161109

The

S outher n C ross

November 9 to November 15, 2016

Reg No. 1920/002058/06

A way for parents to share faith with kids

No 5006

Page 2

www.scross.co.za

Jude Law is the Young Pope. But is he any good?

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From Man United to the priesthood

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State Capture Report: Thank Dominicans STAFF REPORTERS

T

HE Public Protector’s report on State Capture was initially prompted by a complaint filed by the Dominican Order in South Africa.

In March this year, the Dominicans made a submission requesting a systemic investigation into the relationship of the Gupta family with the Zuma government and state institutions. The document was signed by Dominican Fathers Stan Muyebe and Brian Mhlanga.

Their petition was followed by those of Democratic Alliance leader Musi Maimane and an unidentified third complainant.

Thuli Madonsela, then the Public Protector, told President Jacob Zuma of the Dominicans’ complaint.

In a transcript of an interview she conducted with Mr Zuma and his lawyer, she said: “The three complainants are a group of Catholic priests. They were the first ones to complain to us,” before mentioning the other two submissions.

She also noted that she had excluded two elements in the Dominicans’ complaint— into licences that may have been given to the Gupta family and state contracts—from her investigation.

The transcript was released as part of the State Capture Report, which was made public after a legal dispute earlier this month.

The Dominicans said that they were pleased with the release of the report and would study it closely.

“We are happy that the report has achieved some of the objectives that we wanted, namely that there should be an independent and accountable process to uncover the truth behind the allegations. We hope that such a process continues through the Hawks and a judicial commission of enquiry,” said Fr Muyebe, the Dominican vicargeneral who also serves as the coordinator for the bishops’ Justice & Peace Commission.

“This was our tiny contribution to the concerted efforts to renegotiate a new social

contract for South Africa and Africa,” he said.

“One of our charisms as the Dominican Order is seeking the truth in the society through the lens of the Gospel.

“The gospels speak of Jesus’s option for the poor, his respect for the Dominican vicar-general dignity of all, and Fr Stan Muyebe his emphasis on the good of all, irrespective of gender, class, race and so on,” he said.

“The Dominicans therefore seek the truth in the society from the perspective of the option for the poor, human dignity and the common good,” Fr Muyebe said.

In their complaint, the Dominicans asked the Public Protector to investigate allegations that the deputy finance minister Mcebisi Jonas and MP Vytjie Mentor were offered cabinet positions by members of the Gupta family in exchange for favourable executive decisions and beneficial business interests.

They also asked for an investigation into whether the sudden appointment of Des van Rooyen as minister of finance in December 2015 was known in advance by the Gupta family. They also requested an investigation into allegations that two “senior advisors” linked to the Gupta family were appointed to the national treasury, without following proper procedure.

Moreover, the Dominicans requested that the Public Protector look into all business dealings of the Gupta family with any government department to determine whether there were irregularities, undue enrichment, corruption and undue influence in the award of tenders, mining licences, government advertisements in the Gupta-owned New Age newspaper and any other government services.

Fr Larry Kaufmann CSsR (right) holds Michelle Williams after her baptism in the Jordan river in the West Bank during the Southern Cross Year of Mercy pilgrimage. She is aided by her godfather, Nilo Ajello. See page 8 for more photos from the pilgrimage.

Pilgrim on Jordan river baptism STAFF REPORTER

W

HEN Catholic pilgrims to the Holy Land come to the Jordan river, they usually renew their baptismal vows.

But one member of The Southern Cross’ Year of Mercy group in October actually received the sacrament of baptism in the river where St John baptised his cousin Jesus.

Now Michelle Williams is planning to undergo the preparations necessary to be confirmed in the Church.

Redemptorist Father Larry Kaufmann, the spiritual director of the pilgrimage who performed the baptism, said he would accompany Mrs Williams on her conversion journey.

Mrs Williams was raised as a Hindu, but her husband and children are Catholics.

Before the group went to the Jordan, only three people knew of her plan to be baptised in that holy river: Fr Kaufmann, tour organiser Gail Fowler, and the group member whom Ms Williams had chosen as her godfather, Nilo Ajello.

“It was quite a surprise for the group and a very emotional moment,” said Ms Fowler.

Mrs Williams said the moment feels like a

blur. “I just felt overwhelmed. I started to cry, and people in the group were also crying, guys and ladies,” she recalled.

While some Catholics re-enact their baptism in the Jordan, tour guide Gaby Makhlouf said, it is not a sacrament that is being performed if one has been already baptised.

“As Catholics, we have only one baptism,” said Mr Makhlouf, himself a Roman Catholic.

He said he had never had the experience of seeing the actual sacrament being performed at the Jordan.

“Not even my father, who has been a guide of many Catholic groups for over 35 years, has ever had somebody in his group be baptised as a Catholic in the Jordan river,” Mr Makhlouf added.

And yet, the special moment almost didn’t happen. In the week before departure to the Holy Land, Mrs Williams’s passport was delayed by the Post Office.

“We even put up a post on Facebook asking people to pray to St Anthony for his intercession,” Ms Fowler said.

The very next day the passport arrived— and Mrs Williams was able to begin her journey to the river Jordan.

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The Southern Cross, November 9 to November 15, 2016

LOCAL

New Advent book for children STAFF REPORTER

T Deidre Riedlinger, a teacher at St Benedict’s School in Pinetown, Durban, reads to Grade R pupils from Journeying to Jesus’ Birthday.

HIS year the Jesuit Institute, in collaboration with Mariannhill Mission Press, is offering an Advent book for children entitled Journeying to Jesus’ Birthday.

The book, written by Paulina French, who works at the institute part time, is meant to be a conversation starter between children and parents.

“In the southern hemisphere, Advent normally begins at the end of the academic year, just before the long school holidays. The increased commercialisation around this time of the year means that it is easy for

children and families to lose focus and for the meaning of Christmas to be obscured,” said Fr Russell Pollitt SJ, director of the Jesuit Institute.

“This little book has a simple reflection for each weekday of Advent. The idea is that parents read one, or all, of the scripture texts listed at the beginning of each day and then the reflection with their children,” Fr Pollitt explained.

He hopes that the text and the reflection will generate a discussion between parents and children.

“Journeying to Jesus’ Birthday facilitates a way for parents to share their faith with their children, for children

to talk to their parents about what strikes them in the reflection, and for families to spend 10-15 minutes every day of Advent praying together,” Fr Pollitt said.

In his apostolic exhortation Amoris Laetitia, Pope Francis urgedfamilies to spend time praying together daily.

“A few minutes can be found each day to come together before the living God, to tell him our worries, to ask for the needs of our family, to pray for someone experiencing difficulty, to ask for help in showing love, to give thanks for life and for its blessings… With a few simple words, this moment of prayer can do immense

good for our families,” he said.

Journeying to Jesus’ Birthday, Fr Pollitt said, is a way of putting Amoris Laetitia into action. It is a springboard to help families share faith together.

The book ends with a competition. Children are asked to a draw a picture and e-mail it to the institute

by January 25, 2017.

The winners will receive a children’s Bible signed by Cardinal Wilfrid Napier of Durban. n Journeying to Jesus’ Birthday is available in English and Zulu and can be purchased from the Jesuit Institute for R60 plus p&p. To order e-mail admin@jesuitinstitute.org.za

Kolping celebrates founders’ silver jubilee

S

Kolping members in procession to the organisation’s chapel in Durbanville, Western Cape, for the silver jubilee of the beatification of Bl Adolph Kolping.

OME 120 members of the Kolping Society from across the Cape Peninsula converged on the Catholic Church property in Durbanville and walked in a 2km procession from there to the Kolping House chapel, singing and praying the rosary.

The occasion marked the silver jubilee of the beatification of Bl Adolph Kolping and participation in the Kolping International World Day of Prayer for the society. The procession was led by Fr Christian Frantz, the national praeses, and Fr Dominic Helmboldt of Manenberg.

Participants came from parishes such as Langa, Gugulethu, Khayelitsha (Site C), Kraaifontein, Kleinvlei, Makhaza, Khayamandi, Delft and Strandfontein.

The crowd filled the beautiful round church to overflowing. After hymns were sung, 23 members

were officially inaugurated, pledging their loyalty to the international Kolping Society by shaking hands with Fr Franz across the Kolping flag and receiving their membership badge from the national chair, Dr Paula Galo.

This ceremony was a great step forward in increasing membership.

There are about 400 000 members internationally.

Then followed Benediction and a period of Adoration.

At the end of the service, Fr Emil Blaser OP, the Johannesburg praeses, blessed a beautiful reproduction of Bl Kolping which was designed and created locally.

Then followed a prayer for the canonisation of Bl Kolping.

The service ended with the singing of the Kolping anthem and a finger lunch at the adjoining Kolping guesthouse.

Bongane “Mr Reliable” Mofokeng sells The Southern Cross at St Peter Claver parish in Pimville, Soweto, every Sunday. (Photo: Sello Mokoka)

Author: ‘Women are powerful, natural leaders’

BY MANDLA ZiBi

C

ATHOLIC scholar and occasional Southern Cross columnist Anthony Gathambiri Waiganjo will be launching his novel about the power of African women leadership at the end of this month.

The President is the first book by the Kenyan national, now a PhD student in gender studies and a part-time lecturer at the University of KwaZulu-Natal.

Previously, he has written and published several articles on social justice, the environment and gender empowerment.

“The book is a tale of power, corruption and hope: about how an individual can change a nation’s political and social narrative,” Mr Waiganjo told The Southern Cross.

The work can be seen as an extension, through creative writing,

Writer Anthony Gathambiri Waiganjo’s new novel portrays a woman president in Africa. of Mr Waiganjo’s literary activist campaign to change the unequal status of women in African society.

Set in Lufrika, an imaginary country afflicted with poverty, corruption and social problems, the story focuses on a powerful woman who becomes president and the role she

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plays in changing the status quo.

“She is a mother, but also a leader par excellence. A woman of courage, character and power—a lioness,” Mr Waiganjo says of the main character of his book.

The author’s passion for change is evident as he mentions that Mother Moto, another character who features strongly in the book, is “a Catholic woman priest”.

