I recommend Fr Wermter’s insightful observations to readers who appreciate a tightly constructed presentation of the status quo with its socio-political ancestry and its serious Christian imperatives. His reflections, personal recollections and anecdotes lend a nice human and sympathetic touch to what he writes. n Order from Imbisa, Box EH 99, Emerald Hill, Harare, Zimbabwe at $5,00.

Nuns who made a big difference A LAMP TO LIGHT OTHER LAMPS, by Maureen Moorhouse. Union of the Sisters of the Presentation of the Blessed Virgin Mary, Harare (2013). 143 pp. Reviewed by Fr Oskar Werrmter SJ OPE Francis feels that the Church needs a “theology of women”. The Church must pay more attention to women, to what they have done and still do; the Church, whose model is Mary virgin and mother, must remember that she is feminine herself. Therefore this little book is timely and enlightening. It tells the story of a group of women who derive their common spiritual heritage from Nano Nagle, an Irishwoman of the 18th century, who founded what today is known as Presentation Sisters. In her time Britain tried to crush the Irish people by denying their children an education and suppressing their Catholic faith, Catholicism being the religion of all of Britain’s enemies at the time. Nano was concerned, not about power politics, but about the human and spiritual development of Irish children. She could not look on passively as her people were being deprived of their very humanity. What could a young woman all on her own do? Single-minded and daring, she started clandestine classes for the girls, later also the boys, of her home town. Eventually she attracted companions to share the growing work load. Nano lit a lamp, and this light continued to light other lamps. In 1949 Nano’s Sisters arrived in Rhodesia, what is now Zimbabwe. You do not have to be political to run into trouble with politicians. It is enough if you light a lamp for those in the shadows, women and children more often than not. The order accepted black girls in a “white” school, giving a chance to intelligent children regardless of “colour”. The Sisters “stayed on” even when the going got tough, with government soldiers and freedom fighters chasing each other round the rural mission where Nano’s Sisters were nursing and teaching. “The sound of gunfire and landmine blasts became part of our daily lives, and we sometimes attended funerals of curfew-

breakers. There were no funerals for ‘sellouts’. Their bodies were left to decay in the open or to be eaten by dogs,” a Sister writes in the book. “It was hard to teach a class when one knew that a student’s father had been beaten to death and not allowed a burial, and the boy or girl had to attend class or they, too, would be branded sell-outs.” Curfew-breakers were killed by soldiers, “sell-outs” (collaborators) by “freedom fighters”. Responding to the needs of the poor and distressed, living and working with them—that was Nano’s “light”. Again and again the Sisters were that “light” coming to the aid of people sitting in the “shadow of death”. Sr Eileen Clear, an Irish Presentation Sister, worked at Mashambanzou Aids Care Centre. “Children coped better with loss and grief, and were able to deal with the day-to-day challenges of living without their parents’ love and protection. Eileen reached out to them with tremen-

SAFE, SECURE, CATHOLIC RETIREMENT

dous care, compassion and empathy. Her generosity knew no bounds”(page 129). “The consecrated woman is mother, she must be a mother and not a ‘spinster’,” Pope Francis has told women religious superiors. Sr Eileen was clearly such a motherly woman to the bereaved children at Mashambanzou. Nano’s daughters went through rapid changes in the last 50 years, as illustrated by photos showing changing fashions, from monstrous black nuns’ outfits to “contemporary dress”, with which the Sisters “melt so easily into the general population”. So what about the future? What will “keep the lantern burning”? Sr Maureen Moorhouse, the book’ author, puts great hope on Pope Francis. “We can take heart from his informal approach, and his making the poor the lynchpin of his changes.” Strangely enough, the charism of Nano who first lit the light 250 years ago should also open the door to the future: she responded to the suffering of her people and did the unexpected, what nobody else dared to do. It is such courage and bravery that religious women of the future need. Modern young women no longer need to join a religious order to be social workers, teachers or nurses. The doors to a professional life are open to them also in a secular environment. But the love of Christ and his passion for the poor and distressed should drive some of them beyond conventional boundary lines. Religious women should be found where no one else wants to go. Brave and enterprising women like that will of course ask for their rightful place in the Church. Pope Francis seems to understand that. “Indeed, a woman, Mary, is more important than the bishops,” he wrote in his apostolic exhortation Evangelii Gaudium. He challenges pastors and theologians to tell us “what this entails with regard to the possible role of women in decisionmaking in different areas of the Church’s life”. n Order from the Sisters of Presentation, Avila House, 1 Bobourne Hill, Borrowdale, Harare, Zimbabwe at $11.

