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Madonsela: Let God be your guide

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Church launches war on porn BY STUART GRAHAM

HE Church has launched one of South Africa’s largest ever anti-pornography campaigns as it aims to spark a national conversation about the dangers of the adult entertainment industry. Rob Riedlinger, chief executive of Mariannhill Mission Press, said the aim of the project is to show South Africans the destructive nature of pornography on society and how it tears marriages and lives apart. “At this stage I haven’t seen anything near it in size and I think this is going to grow,” Mr Riedlinger, who has designed the campaign for the bishops, told The Southern Cross. “Sex is something we shouldn’t be afraid of. It has great richness in society—but pornography perverts that,” the married father of two said. “This campaign highlights the negatives of pornography. It covers topics from addiction to the social impact of pornography. It does so without being preachy.” Some 100 000 pamphlets, which warn the youth about the impacts of pornography, will be distributed to Catholic schools around the country. The Southern African Catholic Bishops’ Conference (SACBC) signed off on the campaign at their plenary in August. “We hope this brochure will reach out to people of all faiths and to those with no faith,” Mr Riedlinger said. “The main aim is to to start a conversation that no matter what you believe, watching pornography will have a disastrous impact on you.”

Rob Riedlinger of Mariannhill Mission Press and head designer Natalie Gallet work on the final print preflight for the run of 100 000 anti-porn brochures which will be distributed in Catholic schools throughout South Africa. Mr Riedlinger said he was approached by the SACBC last year to run a blitz against pornography and highlight the consequences it can have on a society. He said Mariannhill Mission Press devel-

oped a campaign called “Pure love not porn”. “We did detailed research about the nature and business of pornography, what it does to society and to the male and female psyche and what it does to a relationship,” he said.

“We were struck to find that the average age that a child first encounters pornography is 11,” he said. “We met with parents and spoke about the trauma caused by pornography and what to do if child has been exposed to it. We discussed the full effects of what the consequences are of having a sexualised society.” The pornography industry is at the “cutting edge of technology and has designed ways to slowly lure people in”, Mr Riedlinger said. “The nature and business of porn is that it wants to be found. If it is not found, the pornographers don’t make money. So it will find you, whether you want to look at it or not,” he said. “The professionals use a predatory approach that leads people deeper and deeper into pornography.” Porn will always work its way into new media channels and the spread of it will be an ongoing problem, Mr Riedlinger said. Current Internet porn filters have little effect on social media platforms such as Twitter, Snapchat and Instagram, he said. The campaign’s logo is a shattered heartshape to symbolise that pornography is a perversion of what love is supposed to be. It also signifies that the human heart is fragile and can break easily. Noting that there is no law against porn in South Africa, Mr Riedlinger hopes the brochures will soon be translated into other South African languages. He said a workbook is also being developed for groups in parishes and for schools to use Continued on page 2

Daswa beatification will be covered live on television BY STUART GRAHAM

HE bishops’ media man had to explain to SABC officials what a beatification is and why it is important to South Africa, but once the public broadcaster understood its value “they were very open to covering the event”. As a result, the beatification of the martyr Benedict Daswa in Limpopo on September 13 will be broadcast live on the SABC News channel, which is available on DStv 404, from 7:30 to 15:00. Fr S’milo Mngadi, the communications of-

ficer for both the Southern African Catholic Bishops’ Conference and the Daswa beatification, handled the negotiations with the SABC. “They were open to it, but they did need some explanation on who Benedict Daswa was and what this means for South Africa and the Church,” he told The Southern Cross. Fr Mngadi said various other broadcasters, including the British Broadcasting Corporation and possibly ABC from the United States would cover the beatification. Daswa will be beatified at Tshitanini village, about 17km outside Thohoyandou. The ceremony is open to anyone who would like

to attend. Around 20 000 people are expected. Cardinal Angelo Amato, prefect of the Vatican’s Congregation for Sainthood Causes, will preside over the beatification Mass, which is due to run from 10:00 to lunchtime. SACBC president Archbishop Stephen Brislin has expressed the local Church’s gratitude to Pope Francis for recognising Benedict as a martyr and for sending Cardinal Amato to lead the ceremony of beatification in his name. In a letter to the Church in the SACBC region, Archbishop Brislin said that Daswa can become a saint for the whole Church only if he is canonised, the step after beatification.

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“For this to take place, a sign from God, a miracle in answer to Benedict’s prayers, must take place,” he said. “Any claims to such a miracle would need to be thoroughly investigated by the Congregation for the Causes of Saints, which up to now has made a thorough study of the testimonies given by people who knew Benedict well.” It is important that we pray [for intercession] to this martyr for the faith with confidence, using the official prayer to obtain favours as a witness for his canonisation, the archbishop said.

The Southern Cross, September 2 to September 8, 2015

LOCAL

Bishop returns to Church Fathers BY MAURICIO LANGA

N an age when few people have the time to read the voluminous books of Church Fathers such as Ss Augustine, Basil, Boniface, Clement, Cyril and Justin, a bishop has made it easier to learn about them in one easy-to-read book. Bishop Hubert Bucher, retired of Bethlehem, has combined the work of these authors in his new book Hidden Treasures in the Church’s Breviary. This is Bishop Bucher’s third book, after Youth Work in South Africa: A Challenge for the Church and Spirits and Power: An Analysis of Shona Cosmology. Bishop Bucher said the idea of writing Hidden Treasures comes from his many years of pastoral experience as well as in directly working with the clergy. When he was still active as the bishop of Bethlehem, he knew priests who regularly skipped the office or readings and by so doing deprived themselves of the great wealth in the teachings of the Church. Bishop Bucher called the writ-

ings of the Church Fathers “gems”. “I have always appreciated the wealth, wisdom and the deep faith contained in these writings,” he said. The German-born bishop, who retired in 2009 and now lives in Mariannhill, had long wanted to write such a book. “While I was still active as a bishop I already said, ‘Lord, if I am still strong enough after reaching emeritus status, I would like to publish a book with selected writings of Church Fathers’, picking out portions that are particularly, strikingly beautiful, and this is where the idea of hidden treasures come from”, he said. Bishop Bucher believes that not only priests but also laity are interested in the faith of the Church but few have books on the Church Fathers on their bookshelves. He hopes his book “will give them an idea how people such as Ss Augustine, Irenaeus or Cyril in the early stages of the Church helped people to dwell deeply in the faith of the Church”. In the introduction of Hidden

Treasures, Bishop Bucher draws a comparison between the early Church and that in South Africa today. “In South Africa we are still in the early stages of inculturation; we talk a lot about it but little work has been done so far to link the Gospel to points of reference in the traditional religion of our people—the African religion—in this country,” Bishop Bucher writes. “The Church Fathers in the early centuries had similar tasks through the philosophy of the Greeks and the Romans when they had to convince the people about the existential creation that human beings have.” Bishop Bucher hopes that his book will serve as an appetiser in creating greater interest in the writings of the ancient Church Fathers, not only in South Africa but throughout the English-speaking Church. n Hidden Treasures is available from the Pauline bookshops in Durban and Johannesburg and the Catholic Bookshop in Cape Town.

Missionaries of St Francis de Sales priests working in Southern Africa gathered for a regional meeting. The new regional councillors and bursar are Frs Job Kaleekaparampil and Thomas Vanderkunnel, and Luke Perumannikala, along with regional superior Fr Babychan Arackathara.

Church’s war on porn aims at youth and adults

Seminars on meditation in schools STAFF REPORTER

Bishop Hubert Bucher with his new book, Hidden Treasures in the Church’s Breviary, with selections of the works of the early Church Fathers. (Photo: Mauricio Langa)

HE world today is experiencing greater uncertainty about the future than previous generations did. Climate change, mass migration, armed conflicts, fanatical socio-political and religious movements, a growing divide between rich and poor, and crime contribute to a level of stress that diminishes the sense of wholeness in society and in each of us as individuals, according to Paul Faller of the Catholic Institute of Education (CIE). “Closer to the reality of our day-

to-day lives, there is the stress that arises from the pressure that comes through peers and the media to compete, to succeed, to conform, and to get ahead of the pack,” Mr Faller said. “There is an urgent need today to find a quiet space within the self, and to guide our children there. A way of doing this is by adopting a practice of meditation,” he said. He said that since 2012, the CIE network has been promoting meditation in schools. To reflect the growing awareness of the importance of meditation globally, the institute has invited two experts in the field—Dr Cathy

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Day and Ernie Christie—to present a seminar titled, “A Way to Peace: Teaching Meditation to Children”. The seminars will be held in September and October 2015 in nine venues in Durban, Pretoria, Bloemfontein, Johannesburg and Cape Town. Dr Day and Mr Christie are widely experienced in the field, having introduced meditation to all Catholic schools in their home diocese of Townsville, Australia. n For more information about these seminars, contact Paul Faller at paulf@cie.org.za or phone him on 083 326 4568.

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Continued from page 1 to talk about how to deal with pornography. “Down the line we are hoping to use many of the same channels that pornographers use. We’ll have a website with resources, online videos, Facebook and other media platforms,” Mr Riedlinger said. Precious Blood Sister Ulrike Diekmann, who is consulting with the campaign, said the easy availability of pornography to children is a worry, especially in South Africa, which has a high rate of child and sexual abuse. “Children are vulnerable. Children learn through models,” she said. “They may see pleasure associated with certain acts and might want to try it out,” she said. “I’ve seen the problem in urban families with children. I think we are going to see it spread into the rural areas.” Sr Diekmann said in her counselling experience she has witnessed how pornography can have a destructive impact on family life. She said a woman she recently counselled had spoken of her hus-

band who was addicted to pornography. The woman felt a sense of worthlessness and that her husband was treating her as a sex object. “Pornography lowers the beauty of sexuality in relationships. It does do something to relationships. Instead of it being treasured and valued, it becomes an act.” Mr Riedlinger agreed: “Pornography, from an adult perspective, is damaging our perception of sex. We are developing unnatural, distorted views on it. There is often dissatisfaction that fantasies [created by pornographic images] do not live up to real life.” He also warned that in males use of porn has been found to cause erectile problems. Sr Diekmann said she believes the anti-porn campaign will work. “Our hope is that this will stir up some interest and maybe get people to feel the worry we are feeling,” she said. “What I like is that it is connected to a webpage that can provide further information. It is not just a flyer or poster that will be forgotten,” she said. “It can be very effective.”