Mr Waiganjo is a former seminarian who completed his philosophy and theology studies in Nairobi, Kenya, and at Cedara, with the Consolata Missionaries.

The President is published by Partridge Africa. It will be launched at the Msunduzi Library in Pietermaritzburg on November 26 at 10:00. n Copies are available on Amazon, at Adams Bookshop in Pietermaritzburg, or from the author at 084 4664901 or anthonygathambiri@yahoo.com

Brother Roberto SCJ (centre) made his final vows in the congregation of the Priests of the Sacred Heart in the parish of St Francis of Assisi, Eastwood, in the Durban archdiocese.

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The Southern Cross, November 9 to November 15, 2016

LOCAL

Catholic clergy break the silence on drugs STAFF REPORTER

Golf day a way to say thanks to our priests

BY MANDLA ZiBi

A

N

EXT week Fr Stephen Tully of Durban will be showing that Catholic clergy are not afraid to talk about the problem of drug addiction.

He will be part of a roundtable discussion being hosted by the Catholic Parliamentary Liaison Office on November 17 in Cape Town.

Joining him will be Ashley Potts from the Cape Town Drug Counselling Centre and Solomon Madikane from Realistic, an organisation that helps integrate ex-offenders.

Fr Tully has been actively working in this area for a number of years since the time when he was administrator of Emmanuel cathedral in Durban.

He was instrumental in helping set up the Denis Hurley Centre; a significant number of the homeless people who use the welfare, clinic and counselling services there are or have been addicts.

The main street drug used in Durban is whoonga, a highly addictive and toxic form of lowgrade heroin that is smoked rather than injected; it is known as nyaope elsewhere.

“The saddest part of the story is that most people do not become homeless because they are on drugs,” Fr Tully said. “They become drug addicts because they are homeless. And once they are addicted, it is even harder for them to turn their lives around.”

As archbishop of Durban, Cardinal Wilfrid Napier has been especially sensitised to this issue; he wrote an episcopal letter on the subject of addiction earlier this year and has distributed prayer cards across all parishes.

He recently asked Fr Tully and

Deacons and priests of Durban in a discussion about drugs with Grade 11 learners from Holy Family College after watching together a play on the subject “Ulwembu” that was created in partnership with the Denis Hurley Centre. the Denis Hurley Centre team to spend a whole day with all the clergy of the archdiocese to teach them about the subject and give them the confidence to talk about it.

Fr Grant Emmanuel, parish priest of Chatsworth, admitted how easy it was to avoid the problem by not looking beneath the surface at what is actually happening in people’s homes.

“Addiction happens in every family,” he explained, but no one talks about it. If we, as priests, do not break the silence then how can we hope to help people?”

Conscious of the very poor prospects for street-dwelling drug users—of those who manage to get into a rehabilitation programme, only 2% remain “clean”—Cardinal Napier has asked Fr Tully to lead a taskforce to create a Catholic response to the problem.

To be officially launched on December 8, the Napier Centre

for Healing will aim to be a place accessible to even the poorest and which takes a holistic approach to freeing people from addiction. The centre will convert and refurbish a former Catholic boarding school outside Verulam.

It is in part a response to Pope Francis’ request that every diocese should create a new work of mercy to mark the Year of Mercy.

“As Catholics, we can bring to bear our tradition of repentance and personal conversion,” Fr Tully said.

“But we can also learn from other faith groups that have explored creative solutions to the question of addiction. At the end of the day, we need to join the cardinal behind the slogan: ‘Support Don’t Punish!’ ” n For more information or to attend the round-table, please contact the CPLO at info@cplo.org.za or 021 461-1417.

RENEW member Cathy Rajcomar (left), guest speaker Fr Arwin Tauro OCD, and RENEW committee chair Pamela Yeoman, were among those participating in a RENEWWhy Catholic mission at Robertsham parish in Johannesburg.

Three priests—Salesian Father Pawel Michalowski, Carmelite Father Tauro and Jesuit Father Russell Pollitt—spoke on various aspects of the Creed, the theme for Why Catholic Season 3.There were also lay testimonies from RENEW members.

ST LUKE’S HOSPICE

Tree of Lights ceremony, Kenilworth, 4 December

To support this special event you can purchase a number of different lights from the Main Star, Branches of Lights to Orbs and Halo’s and the lights will be added to the tree and lit up on the 4th December.

Please contact mwgoldsc@mweb.co.za or 021 797 5335 to support St Luke’s Hospice

3

S the festive season beckons, how about “showing some love” for your hard-working, hard-praying priest and bishop, by sponsoring them for a whole day of fun and games at a lush country club green?

This proposition is part of a nationwide Priests’ Appreciation Day campaign by the Veritas Warriors, a group of Catholic men volunteers who work with Radio Veritas to evangelise men.

Called “Shepherds on the Green”, the initiative revolves around parishes sponsoring their priests and bishops for a day of rest, activity and fun. Gauteng’s Radio Veritas will be the hosts at the Benoni Country Club on Monday, November 28.

“Parish priests—indeed all the clergy—work and pray hard. In a world that could better value the role of priests, we believe it is time to show them some recognition—with love,” said Dominican Father Brian Mhlanga, associate station manager of Radio Veritas and the event’s national coordinator.

“The aim is to give priests a day off: to take priests away from their daily work and toil through sport, indoor games and simple entertainment,” Fr Mhlanga said.

“We are starting small this year, with the first event focusing only on five dioceses, namely Johannesburg, Pretoria, Klerksdorp, Rustenburg and Polokwane.”

The plan is to make it an annual fixture on the Catholic social calendar.

The priest was careful to point out that all parishes in South Africa were welcome to send their priests to Benoni. “It is a national event. Any

parish or lay individual, from anywhere around the country, who wants to fund their clergy to come and be with us for the day is free to do so.”

To this end, parish communities need to purchase a R1 000 participation ticket for the priest of their choice.

There are two ways to do it: either by paying EFT to Radio Veritas (Nedbank Account no: 1128863111, Branch Code 187505; Reference: name of your parish priest. Also remember to e-mail proof of payment to warriors@radioveritas.co.za), or by buying a physical ticket and paying cash at a promotion event near you.

The day will start early with registration and a full continental and health breakfast. Afterwards the priests will break away to their chosen sporting activities, which will include golf, football, tennis, bowls, squash, a fun run, and indoor and board games (pool, table soccer, video games, chess, and more).

Snacks and refreshments will be available throughout the day, while a light lunch will be served at midday. At around 18:00 a prize-giving banquet will be held to round off the day.

“Shepherds on the Green is easy, refreshing, and has a dash of vitality. It is also about making real the broader aims of the Veritas Warriors, which include encouraging men to engage with, listen to, and support Radio Veritas financially and with other resources,” Fr Mhlanga said.

For that reason he urged men parishioners in particular to take a leading role in the initiative. n For more enquiries e-mail warriors@ radioveritas.co.za or call or SMS 063 468 1157.

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INTERNATIONAL

Pope, Lutherans to remember 500 years since Reformation

BY CiNDY WOODEN

P

OPE Francis and leaders of the Lutheran World Federation launched a year of activities to mark the 500th anniversary in 2017 of Martin Luther’s efforts to reform the Church at Lund cathedral in Sweden, which was built as a Catholic cathedral in the 11th century.

For the pope and the Vatican, Catholics are called to commemorate the event by focusing on concrete ways to express and strengthen the doctrinal agreements reached by Catholic and Lutheran theologians over the past 50 years. The most appropriate way to mark the anniversary, they said, was with common prayer and renewed commitments to working together to help the poor and promote justice.

The Lutherans agree, but many also saw the shared commemoration as a moment to recognise that the joint agreements on issues of faith over the past 50 years mean it is appropriate now to expand occasions when eucharistic sharing is possible.

The Catholic Church has insisted that regular sharing of the Eucharist will be possible only when divided Christians have attained full unity.

In his homily at the prayer service, the Rev Martin Junge, general secretary of the Lutheran World Federation, expressed his hope for shared Communion sooner.

While in the past Catholics and Lutherans sometimes carried stones to throw at each other, he said, that is no longer possible “now that we know who we are in Christ”. The stones cannot be used “to raise walls of separation and exclusion” either, he said.

A joint statement signed in Lund by Pope Francis and Lutheran Bishop Munib Younan, president of the Lutheran World Federation, said: “Many members of our communities yearn to receive the Eucharist at one table as the concrete expression of full unity.”

However, they did not authorise further opportunities for shared Communion, but expressed longing “for this wound in the body of Christ to be healed”.

Catholic and Lutheran leaders took turns asking God’s forgiveness for maintaining divisions, “bearing false witness” against each other and allowing political and economic interests to exacerbate the wounds in the body of Christ.

In his homily, Pope Francis insisted that Catholics and Lutherans must “look with love and honesty at our past, recognising error and seeking forgiveness”.

Pope Francis, the Rev Martin Junge, general secretary of the Lutheran World Federation, and Archbishop Antje Jackelen, primate of the Lutheran Church in Sweden, (far right), attend an ecumenical prayer service at the Lutheran cathedral in Lund, Sweden. Far left is Cardinal Kurt Koch, president of the Pontifical Council for Promoting Christian Unity. (All photos: Paul Haring/CNS)

Above: The pope attends an ecumenical event at the Malmö Arena in Malmo. The event opened a year marking the 2017 commemoration of the 500th anniversary of the Protestant Reformation. Below: Pope Francis autographs a book before celebrating Mass at the Swedbank Stadium in Malmö.

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ope Francis and leaders of the Lutheran World Federation continued their ecumenical commemoration of Reformation Day in Malmö Arena as Catholics and Lutherans filled the stands and promised to work together for peace—particularly in Syria—and for justice—especially for refugees.

A centrepiece of the Malmö event was the signing of a “declaration of intent” by the heads of Caritas Internationalis, the Vatican-based confederation of Catholic charities, and the Lutheran World Federation’s World Service. The two organisa-

tions promised to “witness and act together”, supporting one another, including by serving the victims of war in Syria and Syrian refugees in neighbouring countries.

