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S outher n C ross www.scross.co.za

November 15 to November 21, 2017

The history of SA Church and race

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Priest: My time as bandits’ hostage

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Sainthood for Jo’burg couple?

BY ERIN CARELSE

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RCHBISHOP Buti Tlhagale has approved and given support to the initial stages of an investigation into the possibility for a cause for sainthood for Domitilla Rota and Danny Hyams, the founders of Little Eden Home in Edenvale.

The founders for the home for intellectually-disabled children have been widely recognised for their virtues.

Domitilla Hyams died in January 2011, her husband Danny followed in December 2012.

The initial process will collect information about the couple to determine whether a basis exists for a sainthood cause. If that investigation shows that there is such a basis, the archbishop of Johannesburg can petition the Holy See to allow the initiation of a cause for beatification and eventually canonisation.

If the Holy See approves, then a cause may be formally opened. This will require further investigations into the lives of the candidates to confirm their “heroic virtues”, as well as evidence for a popular devotion to them.

A miracle attributable to them will be required before beatification can take place.

At present, there are two South African sainthood causes: those of Bl Benedict Daswa, who was beatified as a martyr in 2015, and Abbot Franz Pfanner, founder of Mariannhill.

Fr Joseph Leathem OMI of Edenvale, who recently received the Danny and Domitilla Hyams Award for his contributions to Little Eden over the past 50 years, spoke fondly of the couple.

“Domitilla was an exceptional person with a great determination to help children in need. She had a great love for Our Lord in the Blessed Sacrament and the Holy Mass,” he told The Southern Cross.

“Danny was a man of great faith and integrity, too. He was that able presence in the background. They say behind every great man there is a woman, but in this case behind this holy women there was a loving husband.”

Domitilla Rota was born and raised in the province of Bergamo in Italy. She met her South African husband Danny Hyams during World War 2 when he was sheltered by the Rota family as a fugitive prisoner of war.

After the war, he returned to Johannesburg and saved enough money to go to Italy in 1947 to marry Domitilla. The couple then returned to South Africa.

Little Eden was founded 50 years ago by Domitilla—then a mother of six—with the

Future saints? Little Eden founders Domitilla and Danny Hyams. help of a group of friends and advisers, and a R10 donation from her husband.

Initially a simple a day-care facility operating in the Edenvale Methodist church hall, Little Eden grew to become a non-profit organisation that now has two residential homes.

The Domitilla and Danny Hyams Home in Edenvale serves smaller children and those requiring intensive medical care. The Elvira Rota Village, a 43ha farm in Bapsfontein, caters for some of the older and more mobile residents.

Both homes provide 24-hour care and a range of activities and therapies for children and adults with profound intellectual disability.

Over the years the Hyams received numerous awards in recognition of their selfless work. Domitilla received the papal Bene Merenti medal in 2008 and a Lifetime Recognition Award from the Italian SA Chamber of Trade and Industry in 2006. Danny also received the Bene Merenti medal as well as the Salus Award from the minister of National Health and Population Development shortly before his death in 2012.

The couple was honoured in a series of events in the towns of Almenno San Bartholomeo Bergamo and Albenza in Italy— Domitilla’s birthplace—in February 2016.

A signboard marks the birthplace of Domitilla Rota and a new road was named after her.

That road leads to a church. At the same time, a posthumous “honorary citizenship” was conferred on Danny.

The couple’s daughter Lucy Slaviero, CEO of Little Eden, has invited people who would like to share memories or give testimony about the life and virtue of her parents to email her at ceo@littleeden.org.za

Catholic Ireland A pilgrimage with Bishop Victor Phalana Feast day at shrine of Our Lady of Knock, PAPAL MASS in Dublin*, and much more * subject to confirmation

Learners from Brescia House School’s intermediate phase gathered together in the shape of a cross to pray for peace on the grounds of the Catholic school in Bryanston, Johannesburg.

They prayed not only for South Africa but also for each other, the community, and everyone who is going through a difficult time.

Jesuit Institute calls for videos from young people STAFF REPORTER

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HE Jesuit Institute of South Africa has called on all young people between the ages of 15 and 27 to submit short videos telling Pope Francis and the bishops what they think about the Catholic Church and its direction.

The Jesuit Institute is dedicated to encouraging debate on current social issues from a faith perspective and to stimulating critical reflection, research, and dialogue. It provides reflection on, and critical analysis of, contemporary social and religious issues from a Catholic perspective.

