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Noah: Making of a bible epic

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SA bishops get ready to meet with the pope By ClAiRE MATHiESON

HEN the bishops of Southern Africa make their obligatory ad limina visit to Rome in late April, it will be a busy but blessed time—especially as it coincides with the canonisation of Popes John XXIII and John Paul II (see page 4). Every one of the bishops of the Southern African Catholic Bishops’ Conference will travel to Rome at the end of April. For almost a third of them, it will be the first ad limina visit, and an opportunity to work closely with the various departments of the Vatican, while for others it will be a chance to bond, gain strength and update the pope on their diocese. “We’re a college of apostles, the successors of the original 12 apostles. We’re going to see the successor of St Peter,” said Archbishop William Slattery of Pretoria. The visits are meant to take place every five years but the Southern African bishops last made their official journey to the Vatican in 2005. Only eight of the current bishops were in office at that time. The delay was due to a backlog of ad limina visits in the Vatican. Archbishop Slattery will be going on his third visit, having met with Pope John Paul II and Pope Benedict as bishop of Kokstad. “It’s a busy time, but it’s a joyful time,” the archbishop told The Southern Cross. Each of the bishops has already submitted a report to the Vatican, detailing the social and political situation of their diocese as well as specifics on the number of priests, populations of Catholics and the status of vocations and formation—of both the laity and clergy. The visit will have three parts. Firstly, the bishops will meet with the pope. “With Pope John Paul II, we went in individually, showed the pope where our diocese was on the map and then talked about it. We could talk about anything but generally spoke about evangelisation. It was similar with Pope Benedict. We shared together for 10 or 15 minutes,” said Archbishop Slattery. This year’s ad limina will follow a slightly different format as the bishops will meet with Pope Francis in metropolitan groups. “Pretoria’s five bishops and I will go in as a group. I will give a short account of the characteristics of the archdiocese and then each bishop will have an opportunity to talk

With

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about their own diocese.” During the second part of the visit the bishops will visit the various dicasteries (or departments) of the Vatican. “We don’t go into specific details of our reports with the pope; he doesn’t have enough time. But we do go into detail with the dicasteries.” Archbishop Slattery said a crucial visit will be with the Vatican’s secretary of state at which the bishops will discuss the relationship between Church and state. Another key visit will be with the Congregation for Evangelisation, where many secretaries have responsibilities in Africa. The bishops will also meet with various other departments, such as health, education, clergy, seminaries, catechetics and the formation of the laity. The third aspect of the ad limina is prayer. The bishops will celebrate Mass in the four major basilicas in Rome: St Peter’s, St Paul Outside the Walls, St John Lateran and St Mary Major. South Africans living in Rome are invited to attend the closing Mass at the latter basilica on May 1. The Mass in the basilica of St Paul Outside the Walls on April 30 will also be attended by participants in the Southern Cross/Radio Veritas Canonisation Pilgrimage. “It’s useful coming together. As individual bishops, we deal with issues on a daily basis. Some of these are big issues and we deal with them alone. We gain joy and encouragement from each other during these times together.” At the end of the ad limina, the bishops will receive a reply from the pope. This is usually a source of encouragement. “I’m sure he will encourage us to go out to the people with joy,” said Archbishop Slattery. The archbishop said each visit is different but beneficial. While the visit is serious, there are lighthearted movements and joyful situations. “I met Pope John Paul on the anniversary of the day he was shot. He shared lunch with us. Benedict was extremely kind and was a good listener. Francis is joyful, so I’m sure we’ll have a few similar moments,” the archbishop said.

n Archbishop Slattery will lead next year’s Southern Cross pilgrimage to the Holy Land, Rome and Turin, which includes a rare chance to see the Shroud of Turin in exhibition. See advert on page 11 for details.

Fr Aquilin Mpanza celebrates Palm Sunday with the blessing of the palms at Holy Trinity church in Nkandla, diocese of Eshowe. (Photo: Sydney Duval)

Fr Axelrod meets the pope STAFF REPORTER

OUTH African Redemptorist Father Cyril Axelrod met Pope Francis during an audience for deaf and blind people in the Vatican. Fr Axelrod, who is deaf and blind himself and lives in London, described the experience in a message sent from his smartphone to his friend Fr Larry Kaufmann, provincial of the Redemptorists in South Africa. “After his speech the pope walked towards the...deaf and blind persons. He greeted and blessed them,” he wrote. “I waited for his turn to meet me [for] about 20 minutes. When he approached me, I introduced myself as a deaf-blind Redemptorist priest to him and stated that ‘in sharing with you in God’s salvation to the world, I devote [my mission to] telling the world about the disability as the gift of God to the world’,” Fr Axelrod wrote. Pope Francis smiled and blessed Fr Axelrod, who was assisted by translator Maria Galena. The priest communicates through finger-signing on the palm of the hand. “I gave him my book and letter, and then made a sign of the cross on his forehead.” Fr Axelrod said that he had entered the audience in the Paul VI Hall with some anxiety. Upon meeting the pope, these subsided. “I felt his support for me in my own disability. It was like a boat on the very rough sea waiting for Jesus to approach and strengthen me so that I could carry on to pro-

Fr Axelrod (left) waits to meet Pope Francis. claim the disability as the gift of God to the world. Smile.” In his address, which Fr Axelrod described as “magnificent”, Pope Francis said: “The sick or disabled person, precisely from his fragility, from his limits, can become a witness to encounter: the encounter with Jesus that unfolds to life and to faith, and the encounter with others, with the community.”

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The Southern Cross, April 9 to April 15, 2014

LOCAL

Giving children hope STAFF REPORTER

N just two years since its establishment, the Holy Family Child and Youth Development Centre in Manenberg, Cape Town, has become a fully functional after-school operation, offering the young people and children of the notorious township a chance for development in a safe environment. Fr Wim Lindeque, former parish priest of Manenberg, and Ricardo Cupido, the centre’s manager, were always concerned about the number of children at the gates of the parish in need of food. Although Fr Lindeque would always try to give whatever he could, he was worried about the children’s lack of adult supervision and positive stimulation, Mr Cupido told The Southern Cross. “Our concern was that even if we tried to provide food, we did not cater for the developmental aspect of these children,” he said. Understanding Manenberg’s ter-

ritorial issues associated with gangsterism, Fr Lindeque and Mr Cupido knew that outreach programmes in the area were very limited and knew also of the dangers of children venturing from one side of the township to another. “We had a desire to create a space to make a difference in these children’s lives,” said Mr Cupido. “The opportunity [to start the after-school centre] came along with the 2010 Football World Cup, where we knew that there was a long school break.” Starting off as a holiday programme for children and youth, donations grew as more people heard about it. “It dawned on us that this is our mission here in Manenberg, the important mission that God has called us to,” Mr Cupido said. It was through the Amy Biehl Foundation and Fr Stefan Hippler that the after-school programme was developed, focusing on life skills through arts and sports. “After a year of learning and growing, we realised that Manenberg

needed a programme for the very specific needs of this complex community,” said Mr Cupido. “We decided to run the centre independently and had the full support of our parish as well as some wonderful benefactors and friends like the Rondebosch parish, two prayer groups from that parish, the German-speaking Catholic community of Cape Town and HOPE Cape Town, among many others,” he said. Apart from receiving a nutritional meal, the children and youth participate in various sporting, arts and foundation programmes that introduce them to schooling at various levels. These activities aim to teach children to make choices that will have a positive impact on their futures. “Stimulation, development of talent and exposure to broader possibilities outside their immediate environment are a key to this process,” Mr Cupido said. The centre now caters for 165 regular attendees but provides a

The Holy Family Child and youth Development Centre in Manenberg, Cape Town, offers a safe after-school haven and a place to develop sporting and arts skills. service for over 200 children on a monthly basis. The centre’s outreach programme also meets the needs of its staff, who are formerly unemployed members of the Manenberg community. “They have a real understanding of the children’s needs and problems,” Mr Cupido said.

While the centre has seen great success since its establishment, there is always room for improvement, he said. A creche and job assistance are areas the centre would like to offer in the future. “We want to have a centre that offers kids the chance to come and do research for their future—at all ages,” Mr Cupido said.

Radio Veritas calls on youth STAFF REPORTER

R Catholic youth will gather with Radio Veritas for the annual youth camp to be held this year in the Magaliesburg in Gauteng.

-That’s us!

ADIO Veritas, South Africa’s only Catholic radio station, is hosting a youth camp that promises to inspire young Catholics, provide networking opportunities, and impart life-strengthening lessons to all who attend. According to camp organiser and popular Radio Veritas presenter Lucky Mdlalose, the camp is designed for young, spirited youth, inspired to share their journey of faith with others. He said it was especially for those who want to revive their faith and those who feel they

are alone on this journey. Mr Mdlalose said the camp would offer adventure and soulsearching activities, a place where people are not prejudiced by race in praying together, and a space that is socially responsible. “Many interactive faith-based activities aligned with the Year of the Family have been planned,” he said. The Radio Veritas team said they hoped confirmation candidates would attend as part of their preparation as well as those looking to increase their Catholic network. “Networks will be built and we’ll learning about our Catholic faith in

a practical way, asking what it means in our day to day life,” Mr Mdlalose told The Southern Cross. The camp takes place at Parnassus Farm in the Magaliesberg in Gauteng and runs from June 13-16. The cost is R750. However, if payment is made by April 30, a R70 discount will be granted. n For more information on the camp, contact Lucky Mdlalose on 076 566 1224 or mdlalosegn@gmail.com or Razia Mohamed on 074 179 6672 or razbetttiez@ymail.com. Regular information will be posted on the Facebook group Radio Veritas Youth Camp.

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2014 INTERNATIONAL YEAR OF THE FAMILY

Brescia House School in Johannesburg has for the last year been involved in various fundraising activities for the Nelson Mandela Children’s Fund Hospital. This hospital will be a living tribute to Madiba, serving children’s healthcare needs for generations to come. At the official ground-breaking ceremony, headgirl Alison Horsfall (centre) and head of Serviam Kate Foster (left) handed over a special card made by the Brescia Grade 1 class to Rebe Magope, the campaign administrator.

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Wristbands go green for the Family STAFF REPORTER

HE archdiocese of Durban is once again encouraging Catholics to live out their faith and wear their beliefs in the form of colourful rubber bands, this year focusing on family. The new green wristband follows the success of the Lenten effort to “band together” and the popular yellow Year of Faith wristband. The new green band symbolises life “since the family is a living organism, which nourishes, promotes and protects life”, said Cardinal Wilfrid Napier of Durban. The cardinal commissioned Fr Desmond Royappen to design the wristband for the Year of the Fam-

ily, which will be celebrated over a three-year period across the Southern African Catholic Bishops’ Conference region. “The Year of the Family has given us an opportunity to reflect on a whole range of issues concerning marriage and family life, including preparation for marriage, strengthening the unique relationship between husband and wife, parents and children, resolving conflict in family life, healing hurts and living the faith in family,” said Cardinal Napier, adding that Pope Francis has also highlighted these concerns. The world’s bishops will travel to Rome in October to discuss family life during the synod, where Pope Francis will be pre-

sented with the Year of the Family rubber band. The new green band features the words “Jesus + Mary + Joseph + Bless my Family”. “This is a simple prayer that we need to make every day as we call on the Holy Family to bless us and protect us,” said Cardinal Napier. He said the three crosses remind us that “we have been baptised into a family, a community and the Church, the family of God. He said this was an opportunity for communities to “band together as a family of families”. The bands cost R7 each, excluding postage. n For more information or to order, contact stjosephdbn@iafrica.com or 031 303 1890.