At the end of an ecumenical trip to Sweden, Pope Francis celebrated the feast of All Saints with a Mass in Malmö stadium.

He highlighted the lives of the

Swedish saints, Elizabeth Hesselblad and Bridget of Vadstena.

Registered Catholics in Sweden number about 115 000—just over 1% of the population. But with recent waves of immigration, especially from Chaldean Catholic communities in Iraq, local church officials believe the number of Catholics is double the reported figure— CNS

Lutheran-Catholic relations good in Africa

I

N Africa, cooperation between Lutherans and Catholics is alive and well. In Zambia, for example, cooperation in the humanitarian and development areas has been going on for a long time.

Christian denominations in Zambia tend to cooperate directly or through an alliance referred to as the “three Church mother bodies”: the Zambia Conference of Catholic Bishops (ZCCB), the Evangelical Fellowship of Zambia (EFZ) which represents Charismatic and Pentecostal Churches, and the Council of Churches in Zambia (CCZ). CCZ is the umbrella body for Protestant churches that traditionally are also members of the World Council of Churches.

With regard to size and numbers, there are not that many Lutheran churches in Zambia, but the church is spiritually vibrant and pulls more than its weight re-

garding humanitarian and development activities.

As a core member of the three Church mother bodies in Zambia, the Lutheran Church participates and collaborates actively in the health and education sectors of the country.

The three bodies are also very outspoken on advocacy issues to do with democracy and the republican constitution.

Lutherans and Catholics have worked on HIV/Aids and in the malaria eradication campaigns under the auspices of the Churches Health Association of Zambia.

The two Churches have been active in the management and implementation of Global Fund grants.

Although the care of refugees in Zambia is a major responsibility of the government and United Nations High Commissioner for Refugees (UNHCR),

refugees have always been an important area of concern for both the Catholic Church and Lutherans.

The Catholic Church in Zambia’s over 50-year tradition of advocacy and care for refugees is equal to that of Lutherans. The latter started to care for refugees in Zambia when Mayukwayukwa refugee camp was established to care for Angolans fleeing war in their homeland.

The Declaration of Intent signed by Pope Francis and the Lutheran World Federation re-commits the strengthening of collaboration between Caritas Internationalis and Lutheran World Federation/World Service, and thereby signals the start of concrete action by Lutherans and Catholics in service of the world’s poor, Caritas Internationalis’ secretarygeneral Michel Roy told Vatican Radio.— CANAA

INTERNATIONAL

The Southern Cross, November 9 to November 15, 2016

5

Pope: Church never Masses celebrated outdoors likely to ordain women after Italian earthquakes

BY CiNDY WOODEN

BY JUNNO AROCHO ESTEVES

T

HE Catholic Church’s insistence that it cannot ordain women to the priesthood and episcopacy is a teaching likely to last forever, Pope Francis said.

After being hosted by the Lutheran Church of Sweden, which is led by Archbishop Antje Jackelen of Uppsala, the nation’s first woman primate, Pope Francis was asked if the Catholic Church might one day have women priests and bishops.

As he has done in the past, the pope responded that the question was settled in 1994 by Pope John Paul II, who taught that because Jesus chose only men as his apostles, the ordination of women in the Catholic Church is not possible.

He was asked, “Really? Never?”

And he responded, “If one carefully reads the declaration of St John Paul, it goes in that direction, yes.”

Pope Francis spent just over 40 minutes with reporters and answered six questions ranging from Sweden’s newly restrictive immigration policy to the role of women in the Church. He also was asked about his experience with charismatics and pentecostals, the roots of his concern about human trafficking, secularisation in Europe and his meeting in late October with Venezuelan President Nicolas Maduro.

Christians must never close their hearts to refugees and migrants, but governments have a duty to regulate the flux of newcomers as they allocate resources to ensure their integration into society, he said.

As he has in the past, Pope Francis insisted nations live up to international agreements offering special welcome and protection to refugees fleeing war and persecution. While Catholic social teaching holds that every person has a right to migrate in search of a better life, accepting newcomers is a serious obligation when the person’s life is at risk.

Europeans should not be frightened by the latest wave of newcomers, he said. “Europe was made with a continual integration of cultures, many cultures.”

The key, he said, is to ensure a

P

Pope Francis answers questions from journalists regarding women’s ordination and refugees. (Photo: Paul Haring/CNS) proper integration of newcomers with language lessons, a home, schools and jobs. “The danger is that when a refugee or migrant is not integrated, he or she is ‘ghettoised’.”

Responding to the question about President Maduro, Pope Francis said he met with him at the president’s request. “I listened to him for half an hour,” he said. “I asked a few questions. I heard his opinions. It’s always good to listen to both sides.”

Like in any conflict, he said, “either you dialogue or you scream”.

The political and social tensions in Venezuela—tensions that have unleashed a major economic crisis and huge suffering for many—must be resolved with dialogue, he said.

The Vatican, he added, is supporting dialogue in Venezuela and, at the invitation of both the government and the opposition, has sent Archbishop Emil Paul Tscherrig, the nuncio to Argentina, as an observer.

The secularisation of Europe, or of any society, the pope said, is usually the result of one of two factors: “a weak evangelisation” caused by “lukewarm Christians” or a cultural process in which a growing number of people start thinking they are the lords of history.

A “healthy” form of separation of Church and state is not the culprit, he said.—CNS

RIESTS in central Italy were instructed to celebrate Mass outdoors following another devastating earthquake that rocked the region and brought one of its most spiritually and historically significant churches tumbling down.

Cardinal Gualtiero Bassetti of Perugia-Citta della Pieve advised priests to not celebrate Mass indoors. Priests celebrated the feast of All Saints, a national holiday in Italy, outdoors.

The 6,5 magnitude earthquake struck Norcia in the early morning and reduced the basilica of St Benedict—the birthplace of St Benedict— to rubble.

Pope Francis prayed for the “the wounded and the families that have suffered major damage as well as for the personnel involved in rescue efforts and in aiding the victims.

“May the Risen Lord give them strength and Our Lady watch over them,” the pope said.

The Benedictine monks of Norcia assisted in relief efforts as well as helping to guide anxious residents to the town’s main square and lead them in prayer.

“After offering spiritual support to the people in town following this

Norcia’s church of St Benedict, which marks the birthplace of Ss Benedict and Scholastica, seen before and after the devastating earthquake which destroyed it and the town’s pro-cathedral of St Mary. (Photos: Günther Simmermacher, Benedictines of Norcia) intense earthquake, the entire monastic community is together again at our mountain monastery which overlooks a now fractured Norcia,” the monks said in a message posted on their blog.

Following the destruction of the basilica, the Benedictine monks said they hoped the image of the destroyed church may “serve to illustrate the power of this earthquake and the urgency we monks feel to seek out those who need the sacraments”.

While there were no deaths and some 20 reported injuries, it was the

strongest quake in Italy since 1980 when a 6,9 earthquake struck the southern region of Campania.

The 1 000-year-old church is rich in history. The crypt of the church is the ground level of the original basilica—it was built on the house where St Benedict and his twin St Scholastica were born in 480 AD. The Benedictine monks of Norcia—who have topped the US classical music charts with CD Benedicta recorded there—had already moved out of their monastery when the quake struck.—CNS

From Man United to priesthood

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FORMER Manchester United player and Northern Ireland international has taken one step closer to the priesthood.

Philip Mulryne, 38, was ordained a deacon in the Dominican Order by Archbishop Diarmuid Martin of Dublin in Ireland. He is expected to be ordained to the priesthood next year.

Br Mulryne began his journey to the priesthood in 2009, a year after he ended his professional football career, which saw him play alongside the likes of Ryan Giggs and Andy Cole at Manchester United, as well as for Norwich City and Cardiff. He won 27 caps for Northern Ireland.

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Br Philip Mulryne is ordained a deacon in Dublin cathedral.

(Photo: irish Dominicans) Leaving behind the glamour life, he entered the Dominican order in 2009 and enrolled at the Pontifical Irish College in Rome—to the shock of many.

Friends hint that Br Mulryne, who used to date glamour models and had disciplinary problems, underwent something of a conversion.

Former Norwich and Northern Ireland teammate Paul McVeigh once told the Catholic Herald: “I was still in contact with him and knew that he had turned his life around and was doing a lot of charitable work and helping the homeless on a weekly basis. Still, it was a complete shock that he felt this was his calling.

I know for a fact that this is not something he took lightly.”

Br Mulryne made his final profession as a Dominican in September at St Saviour’s Priory in Dublin.

6

The Southern Cross, November 9 to November 15, 2016

LEADER PAGE LETTERS TO THE EDITOR

Invite personal Jesus into daily life

Editor: Günther Simmermacher

Cesspool of corruption

T

HE waves of revelations about the corruption of the government under President Jacob Zuma, and the extent to which the president and those at his side will go to protect themselves, is intolerable.

While South Africa’s campuses were burning, Team Zuma occupied itself with instituting a vexatious prosecution of finance minister Pravin Gordhan, tried to suppress the State Capture Report compiled by former Public Protector Thuli Madonsela, and protected individuals whom it had deployed to do its bidding in our democratic institutions.

Residing on the accumulated mountain of corruption, manipulation and incompetence, Team Zuma is now fighting rearguard actions instead of giving good and wise leadership to a country desperate for it. Instead of serving the people, they only serve themselves.

We have reached a nadir in 2016. But we must not yet despair.

Lately, important voices within the ANC have issued forthright criticism of Mr Zuma and his backers, most significantly by secretary-general Gwede Mantashe and parliamentary chief whip Jackson Mthembu. This indicates that there finally is a groundswell within the ANC that is prepared to challenge Mr Zuma.

If Mr Zuma does not complete his second presidential term, then this will benefit South Africa. The harm his presidency has done to this country will be difficult to repair.

But the rot didn’t start with Mr Zuma, nor even with the ANC. The political establishment of South Africa was profoundly corrupt already under apartheid. The ANC did not invent corruption, but perpetuated it. The protagonists changed, but the rot remained.

When the ANC took power in 1994, South Africans still had hope that things might change.