CWD representatives and educators after receiving their certificates at the Samora Machel Community Development Centre.

Certificates for early learning BY DYLAN APPOLIS

GROUP of 40 educators graduated at Samora Machel Community Development Centre, Cape Town, hosted by Catholic Welfare and Development (CWD) Early Learning Service Organisation (ELSO). ELSO provides training and support to informal crèche personnel, and assists in infrastructure development of early childhood centres to the point where they are able to register with the appropriate government department and access the approved subsidy per child. The event was supported by partner organisations such as Rural Development Support Programme, a representative of the CWD board, and the broader Samora community. CWD public relations officer Julia

Oduol told The Southern Cross that the educators were excited to receive their certificates from ELSO programme manager Denise Damon, ELSO fieldworker Esther Richards and Samora Machel centre manager Adolphine Mulanga. Certificates were awarded for Level 1 Early Childhood Development training in health and safety, nutrition, and first aid. CWD executive director Kevin Roussel encouraged educators to take pride in what they do as it contributes towards the development of children at a very early stage. They were also encouraged to implement what they have learned in the modules. After receiving three certificates, educator Rosemary Nothuko said: “This is the beginning of my new journey.”

The Southern Cross, September 2 to September 8, 2015

LOCAL

SA’s division of powers ‘under threat’ STAFF REPORTER

OUTH Africa’s “delicate” fourway separation of powers is under serious threat, an official of the Catholic Parliamentary Liaison Office (CPLO) has warned. CPLO research director Mike Pothier said the contempt of a high court ordering the arrest of Sudanese President Omar al-Bashir when he was in South Africa and the government’s contempt for the Public Protector must be regarded as an assault on “a key element” of the Constitution. “We have seen recently, in the alBashir incident and in various verbal attacks on the judiciary by senior government figures, clear indications that the respect due by the executive arm to the judicial

arm is lacking,” Mr Pothier said. Public Protector Thuli Madonsela found in a report that President Jacob Zuma and his family had benefited unduly from upgrades to his homestead in Nkandla and therefore had to pay back a portion of the money spent on non-security features. Police minister Nathi Nhleko later issued a report absolving the president of any wrongdoing. Mr Pothier said that by voting to accept the police minister’s report on Nkandla, parliament had signalled its disrespect for the Public Protector. “That everyone knew that this would happen—the ad hoc committee dealing with the matter did not even afford Advocate Madonsela the courtesy of an opportunity

to explain and defend her findings to it—does not mitigate the damage that this has done to our constitutional scheme,” Mr Pothier said. Mr Pothier noted that Constitutional Court Chief Justice Mogoeng Mogoeng had “in an unusually outspoken manner” drawn attention to the separation of powers matter and had taken an unprecedented step in requesting a meeting with Mr Zuma to address the problem. Mr Pothier pointed out that governments “all over the world try to extend the boundaries of their power, [but] in the best examples of democracies, members of parliament, as public representatives, push back against this, and thereby maintain the proper balance”. That balance is lost when “MPs

align themselves with abuses of executive power and assist in encouraging such dangerous tendencies”, Mr Pothier said, adding that once that balance is lost, “it is very difficult to restore it”. The framers of the South African Constitution, Mr Pothier said, had the foresight to include “an innovative set of institutions” that add a fourth arm to the usual three-way division of government into legislature, executive and judiciary. The constitutionally-enshrined Chapter 9 institutions (or C9s), such as the Public Protector and Auditor General, are mostly intended to prevent overreaching by the state. Most of these institutions carry out their duties in the space between the executive and the judici-

ary, Mr Pothier said. “The great strength of the separation of powers is that it creates vital checks and balances between the arms of government,” he said. “Our C9s fit comfortably into this scheme, providing a useful additional set of checks and a further assurance of balance between state power and citizen’s rights,” Mr Pothier said. “The great weakness of the separation of powers, however, is that only one arm of government—the executive—has actual muscle,” he said. “Neither parliament nor the judiciary control the ultimate weapons of state power: the security forces, including the police and the intelligence service.”

Madonsela: God is your guide Umzimkulu renews structures BY STUART GRAHAM

to meet challenges of today BY DYLAN APPOLIS

HE’S not known for going easy on those in power, but Public Protector Thuli Madonsela says her Christian values have taught her an important lesson in the way she deals with problems with authority. The power of forgiveness is immense, Ms Madonsela told a group of youths in a talk. “I would say the first thing you have to do is forgive whoever you feel is pushing you down. “We are rude and cruel when we are afraid. Something, for example, may remind a person of a trauma they experienced and that may be causing their behaviour.” Dialogue is vital when conflict arises, she said. “A lot of people I may have had friction with... we worked it out. After sitting and discussing our expectations we found common ground.” Ms Madonsela, who regularly comes under personal attack from South Africa’s most powerful politicians, said much of the “crude criticism” against her has been inspired by sexism. “I get annoyed for five to ten minutes. But after, I realise people are just doing the best they can and they can’t do better,” she said. “A lot of people, if they can’t engage you on their merits, attack you personally. If they attack you personally you must know you have won the case on merits.” Ms Madonsela said people had to be taught how destructive corruption is for the country. The risks attached to corrupt tenders are enormous for businesses, she said. Often a company will have a project in place but will have to halt it when a lawsuit emerges or the Public Protector makes a finding against it. “Everything comes to a standstill,” Ms Madonsela said. “From a business viewpoint it is not profitable to engage in corruption.” The cost of corrupt tenders to business, however, is “nothing” compared to the cost to the coun-

Public Protector Thuli Madonsela says her Christian values inform how she tackles her job. try. “It makes the cost of public sector government prohibitive,” Ms Madonsela said.

any South Africans, she noted, had earned their freedom “through breaking things” but that it was time to change the way things are done. “We need to transform how we engage. We need to teach the young we no longer need to break things. From the government’s side, when channels are being opened for dialogue, it should be in good faith,” she said. She feels that much of the anger in South Africa is from the unemployed and those “not linked to anything. Historically in societies everyone had some place. Everyone had a role to play, whether it was hunting or gathering. Everyone was part of something,” she noted. “In modern society some people are cast aside and one of the reasons for that is education.”

Ms Madonsela recalled how her father had refused to put her through high school from Grade 11. It was then that she received a bursary from the Swaziland Council of Churches. She said she had been lucky to have numerous mentors who had guided her and taught her humility. “My mentors came in all packages. White women. Black women. Black men. White men. It helps to have mentors who tell you when you are wrong. Often we always think we are right.” Ms Madonsela said she often felt she stood “on the shoulders of giants” such as Charlotte Mxexe, the first black South African woman to earn a degree. “I stand on shoulders of pioneers. When it gets bad I look at others before me and ask myself how they handled it,” she said. “It’s the power of dreams. If you think you can do it, you can do it—but always remember to have God as your guide.”

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HE diocese if Umzimkulu in KwaZulu-Natal is renewing its structures in order to better respond to the challenges and possibilities of today’s Church and society. The process is modelled on the restructuring of departments in the Southern African Catholic Bishops’ Conference. “Of special concern is the involvement of lay people in the Church life through their commission for Formation, Life and Apostolate of the Laity and through difference sodalities which are part of that commission,” said Bishop Stanislaw Dziuba. Since last year the diocese has been in the process of renewing the diocesan pastoral council and commissions. “We have had meetings and workshops of representatives of different sodalities to present [the diocese’s] vision and reflect on their role in the whole process and life of the Church using their specific charisms and objectives,” Bishop Dziuba said. Most recently, a meeting with Sacred Heart Sodality committee was to see how the association of lay people that has about 3 200 members would be part of the process of searching for

new ways of evangelisation. To facilitate this renewal, the sodality will have a new programme of training of teams and ongoing formation of members through Bible-sharing and studying methods, prayer and spirituality. “We will try to extend these programmes to all sodalities and lay people of the diocese to help them to become the parish missionary disciples who will go back to their families, communities and call back home those whose faith has become weakened because different life situations, doing this in the spirit of the Good Shepherd going out to search for the lost sheep,” said Bishop Dziuba. The youth component of the Sacred Heart Sodality is working in close cooperation with the youth ministry of the diocese. It is giving younger members a specific platform to express their participation in the sodality and in the Church. It is coordinated by Sebastian Zondi, a member of the diocesan committee. “These are our dreams and plans to revive our parishes,” Bishop Dziuba said, adding: “We pray through the intercession of Benedict Daswa, the layman, for an outpouring of the Holy Spirit for the Church in Umzimkulu.”