LOCAL

Priest writes his memoirs By MAuRiCiO lANGA

OR Fr Donatus Sibusiso Ndwalane, former novice master of the Congregation of the Missionaries of Mariannhill, it was like a dream come true when he held in his hands a copy of the book he had written. Fr Ndwalane said that since his early days he had dreamt of one day writing his own book, but it was never an “easy thing to do” because he did not know what to write about, nor how to start it. He finally decided to write his autobiography, he said, “to share something with the readers and all my relatives who come after me”. The book is titled Uvele kubantu, wathunywa kubantu (He Came From the People and He Was Sent to the People). Fr Ndwalane has worked as a missionary in different parts of the world, including the United States, Zambia, and various parishes in the Mariannhill and Durban dioceses. “My first idea was to compile a kind of family genealogy where I would fit in, since there is no direct line after me,” he said. However, this initial idea changed as he shared his ideas with other people close to him, who advised him that it would be more interesting if he wrote an autobiography. “This autobiography is mainly to share my family background and my missionary experience with different people,” said Fr Ndwalane. He said ever since he decided on an autobiography, he began collecting information, from family, seminaries, and missionary posts. “The actual writing of the book began in 2011,” he recalls. It had taken him a while to complete his book because in the meantime he

Supported by the Southern African Catholic Bishops’ Conference

people. “We think it is important to stay connected to OUTH African Catholics thinking from other parts of in Johannesburg, Durthe world and to share exban and Cape Town are periences across the counonce again invited to flex try.” their theological muscles by Mr Perrier said the Jesuit attending the annual Winter Institute wanted to focus on Living Theology course in leadership, given the 2014 May and June presented by elections and the 20th aninfluential US economist Al niversary of democracy as Gini. well as the arrival on the The programme, the world scene of Pope Francis. brainchild of the Jesuit Insti“These have provoked tute South Africa, is a threemuch discussion about the day course for priests, kind of leaders we have,” religious and interested lay Mr Perrier told The Southern people and explores the phiCross. losophy and theology of “Prof Gini is a world exleadership today. pert on leadership and has “Twenty years after liberpersonally met President ation, in the aftermath of Barack Obama and Oprah the death of Nelson ManWinfrey. He has been traveldela, and in the wake of the ling to South Africa for 2014 elections, South many years and so knows Africans are still asking something of our situation about the nature of leader- Prominent economist Al Gini will be leading the Jesuit here.” ship in our country. We have institute’s Winter living Theology course in May and The three-day course is therefore invited one of the June. open to everyone conworld’s most renowned and cerned about leadership in For 45 years Prof Gini has been entertaining speakers on this subSouth Africa today. teaching at Loyola, the Jesuit Uniject to explore the philosophy and There will also be evening worktheology of leadership in our soci- versity in Chicago, where he is cur- shops in each city for those who eties today,” said Raymond Perrier, rently chair of the Department of cannot attend a three-day course. Management in the School of Busidirector of the Jesuit Institute. The Winter Living Theology Prof Gini will be leading this ness Administration. He is the co- course will take place at the year’s programme entitled “The founder and long-time associate Paulines’ centre in Kensington, Joeditor of Business Ethics Quarterly, leaders we deserve?” hannesburg, from May 20-22, Glen“Prof Gini is a professor of busi- the journal of the Society for Busi- more in Durban from May 26-28 ness ethics who has lectured exten- ness Ethics. and in Cape Town at the SchoenMr Perrier said the Jesuit Instisively around the world and has statt retreat from June 3-5. been an adviser to multinational tute brought international speakers n For more information contact to the country to stimulate thought corporations and to NGOs,” said Mr admin@jesuitinstitute.org.za or call among priests, religious and lay Perrier. 011 482 4237.

had been assigned to many other activities of the congregation and the Church at large. Fr Ndwalane has had the backing of his provincial superior, Fr Bheki Shabalala CMM. “It is a great privilege for me to witness the release of this autobiography. It is a wonderful book that seeks to tell one’s life background and missionary experiences,” Fr Shabalala said. Fr Shabalala hopes that the book will inspire many young people of the congregation and the Church in general to write and share their life stories. n Uvele kubantu, wathunywa kubantu is available at the Mariannhill Monastery Repository, and at parishes within the Mariannhill, Durban and Umzimkulu dioceses, or phone 031 700 1031/4288.

Warming minds on leadership this winter By ClAiRE MATHiESON

Fr Donatus Sibusiso Ndwalane holds a copy of his newly published autobiography. (Photo: Mauricio langa)

The Southern Cross, April 9 to April 15, 2014

INTERNATIONAL

Two popes may be present as two popes are canonised By CiNDy WOODEN

HE rite of canonisation for Popes John XXIII and John Paul II on April 27 will use the standard formula for the creation of new saints, but the Mass will be preceded by the recitation of the Divine Mercy chaplet, and it is possible Pope Emeritus Benedict XVI will attend. “He is invited,” said Vatican spokesman Fr Federico Lombardi SJ. “We’ll have to see if he wants to be present and feels up to it.” Discussing preparations for the canonisations with reporters, Fr Lombardi also said the popes’ tombs in St Peter’s basilica would not be disturbed, other than to change the inscriptions from “blessed” to “saint”. Pilgrims can visit the tombs after the April 27 Mass. Relics from the two popes will be presented during the liturgy, the spokesman said. The relic of Bl John Paul—a vial of his blood encased in a reliquary featuring a silver sculpture of olive branches—will be the same that was used for his beatification in 2011. A matching reliquary has been made for a relic of Bl John, said Mgr Guilo Dellavite, an official of the diocese of Bergamo, where the pope was born. When Bl John was beatified in 2000, no relic was presented, the monsignor said, because no blood or body parts had been preserved for that purpose. However, when Bl John’s tomb was opened in 2001 and the remains treated before being reinterred in St Peter’s basilica, some

Popes John XXiii and John Paui ii bone fragments were removed. Floribeth Mora Diaz, a Costa Rican whose recovery from a brain aneurysm was the miracle accepted for the canonisation of Bl John Paul, and French Sister Marie Simon-Pierre, whose cure from Parkinson’s disease was accepted as the miracle that paved the way for his beatification, are both expected to attend the April 27 Mass, Fr Lombardi said. Pope Francis waived the requirement for a miracle for the canonisation of Bl John.

he canonisation Mass is scheduled to begin at 10:00 the Sunday after Easter, which the Church celebrates as Divine Mercy Sunday. Pilgrims are expected to begin filling St Peter’s Square early in the morning, Fr Lombardi said, and will have an opportunity to participate in the recitation of the Divine Mercy chaplet, a series of prayers focusing on the gifts of God’s mercy, especially shown through the passion of Christ. The Vatican, he said, is not issuing tickets for the Mass, although large sections of St Peter’s Square will be reserved for official govern-

ment delegations, for bishops and priests, and for members of the Vatican diplomatic corps. Other than that, space in the square will be allotted on a first-come, first-served basis. Because the Vatican is not handling ticket requests, it cannot predict how many people will attend the ceremony, he said. “We hope many people will come and we are making preparations to welcome them,” Fr Lombardi said. “If people filled St Peter’s Square and [the main boulevard] back to the Tiber River, we calculate there would be between 200 000 and 250 000 people,” he said. Forecasts, including by city of Rome officials, that mention millions of pilgrims trying to attend the event appear exaggerated, Fr Lombardi said. Cardinal Agostino Vallini, papal vicar for Rome, said that the diocese was focusing on a spiritual preparation for the canonisation The night before the canonisation, 11 churches near the Vatican will be open all night for prayer, meditation and confessions. The programme will be offered in English and Italian at the basilica of St Mark the Evangelist at the Campidoglio. The diocese also has launched a special website (www.2papisanti.org) and several social media initiatives with the help of communications students at a Rome university. The Facebook fan page is “2popesaints”, the Twitter account is “@2popesaints”, the Instagram account is “#2popesaints” and the YouTube channel search term is also “2popesaints”.—CNS

Visitors walk into the Cenacle, the upper room believed to be the site of Jesus' last Supper, on Mount Zion in Jerusalem. Pope Francis will celebrate Mass there with the bishops of the Holy land. (Photo: Debbie Hill)

Pope Francis in the Holy Land By JuDiTH SuDilOVSKy

HEN Pope Francis visits the Holy Land in May, he will meet with political, Jewish and Muslim leaders, but also with refugees, disabled youth, and Palestinian families. The trip also will commemorate the 50th anniversary of the historic meeting between Pope Paul VI and Patriarch Athenagoras, and it is for that reason the theme of the trip is: “So that they may be one.” Pope Francis will meet Ecumenical Patriarch Bartholomew, considered “first among equals” of the Orthodox bishops, on May 25 in Jerusalem and again the following day. On May 25, the two are scheduled to sign a joint declaration. Pope Francis will meet with Jordan’s King Hussein, Palestinian President Mahmoud Abbas, and Israel’s President Shimon Peres and Prime Minister Benjamin Netanyahu.

The pope will celebrate two public Masses during his visit; at the International Stadium in Amman and in Bethlehem’s Manger Square. Patriarch Fouad Twal of Jerusalem said he hoped Israeli travel restrictions would be eased to allow Christians from Gaza to attend the Bethlehem Mass. The pope will celebrate Mass with the ordinaries of the Holy Land and the papal delegation in the Cenacle in Jerusalem. In Bethlehem Pope Francis will make a private visit to the Grotto of the Nativity, and in Jordan visit the baptismal site at Bethany Beyond the Jordan. In Jerusalem he will meet with priests, religious and seminarians in the Church of All Nations at the foot of the Mount of Olives, as well as visit the Yad Vashem Holocaust memorial, the Western Wall, Mount Herzl and the Great Council on the Esplanade of the Mosques.—CNS

The Nine First Fridays of Reparation to The Sacred Heart of Jesus Reparation for the outrages and offenses against the Sacred Heart of Jesus and against Him in the Most Blessed Sacrament of the Altar! The devotion to the Sacred Heart of Jesus was officially recognized and approved by Pope Clement Xiii in 1765, seventy-five years after the death of Saint Margaret Mary Alacoque to whom Christ appeared and revealed His Sacred Heart as a symbol of His love for mankind. in 1794, Pope Pius Vi issued a decree approving the devotion and granting indulgences to those who practice it. On June 11, 1899, in what he referred to as "the great act" of his pontificate, Pope leo Xiii solemnly consecrated all mankind to the Sacred Heart of Jesus.

The Nine First Friday Devotion: The First Friday of each month was

designated by Our Blessed lord Himself as a day to be consecrated to honouring His Most Sacred Heart. The object of this devotion is to make the Sacred Heart more ardently and more perfectly loved, and to make proper reparation for the outrages, indifference, and neglect against Him in the Most Blessed Sacrament of the Altar.

The Great Promise: is simply one blessing beyond compare, a death in a state of grace, in God’s friendship.(*see the 12th promise below)

“Behold this Heart which has loved mankind so much… and in return, I receive nothing but ingratitude from the greater number through the contempt, the irreverence, the sacrileges and the coldness shown towards Me in the Sacrament of love…”

Just TWO conditions are necessary to fulfill Our Lord’s request: 1. Confession – to ensure one is in a State of Grace. 2. Holy Communion – to receive worthily on nine consecutive First Fridays with the intention of making Reparation to the Sacred Heart of Jesus.

The following First Friday devotions are efficacious in honouring the Most Sacred Heart of Jesus: 1. Adoration of the Most Blessed Sacrament. 2. Act of Consecration to the Sacred Heart of Jesus. 3. litany to the Sacred Heart of Jesus.

The Twelve Promises of The Sacred Heart of Jesus to St. Margaret Mary Alacoque: 1. I will give them all the graces necessary for their state of life. 2. I will give peace in their families. 3. I will console them in all their troubles. 4. I will be their refuge in life, and especially in death. 5. I will abundantly bless all their undertakings. 6. Sinners will find in My Heart the source and infinite ocean of mercy. 7. Tepid souls will become fervent. 8. Fervent souls will rise speedily to great perfection. 9. I will bless those places where the Image of My Sacred Heart shall be exposed and venerated.

10. I will give Priests the power to touch the most hardened hearts. 11. Those who shall promote this devotion shall have their names eternally written in My Heart, never to be blotted out. 12.  In the abundant mercy of My Heart, I promise that My all-powerful love will grant to all those who will receive Holy Communion on the First Fridays for nine consecutive months, the grace of final repentance; they will not die in My displeasure nor without receiving the Sacraments; My Divine Heart shall be their secure refuge in that last hour.

NB*** The Promise is not a substitute for living the Commandments, for carrying out one’s duties in life, from prayer or from the Sacraments.

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The Southern Cross, April 9 to April 15, 2014

Noah film producers on making a biblical epic By MARK PATTiSON

T is not every day that you get to make a biblical epic. Noah could be just such a movie, provided people go to see it. Noah opened in South Africa on April 4, a week after its release in the United States. It has performed strongly at the box office, in the US and other countries. “One of the biggest challenges is that everybody comes to the movie with their own expectations of what they think the story is and what they know the story to be. And I think some of those expectations can actually distance them from the story that exists in Genesis,” said Ari Handel, who co-wrote the script with director Darren Aronofsky. “So I think a big challenge for us was to break away from those expectations, to knock people back a step, to look at the story fresh, and grapple with the questions that are inherent in the text. That’s what we really wanted to do,” Mr Handel said. “And of course, you come up against some issues where people have an expectation of what it’s going to be, and they’re fearful that

Jennifer Connelly and Russell Crowe star in a scene from the movie Noah. No animals were harmed in the making of the movie—because they were inserted by CGi technology. (Photo: Paramount) you might not be treating it with respect. But fortunately, when people see the film and they realise what we’ve done, they realise that we’re very respectful, and we’ve taken all of what we were doing very seriously and took the text very seriously,” he added.