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We have moved to: 2 Plein Street, Sidwell, Port Elizabeth

The Southern Cross, March 19 to March 25, 2014

Sr Oliver O’Mahony IBVM

ORETO Sister Oliver O’Mahony was born in 1920 in County Laois in Ireland and died on January 31 in Pretoria. Sr O’Mahony came to South Africa in 1937. She taught maths and music in Loreto schools around the country, including in Strand, Sea Point, Lydenburg, Skinner Street and Queenswood. She was the organist in Pretoria’s Sacred Heart cathedral for a number of years. In retirement she regularly visited the sick and elderly and those who lived alone. In her 60s she took part in a Renewal Course in Rome. At the age of 80 she went on a pilgrimage to the Holy Land and Egypt with The Southern Cross, led by Fr Nicholas King SJ and the future editor of the newspaper, Günther Simmermacher.

These experiences gave her great life and joy. In the year 2000 she moved to Holy Cross nursing home in Pretoria where she was involved and shared the community life of those Holy Cross sisters who were also in care. She died suddenly on January 31, taking part in the prayers of the Sacrament of the sick. It was exactly three weeks short of her 94th birthday. Many past pupils attended her Requiem Mass. Sr O’Mahony had spent 77 years in religious life and in South Africa.

Egypt’s Christian exodus threat Continued from page 5 stay, and there is no one to help them. You are rich and you save only yourself, you don’t stay and try to help” improve the country for all Christians, many of whom are impoverished like millions of their Muslim compatriots, said Fr Khalil. For Istafanos Youssif, 21, a university student from the port city of Suez, the option of leaving is not one he can afford, but one he said he understands. He said that poor and other lower-middle-class Egyptians like him sought to emigrate because Egypt could not provide them with the most basic necessities of life: food and stability. “How can you love a place that does not provide you even these,” Mr Youssif asked. He said he was uncertain about the future of Christians—or anyone for that matter—in Egypt, where

Community Calendar

To place your event, call Claire Allen at 021 465 5007 or e-mail c.allen@scross.co.za (publication subject to space)

CAPE TOWN: Holy Cross Funfair: March 28 at Bloemhof Street, Bellville. Call 021 919 434. Rides from 10:30 to 20:00, food fair open until 20:00. Padre Pio: Holy Hour 15:30 every 3rd Sunday of the month at Holy Redeemer parish in Bergvliet. Helpers of God’s Precious Infants meet the last Saturday of the month except in December, starting with Mass at 9:30 am at the Sacred Heart church in Somerset Road, Cape Town. Mass is followed by a vigil and procession to Marie

Stopes abortion clinic in Bree Street. For information contact Colette Thomas on 083 412 4836 or 021 593 9875 or Br Daniel Manuel on 083 544 3375.

Good Shepherd, Bothasig. Perpetual Eucharistic Adoration in the chapel. All hours. All welcome.

MARIANNHILL

A pilgrimage of young Catholic men to Kevelaer mission at Donnybrook in KzN is planned for March 29-30. For inforamtion conract Mariannhill at 031 700 2704.