But soon many—though not all— of its politicians began to cheat, lie and steal.

In post-apartheid South Africa, we can trace back the culture of impunity—the lifeblood of Team Zuma’s corruption—to the disastrous arms deal and the cover-up of the corruption associated with it by the Mbeki government.

In the 2005 Travelgate scandal, the ANC and parliament did all they could to protect MPs, some now government ministers, who had defrauded the state of many millions of rands. It signalled that

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.

there are no consequences to corruption, provided one has the right patronage.

The ANC’s defence of the indefensible goes back even longer. In 1997 it was revealed that thendeputy speaker of the house Baleka Mbete had fraudulently bought her driver’s licence. She should have been fired; instead she now is the speaker of the house—despite also having been involved in Travelgate.

And yet, even with Team Zuma bringing the cesspool of corruption to overflowing, we can take some comfort in knowing that things could be so much worse.

South Africa still has a strong, independent judiciary, a vibrant civil society, and institutional resilience.

Journalists who reveal state corruption or commentators who speak out against it are not arrested or assassinated. The electorate has the option of voting a corrupt government out of office (it may, of course, decline to exercise that option).

This is in contrast to countries where standing up to corruption is a potentially fatal act, or where corruption is institutionally legitimised through lobbies and campaign funding laws.

South Africa might be run by shameless kleptocrats, but it is not nearly the most corrupt country in the world. On Transparency International’s latest Corruption Perceptions Index rankings, which lists countries from least to most corrupt, South Africa is joint 61st, with 103 other countries held to be even more corrupt.

Sharing that 61st place with us are Italy and Lesotho. Of the five Brics nations, South Africa is well ahead of Brazil, India (both in 76th position), China (83) and Russia (117).

In the field of corruption, South Africa is merely average.

The idea that many South Africans believe unscrupulous websites which peddle the manifest lie that South Africa has been declared the world’s “most corrupt country” testifies to the high standards to which we continue to hold government, and to the press freedom which allows for the corruption to become public knowledge.

And so we must preserve our high expectations of government, no matter how much politicians are trying to lower them. We must not cease to demand transparency and accountability from our politicians and public servants.

M

OST readers of scripture will find their own interpretation of any particular passage, and I am told that this is God’s way of giving his message to us: we receive what he knows we need.

So I’m not very surprised at some of the offbeat ideas that come to me in these circumstances. And I don’t always like the message God is sending; he can make me very uncomfortable!

Matthew chapter 13’s first story concerns the parable of the sower and the seed, but that’s not what came to mind for me.

The opening sentence is: “That same day Jesus went out of the house and sat beside the sea”, and this brought to mind the image of a bone-weary man, having sat for hours while he interpreted scripture for his followers, while he taught

Tutu’s euthanasia stance troubling

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NGLICAN Archbishop Emeritus Desmond Tutu is a man of joy, deep empathy for the poor and suffering, fearless in the face of oppressive power; a giant among men.

He is from a small school of the best Christianity had to offer during apartheid; unequivocal in his condemnation of the regime—in stark contrast to Christians who were complicit or silent.

Archbishop Tutu strives commendably for “fullness of life” and joy, but part of his endorsements cause the destruction of life of holocaust proportions.

He is an enthusiastic supporter, and now an advocate, of euthanasia; and he supports abortion choice.

How do we reconcile his endorsement, as a Christian bishop, of euthanasia and abortion?

The arguments for and against these two contemporary challenges are well documented. Archbishop Tutu is surely aware of the opposing arguments.

Exclusive rights over the life of another may be fair enough from a secular and/or “exclusive humanist” point of view. Such rights take us to humanism’s inspiration: ancient Greece and Rome. Synonymous with those ancient societies, our contemporary societies uphold absolute rights over the life of the child.

This is a major problem for Christianity.

In his 2015 euthanasia judgment, Justice HJ Fabricius revealed an essential element of the euthanasia argument, “sanctity of life” vs “quality of life”: “I agree also that the sacredness of the quality of life should be accentuated rather than the sacredness of life.”

On the face of it, “quality of life”

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them, while he debated with them as Jewish people are wont to do, all the while being the focus of their attention, their enquiry.

How thirsty they were for his message! And now he wanted a break, a little time for himself, perhaps a pause for communication with his Father.

So he went and sat down by the sea; perhaps on a rock, perhaps just dropping to the sand.

But they wouldn’t leave him—they followed him, to the point where he was forced to get into a boat so that he could address them without being mobbed. And so he went on and told them the story of the sower and his seed.

What if I found Jesus while he was alone, before the crowds got there? What an opportunity that would be! But would I have the

seems a reasonable argument for euthanasia.

The problem arises when the right over one’s own choice is subverted and transferred to another: parent, partner, family, doctor.

Studies have consistently found that laws trying to protect the innocent are circumvented or simply changed to allow for non-voluntary euthanasia. This occurs as society becomes increasingly comfortable with euthanasia, or less resistant to it.

Belgium recently updated its laws to allow voluntary euthanasia of all ages (striking down the limit of 18 years), while developments in the Netherlands now “allow”’ for nonvoluntary euthanasia of infants.

This is a major problem for Christianity!

How can a person of Archbishop Tutu’s stature, as a foremost representative of Christianity and Jesus Christ, hold positions in favour of euthanasia and abortion?

His exhortations influence national and international debates and practices. His courage and zeal inspire many the world over. On the two issues raised in this letter, many find solace in the archbishop’s defence of their views on choice.

Archbishop Tutu is both graceful and disgraceful. He is the outstanding example of our fallen natures; of what is the best and the worst in us. God help us.

Michael Meyer, Johannesburg Opinions expressed in The Southern Cross, especially in Letters to the Editor, do not necessarily reflect the views of the Editor or staff of the newspaper, or of the Catholic hierarchy. The letters page in particular is a forum in which readers may exchange opinions on matters of debate.

Letters must not be understood to necessarily reflect the teachings, disciplines or policies of the Church accurately.

Letters can be sent to PO Box 2372, Cape Town 8000 or editor@scross.co.za or faxed to 021 465-3850

courage to approach him? What would I say?

More importantly, what would he say to me? The best I could hope for would be treatment similar to that he gave Mary Magdalene!. But what a unique opportunity!

And then I realise that I needn’t become a time-traveller, that Jesus is to be found today on any park bench near me, beside the sea, by a lake, in my back garden. He is available anywhere, and all I need to do is to look for him.

And that’s the nub of the problem: I need to invite him into my life. He doesn’t force anyone—his offer is on the table, but it has to be accepted.

In other words, I must invite him in: “I stand at the door and knock; if any one hears my voice and opens the door I will come in to him and eat with him, and he with me.”

He even makes house-calls.

Tom Drake, Johannesburg

Why always bring up race?

I

WAS very disappointed in the report “South African head of worldwide order on his election” (October 26), which states that Fr Thulani Mbuyisa CMM “is also the first black man to head the order” of the Missionaries of Mariannhill.

Why bring race and colour into the story? Surely it is enough to be a South African?

Would it have been different if it was a coloured, Indian or white to have been elected?

No wonder there are always comments about racism and racial hate in South Africa when race and colour are always brought to the fore.

Let us stop this nonsense!

Dave Hunter, Johannesburg

Mugabe, the hen house and the wolf

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RECENTLY read that a bishop wanted to have President Robert Mugabe excommunicated. This reminds me of a parable.

Robert the Wolf was looking over his newly acquired henhouse, the previous owner having fled south.

The hens were clucking to one another. Said one: “Do you think he will spare us?” He has eaten hundreds before!”

Said a younger hen: “We could produce a good crop of eggs for him. Maybe that will do the trick?”

A third said: “He should be excommunicated for his deeds!”

But the lady bishop replied: “That will only happen if his local bishop requests it.”

So the hens fluffed their feathers and settled for the night.

Robert the Wolf smiled.

Peter T Onesta, Johannesburg

PERSPECTIVES

Why student protests were violent Mphuthumi T Ntabeni HE rapid evolution of the Fees Must Fall (#FMF) student movement— right to the brink of a revolution— has caught many, including the government, by surprise.

What is clear is that South Africa has reached the end of its era of compromise politics. Every sector of our society has now become confrontational and, regrettably, violent. #FMF has always, according to the students, been about rising up against the traumas of the country’s apartheid legacy: economic exclusion, African cultural decimation, patriarchy, extant institutional racial hegemony and general pathologisation of a black voice.

But our media, itself caught like a rabbit in the headlights, chose to emphasise only the issue of free tertiary education.

The government’s response has hardened, choosing violent suppression through the police over the option of a reasoned encounter which might have channelled the anger of these children to something positive.

Instead the state security forces took advantage of the declining public sympathy for students by arresting them, apartheid style, from their individual residences at ungodly hours.

There’s no denying that at the root of the #FMF movement are the deepening socio-economic crises: massive youth unemployment; the largest economic inequalities in the world; debt-driven consumption; unchanged apartheid spatial geography; a corporatised agriculture system that hollows rural communities and escalates urbanisation; the stubbornly poor public education system, and so on.

The one question few are asking is this: Why has this conflict not spilled over to the other areas of exclusion, such as Central Business Districts, suburbs, commercial farms and so on?

The answer can be only because the ma-

jority of even the excluded still believe in the Rainbow Nation project, despite the contrary evidence of their lived lives. That is commendable.

This might mean #FMF is more of a return to participatory democratic activism.

It even carries with it the faults of that struggle, like the ungainly tactics of violent confrontation and the seeming fatalistic paradox of destroying the resources you’re fighting for.

T

he movement’s major goal is not to just upset the status quo, but to annihilate it. The acts of the students defeat common sense until you understand that their major objective is a refusal to be assimilated into the hegemony of the reigning system, which they regard as being callous and inhumane.

Those of us who operate under the dictates of “normalcy”, supporting the system even as we agree that it needs to be transformed, see their actions as madness. You hear it in our favourite saying: “The violence takes away from the legitimate struggle.”

But the government provides neither

A student offers a flower to a police officer after clashes at the University of the Witwatersrand in Johannesburg. in his column, Mphuthumi Ntabeni attempts to understand what the media fails to explain. (Photo: Siphiwe Sibeko, Reuters/CNS)

Pushing the Boundaries

answers nor solutions.