Churches join the fight against rhino slaughter

HE escalating slaughter of elephants and rhinos is drawing the anger of conservationist clerics, who have begun enlisting Church members in the battle to save Africa’s wildlife. The clerics are driven by a view that these animals are God’s gifts to nature and a critical part of Africa’s heritage. In Kenya, their concerns heightened after the conservation group Wildlife Direct said 16 rhinos had been gunned down in the first three months of the year in Kenya alone. More than 30 elephants have also been slaughtered since January. In South Africa, 172 rhino had been poached in South Africa since the beginning of the year, the environmental affairs department said in mid-March. “We must now treat poaching as an emergency. It must be declared a national disaster,” said Fr Charles Odira Kwanya, who heads the Kenya Conference of Catholic Bishops’ Commission for Pastoral and Lay Apostolate. Fr Odira said priests and lay leaders in wildlife zones had agreed to dedicate time each Sunday and during evangelisation gatherings to educate communities on the value of wildlife. “We are targeting attitude change because the poachers pass through the communities’ lands when targeting the animals. We want to change an existing view that animals are dangerous and need to be fought,” said Fr Odira. International cartels kill the ani-

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feel the things that are present in that text,” Mr Handel said. “We didn’t worry about the marketing and the selling, and who it’s for and all. We worried about making this story the right story and making it a powerful and effective piece of cinema.” It may be just as well, since a hoped-for meeting by Noah star Russell Crowe, a Catholic, and others from the moviemaking team with Pope Francis at the Vatican in March never came to pass, according to Vatican officials. Crowe and crew had somehow got inside the Vatican walls and were waiting by the back of St Peter’s basilica, but the pope did not approach them, and they did not approach the pope. In the view of John Mulderig, Catholic News Service’s assistant director for media reviews, Noah isn’t exactly a high-water mark in biblical cinema. “The movie’s dramatic deviations from its inspired source material mean that young viewers would be better directed—initially at least—to more literal-minded adaptations, rather than this very free variation on a theme,” he wrote.— CNS

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mals to feed a growing illegal ivory market in Asian countries, according to the Kenya Wildlife Service. In Asia, rhino horn powder is wrongly believed to cure cancer and to be an aphrodisiac. A kilogramme of ivory is worth approximately $1 500 on the black market, while a rhino horn can fetch $65 000 to $100 000 (R 1 million) a kilo. This is about 2,5 times the value of gold. African religious leaders have reached out to Asian religious groups to raise awareness about where their ivory comes from and the toll that poaching takes on African wildlife. The understanding in Asia is the tusks are plucked to support “evangelisation,” said Fr Odira. “We have to change this religious worldview.” But for Imam Idi Kasozi, a Ugandan Muslim conservationist, corruption and poverty are escalating poaching in Africa. “Some community members see poaching the ivory as a quick way of escaping poverty,” he said. “This is greed and I believe stronger punishments will deter them and their accomplices.”—CISA

New Salesian head knows pope SPANIARD who most recently served as provincial in Argentina and worked there with the future Pope Francis, has been elected rector major of the Salesians of St John Bosco. Fr Ángel Fernández Artime was born in Gozon-Luanco in Spain in 1960, made his first profession in 1978 and was ordained a priest in 1987. In 2009, he was appointed Salesian provincial for southern Argentina, a post he held until his election as rector major. It was in this capacity that he came to know and work with Cardinal Jorge Bergoglio of Buenos Aires. According to a source in the Salesian congregation, Fr Fernández was chosen with respect to his knowl-

Thanks to computer-generated effects, moviemakers don’t have to use jelly to part the waters as they did for 1956’s The Ten Commandments. “I think that’s the reason it’s been so long since a biblical epic has been brought to the screen is

that back 50 years ago labour and actors and sets were...less expensive,” said co-producer Scott Franklin. “They didn’t have the ability of CGI,” the Hollywood term for computer-generated effects, Mr Franklin added. “It’s only in the last five or ten years [that] we’ve been able to supplement that cost of, unfortunately, what was inexpensive labour to make those giant, grand scenes come to life and be able to replace them with the scope of CGI—but I think that it’s really a result of all the films of this size that are being made today with CGI: animals, water, set extensions or whatnot.” Noah, it must be said, features a lot of animals and water. The boilerplate term “No animals were harmed in the making of this motion picture”, typically found in the closing credits of films, is missing from this one, because every “animal” was digitally inserted after the fact. “We worried about making the story work, looking at the Noah story in Genesis, grappling with it, grappling with what the themes were, and trying to make that dramatic, and trying to make [people]

edge of Pope Francis and of the pontiff’s sense of mission, with the congregation demonstrating its desire to follow in the pope’s missionary path. As rector major, Fr Fernández will oversee the Salesians’ celebration of the 200th anniversary of the birth of their founder, St John Bosco. The year-long celebrations will begin on August 16, 2014. In the midst of celebration, an exposition of the Shroud of Turin will take place (see page 11), and it is possible Pope Francis will visit Turin next May to venerate the Shroud and take part in celebrating St John Bosco. The Salesians are present in 132 countries, including South Africa, and have more than 10 000 priests and 15 000 religious.—CNA

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The Southern Cross, April 9 to April 15, 2014

LEADER PAGE LETTERS TO THE EDITOR

House of cards without Constitution

Editor: Günther Simmermacher

Calvary was not the end

NE Friday afternoon during the Jewish feast of Passover almost 2 000 years ago, there died a leader of a messianic movement, accused of blasphemy by the religious leaders and executed for sedition by the Romans. As the man’s corpse was placed in a tomb, the story of Jesus of Nazareth was expected to end, like the stories of all those other long-forgotten nonconformist religious leaders, self-proclaimed messiahs and diverse charlatans of the day. His supporters, those not based in the Jerusalem area, made their way back home from that ultimately tragic Passover pilgrimage, defeated and dejected. Peter and others of the group around Jesus of Nazareth, who would encounter the Risen Christ in the evening of that first Easter, eventually returned to their home province of Galilee, at Christ’s instruction. In their confusion, even they must have contemplated their future after the heady times of following their master. As Jesus’ lifeless body lay in the tomb, the despondent followers of that man, one who seemed to promise so much and yet died in such disgrace, dispersed—and an exciting but obsolete chapter of religious fervour in Judaism seemed closed. The man who had worked such great miracles couldn’t even save himself! But then something inconceivable happened. On the morning of the third day, the tomb in which Jesus’ dead, broken body had been interred was found empty, the burial garments neatly folded. Then the man who just days before had been tortured and publicly executed appeared in the flesh to a woman, Mary Magdalene, alive and addressing her. It was a curious choice of encounter indeed if it was Christ’s intention to prove that he was alive, for in their society women’s testimony was not heard. He proceeded to meet hundreds of people, including his apostles. St Paul, first a persecutor of and then a convert to the nascent Christian movement, visited Jerusalem three times within a few years of the death and resurrection of Jesus. For some years he lived in Antioch, to where many of

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.

Jerusalem’s Christians had migrated, including members of the new movement’s leadership. In his first letter to the Corinthians, written before the gospels and 20-25 years after the crucifixion and resurrection of Christ, Paul notes that the risen Lord had “appeared to over 500 of our brothers [and presumably also sisters], most of whom are still alive, though some have died” (1 Cor 15:6-7). If he were to write the epistle today, he would recall events from the early 1990s, perhaps referring to hundreds who had witnessed the release from jail of Nelson Mandela or the fall of the Berlin Wall. Of course, the more than 500 witnesses whom Paul refers us to are long dead and therefore unavailable to us for interrogation. However, we can accept their unspoken testimony by common sense: it would have been a risky gambit for Paul to advertise hundreds of witnesses if he did not know that he could produce a credible number of them on demand. Students of what is often called the historical Jesus are sceptical about all kinds of elements in the gospels. There is no academic consensus on the resurrection either, though many scholars, including non-Christians, agree that something extraordinary must have happened. It is unthinkable that the followers of Christ should have exposed themselves to the mortal dangers of propagating an already crushed messianic theology, and galvanise multitudes of others in following them on their thankless and materially rewardless course, unless they were certain that something quite astonishing had taken place. Many of the first believers in Jesus’ divinity died for their conviction of having encountered the risen Christ in flesh and blood. To what purpose would they have been willing to give their lives for a fantasy, deception or lie? To us the Resurrection is a matter of faith, but for the very first Christians, it was a fact. Who can doubt the Resurrection? And who can believe that one who can rise from the dead is not who he said he was: the Son of God, who by his death and resurrection offers us everlasting life?

SOCIETY without an ontological moral watchdog effectively polices itself—it justifies its own actions to the point where it expresses moral outrage and indignation when questioned on its actions, as is currently playing out on the Nkandla stage. The new democratic dispensation was crafted by selfless individuals, whose aspirations were to take South Africa back from the brink of civil war and guide her forward to a time of prosperity and normalisation, where the poor and homeless would at last find justice. The crown jewel of this new dispensation was the hard-fought-for Constitution; as journalist Stephen Grootes so aptly puts it, “the Constitution, quite deliberately, looks after the minorities”. And by minorities I believe that he is not only referring to the numerical minorities but to economic and other disadvantaged minorities, those who always seem to get the rough end of the stick!

Missed chance to include women

OPE Francis has stated a number of times that women must be given leadership roles in the Church. The article on the establishment of the new Council for the Economy (March 19) reported that “the new council includes seven laymen”. Here was a perfect opportunity for the pope to appoint some women to the council. But he did not. Among the approximately 1,2 billion Catholics in the world, there certainly are women who hold PhDs in economics, are on university faculties of economics, and hold important financial positions in their countries. I can imagine this scenario: A Vatican functionary presents Pope Francis with the shortlist of laymen for the council. The pope studies the list and asks: “Where are the women?” The functionary says: “Women? We never thought of women.” The pope says: “Bring me a new list with some women on it.” A few days later a new list appears. The pope studies it and says: “I still do not see any women’s names.” The functionary says: “Holy Father, there is not a single Catholic woman in the world qualified for the council.” The pope says: “But how can this be?” The functionary says: “Holy Father, women do not serve in Vatican positions.” The pope replies: “But I want women in leadership.” However, time is running out and the pope does not have time to

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One of the remarkable parts of the Constitution is the provision of Chapter 9 institutions—those bodies whose critical role it is to protect democracy. The public protector headed by Thuli Madonsela is one such body and while I am sure that Ms Madonsela does not claim deistic (ontological) qualities, she does fulfil a very important role, one which highlights corruption and maladministration which is to the detriment not only of the country but of the poor in particular. To vilify the messenger, when the truth is brought into the light is the despicable tactic of those who know they have done wrong and want to take the spotlight off themselves. It is an ominous sign and does not bode well for democracy in this country. It also throws a shadow over the future of the public protector’s office. In their avarice, would not the beneficiaries of the “gravy” want to plug the hole which threatens to do his own research so the seven laymen are appointed. What a missed opportunity for the Church! Sue Rakoczy IHM, Cedara, KZN

Making love

N response to the letter by JH Goossens (March 5), I would like to thank Ela Gandhi for her compliment to both Archbishop Denis Hurley and Pope Francis. Then I would like to ask JH Goossens a number of questions. If, in his wisdom, the Holy Spirit prevented Archbishop Hurley from being a cardinal, where was the Holy Spirit when Denis Hurley was appointed archbishop? Contraception and abortion (and infanticide, for that matter) have been around since time immemorial, and for the same reason as today, unwanted pregnancies. Why is it that people who concern themselves with the morality of others lump together contraception and abortion? The two are very clearly not the same thing. Incidentally, although the Church has always frowned upon abortion, controversy on the matter existed for many years. Gratian, father of science and canon law, stated in his Decretum of 1140: “He is not a murderer who brings about abortion before the soul is in the body” (there was in those days, and for centuries before and centuries afterwards, much speculation about when the soul entered the body.) Is Dr Goossens aware of how much strife the Church’s very often narrow-minded attitude towards sex and contraception has caused perfectly moral God-fearing married couples in the past? Allow me to quote just one instance, and I have enough firsthand testimony to fill a volume. For years the non-Catholic wife of an acquaintance went to Mass with her husband and was instrumental in raising their three children as Catholics, but she became a Catholic only after she had reached menopause because of the Church’s stance on contraception. The root of immorality is not contraception, but lack of responsibility and respect for self and others. If sex is a responsible act of selfless love, it cannot be immoral. I would like to suggest that perhaps we should propagate the idea of making love rather than having or abstaining from sex. Gabriella Broccardo, Roodepoort