Liturgical Calendar Year A Weekdays Cycle Year 2 Sunday, March 23, Third Sunday of Lent Exodus 17:3-7, Psalm 95:1-2, 6-9, Romans 5:1-2, 5-8, John 4:5-42 or 4:5-15, 19-26, 39-42 Monday, March 24 2 Kings 5:1-15, Psalms 42:2-3; 43:3-4, Luke 4:2430 Tuesday, March 25, Annunciation of the Lord Isaiah 7:10-14; 8:10, Psalm 40:7-11, Hebrews 10:410, Luke 1:26-38 Wednesday, March 26 Deuteronomy 4:1, 5-9, Psalm 147:12-13, 15-16, 19-20, Matthew 5:17-19 Thursday, March 27 Jeremiah 7:23-28, Psalm 95:1-2, 6-9, Luke 11:1423 Friday, March 28 Hosea 14:2-10, Psalm 81:6-11, 14, 17, Mark 12:2834 Saturday, March 29 Hosea 6:1-6, Psalm 51:3-4, 18-21, Luke 18:9-14 Sunday, March 30, Fourth Sunday of Lent 1 Samuel 16:1, 6-7, 10-13, Psalm 23:1-6, Ephesians 5:8-14, John 9:1-41 or John 9:1, 6-9, 13-17, 34-38

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widespread “poverty and illiteracy” had created “fertile ground” for intolerance, extremism and violence. He added that the “general state of insecurity ... and chaos” in post-revolution Egypt meant Muslims and Christians alike are now “living on the edge, where something can happen to us at any time”. It was “impossible to understand” who was really behind the anti-Christian attacks in the country, including those last August that left the two Catholic churches he attended in Suez burned and in ruins, said Mr Youssif. “To say I am persecuted I have to be able to say who is persecuting me,” he said. Beautician Om Mina, however, said it is clear to her who was behind what she called the long-time persecution of Copts: “Muslim extremists”. She relayed that growing up in a poor Cairo neighbourhood, such extremists taunted her for showing her hair, and that Muslim extremists working in the local municipality saw to it that “Muslims always win” in property disputes with neighbouring Christians. But she noted “a change in the mood” of many Muslims since the recent overthrow of Morsi. “Ordinary Muslims come up to me and say, ‘Really, we have nothing against you’, or on the bus and metro, they get up to give me a seat,” she said. Sr Reine, a nun with the congregation of the Sisters of Charity of Sainte Jeanne-Antide, said she’d felt a similar, “recent change” as well. She recounted that after the attacks on churches last August, many Muslims had stopped her in the streets or visited her at the convent she shares with several other nuns in Cairo. “We are so very, very sorry that this happened,” she said they told her.—CNS

Southern CrossWord solutions

SOLUTIONS TO 594. ACROSS: 1 Dido, 3 Attached, 9 Cough up, 10 Tardy, 11 Special grace, 13 Visits, 15 Lector, 17 Good services, 20 Extra, 21 Saracen, 22 Henchmen, 23 Mete. DOWN: 1 Decisive, 2 Deuce, 4 Tipple, 5 Altar servers, 6 Haricot, 7 Days, 8 Christ’s death, 12 Presence, 14 Shorten, 16 Lessee, 18 Cache, 19 Leah.

Word of the Week

SANCTUARY: Often, the sanctuary is understood as the area of a church building where the altar, ambo and chair are located. It is more broadly understood as the entire worship space— the place of holiness and communion with God, that contains all the ministers of the liturgy—assembly, presider, choir, readers, and so on.

Our bishops’ anniversaries This week we congratulate: March 19: Bishop Abel Gabuza of Kimberley on the third anniversary of his episcopal ordination. March 23: Bishop Gabuza on his 59th birthday.