The South African government spends far too little on tertiary education, only 0,7% of its GDP, where countries like Cuba spend 4,47% and even Ghana 1,45%.

And South Africa could afford free tertiary education, if the political will to do so was there. Several models have been shown that it is possible.

A universal reduction in the fee burden to students can be achieved by calling upon the state to restore its proportional contribution to the system to 50%. Others are calling for the wealth tax on the richest 10% of the population, whose fortunes were mostly made under apartheid anyway.

Some say let’s create a dedicated Sovereign Wealth Fund, like other nations that are rich in natural mineral resources, by imposing mandatory contributions from the extractive economy.

Had the government been competent enough, even half of the illicit funds that leave the country through white collar corruption, price listing and other tax dodging mechanisms would pay for our free education and more.

All this would easily carry the burden of our infrastructure away from ordinary taxpayers. But the problem is not just lack of political will, but also the incompetence and corruption of our government.

Couple that with the dearth of ideas within the ruling party, which does not know how to properly respond to the realities of our modern era. They’re still stuck in the dead ways of a liberation movement.

This is the major reason why we are where we are, despite our august beginnings almost 23 years ago.

Here’s a pope you wouldn’t want Günther T Simmermacher HE new American pope stands on the balcony of St Peter’s basilica, and with one extravagant swoop of a gesture changes the weather.

He addresses a delirious crowd in the square below, speaking in soundbites and with the extravagant body language of an excitable Pentecostal preacher. One almost expects the next line to be an appeal for donations for his ministry, credit cards accepted.

This is how we meet Pius XIII, the 47year-old American pontiff in the new TV mini-series The Young Pope, which began broadcasting in Europe in late October (and parts of which were filmed in Cape Town).

Vaticanistas have much cause to protest that there would be no American pope, never mind a 47-year-old. In real life, the youngest cardinal at present, Tongan Cardinal Soane Mafi, is a ripe 54. The Young Pope has many moments of incongruity, but most of these are the standard ransom for the sake of drama.

Catholics will find it difficult, however, to navigate the cavalier manner in which the sacraments are negotiated in order to drive the plot.

Most problematic of these is a scene in which the Vatican’s supine chief confessor sells the seal of the confessional for the pope’s promise of the cardinal’s red hat.

It’s a scene that will have many Catholics reach for the off-button.

There are also scenes of heavy-handed humour. In one of these, Sr Mary, the now elderly nun who raised Pius, is seen wearing a T-shirt with the slogan, “I am a virgin—but this is an old shirt.”

Young Pope Pius, played by Jude Law, is

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Jude Law as Pius Xiii in The Young Pope, which is currently running on TV in Europe. an arrogant, morally compromised character, drawn more from the portraits of medieval popes who wielded absolute power than reflecting the more collaborative modern pontiff who at least adheres to canon law.

Pius will doubtless become ever more high-handed as the series progresses. This might raise an interesting question for us: Who polices a pope who transgresses boundaries?

T

his fictional pope is a supercilious, vindictive hypocrite with a loose grasp on theology. But he also shows the redeeming features required to render him more than just one-dimensional. The same goes for the crafty secretary of state, played majestically by Silvio Orlando.

The exterior and interior struggles of and between these two men will thread through the series. The trouble is, it is difficult to really care for either of them, nor for Sr Mary (played by a wooden Diane Keaton), and certainly not for the American cardinal who was “cheated” out of the papacy, played by the delightfully scenestealing James Cromwell.

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The Young Pope is gorgeous to look at, and the music is, well, divine. But it is not divinely inspired. This series satirises the centre of the Catholic Church. For all the good punches it lands—the Roman curia is an easy target for those—this TV series is not pro-Catholic. Whether it is antiCatholic will be for the individual viewer to decide.

Here the Roman curia serves as the theatre for the universal characteristics of politics: lust for power, patronage, betrayal, ruthlessness, hypocrisy, dishonesty, manipulation, avarice, corruption and so on.

The seven deadly sins are played out here as they might be anywhere else; the Vatican is not immune to the frailties of the human condition, after all.

But The Young Pope occasionally also allows for the redeeming side of humanity.

So we see the scheming secretary of state in moments of tenderness as he cares for a disabled boy.

Ultimately, the show’s primary aim is to deliver entertainment, not to make an excess of profound points about the Catholic Church, never mind offer documentarylike accuracy. As a portrayal of a centre of power, it is more like the fanciful drama of House Of Cards than the more sober (and far superior) series The West Wing.

The Young Pope is a good reminder for Catholics to be grateful that our Holy Father is Pope Francis, not Jude Law’s Pius XIII.

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The Southern Cross, November 9 to November 15, 2016

7

Cackie Upchurch

Year of Mercy

How to be a model of mercy

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HE Church’s “very credibility is seen in how she shows merciful and compassionate love”.

In these words of Pope Francis announcing the Year of Mercy, we hear a challenge and an invitation—a challenge to offer testimony with our lives and the invitation to enter into the very heart of God in the process.

Within the biblical tradition, from some of the earliest recorded materials, we find the priority given to that mercy and compassion of which the pope speaks.

The Ten Commandments outlined in Exodus 20 and Deuteronomy 5 presume the kind of community where love of God and love of others is expressed in actions, not merely refraining from evil such as murder, adultery and stealing, but honouring the dignity of others and protecting their rights to property, reputation and life.

The covenant code was expanded to include 613 laws found throughout the first five books of the Bible (the Pentateuch or Torah). At their core is the belief that within the community we have responsibilities to one another, responsibilities that reflect God’s own care for his people.

The command to care for widows and orphans and to welcome the alien is but one example of this merciful love in action (for example Deuteronomy 10:17-19; 14:28-29; 24:17; Psalm 146:9).

In fact, when the prophets of Israel later announced God’s judgment and called Israel to repent, it was most often because their actions did not reflect the merciful compassion of God that was to be the hallmark of their communities.

Isaiah spoke God’s words when he announced: “Put away your misdeeds from before my eyes… make justice your aim: redress the wronged, hear the orphan’s plea, defend the widow” (1:16-17).

Notice that justice takes the form of compassion for the needy.

Similarly, Jeremiah announced the way to reform: “Only if you thoroughly reform your ways and your deeds; if each of you deals justly with your neighbour; if you no longer oppress the alien, the orphan and the widow … only then will I let you continue to dwell in this place” (7:5-7).

Mercy at the centre The heart of the matter is mercy, also translated as compassion or faithful love. Justice, a different word in Hebrew and in Greek (the languages of the Bible), nonetheless includes the component of mercy. Justice is delivered to those who show no mercy to those most in need.

It should come as no surprise that Jesus, raised in the traditions of Israel and truly the Son of God, painted a vivid picture of final judgment (Matthew 25:31-46). The nations will be separated and judged as a shepherd separates sheep and goats, with the determining factor being how each group has treated the least among them.

Jesus makes the clearest and most profound statement about his presence in our midst when he states: “Whatever you did for one of these least brothers of mine, you did for me.” He is stating plainly and profoundly that he can be found in the hungry, the thirsty, the naked, the homeless, the sick, the imprisoned and those who are dying.

Our work as disciples is to feed, give drink, clothe, provide shelter, nurse, accompany and bury. Our work is to be ministers of mercy.

Our credibility as disciples will be evident in what our Church has come to identify as the corporal works of mercy. In Matthew 25 these works of mercy are repeated four times in just 16 verses.

Clearly, we are meant to hear them and to take them to heart. But more importantly we are meant to live them.

Living the corporal works of mercy may put us on the front lines of reforming injustices, but it may also be fulfilled in simple acts that become larger ones.

Consider this example: feeding the hungry and clothing the naked might lead us to a food pantry or a homeless shelter where we can regularly volunteer and get to know people, but it can also cause us to examine what we waste, to find good partners for our extra coats and boots, to purchase wisely so that we don’t throw away food.

We might purchase food vouchers from area grocery stores or restaurants and keep them in our cars or wallets so that we can give them to those in need right at the time we encounter them.

Pope Francis is right. Our very credibility as Christians is at stake. n This is the tenth column in a 13-part series of reflections on the Year of Mercy. This article was originally published in Arkansas Catholic. See page 11 for part 11 by Clifford Yeary.

8

The Southern Cross, November 9 to November 15, 2016

The Southern Cross Year of Mercy pilgrims with Fr Larry Kaufmann CSsR outside the church of the Holy Sepulchre in Jerusalem, Christianity’s most sacred site. Good planning ensured that the group was able to pray in the tomb of Christ’s Resurrection before it was closed for renovation a few days later.

PILGRIMAGE

Many friendships are made on pilgrimage. Here Nilo Ajello and Conrad Ngcobo are seen at the church of Dominus Flevit on Jerusalem’s Mount of Olives, from where Jesus looked on the city and wept for its destruction.

The South African flag is raised on the replica of a first-century fishing boat on the Sea of Galilee. Always a highlight of a pilgrimage, the boatrides are a time for both reflection and fun. They are also a good way to see the area of much of Jesus’ public ministry.

The group at an outdoor Mass at the Dalmanutha site on the shores of the Sea of Galilee, behind the church of the Multiplication.

At this peaceful Mass site, the pews are tree logs and the altar is a boulder. The site, owned by the Benedictines, is named after the unknown place Jesus retreated to after feeding the multitudes.

Pilgrims pray on the Via Dolorosa —the Way of the Cross—in the Old City of Jerusalem.

A spiritual highlight of a Catholic pilgrimage, the Via Dolorosa culminates in the church of the Holy Sepulchre at Calvary, where one can touch the spot on which the Cross stood when Jesus was crucified.

Pilgrim Rosemary Govender prepares to read from the Gospel in the dungeon at the church of St Peter in Gallicantu on Mount Zion in Jerusalem.

This is believed to be the prison cell in which Jesus was held after his trial by the Sanhedrin.

The church is named after St Peter’s triple denial of the Lord. Next to the church, one can see a flight of steps from the first century on which we know Jesus walked.