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The Southern Cross, September 2 to September 8, 2015

INTERNATIONAL

20th century saw Cuban Church in survival mode BY RHINA GUIDOS

Archbishop Dieudonne Nzapalainga of Bangui, Central African Republic, Imam Omar Kobine Layama and Rev Nicolas Guerekoyamene-Gbangou were awarded the 2015 Sergio Vieira De Mello Prize in Geneva. (Photo: Tyler Orsburn/CNS)

Central African religious leaders share UN prize

HREE religious leaders—including a Catholic archbishop—have been honoured for promoting interfaith reconciliation in the conflict-torn Central African Republic. “This award doesn’t belong to us,” Archbishop Dieudonné Nzapalainga of Bangui, president of the Central African bishops’ conference, told the British Catholic aid agency CAFOD. “It honours the dedication of ordinary people from all walks of life who have refused to be overwhelmed by the violence and instead, with brave hearts, go and talk peace and reconciliation in their communities,” the archbishop said shortly before receiving the 2015 Sergio Vieira De Mello Prize in Geneva. He shares the award with Imam Omar Kobine Layama, president of his country’s Islamic Council, and Rev Nicolas GuerekoyameneGbangou of the Evangelical Alliance. The De Mello Foundation said the award, commemorating a Brazilian UN diplomat killed in an August 2003 bomb attack in Iraq, was intended “to draw world attention to unnoticed efforts by an individual, group or organisation having done something special

and unique”. It added that the three religious leaders had worked via their Interfaith Peace Platform, founded in 2013, “to reconcile religious groups in the hope of a lasting peace”, while promoting dialogue to prevent religious violence. “The heads of Catholic, Muslim and Protestant communities have been working together tirelessly to restore the social fabric of their country by addressing the root causes of mistrust in remote villages,” the foundation said. “In the middle of war, they agreed to act together to address growing unrest in the Central African Republic. Since then, they continue to persuade Muslims, Catholics and Protestants to avoid further violence and revenge.” In March 2013, a rebel group known as Séléka, which includes many Muslims from the neighbouring countries of Chad and Sudan, overthrew the government of Central African Republic, causing the president to flee. In revenge, the Anti-Balaka, often portrayed by the media as Christian militias reactivated in response to Muslim rule, increased attacks on Séléka members. Thousands have died in violent attacks by both groups.—CNS

S the Catholic Church opened the Second Vatican Council in 1962, addressing and changing the Church’s relationship with the modern world, the Church on the island of Cuba was entering a period of mere survival. Following the 1959 Cuban revolution, the government, which declared itself officially atheistic, seized properties that had served as the social and community centres of Catholic life, and a decades-long tension between the government and the Catholic Church was just beginning. In “Small Communities: a Dawn of a New Way of Being Church”, issued by the Cuban Catholic bishops’ conference, Church officials document—in carefully chosen language —difficulties, triumphs and modernday challenges under communism, in the country which Pope Francis will visit this month. The Church in the second part of the 20th century faced “a difficult time”, says the document, without saying why or what caused the difficult time. It says the Church and parishes entered an epoch of “defensive survival and conservation”. The document provides a glimpse of a Church that, up until the 1950s, was thriving and greatly contributed to life on the island through its Catholic education system, including K-12 schools and universities, hospitals, orphanages, nursing homes and other institutions. As tensions at the start of the revolution grew, those institutions and the properties where they operated were seized. The number of Catholic priests and other religious serving in Cuba became limited and greatly dwindled with the years. And the building of new churches was halted for five decades. But in 1986, following what’s known as the National Cuban Ecclesiastical Meeting—a gathering of priests, religious and laity organised

Pope John Paul II is pictured greeting Cuban leader Fidel Castro during a January 25, 1998 Mass celebrated in Havana’s Revolution Square. (Photo: Arturo Mari, EPA/CNS) by the Cuban bishops—officials decided that instead of being on the defensive, the Church in Cuba could focus on missionary work. This brought about an “awakening” and a “new Pentecost” for the life of the Church on the island. With battered church buildings and scarcity of church properties, the laity and others started carrying out the work from what are called “mission houses”—basically any space they could find. They included private homes or patios where people could meet to share the Gospel, or to organise the life and works of a parish: visiting the sick, tending to the poor.

he document says that Church members, mainly the laity, decided to take a more active role in groups for youth, the elderly and retired. They became more involved in Church organisations such as Caritas, establishing spaces where Church members could help Cuban society learn about any number of

subjects: languages, arts and crafts, small businesses, areas that are thriving in Cuba’s growing tourism sector. “It wasn’t until about 1990, when the Church in Cuba, seeing that it continued to live under communism, then decided to be a Church under communism,” Fr Molina said. Yet the number of “committed lay people is insufficient”, the document says, as many Catholics face greater work demands or leave the island. It’s a significant “haemorrhage” that affects not only the life of Catholic families, but also “weakens our communities”, the document says. While activities such as papal visits and pilgrimages help the people of Cuba get to know the Church more and provide the Church an opportunity to interact with civil authorities, it is still difficult to maintain a level of faith formation for those who become interested in the Church after such events.—CNS

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BY CINDY WOODEN

RAWING on the experience of the public exposition of the Shroud of Turin, Vatican officials are adopting a reservation system for pilgrims who want to cross the threshold of the Holy Door at St Peter’s basilica during the Year of Mercy. The free, online registration will not be activated until October, but the Vatican published a brief explanation of the plan on www.im.va, the website for the Year of Mercy that begins on December 8. “Since a large number of pilgrims are anticipated, it is strongly recommended that pilgrims register their arrival in Rome and the possible times at which they wish to make their pilgrimage,” the notice said. People with special needs, particularly regarding mobility, can enter that information on the reservation form and be assured

of assistance when they arrive. Knowing how many pilgrims to expect on a given day and giving them an appointment so they can avoid hours of waiting in line will “ensure that the pilgrimage remains prayerful”, the Vatican said. The archdiocese of Turin used a similar system to regulate the pilgrim flow for the public exposition of the Shroud of Turin. Not reserving a date and time in advance will not exclude a pilgrim from crossing the Holy Door’s threshold, the Vatican said; a special pilgrims’ office will be open along the main boulevard leading to St Peter’s Square for last-minute reservations. “The pilgrimage to the Holy Doors at the other papal basilicas of Rome—St John Lateran, St Mary Major and St Paul Outside the Walls—will not be subject to registration,” the Vatican said. The Holy Door at St Peter’s basilica (seen

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above) is located to the right of the basilica’s main entrance; between Holy Years it remains sealed with bricks as a symbolic reminder of the barrier of sin between human beings and God. At the beginning of a Holy Year, the pope opens the door to signal the opening of a special year of grace and pardon.—CNS

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INTERNATIONAL

The Southern Cross, September 2 to September 8, 2015

Pope Francis surprised congregants when he joined them in the pews for Mass at the tomb of St Pius X in St Peter’s basilica. The pope made the special visit to pray for catechists, which he does every year on the feast of St Pius X, who wrote a catechism in 1908. (Photo: @jesuitnews)

Mafia don’s lavish funeral alarms Rome BY CINDY WOODEN

THE JOURNEyS OF A LIFETIME!

ELEVISION programmes, coffee bars, Italian Twitter accounts and the corridors of political power were abuzz with news and commentary about the extravagance surrounding the funeral of the reputed boss of an organised crime ring in Rome. The funeral Mass for Vittorio Casamonica, 65, was celebrated at St John Bosco church in south-east Rome. His body was carried to the church in an antique gilded black hearse drawn by six black horses. When it arrived at the church, a band outside played the theme song from the film The Godfather. A poster hung over the entrance to the church said, “You conquered Rome, now you will conquer heaven”. Another, taped to a column alongside the entrance, proclaimed him “King of Rome” and featured a photo of Mr Casamonica dressed in a white suit and wearing a large cross, a photo of the dome of St Peter’s basilica and one of the Colosseum. After the Mass, a helicopter flew over and dropped rose petals, and the coffin was transported to the cemetery in a Rolls-Royce hearse. The Vatican newspaper, L’Osservatore Romano, called the funeral a “scandal”. Prayers for the dead are one thing, the newspaper wrote but “the media spectacle, the display of power and the rambunctious and vulgar manipulation of a gesture of Christian piety” is another.

8-day Pilgrimage to the People carry the casket of Vittorio Casamonica, a reputed boss of an organised crime ring, into St John Bosco church in Rome for his funeral Mass. (Photo: Reuters/CNS) Auxiliary Bishop Giuseppe Marciante of Rome told the Catholic newspaper Avvenire that the diocese was not informed of the funeral in advance. “Only the pastor knew, but he had no idea there would be that mafia propaganda.” If the diocese had known, the bishop said, “we absolutely would not have accepted to have the funeral”, but would have suggested the family hold a prayer service at home. Raffaele Clemente, the commander of Rome police, was criticised on Twitter for the police being present, but doing nothing to stop what has been described as a “show funeral”. Commander Clemente responded that the police directed traffic around the church “because that was their obligation”. The Mass itself was a normal Catholic funeral “without any

element disruptive to the religious climate”, according to the diocese. “During the Mass, mercy, hope and repentance were the only things talked about. What happened outside—diocesan sources said—was done without authorisation,” Vatican Radio reported. When Mr Casamonica’s family requested the funeral, the sources said, “the pastor evaluated it on the basis of canon law and could not refuse to celebrate the funeral”. Rome Mayor Ignazio Marino and Italian interior minister Angelino Alfano have called for investigations into how the scene outside the church was planned and executed. Mr Marino tweeted: “It is intolerable that funerals become instruments for the living to send mafia messages.”—CNS

Pope Francis to see ‘Homeless Jesus’ during Washington visit BY CHAz MUTH

HEN Pope Francis approaches the Catholic Charities building in Washington during his US visit this month, he will encounter a “homeless person” covered in a blanket lying on a park bench. The scene actually is a sculpture. And it’s not a work of art depicting any homeless person; it’s the bronze image of “Homeless Jesus”. “I hope Pope Francis blesses our ‘Homeless Jesus’ when he’s here,” said Roland Woody, a Washington resident who was homeless until earlier this year. “It’s kind of a symbol of hope for the homeless in [Washington] DC. If the pope blesses it, it will be even more special.” If the pope does bless the two-metre-long statue, it will be the second one of its kind that he’ll have done that for. Pope Francis blessed a smaller version of the “Homeless Jesus” sculpture during a late November 2013 general audience at the Vatican in front of thousands of pilgrims. Afterward, the pope told the sculptor, Timothy Schmalz of Toronto, that he thought it was a “beautiful piece of art” and a wonderful representation of Jesus. The arrival of “Homeless Jesus” in Washington came last winter after Washington Cardinal Donald Wuerl witnessed the pope’s 2013 blessing of the smaller statue, said Mgr John Enzler, president and CEO of Catholic Charities of the Washington archdiocese. “It’s deceiving when you

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Springﬁeld Convent Senior School, founded in 1871, is a Catholic school for girls in the Dominican tradition, situated in beautiful gardens on Wynberg Hill, Cape Town. The school has a caring atmosphere, a proud academic record, vibrant Music and Art Departments and excellent facilities for Sport.