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DEATH

HENRY–LAWRENCE, ARCHBISHOP EMERITUS. The Board, Sisters, Principals, Staff, Parents, Past Pupils and Pupils of Springfield Convent School offer their sincere condolences to Archbishop Stephen Brislin and the Archdiocese of Cape Town on the passing of our much-loved Archbishop Emeritus, Lawrence Henry. His warmth, love and sense of humour touched all who met and associated with him. He will be missed and lovingly remembered. May his dear soul rest in Peace. HENRY—LAWRENCE, ARCHBISHOP EMERITUS. Agnes and Barbara Houghton offer their condolences to Archbishop Stephen Brislin and fellow priests on the sad passing of our beloved Archbishop Emeritus, Lawrence Henry. We will remember him most sincerely for his pastoral care, warmth and love. May his dear soul rest in peace. HENRY—LAWRENCE PATRICK, ARCHBISHOP EMERITUS. We mourn the sudden passing of a dear priest, Archbishop and close family friend. He brought much joy to our lives; we will miss him. Sadly missed and affectionately remembered by Mrs Catherine Cloete, children Martin and Agnes, Keith and Bernadette, Gregory and Carol, grandchildren Leon and Melissa, Lyle, Celeste, Grant and Mandy. HENRY—LAWRENCE, ARCHBISHOP EMERITUS. The Catholic Women’s League of the Archdiocese of Cape Town express condolences to all who mourn the passing of Archbishop Emeritus Lawrence Henry. RIP. HENRY—LAWRENCE, ARCHBISHOP EMERITUS. In loving memory of a sincere friend and mentor, RIP. From Vera.

IN MEMORIAM

SMITH—Ted. Died March 28, 2006. My dear love, eight long years have passed since I last held you in my arms. God speed the day when we will be together again, under the loving eye of our Lord and His beautiful Mother. Always in my thoughts and my heart, your grieving wife, Carmen. Also loving thoughts from all our growing family. SMITH—Michael. Died March 23, 2007. Dearest first-born son and older brother to your siblings. We miss you always and long for the time when we can all be together again. Lovingly remembered by your sad Mother Carmen, all the family and Eldon.

PERSONAL

ABORTION is murder—Silence on this issue is not golden, it’s yellow! Avoid ‘Pro-abortion’ politicians.

CAN YOU be silent on abortion and walk with God? Matthew 7:21 See www.180movie.com CATHOLIC TELEVISION: To receive EWTN Global Catholic Networks via satellite in the PTA/JHB region, please contact Frans on 082 698 1096 LADY seeks accommodation with a Catholic family in or near Bellville, Cape Town. 079 957 3817. MATURE lady seeks live-in companion position 071 332 3607 www.abortioninstru ments.com is the graphic truth that will set you free.

PRAYERS

THANKS be to thee, my Lord Jesus Christ, For all the benefits thou hast won for me, For all the pains and insults thou hast borne for me. O most merciful Redeemer, Friend, and Brother, May I know thee more clearly, Love thee more dearly, And follow thee more nearly, For ever and ever. YOU, 0 eternal Trinity, are a deep sea into which, the more I enter, the more I find. And the more I find, the more I seek. 0 abyss, 0 eternal Godhead, 0 sea profound, what more could you give me than yourself? Prayer of Awe— St Catherine of Siena.

HAIL, HOLY Queen, Mother of Mercy! our life, our sweetness, and our hope! To thee do we cry, poor banished children of Eve; to thee do we send up our sighs, mourning and weeping in this valley, of tears. Turn, then, most gracious Advocate, thine eyes of mercy toward us; and after this our exile show unto us the blessed fruit of thy womb, Jesus; O clement, O loving, O sweet Virgin Mary.

HAVE mercy on me, O God, according to your steadfast love; according to your abundant mercy blot out my transgressions. Wash me thoroughly from my iniquity, and cleanse me from my sin. For I know my transgressions, and my sin is ever before me. Against you, you alone, have I sinned, and done what is evil in your sight, so that you are justified in your sentence and blameless when you pass judgment. Indeed, I was born guilty, a sinner

when my mother conceived me. You desire truth in the inward being; therefore teach me wisdom in my secret heart. Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow. Let me hear joy and gladness; let the bones that you have crushed rejoice. Hide your face from my sins, and blot out all my iniquities. Create in me a clean heart, O God, and put a new and right spirit within me. Do not cast me away from your presence, and do not take your Holy Spirit from me. Restore to me the joy of your salvation, and sustain in me a willing spirit. Psalm 511