This project comes in the wake of the Institute’s move towards greater interaction with and ministry to the youth. In this, it has increased its audio-visual and social media footprint over the last year and is constantly trying new ways to further this end.

“This project is of particular concern, as we would like to help the Church avoid the problems it encountered in the run-up to the meeting of the Synod on the Family,” said media production coordinator Frank Tuson.

“In a similar way people are being asked to fill out a questionnaire, but this time, it is in an online format, avoiding the risk of parish priests submitting what they assume their parishioners think, and allowing the parish-

The

ioners themselves a voice.”

Many young people have left the Church, and if possible, the Institute and Pope Francis would like to find out why—and what solutions young people may have for this problem.

This project aims to draw attention to this online questionnaire, and its importance.

Everyone, but especially young people, needs to take ownership of the Church, and participating in this survey is a great way to do just that, the institute said.

Participants are asked to answer any or all of the following questions: 1. What role does your Catholic faith play in your life?

2. What do you think the Catholic Church needs to do for young people?

3. What do you want the Church to do for you?

4. What do you want to tell the bishops and Pope Francis about young people in the Church today?

The submitted answers will be compiled into one or more videos expressing what young people really think about the Church, and these will be posted on social media as well as submitted to the Vatican.

Submissions can be sent to f.tuson@jesuitinstitute.org.za or by WhatsApp to 076 9939115

S outher n C ross

in association with the Diocese of Klerksdorp

17-28 August 2018 For information or to book contact Gail at 076 352-3809 or info@fowlertours.co.za www.fowlertours.co.za/ireland

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The Southern Cross, November 15 to November 21, 2017

LOCAL

Cabra Dominicans celebrate 150 years in SA S IX courageous Cabra Dominican Sisters, who left their homes from Sion Hill Convent in Dublin and disembarked from the Celt ship in Port Elizabeth harbour in 1867, will be honoured in commemorative events this month in celebration of their 150th anniversary in South Africa.

The Sisters, who left Ireland knowing they would never see their homeland again, responded to an appeal by Bishop Moran, who needed the help of reliable and committed teachers to answer growing educational needs at the time.

The Cabra Dominicans are Sisters of that order who came from Ireland to the Cape, and those who have joined that particular branch of the Dominicans since.

The Sisters of 1867 opened two schools within weeks of arriving: one was a fee-paying school, St Mary’s, and the other St Joseph’s, a free school. The establishment was called Holy Rosary Convent, and this was where the first girl to matriculate in Port Elizabeth was from.

Several amalgamations of Dominican schools resulted in today’s St Dominic’s Priory School.

A total of 23 schools were founded or run by the Dominican Sisters in the Eastern Cape since 1867. Many were forced to close in 1973, due to the Group Areas Act. There are two remaining Dominican schools in the Port Elizabeth area: St Dominic’s Priory and St Joseph’s in Kabega, which are both strong and vibrant.

Twenty years after their arrival, the six Sisters were sent to Uitenhage from Holy Rosary Convent and arrived in August 1887 where within three days they opened St

Thomas’ High School and Sacred Heart Mission School. Soon these two amalgamated; then later amalgamated with De Montfort High School, now Uitenhage Convent Primary School.

Local history recognises the leading role played by the Sisters in educating communities in Uitenhage.

The educational instinct to do what is best for the child took priority: the Sisters happily claimed the freedom to change syllabuses to teach children in their mother tongue to elicit the best from each child.

St Joseph’s Mission School was the root of what is now Marymount High School, originally a boarding school for girls, and now a day school for boys and girls.

This area was severely affected by the Group Areas Act. Somehow, Little Flower was never forced to close its doors (though it was at one stage reduced to 37 children); but Marymount was closed twice, opening for the third time in 1980.

Both schools are flourishing today.

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he late 1930s and early 1940s were a time of great expansion.

The Sisters opened nine schools in the Eastern Cape alone, and several in the Western Cape. Significant among these were St Colmcille’s High School and St Kevin’s Primary School in Kirkwood. St Kevin’s is now closed, and St Colmcille’s was taken over by the Department of Education.

To honour this rich educational heritage, a trust is being formed so that the six surviving Dominican schools in the region can continue to serve the needs of children.