Falling family size

WAS taken aback to read Archbishop Denis Hurley’s statement, reported on February 5: “They can have my mitre, but I won’t change my standpoint” (in opposing Humanae Vitae). This was nothing less than a challenge to Almighty God. As a prince of the Church, Arch-

stop the flow? The Southern African Catholic Bishops’ Conference is quite right in expressing concern over the safety of the public protector’s office. As Fr Peter-John Pearson said in the article “Church leaders: We must protect Thuli’s office” in The Southern Cross of March 26, “This is not about Thuli. This is about ensuring that we don’t allow political affiliation to get in the way of an important democratic institution.” For if the checks and balances of the Constitution are removed, then there is no stopping the fall into a failed state. Perhaps while taking our Lord’s name in vain, Jacob Zuma might want to reflect on Jesus’ attitude to the poor and disenfranchised and to self-aggrandisement in general. The words of Christ should echo portentously to those in power: “Assuredly, I say to you, inasmuch as you did it to one of the least of these my brethren, you did it to me.” (Mt 25:40) Tony Sturges, Johannesburg bishop Hurley’s influence and opinions must have encouraged acceptance of the deadly sin of contraception, with its unknown number of silent abortions. Everywhere, you see the result of contraception—married couples with one or two children, instead of the norm of six or seven children. What is the clergy’s role in this? The Southern African bishops’ 1974 Directive on Family Planning, with its accursed subjective advice, did not support Humanae Vitae. It has always seemed unfair when we read in salvation history of people losing their souls not through their own fault. Yet many saints confirm this loss. St John Fisher wrote: “We [the clergy] go nothing nigh to the matter, [human sexuality] and so…the people perish with their sins.” And consider the words of St Pius X: “How I tremble to think that souls can be punished for all eternity on account of the negligence of their pastor, that innocent people can be led from the path of truth…that the spirit of the world… should pour into ill-instructed minds for want of a firm hand to check its tide.” The way out of this disaster is in the hands of the clergy. But there is little evidence that this will happen. Virtually unnoticed by the world, couples with many children are found attending the traditional Mass. The future of the Catholic Church lies in that direction. Franko Sokolic, Cape Town

Poor homilies

FULLY agree with R G Pitchford “Younger Catholics lost to the faith” (March 11). The quality of the homilies in South Africa leaves a lot to be desired. The most irritating part is that Sunday after Sunday one has to listen to the priest or the deacon “rabbit” on and on about the readings and gospel that one already knows. There must be something lacking in their training, because if one listens to the homilies delivered in the United States and broadcast on Radio Veritas (which I listen to on the DStv channel 870), there is a world of difference. The world is moving on, Fathers, don’t get left behind. Alberto Vianello, Vosburg, Northern Cape 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, April 9 to April 15, 2014

PERSPECTIVES

Work signs of wonder this Holy Week T Raymond Perrier HERE was a time in history when the Catholic Church was genius at using symbols to communicate. Now it seems that pop stars and advertisers are the masters of imagery and the Church instead uses longer and longer words and people no longer understand or feel the deeper underlying meaning. The “palm cross” that you are clutching as you go home from church this Sunday shows what happens when our symbols become so frozen that we lose sight of what they are symbolising. Perhaps you even wave the little palm crosses as the procession comes in—but do you stop to notice how odd it looks? Of course, we are re-enacting the way that the crowd welcomed Jesus into Jerusalem. But we don’t do it as they did with branches from nearby trees; instead we used dried up thin bits of leaf made into a “holy” shape. To me this is one of many missed opportunities during Holy Week. This period of our liturgical year is filled with wonderful symbols to help us to feel what it was like to accompany Jesus during his last week. And yet too often our way of symbolising has become so ritualised that we feel nothing. We are comforted by the familiarity of the actions and elements that we return to each year—but the very familiarity robs them of their ability to stop us in our tracks and take notice. Pope Francis—following the master of grand gestures, Bl John Paul II—showed us in last year’s Holy Week what happens when you take the symbolising seriously and use it, as it should be used, to draw attention to the underlying meaning. The washing of feet on Holy Thursday night is of course a re-enactment of what Jesus did to the Apostles. Now Rome is rather grand and feet are a bit smelly so it had become customary that the Pope would pour water from a golden jug over the feet of 12 specially chosen priests— all

men, all dressed in vestments, all probably with their feet nicely pedicured beforehand. But then a few weeks after his election it was Francis’ turn. He chose to wash the feet not of princes of the Church but of young people, not just of young people but of young men and women, not just of young men and women but of young offenders, and not just of Catholics but even of Muslim.

f you are the sort of person who cares for the rubrics you probably want to cry out: but the Pope is the Vicar of Christ, and the equivalent of the 12 apostles would be 12 priests, and they must all be good Christian men because so were the apostles! But the Apostles also were married, bearded, olive-skinned and circumcised, so we have to be careful where literal re-enactment might lead us. What matters is the underlying meaning: the act of washing feet was an act of abasement—Jesus lowering himself to the level of a slave to show what he meant by service. Which of the TV pictures of papal footwashings has been the more effective one

israeli border police watch as a Palestinian youth carries palms to sell to Palm Sunday pilgrims on the Mount of Olives in Jerusalem. How are we making the symbols of Holy Week relevant in our parishes? (Photo: Debbie Hill/CNS)

Faith and Society

in the modern age to express the idea of Christian service? Which one caused you to stop and wonder: what does this mean? In Holy Week, every parish can, like Francis, think about how to use powerful symbols to help people to see the underlying meaning of the liturgies. Here are a few examples I have seen over the years that might inspire you to think about ones that will work in your community: • For the Palm Sunday procession people cut branches from their trees at home and bring them to church to wave. • For the washing of the feet, men and women are chosen who are the most neglected in the parish—the homeless, the disabled, the refugee, the remarried divorcee, the mentally handicapped. • Alternatively, there are bowls of water all round the church and everyone has to wash a foot and have a foot washed—“love one another as I have loved you”. • The priest goes out into the town and offers to polish people’s shoes for free (as one bishop in England does every Holy Thursday). • The altar of repose is not simply a side altar inside the church but is some distance away in a garden: so we really do walk with the Lord, and uncomfortably kneel and watch with him. • The reading of the Passion gospel is done by multiple voices around the church, with one group playing disciples, another group the soldiers, another group the fickle crowd: more like a traditional mystery play and less like a dull ordeal to be endured. • For the veneration on Good Friday Continued on page 11

Poverty: We can do something Judith Turner N OW 20 years into South Africa’s democracy, the county is yet to achieve economic transformation. This is among the findings of the latest Development Indicators Report, released in parliament. The report has identified South Africa as being one of the most economically unequal countries in the world—not to our surprise as most of us have known this fact for quite some time. “While the poverty indicators show slight improvement over time, just more than half of South Africans still live below the poverty line of R577,” said minister in the Presidency Collins Chabane. He added that 13,3% live “in inordinate poverty”. According to UNICEF, globally 22 000 children die each day due to poverty. And they “die quietly in some of the poorest villages on earth, far removed from the scrutiny and the conscience of the world. Being meek and weak in life makes these dying multitudes even more invisible in death.” When we are confronted with these startling global and national facts on poverty it has an almost depressing and paralysing effect on us. What do you do? How do we respond? Are we able to respond? Can we have any effect on this disheartening situation of poverty in the world? What are we called to do? When we reflect on what we are called to do, it is liberating and comforting to know that we are not called to save the world on our own. We are not called to do the impossible. We are not called to erase poverty by ourselves. But, we are called to do what we are able to do and what is possible to do. And that is non-negotiable.

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Faith and life

A township in Johannesburg. How miuch solidarity do Catholics have with the poor? What are we able to do? Many of us come in contact with poor people on a daily basis. The people who come to our door for food. The people begging at the traffic lights. The people living on the street corners and under bridges which we see through our vehicles and the trains as we travel up and down. The people living in the alleys and lobbies near to our places of work. There are many other poor people, but let’s just take a look at how we deal with the poor who have no food and shelter. Do we have a concern for them?

o have a concern for the poor is a nonnegotiable part of our Christian calling. It is an essential part of living out the Gospel value of justice. It should be seen as being as important as going to church, living a personal moral life, and having a life of prayer. It is not an optional extra. The reality is that many times we see the poor and talk about the poor as a group of faceless, helpless people to be pitied. Many of us do not know the poor. We do not have

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poor friends. We do not know the names and families of the poor. Talking about poverty, a friend once brought me to the sobering realisation with these words: “All your daughters’ friends live in three bed-roomed houses.” That is true. More than being true, it is a realisation that we have no intimacy with the poor. How can we be in solidarity with people whom we do not know? Each of us has our own unique call to be in solidarity with the poor and to impact the lives of the poor. We can start by impacting the life of one poor person. Get to know the person. What is her name? What is her surname? Where is she from? What is her skill? What are her dreams? This genuine interest in the life of this poor person will have a greater impact on her life than the sandwich we hand to her from behind our safety gates. This is a question we should ask ourselves continually. Am I actually reaching out to the poor? At the end of our lives, as Jesus teaches us, we will be asked questions that have to do with how we treated the poor. Did you give food to the hungry? Did you house the homeless? Did you give the thirsty something to drink? Let us make sure that we will be able to answer these questions in that we have done it for at least one poor person whom we knew very well.

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Catholic Social Teachings

The eternal quest for peace

EACE is a household word, pronounced and desired everywhere, yet it is a rare commodity. We want peace and often we get the opposite. What is the problem? Are we correct about our notion of peace? What does the Church understand by the word peace? And what is the right disposition in order to attain it? Peace is rooted in keeping the order of creation, for there is harmony in what God has created. And peace is disturbed when humans act contrary to this order established by God (cf Gen 4:1-16). Disobedience severs not only the relationship between God and individual, but affects the entire network. The relations among people as well as between human beings and nature are rendered sour. Peace is therefore more than a mere absence of war. It is the deficiency of the fullness of life rooted in the obedience to the programme traced by the Creator for humanity (Mal 2:5). Naturally then, it is when people turn to God and learn his will that they walk along the paths of true and lasting peace (Is 2:2-5). The Hebrew word for peace is shalom, the etymological meaning of which is “completeness”. This completeness embraces the idea of fullness and unity, so that when people live in the wholeness and harmony of who they are—in integrity—as beings created in the image and likeness of God, they arrive at living in peace. Jesus is our peace, for he has broken down the dividing wall of hostility among people, reconciling them into one family of God (Eph 2:1416). Peace is the legacy that he leaves for his disciples—“Peace I leave with you; my peace I give to you”—and after his resurrection every time he meets his disciples he has words of peace for them: “Peace be with you” (Compendium of the Social Doctrine of the Church (CSDC] 491). This peace, which also a fruit of justice and charity, is disturbed when one is denied their due and when we no longer act charitably towards the other.

e have war when peace fails, so we cannot seek victory in war which is the failure of peace. That is why it is an illusion to seek lasting peace through victory in war. War cannot give birth to peace. However, legitimate defence justifies “the existence in states of armed forces…the activity of which should be at the service of peace” (CSDC 502). But when the armed forces use arms to do violence, they basically act against their raison d'être—they defeat their own reason of existence. When it comes to protecting peace, especially to defend the “little people”, the members of the international community should step in. “The principle of national sovereignty cannot be claimed as a motive for preventing an intervention in defence of innocent victims”, as John Paul II said in an address to the diplomatic corps on January 16, 1993. It can also not be invoked to prevent bringing perpetrators of crime to the international court of Justice. Measures should be taken also against those who commit serious violations within a country, and sanctions be applied. However, care should be taken so that such sanctions are not mere suffering for the population in a direct manner. For instance, “an economic embargo must be of limited duration and cannot be justified when the resulting effects are indiscriminate” (CSDC 507). Terrorism is another enemy of peace. Certainly, people have to defend themselves against terrorism, but it should be within “moral and legal norms, that is, in respect for human rights and rule of law. The identification of the guilty party must be duly proven, because criminal responsibility is always personal “and therefore cannot be extended to the religious, national or ethnic groups to which the terrorists belong” (CSDC 514). Besides, more than just punishing the perpetrators of terrorism, serious efforts should be made to discover the reasons underlying those terrorist attacks. Of course, one cannot commit acts of terror and evil in God’s name. Promoting and bringing about peace is part of the Church’s mission. Since differences are often the reasons for conflicts that threaten peace, the Church must be fully engaged in bringing about forgiveness and reconciliation among people. However, forgiveness and reconciliation do not rule out the need to seek the truth and justice in a given case. The late Nelson Mandela leaves us with the following recipe for peace: “If you want to make peace with your enemy, you have to work with your enemy. Then he becomes your partner.”