HOLIDAY ACCOMMODATION

BALLITO: Up-market penthouse on beach, self-catering, 084 790 6562. FISH HOEK: Self-catering accommodation sleeps 4. Secure parking. Tel: 021 785 1247. KNYSNA: Self-catering accommodation for 2 in Old Belvidere with wonderful Lagoon views. 044 387 1052. KZN NORTH COAST —zinkwazi: Selfcatering house, 4 bedrooms, 4 bathrooms, double garage, servants quarters, pool. Fully equipped, great sea view, 3 minutes walk to beach. Call Deidre 082 603 1305 or Craig 082 601 3324. LONDON, Protea House: Single R350, twin R560 per/night. Self-catering, busses and underground nearby. Phone Peter 021 851 5200. MARIANELLA Guest House, Simon’s Town: “Come experience the peace and beauty of God with us.” Fully equipped with amazing sea views. Secure parking, ideal for rest and relaxation. Special rates for pensioners and clergy. Malcolm Salida 082 784 5675, mjsalida@gmail.com SEDGEFIELD: Beautiful self-catering garden holiday flat, sleeps four, two bedrooms, open-plan lounge, kitchen, fully equipped. 5min walk to lagoon. Out of season specials. Contact Les or Bernadette 044 343 3242, 082 900 6282. STELLENBOSCH: Christian Brothers Centre. 14 suites (double/twin beds), some with fridge & microwave, others beside kitchenette & lounge, eco-spirituality library. Countryside vineyard/forest/mountain views/walks; beach 20 minute drive. Affordable. 021 880 0242. www.cbcentre.co.za Email: cbcstel@gmail.com The Southern Cross is a member of the Audit Bureau of Circulations of South Africa. Printed by Paarl Coldset (Pty) Ltd, 10 Freedom Way, Milnerton. Published by the proprietors, The Catholic Newspaper & Publishing Co Ltd, at the company’s registered office, 10 Tuin Plein, Cape Town, 8001.

The Southern Cross is published independently by the Catholic Newspaper & Publishing Company Ltd. Address: PO Box 2372, Cape Town, 8000. Tel: (021) 465 5007 Fax: (021) 465 3850 www.scross.co.za Editor: Günther Simmermacher (editor@scross.co.za), Business Manager: Pamela Davids (admin@scross.co.za), Advisory Editor: Michael Shackleton, News Editor: Claire Mathieson (c.mathieson@scross.co.za), Editorial: Claire Allen (c.allen@scross.co.za), Mary Leveson (m.leveson@scross.co.za) Advertising: Elizabeth Hutton (advertising@scross.co.za), Subscriptions: Avril Hanslo (subscriptions@scross.co.za), Dispatch: Joan King (dispatch@scross.co.za), Accounts: Desirée Chanquin (accounts@scross.co.za). Directors: C Moerdyk (Chairman), Archbishop S Brislin, P Davids*, S Duval, E Jackson, B Jordan, Sr H Makoro CPS, M Salida, G Simmermacher*, z Tom

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FOURTH SUNDAY IN LENT: March 30 Readings: 1 Samuel 16: 1, 6-7, 10-13, Psalm 23:1-6, Ephesians 5:8-14, John 9:1-41

F we are to get Lent right this year, it must not be a time of gazing in self-centred agony upon our own sinfulness; it must be a time of learning to see things as God sees them. The readings for next Sunday, which is Laetare, the day when you are permitted to break the austerity of your Lenten penance, are a reminder of how different it all seems from God’s point of view. The first reading shows us Samuel, reluctantly agreeing that God has rejected Saul as king and agreeing to anoint his successor; this (as Samuel points out in the verses omitted from our reading) is politically rather dangerous. Not only that, but Samuel does not have the gift of telling who it is whom God has chosen; so he assumes that it is Eliab, Jesse’s eldest son, but has to be taught that “God does not see as human beings see”. In the end, the son to be anointed is of course David, but he is so insignificant that he is looking after the sheep (which, as all Africans know, is a child’s task), and so the banquet has to be delayed until he can be sent for. And to our astonishment we hear that “Samuel took the horn of oil and anointed him in the midst of his brothers, and the Spirit of the Lord rushed upon David from that day onwards”. God sees things differently.