Formal school education has

The Cabra Dominican Sisters have been teachers and helpers of communities across the Eastern Cape for 150 years and they will host commemorative events from November 18-25.

been a major thrust of the mission—and alongside that, many other aspects of ministry engaged the Sisters and their associates. The need for less formal aspects of education and formation was undertaken with the establishment of night schools and adult education centres, literacy and numeracy work; and training for caregivers of HIV/Aids patients.

There has been the pastoral ministry in the parishes of Kirkwood, Kleinskool, KwaLanga, and KwaNobuhle. In Gelvandale there were two small communities for pastoral ministry: first in Beetlestone Road and then in Kobus Road.

The Sisters formed a distant community in Tsolo in the Transkei, serving 15 to 16 hill villages as well as the town parish.

There have been programmes to alleviate poverty and respond to need directly in terms of soup kitchens, nursing the frail and aged, and also initiating programmes that

could assist with earning and employability, such as sewing classes and vegetable gardens.

In spiritual ministries, there have been services in retreat-giving, spiritual direction, scripture study, and teaching, plus theological training.

Sisters have been actively engaged in the formation and support of Dominican family groups in Port Elizabeth and Uitenhage.

A centre for spirituality was established and ran for some years at the priory. In turn, the local communities have taught the Sisters about acceptance, love, life in general, and laughter—despite the hardships.

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n South Africa, as in all places, the fight against injustice has been painful and costly. Many of the Sisters and those associated with them in ministry have worked, and still work, for justice and peace.

The attitude of being “wise as serpents and innocent as doves” (Mt 10:16) stood the Sisters in good

Catholic journalist talks to students

BY MTHOKOZISI MTHOMBENI

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ATHOLIC seminarians hosted prominent political journalist Ranjeni Munusamy as a guest lecturer. Ms Munusamy, currently associate editor of The Sunday Times and previously of The Daily Maverick, comes from Dundee diocese and is at present a parishioner in Bryanston, Johannesburg.

She is a regular guest at St Francis Xavier Orientation Seminary in Cape Town, but this time she came as a guest lecturer.

The seminarians had a chance to ask questions about her life and politics, and after a word of thanks by one of the students and lunch, there was a photo-shoot which included numerous “selfies”.

The presentation centred on the current political state of South Africa, the economic situation, and the outcomes of the recent medium-term budget policy statement.

All South Africans invited to National Day of Prayer

F Catholic Sunday Times associate editor Ranjeni Munusamy spoke to seminarians at St Francis Xavier in Cape Town about the political situation.

Ms Munusamy also shared her experience as a political journalist and the challenges involved.

She said that as a political journalist, the past few years have been extremely “rocky”, adding that,

SISTERS OF NAZARETH

political journalism is challenging, not only in our country but also worldwide.

As a Catholic journalist, she says, she always strives to believe that good will triumph over evil.

AITH-BASED organisations, together with the Motsepe Foundation, will be hosting a National Day of Prayer on November 26—and all South Africans are invited.

Throughout history, religious bodies have prayed and brought South Africans together to deal with the country’s far-reaching problems and grave challenges.

The Motsepe Foundation, which has over the years worked with and built relationships with respected and representative faith organisations, has had previous discussions around the need to hold a National Day of Prayer.

The purpose of the prayer day is to pray for the unity of

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all South Africans of all races and languages, for the poor, unemployed and marginalised, and for God’s guidance, leadership, and blessings for a bright future for all South Africans.

The National Day of Prayer will take place on November 26 from 8:00 to 16:00 at FNB Stadium in Johannesburg.

As part of the prayer week leading up to the National Day of Prayer, representatives from the Motsepe Foundation and certain religious and faithbased organisations will visit and pray at the Darul Islam Mosque in Surrey Estate, Cape Town, on November 24 at 12:00, and at the Gardens Synagogue, also in Cape Town, on November 25, also at 12:00.

Faith keeps Mr SA finalist focused

BY ERIN CARELSE

A Come and see…

Follow Me…

stead in dealing with security police and apartheid officialdom at the time of opening the schools to all races and battling with the great anguishes of the 1980s and 1990s.

“It is in people whose lives reflect the Gospel values of truth, integrity, faith, concern for others, compassion, justice towards all and readiness to serve that we measure our celebration,” said Sr Kathy Gaylor OP. “Thousands of people have been touched by the Dominican spirit: a spirit carried into their lives and their communities. The stories of the past 150 years in Port Elizabeth, Uitenhage, and the Sunday’s River Valley form a rich, sometimes funny, and often poignant tapestry woven of the lives, commitment, and human experience of the Dominican Sisters and those connected to us in so many ways,” she said.