“Homeless Jesus” is a two-metre-long bronze sculpture that sits in front of a downtown Washington building occupied by Catholic Charities of the Archdiocese of Washington. (Photo: Chaz Muth /CNS) first look at it, because it looks like a homeless person wrapped in a blanket lying on a park bench,” Mgr Enzler said. “When you get up closer you realise it’s a sculpture,” he said. On more than one occasion, a homeless person has approached the priest and told him they could tell it was a statue of Jesus, because of the holes in the feet. “They recognise it right away,” Mgr Enzler said. “It’s very special.” Artist Timothy Schmalz said that viewers are forced to take a second look at the sculpture of a human wrapped in a blanket, face covered, with only the feet exposed, to recognise that its actually depicting Jesus.

“I can imagine some people walking on a city street, walking by thinking it’s another homeless person, and then they’ll realise it’s actually a representation of Jesus,” he said in 2013. “They will have that moment of reflection.” Mgr Enzler said Washington’s “Homeless Jesus” has inspired some to have a more compassionate view of the homeless and has provided the poor with a little dignity. “People who are homeless here say, ‘That’s our monument, that’s our Vietnam Memorial. That’s our Lincoln Memorial. That’s our place,’” he said. “They love it. They’ll come by and they’ll touch it. They’ll say a prayer by it.”— CNS

We invite applications for the full-time position as Head of Sport of Springfield Convent School with effect 1 January 2016. The successful candidate must: • be suitably qualified • be registered with SACE • co-ordinate the sports department, including the appointment and supervision of coaches, setting fixtures, arranging tours and the extra-mural calendar • have strong administrative skills • be able to communicate effectively and work well with parents, pupils and staff • facilitate and guide pupils in the Sports’ Portfolio Please submit your CV via post to: The Principal, Springfield Convent School, St John’s Road, Wynberg. 7800 or via email to headmistress@springfieldconvent.co.za Closing date: Monday 14 September 2015.

The School reserves the right not to proceed with the ﬁlling of the posts. An application will not in itself entitle the applicant to an interview or appointment, and failure to meet the requirements of the advertised post will result in applicants automatically disqualifying themselves from consideration. Please note no faxed applications will be considered and only those applicants invited for an interview will be contacted. Springﬁeld is a member of the Independent Schools’ Association of Southern Africa.

The Southern Cross, September 2 to September 8, 2015

LEADER PAGE LETTERS TO THE EDITOR

Editor: Günther Simmermacher

Let’s talk about sex

HE bishops of Southern Africa must be commended for their new campaign against pornography, “Pure love, not porn”, and for the content of that initiative’s message. The moral arguments against pornography are well known. The Catechism of the Catholic Church frames it in this way: “[Pornography] offends against chastity because it perverts the conjugal act, the intimate giving of spouses to each other. It does grave injury to the dignity of its participants (actors, vendors, the public), since each one becomes an object of base pleasure and illicit profit for others. It immerses all who are involved in the illusion of a fantasy world. It is a grave offence. Civil authorities should prevent the production and distribution of pornographic materials” (2354). In our age, especially in Western culture, moral judgment tends to be relativised, with a result that a message which relies only on the ethics of an act often is dismissed as a subjective “opinion” in the private realm. The bishops’ anti-porn campaign acknowledges that reality. While it rightly raises issues of morality and personal ethics, it also aims to educate the public on the dangers of pornography. When the Catechism of the Catholic Church was written in the early 1990s, the drafters could not have foreseen the impact which the Internet and advancing technology, especially the smartphone, would have in making pornography easily and widely available. The idea, therefore, that civil authorities today might have any power to “prevent the production and distribution of pornographic materials” would seem to be redundant. Even if governments were to attempt doing so, it would require potential violations of civil rights that are unrelated to morally objectionable material. For example, the proposed Online Regulation Policy in South Africa, which would require almost all graphic media uploaded to the Internet to first be classified by the Films and Publications Board, intends to weed out child porn, working on a peculiar presumption that child porn producers would seek legal methods of distributing their criminal “products”, or that minors sharing their private sex videos on social media would first consider the legal implications of that act. But such a law could also be used, by an unscrupulous government, to intimidate, prosecute and silence critics. Noble intentions notwithstanding, the Draft Online Regulation Policy is a very poorly conceived idea. So, widely accessible pornography will remain a reality, and with it social acceptance of pornography as a personal choice will become increasingly entrenched.

This is evident even in fashion, with some young girls wearing T-shirts featuring legends such as “Porn Star in Training”. Wildly popular TV programmes, such as Game of Thrones or Girls, normalise the voyeurism of pornography through graphic depiction of sexual acts.

ur response, therefore, cannot be limited to statements of moral revulsion and protests against the availability of porn. Our obligation also is to educate. The bishops’ anti-porn campaign is providing the public with a good basis for that. It explains the effect of porn on people, as individuals and as members of society. This ranges from the dangers of erectile dysfunction among men and the destructive consequences of porn addiction, to the objectification of women which gives rise to corrosive sexual attitudes and the normalisation of sexual violence towards women, to the extent that teenagers film the rape of girls on their smartphones and share these videos with others. The bishops’ campaign cannot be dismissed as a finger-wagging moral crusade. Having been researched and designed by lay family people, it is raising concerns that apply alike to people with faith and those with none. These are the issues that need to be addressed within families. Parents, teachers and others who shape our young must speak freely about sex to communicate the dangers of pornography. They must be able to explain to the youths in their care why the depiction of sex acts in pornography does not correspond with the sex act in normal life, and has nothing to do with love. The young need to be taught that girls are not objects of sex, available at a whim—and girls must be empowered to resist this. They need to be taught that the purpose of the sex act is not mechanical gratification, nor should it be filmed for the entertainment of others. They need to be taught that pornographic acts that portray the degradation of women are perverse and a violation of human dignity—even when the actress on the screen seems to “enjoy” it, or otherwise appears to voluntarily submit to it. They need to be taught that many of the acts which women in porn permit to be done to them have nothing to do with normal, healthy sexuality—much as the scenes in the movie franchise The Fast and the Furious do not represent normal traffic behaviour. For that, we must be willing to talk about sex, openly and without shame, using reason in counteracting the pervasive message in today’s society that pornography is just another lifestyle choice.

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.

Post Office problems can be beaten

S most South Africans have realised, the problems afflicting the SA Post Office are ongoing and having a disastrous effect on print media reliant on it for distribution. This has certainly been the case for The Southern Cross. We are doing our best to get around this problem by using alternative services, and investigating others, but we are still to a large extent dependent on the Post Office. What is extremely concerning is the trend in some parishes to simply cancel their long-standing order of the paper due to late arrival and the total lack of trust in the Post Office that we are all experiencing. This is very problematic at three levels. Firstly, where is our loyalty to a

Unreal Shroud

EGARDING the Shroud of Turin, I see that there is another article supporting the Shroud, “Jewish scientist: Why I believe the Shroud is real” (August 12). I choose the heading “Why I do not believe the Shroud is that of the buried Jesus” because St John’s gospel (20:06-7 of the African Bible) states quite clearly the following: “When Simon Peter arrived after him, he went into the tomb and saw the burial cloth(s) there and the cloth was that which had covered his head, not with the burial cloths but rolled up in a separate place.” The Shroud of Turin is one long cloth. It may be that of a crucified man but I do not believe it is that of Jesus. Carmen Smith, Somerset West n The Shroud of Turin is consistent with the Jewish burial customs of the time, including the placement of the body, with the hands folded over the loins. The face cloth was used to cover the face of the dead body during the entombment. Usually it would be removed and put aside when the body was wrapped in the burial cloth. This is in line with St John’s description of the empty tomb.—Editor.