Year of Mercy Pilgrimage in photos I

N October a group of Southern Cross pilgrims, led by Fr Larry Kaufmann CSsR, went on a Year of Mercy pilgrimage to the Holy Land and Cairo.

They prayed and reflected at many great holy sites, such as Bethlehem, Nazareth, on the Sea of Galilee and at the places of Jesus’ public ministry around it, and in Jerusalem, culminating with Mass in the church of the Sepulchre. In Cana couples renewed their wedding vows, and at the River Jordan their baptismal vows—plus an actual baptism. In Cairo they saw the pyramids and also the Hanging Church, the centre of the Coptic Christian faith.

The Southern Cross will return to the Holy Land (as well as to Rome, Assisi and Cairo) in August/September 2017 with Archbishop William Slattery of Pretoria. (Photos from Fowler Tours)

Pilgrims stand on the huge building bocks of the great pyramid of Khufu (or Cheops) in Giza, now part of the Cairo metropolis.

The pyramid, built around 4 500 years ago—more than 3 000 years before Moses—is the only one of the Seven Wonders of the World to still exist.

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Fr Larry Kaufmann celebrates the pilgrimage’s first Mass in the basilica of the Annunciation in Nazareth—the place where the story of the incarnation begins. The grotto in which the Archangel Gabriel is believed to have appeared to Mary is in the lower level of the church.

Pilgrim Pravin Bhana kneels to touch the silver star that marks the spot of Jesus’ birth in Bethlehem’s basilica of the Nativity, one of the oldest churches in the world. The group had Mass in the St Joseph’s cave chapel beneath the church that goes back to the 4th century.

Five couples renewed their marriage vows in Cana, the site of Jesus’ first miracle at the wedding where the wine had run out.

Cana is located just a few kilometres from Nazareth, the hometown of the Holy Family. Seen here with Fr Kaufmann after the wedding renewal ceremony are (from left) Joseph & Krishnavelli Govendasamy, Clare & John Hedding, Valerie & Pravin Bhana, Roland & Sheelagh Adams, and Beulah & Trevor Hill.

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The Year of Mercy pilgrimage in the Holy Land was guided by Gabriel Makhlouf, seen here at the church of St John the Baptist in Ein Kerem, west of Jerusalem. A Roman Catholic, Mr Makhlouf—commonly called Gaby—is the son of Rimon Makhlouf, the doyen of Palestinian tour guides.

On their flight home from Cairo to Johannesburg, the group travelled with the Mamelodi Sundowns team that had just won the CAF Champions League. Holding the trophy is pilgrim Ashley Paul, with Trevor Hill (left) and Conrad Ngcobo.

CHURCH

The Southern Cross, November 9 to November 15, 2016

9

Abortion: How the Church is responding Last week we recalled how parliament legalised abortion 20 years ago. This week MANDLA ZIBI looks at how the Catholic Church has responded to legal abortion—by providing alternatives, prayer and witness—but discovers that its response must run deeper.

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HINK about this statistic: as the Sisters of Charity of Jesus and Mary celebrated the 100th baby born since the opening of the Divine Mercy Homes four years ago—as part of the Catholic community’s efforts to combat abortion in South Africa— more than 100 000 abortions were performed this year alone at government hospitals.

That number excludes abortions at private establishments, such as the Marie Stopes clinics and others, and also does not include illegal abortions.

Statistics vary, but one thing seems undeniable across the board: now far more girls below the age of 18 are having legal abortions than women over 18. And a lot more of them, whether legally or not, continue to be exposed to the terrible physical and psychological scarring of this phenomenon.

Faced with this situation, which has escalated and become embedded in society since parliament passed the Choice of Termination of Pregnancy Act (TOP) in November 1996 (taking effect in February 1997), one would be forgiven for thinking that all anti-abortion efforts are doomed and that it is “time to move on”.

But the Church and the Catholic community are part of a broad band of inter-denominational and even inter-religious groups opposed to abortion, and the Divine Mercy Homes initiative is but one of several ways through which the struggle is being waged.

Likewise, in Durban and Cape Town, the Mater homes of the Right To Live Campaign offer alternatives to abortion.

“The Culture or Life Apostolate

it has been 20 years since abortion was legalised in South Africa. The Church has not given up the fight for life and through its various apostolates, offers women a supportive alternative when they are considering abortion.

(CoLA), of which the Divine Mercy Homes form part, was established in July 2011 under the patronage of Archbishop Buti Tlhagale of Johannesburg with the aim of consolidating and expanding the pro-life activities in the archdiocese,” said board member Charles Stuart.

In its commitment to uphold the dignity of life from conception to natural death, which in the current pro-choice environment is an enormous challenge, CoLA focuses on education and formation—talks, workshops, school visits—and other anti-abortion activities such as Masses, marches, prayers outside the abortion clinics.

“These have always been part of the pro-life activities in the archdiocese under the Culture of Life Campaign, which laid a very solid foundation for the establishment of CoLA. The main addition was the Divine Mercy pregnancy crisis houses which offer a safe and supportive alternative to abortion,” said Mr Stuart.

The first house opened in May 2012 in Wilgespruit–Ruimsig on the

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West Rand, and a second one in Brakpan in July of the same year.

Traditional anti-abortion methods such as prayer-cum-demonstrations in front of abortion clinics and providing shelter to desperate women, do play an important role, but there is a growing sense that more needs to be done.

A

ccording to Colleen Constable, a seasoned anti-abortion campaigner and Catholic feminist, the current situation calls for a more holistic approach whereby abortion is linked to other issues such as rape, violence and unplanned pregnancies in a way that delivers what she calls “women-centred solutions”.

When girls turn to abortion “as a method of contraception for unplanned pregnancy”, then the time has come to look more closely at the root causes, the socio-political conditions that govern women’s lives, Ms Constable said.

“Women’s reproductive health issues and decisions play out/off in the midst of patriarchy. We live in a society where women’s needs are not

Lord Jesus, open the hearts Of many young people, in our country, to The Healing Power of the

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yet fully supported and coercion still takes place,” said Ms Constable, founding CEO of the South African Institute for Violence Prevention and former deputy director-general and CEO of the National Council Against Gender-based Violence.

“Abortion needs to be better understood as a form of violence against women and children. Evidence suggests that millions of women who decided to abort their babies regret doing so. [They] suffered ill health afterwards, and struggled to bond with children and to have good relationships,” she explained.

Ms Constable also cited studies suggesting that the majority of women who aborted were coerced to do so by their boyfriends, husbands, families or close friends.

The link between rape and abortion is another issue in need of a second look, according to Ms Constable.

“Again evidence now suggests that many women prefer to protect their unborn child. They learn from the experience of other women that

abortion after rape does not prevent recurrence of the crime and neither does it punish the perpetrator or erase the memory,” the activist said, quoting an American medical student who declared that “abortion is a second act of violence against a woman who is raped”.

Ms Constable is proposing a whole mindset shift regarding how to approach the battle against abortion and called on the Church to lead this process.

“The Church can play a significant role to facilitate this transformation by paving the way to a review of the status quo. There is a need for awareness campaigns to promote alternative options for unplanned pregnancies; adoption, marital parenthood; single parenthood. Faithbased communities can encourage women to make ‘non-violent choices’ through sex education advocacy initiatives that target the youth.”

Mike Pothier, research director of the Catholic Parliamentary Liaison Office (CPLO), is in full agreement with an approach that calls for a change of attitude both at the level of policy and institutions, as well as on the ground.

“The Church must make sure it can offer help to every woman out there who may be facing the decision whether or not to carry her child to term. We have a few facilities in the main cities that are doing great work, but how many Catholics, let alone others, even know of their existence? And if by some miracle, large numbers of women changed their minds about having an abortion and came to the Church for assistance, would we be really be able to offer it?” he said.

Mr Pothier also said that the Church’s power structures undermine its ability to persuade people on abortion.

“I think there is a link between the Church’s failure to get its message across on abortion, and the fact that it is seen as a patriarchal and completely male-dominated institution. As long as we keep women out of all positions of authority and leadership in the Church, we will not be taken as seriously as we would like to be on matters that predominantly affect women,” he said.

10

The Southern Cross, November 9 to November 15, 2016

MINISTRY

The making of better men While the evangelist Angus Buchan fills stadia with his gatherings for men, Catholic groups perform the men’s ministry on a smaller, more personal scale, FR KEViN REYNOLDS explains.

I

N recent years, South Africans have grown accustomed to the farmer with his iconic hat, evangelist Angus Buchan, filling stadia with men who are challenged to improve their lives in the light of their Christian faith.

One of his largest gatherings will take place at the FNB Stadium in Johannesburg on November 19. This venue is the largest of its kind in the country.

These mass meetings certainly achieve much good in our society.

The principal thrust of Mr Buchan’s message is to improve generally the quality of marital and family life.

For Mr Buchan, the bottom line of his campaign is that to be a true man means treating one’s wife and children as God wants.

Cardinal Wilfrid Napier of Durban is known for his promotion of ministering to men, as can be seen from articles in The Southern Cross over the years. Under his influence and beyond it, gatherings of Catholic men have also taken place in recent times.

These gatherings usually happen when a small group has been inspired to organise a weekend to bring together like-minded men to discuss, reflect and pray about the basic values of their Catholic lives.

One such group, Men in Christ, was initiated at the Maria Regina parish in Centurion, in the archdiocese of Pretoria, by Albert de Nobrega and Carlos Camara.

While members of this now multi-parish group meet occasionally during the year, its principal activity is to organise an annual gathering of men, usually at a retreat or conference centre in the Gauteng area.

The greatest challenge for Men in Christ is to invite as many men as possible to its “retreat”. This is not an easy task because, as one participant at a recent gathering told me: “I came here resisting the whole idea of spending a weekend away from my wife and kids.”

There is, however, a pay-off. The same participant added: “I’m now going home with renewed determination to be a better husband and father.”

The Men in Christ group casts its net as far and wide as it can. This was indicated by its recent gathering at the Padre Pio Spirituality Centre in Centurion which attracted more than 70 participants from Potchefstroom in the west to Nelspruit in the east, and from Vanderbijlpark in the south to Lydenburg in the north-east.