“St Dominic preached the Good News of Jesus Christ, and we are delighted that we share that call and that mission with so many of our friends and colleagues.”

There will be a number of commemorative events in the week of November 18-25.

These include prayerful pilgrimages to places of ministry in Port Elizabeth, Uitenhage, and Kirkwood; a solemn evening prayer at the priory; and Mass for the dead and blessing of the graves at the priory.

To participate in any of these events listed above, please contact kmgaylor@mweb.co.za All of those connected with the Sisters—friends, past pupils, past teachers, and governors—are invited to the celebratory Mass on November 25 at 14:00 in St Augustine’s cathedral, Port Elizabeth, followed by refreshments.

FINALIST in the ongoing Mr SA contest says prayer has kept him humble and focused in the competition.

Morgan Jacobs, 28, of St John the Baptist parish in Atlantis, Western Cape, made it through to the top 5 of the top 15 finalists of Mr SA. He said he entered the contest as a way to empower others, especially youth.

When he got the news that he had been selected as a finalist, he was both shocked and elated, he said.

The selection process was based on weekly reports handed in by the contestants on various topics and social activities they had undertaken. They used these opportunities to socialise with delegates from around the world.

The finalists were also selected for their work and contributions to their chosen charity.

Mr SA finalist Morgan Jacobs says prayer and hard work took him to the shortlist.

Mr Jacobs’ charity is the Childhood Cancer Foundation (CHOC), a national organisation dedicated to helping children with cancer or life-threatening blood disorders, and their families.

Mr Jacobs hosted a high tea, fun day, fitness day, and champagne breakfast, on which he

was assessed on business acumen, marketing, and event reports.

“I had very little support at my events but this did not deter me. I didn’t lose faith and I kept doing what needed to be done,” he said.

“When they announced that I was one of the finalists, it was a confirmation for me that through prayer, together with hard work and perseverance, all things are possible. This journey has taught me a lot about myself.”

The finals will take place in February 2018.

Mr Jacobs and his charity will be hosting a Christmas night market in Atlantis at Sundowne Recreational Farm on Sunday, December 17 from 17:00 to 22:00. There will be stalls, a live band, games, animals, and much more. All proceeds will be in aid of CHOC.

The Southern Cross, November 15 to November 21, 2017

LOCAL

3

First ordination by bishop as Gaborone administrator

BY SR PHATSIMO V RAMOKGwEBANA SC

B Cardinal wilfrid Napier of Durban (left) and Bishop Zolile Peter Mpambani of Kokstad, with Bishop Graham Rose of Dundee (background) packing meals for children in KwaZulu-Natal.

KZN bishops and laity pack meals for needy children

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HE Catholic bishops of KwaZulu-Natal led a group of 80 priests, nuns, youth, and men and women in packing the first 10 000 of a total of 35 000 meals for children in the province.

The packing event, part of Phase 1 of a partnership between Caritas KZN and Rise against Hunger, is aimed at addressing child malnutrition and hunger.

Rise against Hunger is an international hunger-relief organisation that distributes food and aid to the world’s most vulnerable.

The KwaZulu-Natal bishops learnt at a presentation during the annual general meeting of Caritas KZN, that 492 000 children go to

bed hungry.

This drove a response from the Church, and the formation of the Love in Action—Izenzo Zothando Food Programme.

The long-term plan is to provide ongoing support throughout the seven dioceses that make up the metropolitan region of the Church in KwaZulu-Natal through the food programme.

Phase 1 will run through December, and there will be a packing event in each of the seven dioceses in which 5 000 meals will be packed.

After evaluating Phase 1, the hope is that Phase 2 will start in January 2018.

ISHOP Frank Nubuasah SVD of Francistown, Botswana, presided over the first ordination to the priesthood for Gaborone diocese as its apostolic administrator.

Fr Tshiamo Logic “Rock” Makaba was ordained at Thapelong parish in Kanye, the first Catholic priest to be ordained in the area.

Born into a non-Catholic family, he began his Christian journey in 1988 after his baptism at St Theresa’s Catholic mission in Lobatse. Fr Makaba attended confirmation classes at Thapelong parish and was an altar server.

He shared his teenage desire to become a priest with the late Fr Cathal Butter CP of Lapa la Lorato parish. “Fr Butter encouraged me to keep on praying about my vocation, but soon returned to his home country of Ireland,” he said.