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God does not see as humans see

Nicholas King SJ

Sunday Reflections

That is also the message of the psalm for next Sunday, possibly the loveliest in the entire psalter: “The Lord is my shepherd—I shall not want.” We have seen that David starts life as a shepherd, and it is a happy notion to transfer that image of “shepherd”, the very model of attentive care, to God, the creator of the universe, in a psalm that is traditionally attributed to David himself. We hear those lovely images of “green pastures” and “waters of repose”, as well as the recognition that there is indeed a “Valley of the Shadow of Death”, but that the “sheep” can be confident there, because God teaches us to see things differently, and so the singer says, “I shall not fear evil.” He is not even afraid of God’s “stick” and “rod”, with their implied threat of corporal punishment, and concentrates instead on the beautiful idea of God’s “banquet” and

“anointing” and “cup”, and concludes with the certainty that “goodness and love shall follow me”, and that “I shall dwell in the Lord’s house for length of days”. It is a lovely vision. Lovely also is the vision offered by the second reading, encouraging us to recognise that we were once “darkness” and now “light”, and to “behave as children of the light”, yielding the appropriate fruits. And it ends, “Awake, sleeper, and arise from the dead—and Christ will give you light”; then indeed we shall see things differently. The gospel for next Sunday is an extraordinary story, that of the “man blind from birth”. We start by seeing him through the eyes of not very bright disciples, who ask whose fault it is that he is blind, his own or his parents. In putting it this way, they are, of course, revealing their own blindness, and failure to see things as God sees them. They are talking to “the light of the world”, and have to learn what that might mean. One kind of blindness is removed when Jesus uses his spittle to make mud, and instructs the blind man to go and wash, from which he returns with sight, remarkably enough, restored.

Let yourself be naked before God S OME day you will have to face your Maker! We’ve all heard that phrase. The hour will come when we will stand alone before God with no place to hide, no room to rationalise, and no excuses to offer for our weaknesses and sin. We will stand in a searing light, naked and exposed, and all we ever did, good and bad, will stand with us in that light. That prospect, however vaguely felt, makes for a dark corner in every person’s mind. But we can go through our daily lives with that prospect mostly consigned to the back of our minds. We know that someday we will have to face it all, but that day is a long way off and, for now, we can peacefully accommodate ourselves to our procrastinations and weaknesses. The time to radically face ourselves and our Maker, to stand in the searing light of full judgment, will come only at the time of death. But why wait until death? Why live with so much unnecessary fear? Why hide from God’s judgment? Why delay throwing ourselves into God’s mercy and peace? Searing judgment of our souls is meant to be a daily occurrence, not a single traumatic moment at the end of our lives. We are meant to bring ourselves, with all our complexities and weaknesses, into God’s full light every day. There are many ways to do this, though all of them are predicated on the same thing, namely, on bringing ourselves be-

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Final Reflection

fore God in searing honesty. In essence, we face the light of God’s full judgment every time we pray in real honesty. Genuine prayer brings us into that blazing light. And, in the great prayer traditions, one particular form of prayer, namely contemplative prayer, is singled out as being most helpful in doing this. It’s prayer without words, without images, the prayer of quiet, centring prayer.

HERE are various methods for praying in this way. From the Desert Fathers, through the author of the Cloud of Unknowing, through Thomas Merton, through John Main, through Thomas Keating, through Laurence Freeman, among others, we have been invited to supplement our other methods of prayer with contemplative prayer— prayer without images, without words, without concentrating on holy thoughts, and without looking for affective, faith-filled feelings in our prayer. How do we pray in this way? By wordlessly bringing ourselves into God’s pres-