Got married recently? Send us your wedding photos The Southern Cross, April 9 to April 15, 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

Sisters from the Missionaries of Charity visit St Henryâ&#x20AC;&#x2122;s Marist College in Durban each Wednesday of the school year to collect bread that the college community donates to the needy. The sisters provide care and assistance to the marginalised and abandoned in society. Grade 3 pupils are pictured with two of the sisters.

The Zambian community held a thanksgiving Mass at Christ the King cathedral in Johannesburg, celebrated by cathedral administrator Fr Thabo Motshegwa. Zambian worship songs were sung throughout the Mass.

The St Anthony's Conference of the St Vincent de Paul Society held an open day session at Holy Redeemer parish in Bergvliet, Cape Town. (From left) Claude Philander, Cynthia Micheals, spiritual director Fr Sean lunney, Tony Carling, Phyllis Rensburg, Jennifer Koen, Malcolm Mcinnes and Frank September are pictured at their display table with a picture of SVP founder Bl Frederic Ozanam in the centre.

The Acies, an annual function of the legion of Mary, was held at St Mary's cathedral in Cape Town. Pictured are Archbishop Stephen Brislin (fourth left), spiritual director of legion of Maryâ&#x20AC;&#x2122;s Senatus Cape Town, Fr Michael Clement (second left), and the Senatus officers.

The Salesian parish of Our lady Help of Christians in lansdowne, Cape Town, celebrated the feast day of their founder St John Bosco with an outdoor service on the church grounds. (From left) Salesian Fathers Marian Kulig (parish priest), Mikel Garmendia, Roy Elavungal and George Gallagher.

THE BEAUTY OF LIFE IN THE WOMB

Holy Rosary High School in Johannesburg held two Masses on Ash Wednesday. The students were encouraged to give up something for the 40 days during lent. Matric pupil Natasha Dixon is pictured receiving ashes.

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The Salesian youth Movement in Cape Town organised a meditative walk on the Stations of the Cross at Kommetjie. youth from the Salesian parishes of lansdowne, Westridge and Hanover Park took part in the reflection as part of lent. The walk was concluded with a Mass celebrated at the top of one of the hills, by Salesian priests Frs Eoin Farrelly and Roy Elavungal.

The Southern Cross, April 9 to April 15, 2014

Station I: Jesus is condemned to death. How often do we condemn or judge because of our own prejudice and fear?

REFLECTION

Station II: Jesus receives his cross. What in my life has entangled me and become a barrier between God and me?

Station III: Jesus falls the first time. Jesus gives us strength to fulfil our vocations. Do we feel ready to give up at times? Do we despise others as they fall under the weight of their crosses?

Station IV: Jesus meets his mother. Are we present to those going through difficulties or mourning a loved one?

The Stations of the Cross Station I by Duccio di Buoninsegna (c.1255-1319), tempera on wood in the Museo dell’Opera del Duomo, Siena; Stations II, III, IV: Via Dolorosa, Jerusalem; Stations V, VI, IX, XII, XIII: Cement blocks by Fr Herman D’Hoore OMi at Good Shepherd Retreat Centre, Hartebeespoort; Station VII by Nicola Fumo (1647–1725) in church of San Ginés, Madrid; Station VIII by Pietro lorenzetti (c1280-1348), Assisi; Station X: Woodcut in cathedral of Santiago de Compostela, Spain; Stations XI, XIV: Church of the Holy Sepulchre, Jerusalem; Stations XII: Detail of a fresco in the Wieskirche, Bavaria. Questions for reflections byJoseph Capelle from the Stations of the Cross for smartphone or computer, downloadable at www.hopeandjoy.org.za. Also see In The Footsteps of Jesus Today (2010) by Joseph Capelle and Fr Russell Pollitt SJ, published by the Catholic Bookshop, Cape Town.

Station V: Simon of Cyrene helps Jesus carry the cross. Do we give our help to all who need it, or are we reluctant in our support?

Station VII: Jesus falls the second time. Jesus gets up and continues his journey. Do we lose hope and slip down the ladder when we have failed or do we get up and continue on our journey?

Station VIII: Jesus meets the women of Jerusalem. Despite his own suffering Jesus is concerned about these suffering women. Are we so wrapped up in the affairs of our own lives that we show no concern for others?

Station XI: Jesus is nailed to the cross. Do we keep Jesus nailed to the wall of the church, so that he will not intrude in our daily lives?

Station XII: Jesus dies on the cross. Do we discriminate against our neighbours or deny them their human rights just because they are different from us?

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Station VI: Veronica wipes the face of Jesus. When we find people imprisoned in a life of misery, do we add to their burdens or do we reach out in a way that helps to relieve their suffering?

Station IX: Jesus falls the third time. Jesus continues in spite of the obstacles. Do we give encouragement to those who fail often, or do we add to their struggle?

Station XIII: Jesus is taken down from the cross. Can we not see Jesus in all who die violent deaths and why do we not reach out to them, before the event?

Station X: Jesus is stripped of his garments. Do we expose and strip away other peoples’ façades and judge them, without any understanding of them?

Station XIV: Jesus is laid in the tomb. What are some of the darkest moments in my life? When have i felt defeated? Can i see a shaft of light, a dawning victory over what seems like defeat?

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The Southern Cross, April 9 to April 15, 2014

FAITH

Who was Pontius Pilate? His name is in the Creed and we encounter him every Holy Week. But who was Pontius Pilate? GüNTHER SiMMERMACHER looks at the man who sentenced Jesus to death.

ONTIUS PILATE: From the gospels we know the Roman prefect of occupied Palestine as the vaguely sympathetic ditherer who engages in a philosophical discussion with Jesus before he reluctantly sentenced him to death with the words: “Ibis in crucem”—crucify him. Part of that dreadful sentence was the whipping and humiliation of the condemned man, all in public so as to deter others from engaging in unruly behaviour. The punishment Pilate ordered—and it wasn’t the Jewish religious leaders who urged that Jesus be scourged—supports the notion that Pilate was not a particularly mild man. His method of maintaining order was predicated on a cruel temperament, an image quite at odds with the handwringer of the Passion account. Mercilessness was a requirement of managing the Roman occupation. History, written in the first century, has recorded Pilate’s unsavoury side, more of which later. But other than some recorded events during his ten years in Palestine, there is very little biographical material about the man who handed down history’s most famous and significant judgment. To begin with, we do not know by what name his mother rocked him to sleep. We do know that it was neither Pontius nor Pilate. Pontius was a clan name, after the Pontii. They were ethnic Samnites from what today is the central Italian region of Abruzzo. The clan name counters the legends that he was born in Spain—even if Seville boasts a house dedicated to Pilate’s birth—or in Germany, a tale even its medieval chronicler acknowledged to be apocryphal, or in Scotland. Mrs Pontius did not call her boy Pilate, or indeed Pilatus, either. That is a moniker he probably acquired in the army. It designated somebody who excelled at throwing the javelin—and here we are talking about killing prowess with a spear, not accomplishment in a discipline of field athletics. From this we can surmise that Pontius Pilate was a soldier who had seen active battle. From his later appointment as prefect we learn that he was an equestrian knight, but of the lowest of the three aristocratic orders.

ilate likely came from a middle class family, and entered the army with some prospects of rising up the ranks, but with no hope of entering the patrician class, for that was hereditary. So a posting as prefect of a minor province was a stepping stone, rather than a reward, even if such an appointment created good opportunities for more prestigious offices in the future—as well as the welcome accumulation of wealth. The Roman empire was profoundly corrupt, and in Palestine Pilate would have expected to have his palms lavishly greased for all manner of concessions, permits and appointments to high positions— and for their renewals. It is very likely that the high priest Josephus Caiaphas paid Pilate for his unusual successive re-appointments, and in return enjoyed his protection. It is probably no coincidence that Caiaphas’ long stint as high priest ended not long after Pilate’s departure from Judaea. The prefect’s function was primarily that of colonial governance, but also included responsibility for the collection of taxes and oversight of the judiciary, particularly in

cases which the Jewish courts, the Sanhedrin, could not or were not authorised to adjudicate. This included capital cases, which is why we have cause to remember the man in the first place. Pilate arrived in Judaea in 26 AD. He likely was still a young man when he arrived, perhaps just over 30, the youngest age at which one could be appointed a prefect. His relative youth is suggested by the ancient texts by the first-century Jewish historians Philo of Alexandria and Josephus Flavius whose testimonies introduce a man who was immature and arrogant, lacking in wisdom and tact. His predecessors had treated Judaism with some respect—like Pilate, they might have known Jews in Rome or other parts of the empire. Previous governors had been careful not to cause unnecessary offence to the Jews, and so removed all images of the Caesar from their standards whenever they entered Jerusalem, because depiction of craven images violated Mosaic law. In receiving such special treatment, Jerusalem was unique in the entire Roman empire. Pilate, quite redundantly, sought to assert Roman power by revoking this special status. He provocatively restored human images and pagan effigies, and deliberately disregarded Jewish customs. On coins, hitherto decorated with plants and branches so as to placate the sensitive Jews, Pilate had imprinted pagan images. With that he created avoidable unrest among the people whom he was appointed to keep peaceable and compliant.

on the Mediterranean coast, to Jerusalem, a place he no doubt despised. Pilate would visit the city three times a year, to supervise his army in the case of sedition and insurrection during the three pilgrimage festivals—Pesach (or Passover), Sukkot and Shavuot. At those times Jerusalem would be packed with pilgrims—as well as potential rebels.

nd it was on a Pesach, probably in the year 33, that he ordered Jesus of Nazareth executed on the grounds of sedition. Pilate knew much about self-proclaimed messiahs. Messianic movements were a dime a dozen at the time, and they always spelled trouble. The Romans were quick to put these pesky messiahs to death. Josephus Flavius names four of them: Judas, son of Ezekias; Simon, slave of Herod; Athronges; and Jesus of Nazareth. Pilate probably had few misgivings about putting to death another troublemaker, less so if it was demanded by his collaborator Caiaphas. If Pilate had any hesitation, then it might have related to Jesus’ popularity among other Jews. History records which consideration prevailed. The sign which the condemned men would have to bear and which then would be affixed to their cross—in Jesus’ case inscribed with the mocking inscription “Jesus of Nazareth, King of the Jews”—was intended to shame and deter other insurrectionists. We can also be fairly certain that Pilate did not, as Matthew’s gospel

Right: Pontius Pilate introduces Jesus in this statue at the base of the Holy Stairs in Rome. Rather than being the ditherer of the gospels, history records Pilate as a man of cruelty. Left: A replica of a stone bearing Pilate’s name is displayed in Caesarea, now in israel, where the only physical proof of the prefect’s existence was found. First-century historians Josephus Flavius and Philo of Alexandra both referred to Pilate in their writings. (Photos: Paul Haring/CNS and Günther Simmermacher) has it, wash his hands off the case— it was a Jewish custom not used by Romans. It is improbable that Pilate, who despised the Jews, would have adopted their customs. Matthew, who wrote for a Jewish audience, presumably used the hand-washing to drive home a point in a way his readers would understand. Pilate’s ten-year governorship came to an abrupt end in 36 AD when he was removed following a massacre in Samaria for which he was responsible. His fate thereafter is not reliably recorded. Bishop Eusebius of Caesarea, writing in the fourth century in his Historia Ecclesiae, referred to un-

ccording to his contemporary Philo, Pilate even received a reprimand from the emperor, Tiberius, who, for all his cruelty and paranoia, used to counsel his governors to act “like shepherds”. Philo, it must be said, was no friend of Pilate. A Jewish philosopher and Roman citizen living in Alexandria, Egypt, from about 20BC to 50AD, Philo had close links with Jerusalem’s priestly classes and visited the city at least once. He had so much influence that he persuaded Caligula not to erect a statue of himself in Jerusalem (at least according to his own account). Philo described Pilate as being of “vindictiveness and furious temper […] naturally inflexible, a blend of self-will and relentlessness”. He accused Pilate of all sorts of injustices: “The briberies, the insults, the robberies, the outrages and wanton injuries, the executions without trial constantly repeated, the ceaseless and supremely grievous cruelty.” Even when Pilate tried to do what he thought was benevolent, it backfired. When he decided to bring the people of Jerusalem a steady supply of clean water by building an aqueduct, he contrived to cause immense outrage by financing the project with qorban, the taxes raised by the temple authorities, ostensibly for holy projects. But don’t feel sorry for the temple authorities. The exploitative extraction of qorban, which was demanded of people regardless of their other financial obligations, was condemned by Jesus (Mk 7:613). Their corrupt practices, the “den of thieves”, are attested to in the Dead Sea Scrolls, in the Jewish Mishna, and in Second Temple era Jewish texts. Even Josephus Flavius comments on corruption in the Temple. When Jerusalem’s Jews protested in their thousands outside Pilate’s residence, he waited until the abuse became too excited. According to Josephus Flavius, he gave a sign to undercover soldiers dressed in local garb to start beating the protesters with clubs. The resultant massacre and stampede killed and injured multitudes. Such was the man whom Jesus encountered in Herod’s palace, the headquarters Pilate occupied when he came from his base in Caesarea,

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named accounts which reported that Pontius Pilate was exiled to Gaul where he committed suicide in 39 AD. Or he might have been ordered to kill himself during the reign of Caligula (37-41 AD). It seems unlikely, however, that this cruel man, who was slavishly devoted to his pagan emperor, converted to Christianity—a curious legend that secured Pontius Pilate the unlikely honour of being a saint in the Ethiopian Orthodox Church. n Günther Simmermacher is the author of The Holy Land Trek, from which some passages are reproduced here. It is available from www. books.scross.co.za. See also www. holylandtrek.com.