“Nevertheless, God’s love never left me alone. Within no time, Fr Morena Koetlisi OMI played a great part in my life through his encouragement, and helped me to join the minor seminary in Kgale.”

After completing his senior studies in 2006, he did his spiritual year and concluded his orientation programme in Botswana in 2007.

The same year, he was sent to St Augustine Major Seminary in Bulawayo, Zimbabwe, but returned home after only two months.

The following year he started a

Bishop Frank Nubuasah of Francistown anointed the hands of Fr Tsiamo Makaba during his ordination to the priesthood in Gaborone. diploma in information technology at Botho University in Botswana, where he graduated in IT. In 2010 he still felt a serious desire to become a priest and returned to his seminary studies, completing his formation.

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tarting his homily, Bishop Nubuasah told the congregation in Setswana: “Peo ya moprista ga se matshamekwane” (Ordination to the priesthood is not child’s play).

The bishop confirmed with the candidate, when brought forward by his parents during the ceremony, that he wished to go ahead with ordination, and his parents said Tshiamo had freely made his choice.

Bishop Nubuasah, in his homily, told Fr Makaba he had been called

by God, and soon would become a priest, a dignified vocation and also a response of humility to God. The bishop said from now on Fr Makaba would become different, his hands would be applied with the oil of chrism and begin to bless in the name of Jesus. This anointing would set him apart, and make him a priest for eternity.

Turning to the congregation, Bishop Nubuasah appealed to them to keep Fr Makaba in their prayers and never cease to support him in his vocation, for he brings to them abundant graces and blessings from God as his heritage is only God. Fr Makaba himself said: “I am here today as living testimony of what God can do for us, and whatever we do is for the greater glory of God.”

Holy Rosary School in Edenvale, Johannesburg, hosted internationally acclaimed British “Philosophy for Children” educator Jason Buckley. Mr Buckley presented a workshop to teachers on embedding Philosophy for Children in the curriculum. This is an approach to teaching and learning that puts philosophical enquiry at the heart of the lesson. The workshop afforded the Holy Rosary staff the opportunity to engage with Mr Buckley, and fellow colleagues, as well as teachers from visiting schools. The event was arranged by Diane Horsten and Monica Baart (Philosophy for Children coordinators at Holy Rosary) in conjunction with Kemble Elliott (director of Creative and Critical Thinking at Redhill School).

Pilgrimage to Fatima, Lourdes and Paris Led by Fr. Karabo Baloyi and Fr. Donald Mabitsela

Students from St Francis Xavier Orientation Seminary in Cape Town visited Robben Island, where the late President Nelson Mandela and other activists were imprisoned under the apartheid government.

Robben Island trip ‘opens eyes’ of young seminarians

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OUNG Catholic seminarians studying in Cape Town had the opportunity to visit historic Robben Island.

Students of St Francis Xavier Orientation Seminary, who come from all over South Africa, took a boat trip to the island, where the late President Nelson Mandela and other political activists were imprisoned.

“The excursion was an eyeopener about where we come from as South Africans, especially the young people who today are known as the ‘born frees’,” said seminarian Njabulo Nzuza.

“We were also delighted to have

as our tour guide Dumisani Mwandla, one of the legendary political prisoners to be held for five and a half years, from 1986-91, on the island.”

Mr Mwandla painted a picture, “which seized not only the imaginations but also the emotions” of the students, Mr Nzuza said.

“He spoke about the kind of life they lived while serving their sentences, for example, the sports and indoor games which kept them going despite torture and feelings of despair that they endured.”

The day concluded with a boat ride back to the Waterfront.

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The Southern Cross, November 15 to November 21, 2017

INTERNATIONAL

‘Slavery not abolished, it Pope John Paul I could become a saint just found a new home’ T A

BY CINDY wOODEN

BY CAROL GLATZ

FTER 7-year-old Rani Hong was stolen from her mother in a small village in India and sold into slavery, her captors kept her in a cage to teach her to submit completely to her “master”.

“This is what the industry of human trafficking does,” she said. It is an industry of buying and selling human beings for forced labour, prostitution, exploitation and even harvesting organs. The International Labour Organisation estimates human trafficking grosses $150 billion a year and is rapidly growing, with profits beginning to match those made in the illegal drug and arms trades.