Lack of mercy

HE article by Fr Ron Rolheiser on suicide (August 12) refers. Some years ago, a young colleague of mine took his life, no doubt because he had just had word that his wife and baby were not returning to their home here in South Africa after ostensibly just visiting family in England. He was refused a Catholic burial. I trust that God showed him the compassion which the Church could not do. Therese Ingle, Johannesburg

paper that has been published every week since October 17, 1920, completely unsubsidised by the Church? We survived the World War II and the years of apartheid. Are we going to let the SA Post Office cripple us now? Secondly, there are many parts of the paper that do not date, such as the editorial, guests columns, the letters page, various features and advertisements. While not ideal, it is also not the end of the world if the newspaper is sold a week later at the church door. Thirdly, unless by subscribing directly, there is no other way for parishioners to access the paper. They cannot go and buy it at a

Join activities to renew parish

ESPONDING to Frank Bompas (“Worldly and spiritual renewal”, August 19), I have never thought that the Catholic Church is in competition with any other religion or Christian denomination. I agree with some of Mr Bompas’ advice but I feel that people who leave the Church because they find it boring are actually boring themselves. To make a difference in our own parishes we must act and do something for it, such as: • joining a ministry in the Church; • participating in our parish; • learning more about our faith; • interacting with our communities and thereby building a more intimate relationship with our Lord. We should not stand back and wait for things to happen. We must make things happen and create a happy atmosphere where people are excited to attend Mass. Sylvia Weelson, Port Elizabeth

Church: wide array of info

ITH regard to some letters in The Southern Cross of August 19, I wish to make two points. Firstly, perhaps a lack of understanding of the teachings of the 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

shop, leaving the parish with unsold copies the following week when it does arrive. By deciding to cancel a standing order, parishioners are being denied an important source of news and spiritual input. Are they even being consulted about this? While the board of directors and staff of The Southern Cross try everything we can to solve distribution challenges, we appeal very strongly to the parishes, clergy and bishops of our territory not to cancel their orders but to work with us and promote us. The alternative eventually is an empty porch and no national newspaper, the situation every other denomination in this country faces. The choice is ours as Catholics. Rosanne Shields, chairperson: The Southern Cross Catholic Church may have come about by our being poorly catechised when young. However, we are fortunate to live now in a technological age with positive benefits for us members of the Catholic Church. In 1981 Mother Angelica established the Eternal Word Television Network (EWTN) in America and for those of us unfortunate enough not to have this TV network in our homes, there is an amazing array of programmes available on podcasts through the EWTN website, on videos which can be viewed on YouTube, and so on. I have learned so much about Church teachings by listening to Dr David Anders’ Called to Communion radio show in podcast form, and another favourite is Johnette Benkovic with her show Women of Grace, also a podcast. Through listening to EWTN I have heard about Bishop-elect Robert Barron’s website (wordon fire.org) and his wonderful Catholicism DVDs, among other things. And not forgetting Matthew Kelly’s website (dynamiccatholic. com) and the resources on offer there. I highly recommend Mr Kelly’s book Rediscover Catholicism: A Spiritual Guide to Living with Passion & Purpose. My second point is this. Since you and I make up the Catholic Church, it is up to us to start Bible studies (of which there are quite a number offered online), to begin fellowships at church, to teach fellow parishioners how to grow closer to God, to catechise Church members by making use of the wonderful array of tools we have available today, to start a book club for the reading spiritual books, and so on. The list is endless! But it does begin with us. Shirley Doyle, Johannesburg

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PERSPECTIVES

What we learn from scandal

WORD that we often hear in Church circles is the emotive term “scandal”. We use it as Church people looking out at the world and outraged at something that has been done. The scandal of Nkandla! The scandal of corporate greed! The scandal of teenage pregnancy! The scandal of nuclear weapons! There is a biblical source for this word. When St Paul writes about how hard it is for people to believe in Jesus (1 Cor 1:23) he refers to the crucifixion—the idea that the anointed one of God might be subject to such a humiliating execution—as “a stumbling block for the Jews”. The Greek word he uses for stumbling block is the source of our modern word “scandal”. So scandal is not just behaviour that causes outrage but behaviour that undermines our belief in a person or an institution or a principle. For the Jews whom Paul was describing, belief in an all-powerful God was undermined by the idea that God could let his anointed one die. For many South Africans, the expenditure on Nkandla was a scandal not about a person but rather the way in which it undermined belief in important institutions, like the presidency or Parliament or the judiciary. Scandal depends on perspective. The Jews were scandalised because their belief about how God’s Messiah would act was being undermined, and thus they reject a crucified Jesus. But equally, many Christians would be scandalised by the rejection of a Messiah who was willing to suffer for us. If we are outraged how do we react? Do we reject the scandal to hold on to the prior belief? Or does the scandal help us to reassess and change the prior belief?

However we react, the emotion that comes with scandal is one that can be very effective. It can motivate us—generally peaceful, non-confrontational believers— to get up and shout about an issue and demand that “something must be done”. But as always with these emotionally loaded terms we have to be careful that we don’t devalue them from over-use. If the traffic on the M1 and the bad service at the bank and Nkandla are all “a scandal”, our self-righteous energy might be spread a bit too thinly.

n recent years the word scandal has also, sadly, been used not just by the Church but about the Church. I don’t need to rehearse here the various scandals that we have heard about, from child abuse to financial corruption to extravagant bishops to sexual misdemeanours. Again, all of these are called scandal because they evoke indignation (even anger), undermine our faith in the institution, and warrant a strong response. But notice that for “scandal” to be invoked, there has to be public knowledge of

Our word “scandal” derives from the Greek word which St Paul used to describe Christ’s crucifixion. (Photo: Vincent West, Reuters)

Raymond Perrier

Faith and Society

the act. One of the mistakes made over child abuse (whether with good intention or bad) was the covering up of cases for fear that their public admission would “cause scandal”. Or in other words, the stumbling block to faith was seen not in the fact of an abusive priest but only in the public awareness of the abusive priest. In the end, of course, the scandal of the abuses was compounded by the further scandal of the attempts to cover up the cases. Faith in the Church was for many doubly undermined. Thankfully, the Church has mostly now learnt that in a media-savvy age it is neither wise nor possible to cover up problems indefinitely. So we are becoming more willing as a Church to admit to ourselves and to others the faults of individuals and institutions. When we, as Christians, hear about those scandals, we are appropriately indignant. But we are also challenged to remember the Gospel injunction to pardon others. How do we get the balance right between the cry of scandal and the call for forgiveness? Let me give some real life examples. A man has been working for a Church charity but has recently been fired after it was found he had been siphoning off donations that were given for the poor. It is widely known that this is why he lost his job and yet he continues to play an active and public role as a minister in his parish. Perhaps this is appropriate forgiveness. But what if he has made no attempt to pay back what he took or show regret? Our Continued on page 11

How much do we value couples? Toni Rowland T HE theme of “Commitment to Marriage” was chosen for September but in fact the bishops’ Marriage Awareness Campaign already started on August 23 (Week 21). Marfam had introduced this campaign in 1997 when after the 1994 African Synod weeks 21–27 of the liturgical Year B were suggested for a possible marriage focus. There are different ways to conduct such a campaign and the bishops’ website (www.sacbc.org.za) lists some suggestions to highlight different phases of married life. Marfam reproduced its own resources for this time, with one of the main ones being a set of weekly reflections based on the Sunday readings, relating them to an aspect of marriage for the whole community. Catholics often comment that Sunday homilies do not speak enough to their life situations, and Pope Francis in his exhortation “The Joy of the Gospel” challenges homilists to pull up their socks. But family people can do much themselves to bring Scripture to life. I have found it an interesting exercise to add a family life-related reflection to the daily readings as I have done for most of this year through “Thoughts for the Day”. General knowledge of Church teaching around marriage tends to be quite sketchy and so the “family life thoughts” for September are accompanied by a passage on Church teaching, much as I was used to in teaching catechism over the years. Becoming family-friendly does demand a degree of knowledge, certainly some understanding and even a degree of wisdom that is best acquired from one’s living a life of faith. Catechesis, theology and even evangelisation focus mainly on the knowledge area. Spirituality is living this out in practice. Family spirituality is living this within a

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A couple’s footprints are seen in sand. This month’s family reflection concerns couples especially. family, but in addition, from an experience of family-living and relationships with one another and God. However, what appears to be lacking in becoming a family-friendly Church is another dimension: grappling with the theology of what it means that a family is a little church on which the “big Church” is meant to be a modelled. Archbishop Vincenzo Paglia, president of the Pontifical Council for the Family, acknowledged this. He has said: “More than a new family ministry, the entire ministry needs to be increasingly inspired in a family sense.” We can all start right there, as married couples, those who have been married or hope to be married one day, and also those who will never marry. There is a time to focus on the problems but also a need to focus and build on the good. Begin with this example of a reflection on the theme and readings for the current Sunday, September 6: “Value and affirm the good” (based on Is 35:4-7a, Jas 2:1-5, Mark 7: 31-37). Fr Peter (to choose a random name) had discussed with the parish pastoral council

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the possibility of having a couple talent contest, but they had decided that it might embarrass some of the shyer people. Instead he would invite families at home, as couples and as families, to honour their married couples by affirming what they saw as particularly good in them as a couple—and, of course, for couples to share the good they see in their spouse. Using the words, “The Lord who does all things well”, from the introduction to the Mass, they should consider in what ways they give glory to God through the particular gifts which God has given them. Questions for Sharing and Action (for couples, individuals or groups) • How well do I use my eyes, ears and tongue in seeing the good in my spouse, listening lovingly and affirming him or her? • How willing am I to acknowledge my own gifts within our marriage? Share on these special qualities with each other and take some time out together to show that appreciation of each other. For others in the community: Share on some of the good you see in the marriages of those around you. Consider ways to affirm and encourage couples in their marriage, sharing how valuable their relationship is for others. Conclude with a moment of prayer. Reflections for all the Sundays in different local languages and preparations for a Marriage Day on October 4 are available. Visit www.marfam.org.za/2014family conference.