OUR EASTER GIFT - FEAST of DIVINE MERCY - 27 APRIL, 2014

The Southern Cross, April 9 to April 15, 2014

DIVINE MERCY SUNDAY is a REFUGE for SINNERS, emphasising the true MERCY of GOD. THE FEAST of DIVINE MERCY was instituted by Blessed John Paul II as an OFFICIAL FEAST of THE CHURCH on the 30th APRIL, 2000.

A PLENARY INDULGENCE is a remission before ALMIGHTY GOD of the temporal punishment due to sins already forgiven by

(Confession 20 days either side / Holy Communion in a state of grace / Prayers for the Pope /

On MERCY SUNDAY, all the readings focus on the redeeming PRECIOUS BLOOD of JESUS, the washing away of sins, a complete ‘NEW BIRTH’ in the HOLY SPIRIT, the institution and importance of the SACRAMENT of CONFESSION so as to:

THE CHURCH issued an APOSTOLIC DECREE attaching a PLENARY INDULGENCE to DIVINE MERCY SUNDAY to ensure that the faithful might receive a special GIFT of the HOLY SPIRIT.

JESUS through the SACRAMENT of CONFESSION.

detachment from venial sins.)

The APOSTOLIC DECREE states: “Duties of Priests: to inform the faithful, hear confessions, lead prayers…”

receive HOLY COMMUNION in a state of GRACE

http://www.vatican.va/roman_curia/tribunals/ apost_penit/documents/rc_trib_appen_doc_ 20020629_decree-ii_en.html

“I am offering people a vessel with which they are to keep coming for graces to the Fountain of Mercy…that vessel is this image with the signature, “JESUS, I TRUST IN YOU”. Let every soul have access to it.” Diary # 742, 570

Pope Francis will canonise Blessed John Paul II (the Mercy Pope) on 27 April, 2014, this Official Feast of the Church, DIVINE MERCY SUNDAY, which is in fact the last and greatest day of the OCTAVE of EASTER.

HOW MUCH THE WORLD NEEDS TO UNDERSTAND AND ACCEPT DIVINE MERCY! Divine Mercy is NOT just another DEVOTION. Through the practice of the Spiritual and Corporal Works of Mercy, it is a WAY of LIFE!

Why do we need Divine Mercy today?

The rejection of ALMIGHTY GOD and HIS LAW of LOVE has led to the current ‘CULTURE of DEATH’. REPENTANCE is the ‘key’ to unlocking the healing MERCY of GOD, so needed in our wounded and hurting world, in which we now see: the loss of the sense of sin, disobedience to Church teachings, and outright denial of evil. the world-wide contraceptive mentality which has led to the murder of countless unborn children by abortion. (+/- 53 million annually) the legalisation of homosexual unions and attempts to normalise the disorder. the corruption of the youth - immoral sex education in schools and immodest dress. the rampant alcohol/drug abuse afflicting our youth, families and neighbourhoods. the killing of the elderly and now even children through euthanasia. the increase of impurity everywhere and blatant disregard for the natural family. the frequent violations of Sundays and Holy Days. the shocking blasphemies uttered against JESUS, MARY, and the Saints. the profanation, by negligence or acts of sacrilege, of the Blessed Sacrament, including numerous sacrilegious Communions due to the fall-away from Confession. the lukewarmness and apostasy of bad Catholics.

Sacramental Confession

“Let no soul fear to draw near to Me, even if its sins be as scarlet” Diary # 699

“Holy people alone can renew humanity.” Blessed JOHN PAul ii, Vatican City, Aug. 27, 2004 As a gift to humanity, which sometimes seems bewildered and overwhelmed by the power of evil, selfishness and fear, the Risen Lord offers His love that pardons, reconciles and reopens hearts to love. It is a love that converts hearts and gives peace.” Blessed John Paul ii

What is the Church's message on this Octave Day of Easter?

The soul that will go to Confession and receive Holy Communion shall obtain complete forgiveness of sins and all punishment. On that day all the divine floodgates through which grace flow are opened. Diary # 699 it is the true Mercy of OUR LORD and SAVIOUR JESUS CHRIST, flowing through the Sacraments of the One, True, Holy, Catholic and Apostolic Church. "He, (the risen JESUS) breathed on them and said: 'Receive the Holy Spirit. Whose sins you forgive shall be forgiven'…" (Jn. 20:24).

if previously notorious sinners - like St. Mary Magdalene, St Augustine, and Bernard Nathanson (who killed over sixty thousand babies through abortion, but then repented, confessed his sins and entered the Catholic Church), can REPENT and CONVERT so can we! Repentance is the KEY that unlocks the forgiveness and mercy of God. “you will prepare the world for My final coming.” #429. “Before the Day of Justice i am sending the Day of Mercy.” #1588. “Before i come as Just Judge, i am coming as the: KING OF MERCY!”

"MANKIND WILL NOT HAVE PEACE UNTIL IT TURNS WITH TRUST TO MY MERCY!"

Diary # 300

The Southern Cross, April 9 to April 15, 2014

A Holy Thursday walk in Jesus’ footsteps Holy Week in Jerusalem can be very hectic, but one can find fruitful time of reflection. Fr PADDY NOONAN OFM recalls how he left a liturgical procession to walk in the path Jesus took in his last hours of freedom.

T was the millennium year of 2000 when doomsday watchers told us the world was to break up, the final Apocalyptic liturgy was to happen and the last great battle between Good and Evil was to be fought on the plains of Megiddo (Armageddon) in Israel. Not a man for taking chances, I was in Jerusalem, just in case! I was in the Holy Land on a journey back in time, back to the place and the culture of Christ. Coming from neighbouring Africa helped me to make the connection. I’d been ministering for some months in the wonderful archaeological site of Capernaum, and it came to pass that I went up to Jerusalem for the solemn feast of the Passover. From Galilee I came, on a typically searing hot day, by air-conditioned bus along the Jordan River, and entered Jerusalem on the Saturday before Palm Sunday. Jerusalem. I wanted to see it, to sense it, to savour it. I wanted to be taken over by it. Overwhelmed by it. This was the week of weeks, of all weeks. I had checked with the Franciscans where their liturgies would be each day of the week. The church of the Holy Sepulchre, the central shrine of Christianity, was the place to go. At the Holy Sepulchre, the site of Christ’s burial and resurrection, there was much officious running to and fro as the friar in charge pushed and shoved pilgrims into line. There followed the first of many solemn Holy Week processions within the dark, cramped and noisy church. We set off with enthusiasm. I was upbeat. I was in awe of the place itself—in awe of the moment too. This was a physical reminder of the history of salvation. But the procession was very much grounded in this world. It was a liturgy to be completed within political and time constraints known only to the organisers. Pilgrims knew little of this strange backdrop governing every service at the tomb of Christ. Maybe I was tired. I began to find the procession very monotonous and repetitive—singing 50 pages of Latin Gregorian chant at various stations symbolising the life of Christ. It felt like a job to be done, a course to be completed.

ut these quiet thoughts were interrupted by a sudden unexpected movement. The solemn processional flow of clerics, me included (and with laity trailing at the end), was shuffling from station to station when, quite suddenly, we were intersecting the service of another Christian community. We were crossing, uninvited, the liturgical space of another church! We were walking through the “live” liturgical territory of the Coptic Church during their recitation of vespers. It happened again. We interrupted their liturgy three times— and they could do nothing about it! Their vested bishops and priests duly stood aside while we edged past in rows of four, sometimes stopping in a closeted space just inches from their bishop’s long, patient beard. The highly embroidered Coptic clerics wore benign if frozen smiles which lasted the full half hour of our big-brother type intrusion. It was another local eye-opener. Later a friar explained that hundreds of years of history are being

played out in these liturgies. How could the passing pilgrim know that the Catholic Church was the original church to have processions around the tomb of Christ? How could the passing pilgrim know that the Coptic Church was then imposed on the Catholic Church by being allowed to occupy property in the sacred space here at the Holy Sepulchre? All Christian churches here were subjects of the Ottoman Empire, and were the same in the eyes of the ruling Muslim Turks. The year was 1538. Ever since then these two Christian communities have met head on in divided worship for the ceremonies of Holy Week. And it was Muslim rulers who created the problem as a political solution for that time! There are delicate and subtle relationships between the Christian communities guarding the holy places which go back hundreds of years and are written in stone, and for the most part are unknown to the visiting pilgrim. These laws are called the status quo and they govern who can do what, and when, and where, around the tomb and other holy places. This was the first of 11, yes 11, great processions which characterised the normal Holy Week ceremonies (including Monday, Tuesday and Wednesday) in Jerusalem. The Greeks and Armenians also had their processions, often simultaneously.

ne evening two different processions raced through the tail end of our procession, five minutes apart, in a cloud of jingling bells, swinging incense and flashing copes. The swish of an elaborate Armenian cope blew out my candle! I stood still, gobsmacked at the speed and timing of it all. Someone behind nudged me to move on, fearing worse inter-church liturgical skirmishes; God comfort us all! Poor Jesus, who prayed for unity not far from here, is very patient with the churches scurrying around his tomb, each still claiming their bit after all these years. But for sheer possessive touchiness the Greek Orthodox monks, when roused, are known to provide the most outrageous spectacle—sometimes even fisticuffs—in defence of their perceived turf. By Holy Thursday I was beginning to wilt. I needed something else. I wanted Holy Week in the Holy Land to be special, to challenge my biblical imagination. I knew I could have the ritual anywhere, in any country in the world. I needed time for reflection, silence to absorb the proximity, the immediacy and the living history of it all. This was, after all, the greatest week on the Christian calendar, reliving the greatest story ever told. And the Holy Land, the site of the Incarnation, was God’s stage props for the history and indeed geography of our salvation. That was big enough for me. I felt I must go beyond myself to savour this unique time, to grab the moment. Why had 120 of my Franciscan brothers died as martyrs over the centuries while ministering in this land? No doubt I needed to connect with these special days in a quiet place away from the formal ceremonies, but without necessarily excluding them. So after supper on Holy Thursday I slipped out of the Franciscan monastery and made my way through the dimly-lit alleyways to the Upper Room on Mount Zion where the Last Supper took place. All was quiet and still in that part of the city. From there I retraced the footsteps of Jesus as he made his lonely way for the last time down into the bowels of the dark silent Kidron Valley on his way across to Gethsemane, at the foot of the Mount of Olives. I remember that stark valley well. I climbed over the low road wall you pass leaving Jerusalem