ence in a way that we hide nothing of ourselves. Perhaps a description of how this kind of prayer differs from other kinds of prayer might best serve us here. Normal meditative types of prayer essentially work this way: you set off to pray, find a quiet place, sit or kneel down, make a conscious act to centre yourself in prayer, focus on an inspiring text or thought, begin to meditate on those words, try to hear what is being said inside you, articulate the challenge or insight that is making itself heard there, and then connect this all to your relationship to God, through gratitude, love, praise, or petition. In this kind of prayer, your focus is on an inspiring word or insight, the response this creates in you, and your own response to God in the light of that. But, and this is its shortcoming, the words, images, and feelings in that kind of prayer, for all their goodness, can still act as a camouflage that protects you from being fully exposed and naked before God, akin to what we can do in a conversation with another person when we can talk about all kinds of things, good things, but avoid talking about what is really at issue. Contemplative prayer, by contrast, is prayer without words or images. It works this way: you set off to pray, find a quiet place, sit or kneel, and make a conscious act to simply place yourself before God. Then you simply stay there, naked and unprotected by any words, images, conversations, rationalisations, or even by any holy feelings about Jesus, his Mother, some saint, some icon, or inspirational idea. All of these, good as they are, can help you avoid having to be there naked before God. Contemplative prayer brings you into God’s presence without protection, with no possibility of hiding anything. The silence and absence of prayerful conversation is what leaves you naked and exposed, like a plant sitting in the sun, silently drinking in its rays. We are meant to face God like this every day of our lives, not just at the moment of our death. So, each day, we should set aside some time to put ourselves into God’s presence without words and without images, where, naked, stripped of everything, silent, exposed, hiding nothing, completely vulnerable, we simply sit, full face, before God’s judgment and mercy. By doing this, we will preempt any traumatic encounter at the time of our death and, more importantly, we will begin, already here and now, to enjoy more fully God’s empathic embrace.

But there are other kinds of blindness, or failure to see as God sees. There are the neighbours and others who are divided about whether the man was ever blind at all. Then there are the Pharisees, who are able to condemn Jesus sight unseen (so to say), because “he does not keep the Sabbath”, and who cannot listen to the man’s verdict that “he is a prophet”. The man’s parents reveal another form of blindness, the fruit of cowardice, when they say that “he is old enough [for you to] ask him”. There is the paradoxical verdict of the religious authorities: “Give glory to God—we know that this man is a sinner.” The once-blind man, however, is now on top of his game, and asks how (if Jesus is indeed a sinner) he was able to heal the blindness. In their blindness the religious authorities retreat into the ideological security that “we are Moses’ disciples—and we don’t know where this one is from”. Then the blind man becomes fully sighted: “I believe, Lord”, he says, (putting his faith in the “Son of Man”), while the Pharisees are condemned for their blindness. How will you be looking on things, this week?

Southern Crossword #594

ACROSS 1. The queen of Carthage achieved nothing (4) 3. Cat hated being fastened (8) 9. Reluctantly pay through the neck? (5,2) 10. Arty 500 are behindhand (5) 11. Particular favour from God (7,5) 13 You pay them to the Blessed Sacrament (6) 15. Celt or perhaps the reader (6) 17. You get them in church or at tennis (4,8) 20. One added to the crowd scene (5) 21. Arab involved in the Crusades ran case (7) 22. Partners in crime (8) 23. Some pelmet ends to measure out (4)

DOWN 1. Resolute as vice dies (8) 2. The devil is number two (5) 4. Take a drink regularly (6) 5. Those in the sanctuary arrest slaver (5,7) 6. Chariot variety holds vegetable (7) 7. Sunrises to sunsets (4) 8. He’s had strict upset how God saved the world (7,5) 12. It’s sacramentally real (8) 14. Reduce the length (7) 16. One who holds the lease (6) 18. Hidden treasure sounds like it’s in small change (5) 19. Laban’s daughter (Gn 29) (4) Solutions on page 11

CHURCH CHUCKLE

Jesuit, a Dominican, and a Franciscan were walking when suddenly an apparition of the Holy Family appeared in front of them. The Franciscan fell on his face, overcome with awe at the sight of God born in such poverty. The Dominican fell to his knees, adoring the beautiful reflection of the Trinity and the Holy Family. The Jesuit walked up to Joseph, put his arm around his shoulder, and said: “So, have you thought about where to send the boy to school?” Send us your favourite Catholic joke, preferably clean and brief, to The Southern Cross, Church Chuckle, PO Box 2372, Cape Town, 8000.