The Southern Cross, September 2 to September 8, 2015

Michael Shackleton

Open Door

Can there be doubt in faith? Why do many believing Christians so often shrug and say things like: “If there really is a heaven...” Is faith always tied up inextricably with a measure of doubt? H L Pentz

HOMAS, the disciple of Jesus, displayed a huge measure of doubt when he was told that his Master, whose death he had witnessed, had come back to life (Jn 20:24-29). He knew from experience that the dead stay dead. But when, to his shock, he saw the risen Jesus and heard him say, “Doubt no longer, but believe”, he was overwhelmed and instantly made his act of faith in the resurrection. You and I do not have this kind of privilege. Our faith relies not on what we have experienced but on what we have been told, that is, that Jesus Christ, the Son of the Father, was crucified, died, was buried and then came back to life. We get this conviction from the Church’s unwavering teaching which relies on the Apostles as eye-witnesses. We accept it on their word. We are the ones Jesus referred to when he said to Thomas: “You believe because you can see me. Happy are those who have not seen and yet believe.” We have freely accepted the evidence faithfully transmitted to us from those who saw the risen Lord. It is instructive to read 1 Corinthians 15 where St Paul reminds his new Christians of the many who saw the risen Jesus, and stresses that he preaches Christ as raised from the dead and that we shall be likewise raised: “For if the dead are not raised then Christ has not been raised...but in fact Christ has been raised.” The Christian faith is centralised on the good news of the truth of the risen Christ. St Paul wrote: “If Christ has not been raised, your faith is futile and you are still in your sins.” Now, if our faith is firm in this respect, it is not really possible to have doubts. God’s revelation cannot have limitations. It is absolute and we give it our unqualified assent. This absolute derives from its supernatural character and from divine grace given to each believer. When we commit ourselves to belief in the divine mysteries, we are said to have the certainty of faith, which is not identical with an obvious truth or the result of rational thought. We rely on the word of God who cannot deceive or be deceived. In moments of tragedy, depression or sickness, the certainty of faith is often challenged and we are tempted to doubt or despair. Through prayer and perseverance we are also enabled to find new meaning in our faith and so grow stronger in it.

n Send your queries to Open Door, Box 2372, Cape Town,

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The Southern Cross, September 2 to September 8, 2015

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The Beatification of Benedict Tshimangadzo Daswa 13th September 2015 (07h30 â&#x20AC;&#x201C; 15h00) www.daswabeatification.org.za

The Southern Cross, September 2 to September 8, 2015

BEATIFICATION

The life of the martyr Benedict Daswa In the first of two edited excerpts from his new biography of Benedict Daswa, HUGH SLATTERY MSC, the retired bishop of Tzaneen, recalls the life and character of South Africa’s first recognised martyr, who will be beatified on September 13.

ENEDICT Daswa, South Africa’s first recognised martyr, was born on June 16, 1946 in the small village of Mbahe in what is now Limpopo province and Tzaneen diocese. His full name was Tshimangadzo Samuel Benedict Daswa, with Bakali as his Lemba clan name. Tshimangadzo was his traditional name. It means miracle or wonder, which is very fitting in view of future events. Samuel was his English name given at birth, and Benedict the baptismal name he chose on his conversion to Catholicism. The Daswas are members of the Lemba tribe, which is often referred to as the Vhashavhi or the Black Jews. They live mainly among the Venda people and speak the Venda language. They are a very small tribe in this country, numbering probably between 50 000-100 000. The Lembas claim Jewish ancestry and are very proud of this. They see themselves as part of the Jewish global community. According to Lemba traditions, they originally came as traders from the south of Arabia to south-eastern Africa over a thousand years ago. The Daswa family followed the traditional religion of the Lembas, honouring the ancestors and speaking with them, living in harmony with the spirit world and also living at peace with the people around them. They were well respected with a good standing in society. Benedict was raised in a loving, hardworking family. According to his sister Thinavhuyo, their father “showed us that we must work at home and work for ourselves. At the same time he showed us that we must love one another and even love children that did not belong to our family.” He also disciplined his children when they misbehaved. The father had a special love for his eldest son, while Benedict in turn was always respectful and obedient to his father. According to his mother, “his father loved him because of his good manners”. The father worked in the fields and kept some cattle. He also had skills in building and wood-carving which he used to supplement his meagre income from farming. He died in 1974. Benedict’s mother is kind and loving and was the heart of the home. She too helped in the fields and also brewed traditional beer and sold second-hand clothes to earn some money for the education of their children. After becoming a Catholic under the influence of her son, she joined the Women of St Anne Sodality and gave advice and guidance to young Catholic women. Even though she is over 90 years of age, she is still in good health and able to walk by herself. The Daswa family was not closed in on themselves but reached out to help others. They did so even at times when the children complained that they did not have enough food for themselves. “My mother said that the little we have, we should share with others who were in need. She had a love for other people, she felt for other people,” Thinavhuyo says. Benedict’s younger brother Thanyani is even more explicit about the family’s openness to the needs of others. He said the motto of his parents was, “Welcome everybody”.

could go to him. He was friendly. He was everything you could ask for in a father,” says Lufono.

Benedict Daswa’s mother Ida at her son’s tombstone. Benedict’s body has been transferred to the church at Nweli, which he helped to build. “If we did not have enough beds, we got out of our beds to sleep on the floor and give our beds to guests; that was a sign of our culture. If we did not have enough food, the food would go to the guests and we would eat the remains. The guests eat first in our culture.” This is the home environment with its spirit of love, hard work, welcome and hospitality in which Benedict Daswa grew up. Before starting school Benedict became a herdsmen looking after his father’s cattle. At this tender age he also developed his life-long passionate love for gardening as he began to cultivate a small plot allotted to him by his father. Benedict started his education at Vondwe Primary School in 1957 at the age of 11. He soon moved to the primary school at Mbahe. From 1962-65 he studied at William Eddie School at Tshidimbini which was run by the Salvation Army. He then attended Mphaphuli High School near Sibasa. Having passed Standard 8 (Grade 10) in 1968 he was able to go to Tshisimani Teacher Training College the following year. He qualified as a primary school teacher in 1970 and began teaching at Tshilivo Primary School. He later transferred to Nweli Primary School and became its principal in 1977. Because of the lack of money, Benedict had to struggle to complete his education at the teacher training college. For him there was no question of entitlement or depending on handouts. By this time he was a Catholic and he approached the local priest, the late Fr Paddy O’ Connor MSC, who was to play an important role as Benedict’s spiritual guide. Benedict once found work at Sibasa. But there his employer told Benedict to leave the Catholic Church and join his church if he wanted to keep his job. “He refused and I took him to the mission, gave him money and told him he could return it if he wished when he was working. He returned it and much more,” Fr O’Connor recalled.

enedict was a family man and is a role model for husbands and fathers. He believed that marriage was a relationship between equals. He was keenly aware of the domestic demands on his wife. “Men should not expect all kinds of services from their wives when they were already busy with family chores,” Benedict would say. He was never ashamed to help his wife by taking on tasks which were seen as women’s work. His daughter Helen witnessed this as she was growing up. “He carried the laundry to the nearest river where he went to wash it himself. He would go to fetch and carry water for the rest of the family.” His friend Chris Mphaphuli confirms this. “You would see Benedict washing the nappies of his babies. This is not something you would see in this area. Men have their tasks and women have theirs. But for Benedict there was none of that.” Towards his children he was always kind and approachable. “We

or Benedict teaching was not just a job but a real calling, a vocation to serve the community. Thinavhuyo tells us that “he took up teaching because he liked children and wanted to teach them to become responsible people when they grew up”. We know from Convince Makwarela that Benedict was involved in a project “to help children by promoting good manners, teaching them to respect each other, not to steal, to obey rules and to respect their elders”. He was concerned about the very poor children and would give them work in his garden. He would pay them afterwards so that they could buy books and school uniforms and continue with their studies. He believed that children should learn to work and not depend on handouts. Working beside Benedict in his garden, before and after school, was a good lesson for them, a lesson for life. He wanted them to willingly accept their work telling them: “If you do something without being pushed, you will enjoy it.” As the young dynamic principal of Nweli Primary School, Benedict set about improving the school by building five new classrooms. He introduced school uniforms, started school gardens as well as feeding schemes, and encouraged various forms of sport and also music and singing. He believed the school was a place of teaching and learning. He expected the teachers to behave in a professional manner and be good role models for the children. He wanted his staff to look professional and to have a decent appearance appropriate for teachers. This meant that a male teacher had to wear a tie which Benedict called “the rope of honour”. n In part 2 next week, Bishop Slattery recalls the events leading up to Benedict’s murder. His book, Blessed Benedict Daswa: South Africa’s First Martyr is published by is published by Paulines Publications Africa.

Benedict Daswa in a photo taken in December 1989, less than two months before his murder.

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The Southern Cross, September 2 to September 8, 2015

CHURCH

True healing comes from God, not magic As we await the beatification of Benedict Daswa, who was martyred for standing up to witchcraft, BISHOP VICTOR PHALANA explains why healing through God’s Holy Spirit has supplanted African (and other) traditional healing.

AST year the Southern African Catholic Bishops’ Conference produced a DVD on the Healing Ministry of the Catholic Church. As one of the contributors, I spoke strongly against our participation in divination in particular and in African traditional healing in general. If we, as Catholics, truly wish to celebrate Tshimangadzo Benedict Daswa and what he stood for, we need to take a stand, as he did, against traditional healing. Why? Because in submitting to the spirits, there is a risk in opening oneself to good or to bad spirits. There is also the danger of giving honour to God’s creatures instead of honouring the Creator. The Catechism of the Catholic Church advises us against this. We need to remain faithful to our baptismal commitment. We also run the risk of dabbling in the occult. This happens when one performs or participates in magic rituals which aim at placating, invoking and/or manipulating hidden powers for personal gain and for happiness. By divination, one hopes to gain supernatural knowledge which will help in avoiding calamities. Divination, in most cases, depends on the skill of the diviner. It is a matter of chance. Demons and evil spirits, for their own good, can easily manipulate divination methods. Benedict Daswa was asked to contribute R5 towards divination. This was a community effort to get a diviner to come and smell out witches. Benedict took a stand and explained that his faith would not

allow him to be part of this. He had strong biblical support: Deuteronomy 5:7-10 and 18:9-12; Luke 4:8; 1 Corinthians 8:6; 10:6-9; Leviticus 19:31 and 20:6; Isaiah 47:11-15; Romans 1:16-32. Divination is closely related to magic since it is the art of foretelling past, present or future events and determining the cause of some misfortune. It is the art of gaining knowledge which is otherwise withheld from human beings. This must not be confused with miracles and prophecy as we know them in Christianity. Miracles imply divine power at work while the power operating in magic is not necessarily of divine origin. Prophetic knowledge depends on the power of the Holy Spirit which can be trusted and can never deceive us, while divination goes together with deception. Magic—in the West, in Africa, in Asia and so on—is thought of as crude science based on erroneous assumptions, manipulating the impersonal forces of the world through incantations, medicines and magical rites. Some of these forces or agents include fallen angels, demonic spirits and spirits of the dead who do not enjoy eternal bliss and are not at peace with God. Why risk your faith in this way? Benedict Daswa did not agree with the use of mediums or izangoma or dingaka. Mediums can communicate with the sprits of the dead. Do they have a clear knowledge of the status of those spirits? My fear is that most of them claim to know and their word is often taken as gospel truth. I am also concerned that mediums and those who have opened themselves to be used by the spirits can become vulnerable to evil and demonic spirits as well. There is a risk here that some of the spirits might use them for their own purposes.