The ceiling of the church of All Nations in the Garden of Gethsemane evokes the night-time drama of Holy Thursday. (Photo: Günther Simmermacher) for Bethany and immediately was lowering myself carefully down a steep rocky incline. The blue-grey moonlight gave a certain eeriness to the desolate, rocky surroundings, casting shadows of uncertainty and menace. There was a hint of those bizarre, bluish, fantasy landscapes that you find in the Lord of the Rings films. I tried to rest my mind, to slow it down…I began to feel I was somehow in the presence of the ages. A heavy, ominous silence hung over the hollowed-out tombs of the prophets which Jesus passed after his final memorable meal with his

apostles. Christ would have passed this point with some confused disciples at that moment, lost in his own thoughts and terrified about what awaited him in the next few days. I could almost hear the clamour of the soldiers coming to arrest him.

he place of The Kiss. The place where Old and New Testaments collide…a place where present time pauses and a premonition of eternity is sensed. You let your mind drift back in time. In the enclosing dark, I pondered the path from here to Geth-

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semane and see what he saw in the deadly, deathly gloom. Between the two olive groves I looked over at the large, shadowy tombs of Absalom and Zechariah—as Jesus would have that night when he passed, perhaps in deepening depression. Nothing stirred. Directly behind him, and now behind me, was the towering pinnacle of the Temple, the pinnacle which the devil had referred to in his temptation of Jesus in the desert. That Holy Thursday night, in their churches across the world, countless millions were contemplating this very valley. Just north of where I was now sitting at ease, St Stephen was stoned to death, in a form of execution still practised in some Muslim countries today. But now it was just shadows and black crevices, and stillness, and white boulders—and spiritual energy. Ironically, there is friendliness in the darkness, a tranquil presence, a certain echo of Christ’s encouragement: “Do not be afraid.” I lingered for some time enjoying the living stillness, leaning against a large rock and savouring the sacred silence supercharged with global history. It was memorable; and it was right for me. Then it was time to move on. I wandered slowly up the far side of the dark valley glancing back at times to see something of what the disciples must have seen on that devastating night. I was still thoughtful, and with gratitude for the experience. It was a strangely memorable, joyful and peaceful darkness that I was leaving behind. I eventually joined the Franciscans and others to celebrate Holy Thursday at the beautiful church in the garden of Gethsemane, the church of All Nations, with its Rock of the Agony. The visual, visceral and meditative walk through the lonely Kidron Valley had become the first part of my Holy Thursday liturgy, followed and enhanced by the more ritualistic, cerebral celebration in the church. n Fr Noonan is an author and Franciscan priest in the archdiocese of Johannesburg.

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The Southern Cross, April 9 to April 15, 2014

INTERVIEW

‘Life-changing’ Jerusalem trip was cornerstone for new Jesus book Jesuit Father James Martin is currently one of the most popular Catholic writers in the English-speaking world. He tells MARK PATTISON how a reluctant visit to Jerusalem inspired his new book.

ATHER James Martin today has a hard time believing that he initially turned down a suggestion to go to Jerusalem as source material for his newest book, Jesus: A Pilgrimage. “Initially, I didn’t want to go because I thought my own mental images of Gospel passages and stories that I’d prayed over for years and years would be supplanted by touristy locales,” the Jesuit author said. But in heeding a fellow Jesuit’s advice, Fr Martin discovered his Jerusalem visit “provided a great structure for the book: a little narrative, a little scriptural exegesis and some reflections”. In an interview Fr Martin said the trip “informed and deepened the book in a way I never anticipated. There were some profound spiritual experiences there.” One of those was his visit to the Bay of Parables. “Seeing rocky ground, fertile ground and thorns, and remembering Jesus was talking in parables. He was probably saying, ‘Look at those thorns there, look at

those rocks there.’ The trip was lifechanging, frankly.” Fr Martin’s aim in writing Jesus: A Pilgrimage was “to combine the Jesus of history with the Christ of faith, which you don’t often find put together in one book”. He learned that the elements are not often found in the same book for a reason: It’s a lot of work. “Certainly the easiest parts [to write] were the pilgrimage narratives. Except for a few glances at a map, that was pure narrative,” Fr Martin said. “The spirituality [part], I was looking through my retreat journals, hoping that I was communicating helpful insights. The biblical exegesis was the most work; I was hoping that I had the most current biblical scholarship. I sent the book to 10-15 biblical scholars to make sure that every jot and tittle was correct.” Fr Martin said some dimensions of Jesus’ life and ministry revealed themselves to him in new ways as a result of the trip. “For one thing, the close confines in which he worked along the Sea of Galilee, where he walked among the crowds, the crowds pressing in on him. The towns were close by one another. It’s easy to imagine him being pressed by the crowds, and wanting to get away from the crowds,” he said. At the same time, the priest said he was struck by “how far apart some of these towns are. When it says Jesus and his disciples travelled to Jericho, that’s one line [of Gospel text]. It took several days. It shows the strenuousness of his ministry.”

Jesuit Father James Martin is pictured by the “Bay of Parables” at the Sea of Galilee. The priest, a popular author and editor-at-large of America magazine, initially turned down a suggestion to go to Jerusalem as source material for his newest book, Jesus: A Pilgrimage. (Photo: courtesy Fr Martin/CNS) Fr Martin recalled celebrating Mass one time in Jerusalem when “I looked at the host, and said, ‘Take this, all of you, and eat of this. This is my body.’ I thought of Jesus taking his body to all these places. ... He took his body to the people in these places. The physicality...was really driven home.”

e added he learned something about himself as well in the writing of his experiences in Jerusalem. “The way that grace works in writing. When I was writing a particular chapter I could feel myself growing more and more enthusias-

tic and focused. I’d feel more enthusiastic about the topic and I got more into it. God was drawing me more and more into the topic. That was a grace,” Fr Martin said. “And, as I was finishing the book, I could feel the graces withdraw. I don’t know if I could do the book now,” he added. “For example, I remember writing the chapter on Nazareth, looking at the best available Jesus scholarship on what life in Nazareth was like for a few months. When I finished the chapter, I thought: ‘I’m not interested in that anymore.’ And that was the working of grace.” Even so, “I want to say this is the

most enjoyable book I’ve written yet,” Fr Martin said. “It was like a dream come true for me. I was sorry when the project ended.” He also got to read the book in a studio for an 18-hour audiobook version of Jesus: A Pilgrimage. “I never wanted to sound like Gregory Peck so much in my entire life,” he joked. It’s been “super cool”, according to Fr Martin, to be a Jesuit over the past year, with Pope Francis, himself a Jesuit, occupying the chair of Peter. “I love Pope Francis for who he is and what he’s said and what he’s done, but it’s also a source of great joy to see a Jesuit ask people to taste the riches of Ignatian spirituality and the Jesuit tradition, being invited to pray in Ignatian ways, being a contemplative in action,” he said. “So I can’t get enough.” It’s been pretty nice as well being Fr James Martin: author, editor, intermittent commentator on CNN and chaplain to the popular satirical TV show The Colbert Report, which is presented by Stephen Colbert, himself a Catholic. Fr Martin is also editor at large of America magazine, which is published by the Jesuits. “I love being a Jesuit,” he said. “Without a doubt, my Jesuit vocation is the greatest gift of my life. I know it was the best decision I ever made. I also enjoy my work at America a great deal, too. How great an opportunity to write a book about Jesus, too. I can’t think of anything more satisfying—except meeting him at the end of my life.”—CNS

DIVINE MERCY FEAST 2014

CORPUS CHRISTI CATHOLIC CHURCH WYNBERG

Friday 25th April 2014

Holy Hour & Confessions Mass celebrated by Fr Roger Hickley

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Saturday 26th April 2014

Holy Hour & Confessions Mass celebrated by Fr Dick O’Riordan

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Sunday 27th April 2014

Holy Hour & Confessions Mass celebrated by Fr Ralph de Hahn

3:00 pm. 4:00 pm.

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The Southern Cross, April 9 to April 15, 2014

CLASSIFIEDS Our bishops’ anniversaries

A symbolic Holy Week Continued from page 7 there is only one cross—and a lifesize one that we all clamour round—so we sense what it was like to wait and yearn to be close to Jesus. • The Easter fire really is a bonfire that will light up the night sky and tell the world that the Lord is risen. • People bring bells, pots and pans, and drums to the Easter Vigil to “wake the dead” during the Easter gloria and allow our pent-up joy to overflow. • Everyone wears white to Easter Sunday services so that we are all reminded of our baptism and how we have been washed clean by the blood of the lamb. And one final thought: don’t assume that people know what the symbols mean—why, for example, we genuflect on two knees as we leave on Holy Thursday and then do not genuflect at all when we come in on Good Friday or Holy Saturday. Explain it for people, include it in the Mass sheet; help people to understand not just what they are doing but why they are doing it. And give people a Holy Week that they will want to talk about to their friends and neighbours and thus spread the Good News.

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: 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.

PIETERMARITZBURG Couples for Christ “Behold and Ponder”: Couples retreat on May 23, 24 and 25 at FET College, Northdale, cnr Balambra Way and Olympia Way, Pietermaritzburg. Registration fee: R220 per head. Phone 031 302 1217 or e-mail admin@cfcsouthafrica.co.za.

This week we congratulate: April 10: Archbishop Buti Tlhagale of Johannesburg on the fifteenth anniversary of his episcopal ordination.

Liturgical Calendar year A, Weekdays Cycle year 2

Sunday, April 13, Palm Sunday Matthew 21:1-11, Isaiah 50:4-7, Psalm 22:8-9, 1720, 23-24, Philippians 2:6-11, Matthew 26:14Matthew 27:66 or Matthew 27:11-54 Monday, April 14 Isaiah 42:1-7, Psalm 27:1-3, 13-14, John 12:1-11 Tuesday, April 15 Isaiah 49:1-6, Psalm 71:1-6, 15, 17, John 13:2133, 36-38 Wednesday, April 16 Isaiah 50:4-9, Psalm 69:8-10, 21-22, 31, 33-34, Matthew 26:14-25 Thursday, April 17, Holy Thursday Evening: Mass of the Lord’s Supper Exodus 12:1-8, 11-14, Psalm 116:12-13, 15-18, 1 Corinthians 11:23-26, John 13:1-15 Friday, April 18, Good Friday Isaiah 52:13-53:12, Psalm 31:2, 6, 12-13, 15-17, 25, Hebrews 4:14-16; 5:7-9, John 18:1-19:42 Saturday, April 19, Holy Saturday Night: The Easter Vigil 1) Genesis 1:1-2:2 or Genesis 1:1, 26-31, Psalm 104:1-2, 5-6, 10, 12-14, 24, 35 or Psalm 33:4-7, 12-13, 20-22 2) Genesis 22:1-18 or Genesis 22:1-2, 9-13, 1518, Psalm 16:5, 8-11 3) Exodus 14:15-15:1, (Ps) Exodus 15:1-6, 17-18 4) Isaiah 54:5-14, Psalm 30:2, 4-6, 11-13 5) Isaiah 55:1-11, (Ps) Isaiah 12:2-6 6) Baruch 3:9-15, 32-4:4, Psalm 19:8-11 7) Ezekiel 36:16-28, Psalm 42:3, 5; Psalm 43:3-4 (Read when baptism is celebrated), (Ps) Isaiah 12:2-6 or Psalm 51:12-15, 18-19 (Read when baptism is not celebrated) 8) Epistle: Romans 6:3-11, Psalm 118:1-2, 16-17, 22-23 9) Gospel: Matthew 28:1-10 Sunday, April 20, Easter Sunday Acts 10:34, 37-43, Psalm 118:1-2, 16-17, 22-23, Colossians 3:1-4 or 1 Corinthians 5:6-8, John 20:1-9

Southern CrossWord solutions SOLUTIONS TO 597. ACROSS: 4 Charity, 8 Remand, 9 Slavery, 10 Noises, 11 Warmly, 12 Interior, 18 Intended, 20 Soviet, 21 Stifle, 22 Godhead, 23 Grace, 24 Adopted. DOWN: 1 Francis, 2 Impiety, 3 In fear, 5 Holy Writ, 6 Revere, 7 Thrall, 13 Initiate, 14 Edifice, 15 Adverse, 16 Too old, 17 High up, 19 Extort.

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DEATH

McGOWAN—Dr Joseph McGowan (74). Our eldest brother passed away on March 28, 2014. A gentle, loving and caring person. He will be remembered for his dedication and hard work as a doctor (lusikisiki). Thank you to all who cared for him until his death (umtata). Joe will always be remembered and greatly missed by his brothers Neville, Winston, his sisters Cavell, Gillian, Bridie and their families. in a place of peace and tranquility. From Clive and Daphne-Ann.