Given the background of its founders, Men in Christ comprises mostly Portuguese men. Similarly, its gatherings always include a good number from this cultural group.

Without a doubt, marriage and family life—thank God! —continue to be strongly upheld in the Portuguese community.

The Catholic form of gathering men together is based essentially on our Catholic sacramental way of living which is similar to the style of Christ’s own ministry.

While the gospels record Christ’s attracting large crowds to hear and respond to his preaching, they also highlight his personal, one-on-one interacting with people. This was particularly evident in his works of healing individual people.

Fortunately, the Catholic Church

Men at prayer. in his article Fr Kevin Reynolds explains how a Catholic ministry to men works, in contrast to the mega-gatherings of the evangelist Angus Buchan. continues this style of ministry, de- individual way. spite the dearth in vocations to the Going apart from the family for priesthood and religious life and a weekend’s retreat is grounded in the modern world’s emphasis on our Catholic tradition that is based mass communication and its atten- on biblical values. This means that dant depersonalising methods of sacrificing a weekend away from providing services—but not neces- home is not totally foreign to us. It sarily fulfilling the inner needs of is, in fact, an investment in participeople. pants’ lives and those of their families.

Sacraments are personal While silence is not necessarily It is interesting to note that our imposed at retreats, the men—as on Church’s celebration of the sacra- every retreat—are encouraged to rements is designed to be done in a flect on various aspects of their personal, truly human, individual Catholic faith and lives. way. This is why, for instance, one This is achieved by talks precannot celebrate the sacrament of sented by priests and laymen folpenance by telephoning a priest or lowed by informal chats among the bishop or rely only on a communal participants and periods for perabsolution of sin. sonal and liturgical prayer.

Similarly, it is noteworthy that Naturally the focal liturgical Christ time and again went to a point on Saturday and Sunday is lonely place or got up early in the the celebration of Mass. morning to commune with his Saturday afternoon is always deheavenly Father. In his humanity voted to a practical preparation for Jesus also had a need to interact making a good confession. prayerfully with God in a personal, This usually includes a down-to-

PILGRIMAGE TO THE PROMISED LAND 2017

earth talk about the sacrament of penance by the likes of Fr Joseph Wilson MSC, followed by approaching one of several priests present to individually celebrate this sacrament.

From my hearing confessions at several such retreats in recent years, I can confirm—obviously without breaking the seal of the sacrament—that they are inspiringly impressive. Because of their sincere preparation, the men’s confessions are not what happens when some people somewhat frivolously “pop in and pop out” of the confessional without serious regard for what they are doing.

I am confident that when the men return home on the Sunday, they are committed to improving their Catholic lives as husbands and fathers, very much owing to their effective celebration of the sacrament of penance and their reflection on the true meaning of their sacrament of matrimony.

This brings home to the participants that they and their wives are the very ministers of the latter; that married couples—not the solemnising deacon, priest or bishop—give to each other the sacrament of marriage every day of their shared lives.

It would be wonderful if this kind of retreat became more widespread throughout South Africa.

This would certainly supplement Angus Buchan’s campaigns of filling stadia with men.

I am sure many Catholics will pray for the men gathering in Johannesburg this month and for the ongoing efforts of groups akin to Pretoria archdiocese’s Men in Christ. n Fr Kevin Reynolds is a priest of the archdiocese of Pretoria. For more information on Men in Christ, contact Albert de Nobrega at 082 821 9585 or Albony@gmail.com

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God desires mercy more from us than sacrifice N OTHING seems to have upset the religious leaders of Jesus’ time as much as his freely associating with known sinners. The sinful of his day certainly included those known to have violated any of the Ten Commandants but also included those whose health, living conditions or lifestyles made them ritually unclean for participating in worship at the Temple.

Tax collectors, like Matthew, were considered especially pernicious sinners because they defrauded their fellow Israelites by padding their tax claims in order to profit from their duties, and because the taxes went to support Israel’s Gentile oppressors, the Romans.

Pious Jews of the day were careful with whom they associated. Their wisdom teaching included this advice from Sirach: “Take the righteous for your table companions; and let your glory be in the fear of God” (9:16).

Their religious traditions also included the notion of a “covenant of salt” that bound those who ate together in a bond of mutual loyalty. None of this prevented Jesus from eating with sinners, however, or even entering the home of Matthew, the tax collector, and enjoying a meal with him.

“While he was at table in [Matthew’s] house, many tax collectors and sinners came and sat with Jesus and his disciples. The Pharisees saw this and said to his disciples, ‘Why does your teacher eat with tax collectors and sinners?’” (Mt 9:10-11).

If you are a parent you are probably concerned about the character of your children’s friends. Good friends build good character. The Church has always taught us to avoid the near occasion of sin, and friends with no

Clifford Yeary

Year of Mercy

boundaries could easily be fertile ground for temptation to grow.

So why did Jesus seek out the fellowship of sinners?

Jesus overheard the Pharisees’ question and gave them a wonderful answer: “Those who are well do not need a physician, but the sick do. Go and learn the meaning of the words, ‘I desire mercy, not sacrifice.’” (Mt 9:1213a).

Jesus was referring to the word of God proclaimed by the prophet Hosea (6:6), who employed the Hebrew word for mercy, chesed (or hesed).

Chesed is a very rich term that embraces love, mercy and covenantal loyalty. By contrasting mercy with sacrifice, Jesus was saying that faithful observance of the rituals associated with religious practice held little value if one’s faithfulness failed to reach out to those most in need of God’s love.

I

n Hosea’s day (750-725BC), the political and religious leaders of Israel were tempted to seek protection from many sources, making alliances with foreign powers and worshipping foreign gods, while still worshipping Yahweh through traditional temple sacrifices. Hosea’s use of the word chesed put an emphasis on covenant loyalty to God. In Jesus’ day, the Pharisees’ understanding of covenant loyalty (chesed) was at real odds with Jesus’ purpose in seeking out sinners. The Pharisees saw the outcasts of society as sinners whose

Liturgical Calendar Year C – Weekdays Cycle Year 2 Sunday November 13 Malachi 3:19-20, Psalms 98:5-9, 2 Thessalonians 3:7-12, Luke 21:5-19 Monday November 14 Revelation 1:1-4; 2:1-5, Psalms 1:1-4, 6, Luke 18:35-43 Tuesday November 15, St Albert the Great Revelation 3:1-6, 14-22, Psalms 15:2-5, Luke 19:1-10 Wednesday November 16, Ss Margaret of Scotland and Gertrude Revelation 4:1-11, Psalms 150:1-6, Luke 19:11-28 Thursday November 17, St Elizabeth of Hungary Revelations 5:1-10, Psalms 149:1-6, 9, Luke 19:41-44 Friday November 18, Dedication of Basilicas of Ss Peter and Paul Revelations 10:8-11, Psalms 119:14-24, 2, 103, 111,131, Luke 19:45-48 Saturday November 19 Revelation 11:4-12, Psalms 144:1-2, 9-10, Luke 20:27-40 Sunday November 20, Christ the King 2 Samuel 5:1-3, Psalms 122:1-2, 4-5, Colossians 1:12-20, Luke 23:35-43

lifestyles might be the root cause for God allowing Israel to be dominated by the Romans.

For them, only a “pure” Israel would see the kingdom of God. Jesus, however, came to announce the arrival of the kingdom of God (usually referred to as the kingdom of heaven in Matthew’s gospel) through acts of mercy that healed, forgave and welcomed all to the table.

“I did not come to call the righteous but sinners” (Mt 9:13b). It all comes down to a difference in understanding what constitutes righteousness.

Today, as in Jesus’ day, righteousness runs the risk of being equated with the desire for holiness. In its scriptural roots, holiness means to be set apart for God. Sacrifices are offerings set apart from our own goods in order to entirely dispose of them for a religious purpose.

Holiness is a good thing, but some pursuits of holiness can become selfish acts which separate us from our neighbours, even creating outcasts.

Jesus did not come to rescue holy people from the contaminating presence of sinners. Jesus came to free sinners from estrangement from God’s love and mercy. He knew that in order for them to exercise covenant loyalty, they had to first experience God’s love and mercy.

Correct worship does little to enhance God’s presence in our world if the poor, the outcast and the sinner never get to experience God’s love and mercy, which is our responsibility as followers of Christ to offer.

We are called to be healers, not judges. n This is the 11th column in a 13part series of reflections on the Year of Mercy. This article was originally published in Arkansas Catholic.

A PRAYER LORD May everything we do Begin with Your inspiration, Continue with Your help, And reach perfection under Your guidance.

Community Calendar

To place your event, call Mary Leveson at 021 465 5007 or e-mail m.leveson@scross.co.za (publication subject to space) Mass at 9:00. Phone CAPE TOWN: 031 309 3496 or 031 209 Perpetual Adoration Chapel 2536. at Good Shepherd parish, Overport rosary group. At Bothasig, welcomes all visiEmakhosini Hotel, 73 East tors. Open 24 hours a day.

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The Southern Cross, November 9 to November 15, 2016

CLASSIFIEDS

11

Births • First Communion • Confirmation • Engagement/Marriage • Wedding anniversary • Ordination jubilee • Congratulations • Deaths • in memoriam • Thanks • Prayers • Accommodation • Holiday Accommodation • Personal • Services • Employment • Property • Others Please include payment (R1,60 a word) with small advertisements for promptest publication.

IN MEMORIAM

VON RUBEN—Mick. in memory of my beloved husband, who died on November 10, 2001. Daily remembered and sadly missed by Maire. May he rest in peace.

PERSONAL

ABORTION WARNING: The truth will convict a silent Church. See www.valuelifeabortion isevil.co.za

humbly beseech you from the bottom of my heart to secure me in my necessity.

There are none who can withstand your power, O show me that you are my mother. O Mary conceived without sin, pray for us who have recourse to thee.

Thank you for your mercy towards me and mine.

Amen.

life. in the sacrament of the Eucharist you give me the joy of sharing your life.

Keep me in your presence.

Let me never be separated from you and help me to do your will.