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A sangoma performs a divination by interpreting thrown bones in Shoshanguve, Pretoria. In his article, Bishop Victor Phalana warns Catholics against the use of diviners. Koinonia John the Baptist in Umzimkulu and St Paul Evangelisation Ministry in Pretoria are some of the ecclesial communities in the Catholic Church of South Africa which have taken a clear stand against traditional healing, divination and the use of mediums. For that reason, they suffer a lot of persecution; unfortunately, at times, even from some of the clergy, religious and laity. The message of these ecclesial movements is very clear: People were created out of love by a loving God. We sinned but God in Christ saved us. All of creation is good, people are good and the grace of God is available and active in the world. This grace gives us freedom, hope and protection against evil and against witchcraft. Satan and sin do not have the last word. Instead of relying on ancestral spirits for information, these groups ask the Holy Spirit for the gifts of knowledge, prophecy and discernment for the good of the people they serve. They do not encourage any form of divination or mediumship. At the moment we have priests,

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religious and lay Christians who are at the same time traditional healers and sangomas. Their explanation is that they feel that “ba na le badimo”. They feel that they are called, afflicted or possessed by ancestors and that they need to be initiated into that world of ancestors and of traditional healing. The movements mentioned above are able to free people who are afflicted by these types of spirits through their courses or through their well-known seminar, “Life in the Spirit”. This seminar facilitates an encounter with Jesus Christ and a personal experience of the love of God; it allows one to embrace salvation through Jesus Christ and provides an experience of a new outpouring of the Holy Spirit, thus “activating” the grace of the Holy Spirit we received during our baptism and confirmation.

fter this experience of the love of God, salvation through Jesus Christ and an outpouring of the Holy Spirit, most people feel fulfilled and do not long to go and serve the ancestors anymore.

They are filled, they are occupied by God’s grace and know their mission is to evangelise. They know the power of the Holy Spirit and the power of the Precious Blood of the Lamb—to an extent that they feel that they no longer need muti or setlhare or ngoma. The bishops’ conference, through their DVD on healing, teaches us that healing is a process that happens in God’s time. Those of us seeking healing and praying with others for healing need to be open to the will of God and to pray with faith and with compassionate hearts. The Church is there as an instrument of God’s healing love. If we do not take the ministry of healing seriously, then we must not wonder why people go to traditional healers for healing, protection and good luck. We believe that the gift of healing remains present in the Church as it was during the times of the Apostles. Healing becomes a symbol of ultimate salvation, of the total person—mind, heart, body, and spirit—which will be experienced fully in the eternal embrace of God in heaven. Healing prayer is an attainable life-changing force. As we realise the healing love of God in our lives, we can begin to view life from the perspective of Jesus Christ. We can experience a new freedom that destroys the bonds that shackle us. We can learn to forgive and to ask for forgiveness with greater courage. We can become aware of our own brokenness and limitations, and develop greater sensitivity to the needs of the poor, the marginalised and the sick. Isaiah the prophet says: “Yet it was our infirmities that he bore, our sufferings that he endured, while we thought of him as stricken, as one smitten by God and afflicted. But he was pierced for our offences, crushed for our sins; upon Him was the chastisement that makes us whole; By His stripes we are healed” (53:4-5). n Bishop Victor Phalana heads the diocese of Klerksdorp.

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Fr Benedict Diepstraten O.Praem

ORBERTINE Father Henk Benedict Diepstraten of Cape Town died on July 16 at the age of 88. Born in Heerlen, southern Netherlands, on May 5, 1927, he was vested as a Norbertine novice on September 14, 1948 in the order’s abbey of Grimbergen in Belgium, where he received the name Benedict. After two years he made his final vows, becoming a member of Grimbergen abbey. He was ordained to the priesthood on May 6, 1953. After his ordination, Fr Benedict’s first priestly assignment

was to serve a church in South Africa. He arrived in Worcester on May 9, 1954 with a missionary spirit, zeal and enthusiasm to work in the diocese of Oudtshoorn where the abbey of Grimbergen had started a mission in 1951. He worked in the parishes of Worcester, Maria Goretti and Zweletemba, and in 1973 he was appointed as parish priest in De Doorns. He served the Church in

South Africa for more than 54 years and he spent his whole priestly life in the country. He arrived at St Norbert’s priory in Kommetjie, Cape Town, in 2008 to spend his retirement in peace and tranquillity. Fr Benedict’s health had declined steadily until his body could hold out no more. Fr Sebastian Pettapuzha O.Praem

What we learn from scandal Continued from page 7 belief in the honesty of Church workers has been undermined. But in this case, does forgiveness help restore our faith or further weaken it? Conversely, a priest has had to leave his position after it was found out that he was having a sexual affair. He too is forgiven, at least by some people. But others are still scandalised. Is his public admission of fault and his

request for forgiveness not enough? Our belief in the integrity of priests has been undermined. And in this case does forgiveness help restore our faith or further weaken it? Forgiveness certainly has its place, but it seems that it is only justified after there has been an act of remorse as public as the initial act of scandal. Otherwise it is too cheaply won. Each of us reacts to different

Our bishops’ anniversaries

This week we congratulate: September 6: Archbishop William Slattery of Pretoria on his 72nd birthday September 6: Bishop Dabula Mpako of Queenstown on his 56th birthday

Southern CrossWord solutions SOLUTIONS TO 670. ACROSS: 3 Immersion, 8 Neat, 9 Nicodemus, 10 Evaded, 11 Tends, 14 Drank, 15 Saul, 16 Straw, 18 Wide, 20 Hindi, 21 Stony, 24 Pathos, 25 Turn about, 26 Chocolate. DOWN: 1 Kneel down, 2 Sarabands, 4 Maid, 5 Evoke, 6 Steeds, 7 Onus, 9 Necks, 11 Tarry, 12 Sainthood, 13 Plainsong, 17 Wheat, 19 Ethnic, 22 Nabal, 23 Much, 24 Punt.

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scandals in different ways. More or less indignation. More or less anger. More or less willingness to forgive. And that in turn may say as much about me and my own temptations as it does about the person at the centre of the scandal. As we live through scandals as a community, perhaps it is a way for the Holy Spirit to help us to emerge in the end with a stronger and more honest faith.

Liturgical Calendar Year B Weekdays Cycle Year 1 Sunday September 6 Isaiah 35:4-7, Psalms 146:7-10, James 2:1-5, Mark 7:31-37 Monday September 7 Genesis 2:4-9, 15, Psalms 90:2-5, 12-14, 16, Matthew 6:31-34 Tuesday September 8, Nativity of the Blessed Virgin Mary Micah 5:1-4, Psalms 13:6, Matthew 1:1-16, 1823 Wednesday September 9, St Peter Claver Colossians 3:1-11, Psalms 145:2-3, 10-13, Luke 6:20-26 Thursday September 10 Colossians 3:12-17, Psalms 150:1-6, Luke 6:2738 Friday September 11 1 Timothy 1:1-2, 12-14, Psalms 16:1-2, 5, 7-8, 11, Luke 6:39-42 Saturday September 12, Most Holy Name of Mary 1 Timothy 1: 15-17, Psalms 113: 1-7, Luke 6: 4349 Sunday September 13 Isaiah 50:5-9, Psalms 116:1-6, 8-9, James 2:1418, Mark 8:27-35

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The Southern Cross, September 2 to September 8, 2015

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BIRTHDAY

HAPPY 40TH BIRTHDAY Leon Madurai. May God's richest blessing be upon you. Have an awesome, God-Filled day. From Karen, Antonio, Alexandra and Alexis.

IN MEMORIAM

IN LOVING memory of Josephine Eveline Swanson who passed away on September 9, 2014, at the age of 89. Please remember her in your prayers. FERNANDES—Narcizo. Dearest husband, father and grandfather. You left us 13 years ago, but you are in our hearts and thoughts every day. For his life Lord, we Bless Thee; for his LOVE Lord, we thank you. An amazing warm and giving person, you nurtured, guided and loved us all. Always gave without counting the cost. The memories of you will always be in our hearts. Your ever-loving wife Maureen, children and grandchildren. KEMP—Pauline Catherine 31/8/2013. Wherever a beautiful soul has been, there is a trail of beautiful memories. Loved and sorely missed every day, Pat and the family. MULHOLLAND—Cora. My very dearest friend of many, many years left us on September 6, 2012. The happy hours we once enjoyed; how sweet the memories. Till we meet again, dear friend. RIP. Fondly remembered by Maureen and all the family Fernandes.