Daughters of the Immaculate Heart of Mary WISH TO SHINE YOUR LIGHT FOR GOD’S CHILDREN! Then as a Daughter of the Immacualte Heart of Mary this is your chance to rekindle the light of LOVE and of the GOOD NEWS to the: n Youth and Children

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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

IN MEMORIAM

BROWN—William Christian. in loving memory of our Dad and grandfather who passed away 10 years ago. years have passed, but you are still in our thoughts and prayers. Remembered with love by Ruben, Gloria and family. LINDSELL—Mary. Died April 18, 1997. My mother died 17 years ago, at the age of 94. She will always be remembered in our prayers. John and family.

PERSONAL

ABORTION WARNING: The pill can abort (chemical abortion) Catholics must be told, for their eternal welfare and the survival of their unborn infants. See www.epm.org/static/uploads/downloads/bcpill.pdf GENTLEMAN seeks Catholic lady friend with view to a relationship, Cape Town. 073 000 5918. LADY seeks accommodation with a Catholic family in or near Bellville, Cape Town. 079 957 3817. MATURE lady seeks livein companion position 071 332 3607 NOTHING is politically right if it is morally wrong. Abortion is evil. Value life! www.abortioninstruments. com is the graphic truth that will set you free.

PRAYERS

“In the Masters Footsteps”

Join Fr Joseph Wilson on this 10-day pilgrimage to the Holy Land August 2014, Price R26,800 [t&c apply] Contact Elna, Tel: 082 975 0034 E-mail: elna@holysites.co.za

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.

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. 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. ALMIGHTY eternal God, source of all compassion, the promise of your mercy and saving help fills our hearts with hope. Hear the cries of the people of Syria; bring healing to those suffering from the violence, and comfort to those mourning the dead. Empower and encourage Syria’s neighbours in their care and welcome for refugees. Convert the hearts of those who have taken up arms, and strengthen the resolve of those committed to peace. O God of hope and Father of mercy, your Holy Spirit inspires us to look beyond ourselves and our own needs. inspire leaders to choose peace over violence and to seek reconciliation with enemies. inspire the Church around the world with compassion for the people of Syria, and fill us with hope for a future of peace built on justice for all. We ask this through Jesus Christ, Prince of Peace and light of the World, who lives and reigns for ever and ever. Amen. Prayer courtesy of the USCCB.

NOAH OLD AGE HOMES

We can use your old clothing, bric-a-brac, furniture and books for our 2nd hand shop. Help us to create an avenue to generate much needed funds for our work with the elderly. Contact Ian Veary on 021 447 6334 www.noah.org.za

MY most loving Father, you have promised, “i am the God who heals you” (Exodus 15:26) i place in your loving care my sick body, worried mind, my emotional wounds and sinful nature. i believe that only you have the power to heal me completely. loving Father, i trust in your love for me, Help me to love you more. Help me to increase my faith in you. i surrender to you (here mention your illness or emotional hurt) Cleanse me with the precious blood of Jesus, purify me and set me free from anger, resentment, hatred, unresolved hurts and greed. Help me to remember that the power of the Holy Trinity dwells within me and all power to forgive and overcome sin is in me. Fill me with your Holy Spirit and your peace. Amen. Sacred Heart of Jesus and immaculate Heart of Mary, please protect us.

HOLIDAY ACCOMMODATION

BALLITO: up-market penthouse on beach, selfcatering, 084 790 6562. CAPE TOWN: Fully equipped self-catering 2 bedroom apartment with parking, in Strandfontein. R500 per night (4 persons) Paul 021 393 2503, 083 553 9856, vivilla@telkomsa.net. 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. 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. 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.

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EASTER SUNDAY: April 20 Readings: Acts 10:34:37-43, Psalm 118:1-2, 16-17, 22-23, Colossians 3:1-4 or 1 Corinthians 5:6-8, Matthew 28:1-10 or John 20:1-9

EXT Sunday, our long Lenten journey comes to an end with the celebration of the greatest feast in the Church’s year, that of God’s victory over appalling death. You will have heard a good many readings during Holy Week, especially if (as I hope) you make it to the Easter vigil service. What I propose to do therefore is to encourage you to live reflectively with that rich range of scripture texts over the coming week, and offer you here no more than a few thoughts on the two Easter gospels that you are likely to hear on Sunday. The Easter story for the vigil service this year is from Matthew’s gospel. What resurrection thoughts does it invite us to contemplate? Notice, first, that it happens at dawn, “early on the Sunday”, and we watch in some admiration as the two women, “Mary the Magdalen and the other Mary came to look at the tomb”. This was a brave thing to do, and may already offer a hint of what has happened, even though the ladies are unaware of it. Then it gets more impressive; for there is “a great earthquake”, as the “angel of the Lord came down from Heaven and approached and rolled away the stone—and sat on it”. Then, ironically, the Roman guards who

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Resurrection is victory over death

Nicholas King SJ

Sunday Reflections

had been appointed precisely to prevent the corpse being carried away, themselves “were quaked with fear—and became like corpses”. That was not part of the plan. The angel then shows that he knows what the women are looking for (“Jesus the Crucified”), and utters the great Easter proclamation: “He has been raised, as he said”, and they are invited to check the “place where he was lying”. Then they are given a mission: “Go and tell his disciples that he has been raised from the dead.” They do this (in contrast to the account given in Mark’s gospel) “with great joy”, and are rewarded by an encounter with the risen Lord himself, “and they approached and grabbed his feet and worshipped him”; at which Jesus tells them, in those beautiful words, “Don’t be afraid”, and repeats the commission: “Off you go and tell my brothers that they are to go to Galilee, and they will

see me there.” And this is our story; we are invited to display the same bravery of those gallant women (don’t ask where the men are at this moment), not to be alarmed at the action of God, nor to share the reaction of the authorities, whose incredulity turns them into something like corpses. Instead we are to take on the mission of the women, searching for the dead, but in their obedience finding instead one who is very much alive. Like them, we may hope to encounter the risen Jesus, and be given a job to do: Tell the others to “go to Galilee”, which, since you ask, is wherever you are living as you read these words. And then contemplate the extraordinary fact that God has after all vindicated Jesus. On Easter Sunday morning you will hear John’s gospel account of the same episode. Once again it is the brave figure of Mary Magdalen, “on the first day of the week”, who comes “into the tomb while it was still dark”, and to her horror finds the stone has been removed. So she runs to Simon Peter and the beloved disciple, and tells them the appalling news (it is not yet resurrection, you see). So these two set off, eventually breaking into a trot. The other disciple wins the race and

Why charity benefits the giver E need to give away some of our own possessions in order to be healthy. Wealth that is hoarded always corrupts those who possess it. Any gift that is not shared turns sour. If we are not generous with our gifts we will be bitterly envied and will eventually turn bitter and envious ourselves. These are all axioms with the same warning: we can be healthy only if we are giving away some of our riches to others. Among other things, this should remind us that we need to give to the poor, not simply because they need it—though they do— but because unless we give to the poor we cannot be healthy ourselves. When we give to the poor both charity and justice are served, but some healthy self-interest is served as well, namely, we cannot be healthy or happy unless we share our riches, of every kind, with the poor. That truth is written inside human experience and inside every authentic ethical and faith tradition. For example, we know from experience that when we give of ourselves to others we experience a certain joy in our lives, just as when we selfishly hoard or protect what is ours we grow anxious and paranoid. Native American cultures have forever enshrined this in their concept of potlatch, namely, their belief that while everyone has a right to private property, there are real

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Final Reflection

limits to how much someone may own. Once our wealth reaches a certain point, we need to begin to give some of it away—for our own health and happiness will begin to deteriorate if we hoard all of those possessions for ourselves. Jewish spirituality shares the same idea. Again and again in the Jewish scriptures, we see that when a religious leader or prophet tells the Jewish community that they are the chosen people, a nation specially blessed, their affirmation comes with the admonition that this blessing is not for them alone, but that, through them, all the nations of the earth might be blessed. In Jewish spirituality, blessing is always intended to flow through the person receiving it so as to enrich others. Hindu, Buddhist, and Islamic spiritualities, each in their own way, also affirm this, namely that it is only in giving away some of our gifts that we ourselves can remain healthy. Jesus and the Gospels, of course, teach this repeatedly and without compromise. For instance, in the gospel of Luke, Jesus

gets there first, but courteously allows Peter to enter first, but not without seeing “the gravecloths lying there”. Then Simon arrives and goes in, and our attention is drawn to the “sweat-cloth which had been on his head, not lying with the grave-cloths, but separately, rolled up in a single place” (so that it was not grave-robbers who had taken the body). At that point the beloved disciple goes in, and takes matters deeper than Peter had managed: “He saw and he believed—for they had not yet recognised the scripture that [Jesus] had to rise from the dead”. What does this say to us in this year when we so long for resurrection? First, that it is the women who bravely lead the way; secondly, though, Mary Magdalen does not yet believe in resurrection. Thirdly, there is a good deal of running, indicating an appropriate sense of Easter excitement; then our attention is drawn to the state of the grave-cloths, and also to the fact that none of them is yet in a place to accept the truth of the resurrection, just at the very end. This may give courage to us, worrying whether we really believe this most central doctrine of Christianity. Their story is ours, and our mood next Sunday should be one of immense (and perhaps relieved) joy.

Southern Crossword #597

warns us that it is easier for a camel to pass through the eye of a needle than for a rich person to enter the kingdom of heaven. But he nevertheless praises the rich who are generous, condemning only the rich who are stingy.

or Luke, generosity is the key to health and heaven. In the gospel of Matthew, when Jesus reveals what will be the great test for the final judgment, his single set of criteria have entirely to do with how we gave to the poor: Did you feed the hungry? Give drink to the thirsty? Clothe the naked? Finally, even more strongly, in the story of the widow who gives her last two pennies away, Jesus challenges us to not only give of our surplus to the poor, but to also give away some of what we need to live on. The gospels, and the rest of the Christian scriptures, strongly challenge us to give to the poor—not because they need our charity, though they do, but because our giving to them is the only way we can stay healthy. We see the same message, consistent and repeated, in the social doctrine of the Catholic Church. From Pope Leo XIII’s encyclical Rerum Novarum in 1891 to Pope Francis’ recent apostolic exhortation Evangelii Gaudium, we hear the same refrain: while we have a moral right to own private property, that right is not absolute and is mitigated by a number of things, namely, we only have a right to surplus when everyone else has the necessities for life. Hence, we must always be looking towards the poor in terms of dealing with our surplus. Moreover, Catholic social doctrine tells us too that the earth was given by God for everyone, and this truth too limits how we define what is really ours as a possession. Properly speaking, we are stewards of our possessions rather than owners of them. Implicit in all of this, of course, is the implication that we can be moral and healthy only when we view private ownership in a larger picture that includes the poor. We need, always, to be giving some of our possessions away in order to be healthy. The poor do need us, but we also need them. They are—as Jesus puts it so clearly when he tells us we will be judged by how we gave to the poor—our passports to heaven. And they are also our passports to health. Our health depends upon sharing our riches.

ACROSS 4. It is in being chary that there is love (7) 8. Put me back in SA currency and put me on bail (6) 9. Bondage (7) 10. Disturbing sounds (6) 11. How you give a cordial welcome (6) 12. Kind of design not for outside the house (8) 18. Planned your fiancee? (8) 20. Old division of the Russian Church? (6) 21. Suffocate (6) 22. The divine nature (7) 23. Zeus’ three beautiful daughters bringing blessings? (6) 24.Took on another’s child (7)

DOWN 1. Papal saintly name (7) 2. Lack of reverence (7) 3. I’m afraid and trembling so (2,4) 5. The Bible (4,4) 6. I am lost in reverie and show respect (6) 7. Part of south rally indicates you are in another’s power (6) 13. One who is formally admitted to the group (8) 14. Ice I fed to construct the building (7) 15. Ever sad movement is unfavourable (7) 16. Superannuated (3,3) 17. Way above your head (4,2) 19. Obtain by force (6)

Solutions on page 15

CHURCH CHUCKLE

HE old cradle Catholic had just turned 92 when she went to her priest and said: “Father, I want to convert and be a Protestant.” The priest was puzzled: “How can that be? You’ve been a daily communicant for more than 70 years, a lifelong member of the Catholic Women’s League and Legion of Mary…” The woman replied: “Father, my life is nearing its end, and I thought it’s better if one of theirs dies than one of ours.” Send us your favourite Catholic joke, preferably clean and brief, to The Southern Cross, Church Chuckle, PO Box 2372, Cape Town, 8000.