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PRAYERS

O MOST beautiful flower of Mount Carmel, fruitful vine, splendour of Heaven, blessed Mother of the Son of God, immaculate Virgin, assist me in my necessity. O Star of the Sea, help me and show me herein that you are my Mother, O Holy Mary Mother of God, Queen of heaven and earth, i

THANKS be to thee, my Lord Jesus Christ, For all the benefits thou hast won for me, For all the pains and insults thou hast borne for me. O most merciful Redeemer, Friend, and Brother, May i know thee more clearly, Love thee more dearly, And follow thee more nearly, For ever and ever.

FATHER in heaven, everliving source of all that is good, keep me faithful in serving you. Help me to drink of Christ's truth, and fill my heart with his love so that i may serve you in faith and love and reach eternal

Word of the Week

Traditional Latin Mass

Contrition: Extreme sorrow for having sinned with a deep repentance concerning that sin.

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the

Solemnity of Christ the King: November 20 Readings: 2 Samuel 5:1-3, Psalm 122:1-2, 45, Colossians 1:12-20, Luke 23:35-43

N

EXT Sunday starts the final week of the Church’s year with the solemnity of Christ the King. And what kind of a king is it that we are to celebrate this year? It seems that we are not to think of an individual so much as the entire nation.

In the first reading, clearly, the new king is not one who sought the job. David, you will notice, does not actually do anything here.

The entire running is made by others: “all the tribes of Israel at Hebron”, who tell David that “we are your flesh and bone”, and remind him that he has won the leadership of Israel under Saul “yesterday and the day before”.

Then they tell him: “The Lord has said to you, ‘It is you who are to shepherd my people, and you are to be prince over Israel’.”

There is absolutely no reply from David, but only the report of what he did, at their request: “King David [he has now ascended to the throne, you see] made a covenant with them, in the presence of the Lord; and they anointed David to be king over Israel.”

So it is God and the people who appoint the king.

S outher n C ross

The psalm offers a slightly different angle on the question. It is one of the great pilgrimage psalms, and it starts with the first-person singular: “I rejoiced when they said to me, ‘Let us go to God’s house’” but then it switches to the plural—the individual has become part of the group, under the influence of the pilgrimage: “our feet are standing in your gates, Jerusalem”, and the singer gazes at the “tribes of Jerusalem”, so that he is no longer alone.

There is a reference to royalty, but it is very much in the plural, “the thrones of the house of David”, and there is no question of an individual being singled out for acclaim; we are talking about the People of God. It is possible to see something of the same in the second reading for next Sunday.

It is true that it speaks of the individual, Christ, but not in the way that you might glorify a contemporary celebrity; he is put into the context of God: “In accordance with the power of his glory…With joy you are to give

thanks to the Father…who delivered us from the power of darkness, and transferred us into the kingdom of his beloved Son.” Then the focus turns to Jesus “who is the likeness of the unseen God, the first-born of all creation, because in him was created all that is in heaven and on earth, seen and unseen…”

And Christ is seen not as impossibly remote but as part of humanity: “the head of the body, the Church, who is the beginning, the first-born from the dead”.

And this is a king who suffered: “having made peace by the blood of his Cross”. This is not just any ordinary king.

The same is true of the Gospel for next Sunday. At this point our attention is entirely on Jesus, who is dying before our eyes. The people (who were witnesses to the beginning of Luke’s gospel) are there at the end, “gazing”.

But that is not the only reaction, for, first, the “rulers” sneer: “He saved others—let him save himself.”

Why we resist intimacy T

and affection.

It’s this, Jesus affirms, for which we are alive, and it’s this experience which prepares us for death. It’s what we are alive for.

It’s also what we most yearn for. So why our discomfort and resistance when we actually face it in life?

The second instance occurs in John’s gospel where, at the Last Supper, Jesus tries to wash his disciples’ feet.

As John records it, Jesus got up from the table, stripped off his outer robe, took a basin and towel, and began to wash his disciples’ feet. But he meets discomfort and resistance, clearly voiced by Peter who simply tells Jesus: “Never! You will never wash my feet!”

Why? Why the resistance? Why resistance in the face of the fact that, no doubt, more than anything else, what Peter most deeply desired was exactly that Jesus should wash his feet, that he would enjoy this kind of intimacy with Jesus?

A

nswering the question of our struggle with intimacy in this context provides one clue for why we sometimes become uncomfortable and resistant when we are in the actual face of what we desire so deeply.

Our feet are intimate; they’re a part of our bodies where we worry about dirt and smell, not a part of ourselves that we feel comfortable having others touch. There’s an innate vulnerability, a discomfort, an inchoate shame, attached to having someone else touch and wash so intimate a part

Conrad

HERE’S nothing simple about being a human being. We’re a mystery to ourselves—and often our own worst enemies.

Our inner complexity befuddles us and, not infrequently, stymies us. Nowhere is this truer than in our struggle with love and intimacy.

More than anything else, we hunger for intimacy, to be touched where we are most tender, where we are most ourselves, where all that’s most precious in us lies, vulnerable and yearning.

Yet, in the actual face of intimacy, sensitive people often become disquieted and resistant. We see two powerful instances of this in the gospels.

In the first in a story, recorded in all four gospels, a woman enters the room where Jesus is dining and, in a series of lavish gestures, breaks an expensive bottle of perfume, pours the perfume onto his feet, washes his feet with her tears, dries them with her hair, and then begins to kiss his feet.

What’s the response of those in the room, save for Jesus? Discomfort and resistance. This shouldn’t be happening! Everyone shifts uncomfortably in their chairs in the face of this raw expression of love, and Jesus himself has to challenge them to look at the source of their discomfort.

Among other things, he points out that, ironically, what they are uncomfortable with is what lies at the very centre of life and at the very centre of their deepest desires—the pure giving and receiving of love

Nicholas King SJ

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Sunday Reflections

Secondly, “the soldiers” (who of course understand about kings) “mocked him… ‘If you are the King of Israel, save yourself!’.”

Thirdly, he is mocked by one of his fellowconvicts: “Aren’t you the Messiah? Save yourself—and save us too!”

Fourthly, however, and quite out of a clear sky, the other fellow-convict sees through to the reality of Jesus’ kingship, giving his colleague a telling-off for “not fearing God”, and then turning to Jesus, in words that speak volumes about who Jesus is: “Jesus, remember me when you come into your kingdom.”

Then we hear Jesus’ response. He may be a dying criminal, but there is no missing the regal tones: “Amen I am telling you, today, you are going to be with me in the Paradise.”

Only when we open our eyes to contemplate this astonishing mystery, uttered by a dying convict, can we understand what it means to refer to “Christ the King”.

Southern Crossword #732

Fr Ron Rolheiser OMI

Final Reflection

of us.

Intimacy demands an ease which our vulnerability sometimes renders impossible. And so this text speaks to one kind of resistance to intimacy, to a particular unease within certain circumstances.

But Peter’s resistance here speaks also of something else, something more salient: If we are healthily sensitive, we all will naturally experience a certain discomfort and resistance in the face of raw gift, before raw intimacy, before raw gratuity. And, while this is something to be overcome, it’s not a fault, a moral or psychological flaw on our part.

On the contrary, in its normal expression, it’s a sign of moral and psychological sensitivity. Why do I say this?

Why is something that seems to block us from moving towards the very essence of life not a sign that there’s something fundamentally wrong inside of us? I suggest that it’s not a flaw but rather a healthy mechanism inside us because narcissistic, boorish and insensitive persons are often immune to this discomfort and resistance.

Their narcissism shields them from shame, and their callousness allows them an easy and brute ease with intimacy, like someone who is sexually jaded enough to be comfortable with pornography or like someone who takes intimacy as something to be had by right, casually or even aggressively. In this case, there’s no shame or discomfort because there’s no real intimacy.

Sensitive people, on the other hand, struggle with the rawness of intimacy because genuine intimacy, like heaven, is not something that can be glibly or easily achieved.

It’s a lifelong struggle, a give-and-take with many setbacks, a revealing and a hiding, a giving over and a resistance, an ecstasy and a feeling of unworthiness, an acceptance that struggles with real surrender, an altruism that still contains selfishness, a warmth that sometimes turns cold, a commitment that still has some conditions, and a hope that struggles to sustain itself.

Intimacy isn’t like heaven. It is salvation. It is the Kingdom. Thus, like the Kingdom, both the road and the gate towards it are narrow, not easily found.

So be gentle, patient, and forgiving towards others and self in that struggle.

AcROSS

5. Uninteresting without the rain (4) 7. Put Miriam right and get approval (10) 8. Get sulky because the camel has it (4) 10. Without prejudice (8) 11. Muslim leader (6) 12. Shows elation (6) 14. Presented a performance for the parish (6) 16. Retained and persisted (4,2) 17. Quarrelled about what’s no longer of use (8) 19. Kind of master who makes demands (4) 21. Made aware of what’s been found (10) 22. Fatal day in March (4)

DOWN

1. Like King Croesus (4) 2. Making three times as many (8) 3. Attack from concealment (6) 4. Firmly fixed Nativity scene? (6) 5. Some of Ave Maria is sung (4) 6. They boost you but give you the needle (10) 9. Not married? (10) 13. Shown no mercy (8) 15. Remove from office (6) 16. Valley crossed by Jesus (Jn 18) (6) 18. Helps on to the dais (4) 20. Teases the goats (4)

Solutions on page 11

CHURCH CHUCKLE

L

OST on a rainy Friday night, a priest stumbles into a monastery and requests shelter there.

Fortunately, he’s just in time for dinner and is treated to the best fish and chips he’s ever had. He goes into the kitchen to thank the chefs.

He is met by two brothers: “Hello, I’m Brother Michael, and this is Brother Francis.”

“I just wanted to thank you. The fish and chips were the best I’ve ever tasted. Who cooked what?”

Brother Michael replied: “Well, I’m the fish friar.”

Father turns to the other brother and says: “Then you must be….”

“Yes, I’m afraid I am the chip monk…”

LENT IN THE

HOLY LAND 18-27 March 2017 Fr Brian Mhlanga OP of Radio Veritas

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