PRAYERS

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and rich in miracles, kinsman of Jesus Christ, faithful intercessor of all who invoke you, special patron in time of need. To you I had recourse from the depth of my heart and humbly begged you to come to my assistance. You helped me in my need and granted my petition. In return I promised to make your known and publish this prayer. Amen. In very sincere and grateful thanks to St Jude and Our Blessed Lady for prayers answered. Patrick. HOLY ST JUDE, apostle and martyr, great in virtue and rich in miracles, kinsman of Jesus Christ, faithful intercessor of all who invoke you, special patron in time of need. To you I have recourse from the depth of my heart and humbly beg you to come to my assistance. Help me now in my urgent need and grant my petitions. In return I promise to make your name known and publish this prayer. Amen. Riccarda. HOLY SPIRIT you make me see everything and show me the way to reach my ideals. You give me the divine gift to forgive and forget. In all instances of my life you are with me, protecting me and opening for me a way where there is no way. I thank you for everything, and confirm once more that I never want to be separated from you, no matter how great the material desires. I want to be with you and my loved ones in your perpetual glory. Amen. In thanksgiving for favours granted. Chris H.

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O MOST Holy Virgin Mary, who chose to appear on the Sierra de Aire, in the Cova de Iria, to three young shepherds to reveal the treasures of grace held in the recitation of the Rosary, impress upon our souls a fervent love for this devotion. By meditating on the mysteries of our re-

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demption, may we learn how to use the teachings which lie therein and obtain the graces we ask in this prayer. For the Glory of God and the redeeming of our souls. Amen. Novena from 5th-13th each month. For prayers/hymns write to: jjvcamara@gmail.com

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

PERSONAL

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the

24th Sunday: September 13 Readings: Isaiah 50:5-9, Psalm 116:1-6, 8-9, James 2:14-18, Mark 8:27-35

S outher n C ross

HEN God’s call comes to us, it is unmistakable and irresistible; but it is not necessarily going to lead us into great comfort; look at the readings for next Sunday. The first reading is taken from the third of the “Songs of the Suffering Servant”, which we are used to hearing during Holy Week. “The Lord has opened my ears, and I did not rebel,” the prophet sings, as he recalls the suffering that he endured: “I gave my back to those who whipped me, my cheeks to those who plucked my beard; I did not turn my face from blows and spitting.” And why not? Because “the Lord God will help me, so I shall not be put to shame…look! The Lord will help me”. We pray to share that confidence when the challenge comes (as it will, if the Lord is indeed calling us). The psalmist shares that confidence, for he knows that “the Lord has heard my voice…for he turned his ear to me, on the day when I called”.

He was faced, he tells us, with “the cords of death” and then: “I called on the name of the Lord, ‘Lord, save my life.’” He has absolute confidence, based on experience: “The Lord is gracious and just…for my life has been freed from death.” Then our portion of the psalm ends with a great cry of confidence: “I shall walk before the Lord, in the lands of the living.” The second reading also offers us a challenge, to match the faith with appropriate actions that we say we have: “If your brother or sister is naked, and lacking in the food they need to get through the day, and someone of you says to them, ‘Go in peace, do get warm and get some food’, but you don’t give them what their body requires, what’s the use of that?” The point is that our faith is not faith unless it leads to action, and that can be rather uncomfortable: “Show me your faith without any actions—and I’ll show you my faith by

Conrad

“shouldn’t feel this way”, that not putting God and religious things first in our feelings is a religious and moral fault, as if our natural wiring was somehow all wrong and we were responsible for its flaw. But that answer is both simplistic and harmful; it misunderstands God’s design, lays a guilt-trip on us, and has us feeling bipolar vis à vis our natural makeup and the demands of faith.

ow do we reconcile the seeming incongruity between our natural make-up and God’s intent for us? We need to understand human instinct and human desire at a deeper level. We might begin with St Augustine’s memorable phrase: “You have made us for yourself, Lord, and our hearts are restless until they rest in you.” When we analyse our natural makeup, natural instincts, and natural desires more deeply, we see that all of these ultimately are drawing us beyond the more-immediate things and pleasures with which they appear to be obsessed. They are drawing us, persistently and unceasingly, towards God. Fr Karl Rahner, in trying to explain this, makes a distinction between what we desire explicitly and what we desire implicitly. Our instincts and natural desires draw us towards various explicit things: love for another person, friendship with someone, a piece of art or music, a holiday, a movie, a good meal, a sexual encounter, an achievement that brings us honour, a sporting event, and countless other things

Sunday Reflections

means of my actions.” The Gospel for next Sunday is a thoroughly uncomfortable reading. It comes from pretty well exactly halfway through the gospel of Mark which we have been following this year. It starts with a question about Jesus’ identity; or rather, two questions. For he asks his disciples, first, what the general verdict on him is: “Who do people say I am?”, and, second, what is their view: “What about you? Who do you say I am?” To the first question, they make various suggestions, trying out various “hats”: “John the Baptist…Elijah…one of the prophets”. To the second question, Peter acts as their spokesman, in an inspired utterance: “You are the Messiah.” Now this is clearly a correct response, but to our astonishment, Jesus tells them to shut up about it. And the reason now becomes clear, because Jesus is not the kind of Messiah

Did God wire us wrong? N American humorist was once asked what he loved most in life. This was his reply: “I love women best; whiskey next; my neighbour a little; and God hardly at all!” This flashed in my mind recently when, while giving a lecture, a woman asked this question: “Why did God build us in one way and then almost all of the time expect us to act in a way contrary to our instincts?” I knew what she meant. Our natural instincts and spontaneous desires generally seem at odds with that towards which they are supposedly directed, namely, God and eternal life. A religious perspective, it would seem. calls us to reverse the order described by that humorist, that is, we’re to love God first, our neighbour just as deeply, and then accord to the human pleasures we are so naturally drawn to a very subordinate role. But that’s not what happens most of the time. Generally we are drawn—very powerfully—towards the things of this earth: other people, pleasure, beautiful objects, sex, money, comfort. These seemingly have a more-powerful grip on us than do the things of faith and religion. Doesn’t this then put our natural feelings at odds with how God intended us to feel and act? Why are we, seemingly, built in one way and then called to live in another way? The question is a good one and, unfortunately, is often answered in a manner that merely deepens the quandary. Often we are simply told that we

Nicholas King SJ

Tough call from the Lord

who is going to be a great success, but one who is doomed to failure, as we soon learn: “And he began to teach them that the Son of Man must suffer many things, and be rejected by the elders and the High Priests and the scribes and be killed—and after three days rise again.” This is altogether too uncomfortable for Peter, who “took hold of him, and began to rebuke him”. Then Jesus, who needs his disciples to appreciate the full discomfort of the message, utters the devastating rebuke, “Get behind me, Satan”, before gathering the crowds and the disciples to drive the awkward message home: “If anyone wants to be my disciple, let them deny themselves and take up their cross and become my disciple.” We should listen carefully to this message.

Southern Crossword #670

Fr Ron Rolheiser OMI

Final Reflection

which, on the surface at least, would seem to have nothing to do with God and are seemingly drawing our attention away from God. But, as Rahner shows and as is evident in our experience, in every one of those explicit desires there is present—implicitly, beneath the desire and as the deepest part of that desire—the longing for and pursuit of something deeper. Ultimately we are longing for the depth that grounds every person and object, God. To cite one of Rahner’s more graphic examples, a man obsessed with sexual desire who seeks out a prostitute is, implicitly, seeking the bread of life, irrespective of his crass surface intent. God didn’t make a mistake in designing human desire. God’s intent is written into very DNA of desire. Ultimately our makeup directs us towards God, no matter how obsessive, earthy, lustful, and pagan a given desire might appear on a given day. Human nature is not at odds with the call of faith, not at all. Moreover, those powerful instincts within our nature, which can seem so selfish and amoral at times, have their own moral intelligence and purpose—they protect us, make us reach out for what keeps us alive, and, not least, ensure that the human race keeps perpetuating itself. Finally, God also put those earthy instincts in us to pressure us to enjoy life and taste its pleasures—while God, like a loving old grandparent watching her children at play, remains happy just to see the children’s delight in the moment, knowing that there will be time enough ahead when pain and frustration will force those desires to focus on some deeper things. When we analyse more deeply God’s design for human nature and understand ourselves more deeply within that design, we realise that, at a level deeper than spontaneous feeling, and at a level deeper than the wisecracks we make about ourselves, we in fact do love God best; love our neighbour quite a bit; and, very happily, love whiskey and the pleasures of life quite a bit as well.

ACROSS

3. By which to baptise down under? (9) 8. Undiluted spirit (4) 9. Jesus’ night visitor (Jn 3) (9) 10. Dodged the taxman (6) 11. Inclines and cares for (5) 14. Consumed the alcohol to excess? (5) 15. First King of Israel (4) 16. It was needed for making bricks (Ex 5) (5) 18. Broadly awake (4) 20. Brash Indian holds his tongue (5) 21. Kind of look you’d get from Medusa (5) 24. Hot sap evokes pity (6) 25. A born Tutu will change direction (4,5) 26. Ultimate evangelist (4) 27. Drink it hot (9

Solutions on page 11

DOWN

1. Prepare for prayer (5,4) 2. Sandra’s BA brings about dances (9) 4. Sweet Mother, sweet ... (hymn) (4) 5. It’s OK with Eve around to bring to mind (5) 6. Horses (6) 7. Our burden (4) 9. Head supports (5) 11. Linger on newly laid road (5) 12. Holy state (9) 13. Chant that is not fancy (9) 17. Its grain is ground (5) 19. Relating to a common culture in the C (6) 22. Abigail’s husband (1 Sm 25) (5) 23. Large amount (4) 24. Flat-bottomed boat to kick (4)

CHURCH CHUCKLE NEW DEFINITIONS JUSTICE: When kids have kids of their own. KYRIE ELEISON: The only Greek words that most Catholics can recognise, besides souvlaki and baklava. MAGI: The most famous trio to attend a baby shower. RECESSIONAL: The ceremonial procession at the conclusion of Mass led by parishioners trying to beat the crowd to the parking lot.

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