Human beings are highly lucrative, Ms Hong said, because a drug sold on the street can be used only once, while a person can be used and sold over and over again. One human rights group estimates traffickers can make $100 000 a year for each woman working as a sex slave, representing a return on investment of up to 1 000%.

Ms Hong and others spoke to reporters at the Vatican during a conference on ways to better assist victims of trafficking in terms of legal assistance, compensation and resettlement. The gathering was organised by the Pontifical Academy for Social Sciences and Global Alliance for Legal Aid. Ms Hong eventually found free-

Rani Hong, as a young child and now an adult activist. (Photo: slaverytoday.org) dom, she said, but it came only after she became so sick and weak that her owner sold her to an international adoption agency. She ended up with her adoptive mother in Canada and then the US. While her adoptive mother helped her, the trauma of her past hindered her future—leading her to not easily trust or communicate with people, she said.

Today, along with her husband, she leads the nonrofit Tronie Foundation to serve survivors and help them join the fight against trafficking.

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n the process of criminalising, tracking down and penalising traffickers over the years, “victims got almost left out except as numbers” and their true needs overlooked, said

Margaret Archer, president of the pontifical academy.

The three-day meeting at the Vatican, she said, was meant to come up with a “victims’ charter”, that is, very concrete proposals gleaned from victims and their advocates to act as a sort of framework for prevention, healing and resettlement.

This is why survivors were part of the conference, Ms Archer wrote in the conference booklet, to “pinpoint what we did that deterred their progress towards the life they sought and what we did—besides providing bed and board—that was experienced by them as life-enhancing”.

When it comes to rescuing and helping resettle victims of trafficking, she said, “there’s a lot of rhetoric about empowerment, giving voice...which doesn’t really get survivors very far in paying the rent, buying the food, finding schools for the children”. One idea, she said, is to mobilise the power of Catholic parishes around the world in helping those who have been trafficked.

Ms Hong said no country is immune to human trafficking and educating the public is critical for bringing awareness and stemming demand for forced labour.

“Slavery was never abolished. It’s found new forms in new places” and everyone can play a part in stopping this crime, said John McEldowney, a professor of law at the University of Warwick, England.—CNS

WO women may hold the key to clearing up questions still surrounding the death of Pope John Paul I and to overcoming the first hurdle on his path to canonisation.

Stefania Falasca, a journalist for Avvenire, the Italian Catholic daily newspaper, is the vice postulator of the sainthood cause of the pope, whose pontificate lasted only 33 days in 1978.

The exceedingly short term of a pope who was very popular and much less formal than his predecessors was enough to set rumours flying when he died on September 28, 1978. “Remember, it was 40 years ago,” Ms Falasca said.

The pope’s priest-secretaries thought it would appear unseemly that women entered his bedroom and found him dead, so instead of acknowledging that the women religious working in the household found him, it was reported that the priests did.

“That was one of the elements that helped unleash the series of conspiracy theories and books that read like murder mysteries”, she said.

Ms Falasca has countered with her own book, Pope Luciani: Chronicle of a Death.

According to Ms Falasca’s book, Pope John Paul and his secretary,

then-Fr John Magee, were reciting night prayer together at about 19:30 pm on September 28, 1978, when the pope experienced chest pains. He refused to allow a doctor to be called, and the pain went away.

At 5:15 the next morning, as every morning, Sr Vincenza Taffarel, now deceased, put the pope’s cup of coffee outside his door.

Ms Falasca’s book includes an interview with Sr Margherita Marin, now 76, a member of the Sisters of the Holy Child Mary, who worked alongside Sr Taffarel.

“That morning the coffee was still there,” Sr Marin said. “After 10 minutes, Sr Taffarel said, ‘He still hasn’t come out?

What’s going on?’ I was in the hallway. I saw her knock once and knock again. There was no response.”

Sr Taffarel went into the room, she said. “I heard her say, ‘Your Holiness, you shouldn’t joke like that with me’.”

Sr Marin entered the pope’s bedroom. “The Holy Father was in bed, the reading lamp on the headboard was on.”

She said the pope was holding some typewritten pages. “It really seemed like he was asleep,” she said.

But his body was cold.

The Vatican doctor determined that Pope John Paul had died of a heart attack late the evening before.—CNS

Irish Loreto Sister Orla Treacy is pictured in Killarney receiving the 2017 Hugh O’Flaherty International Humanitarian Award. (Photo: Don MacMonagle, courtesy O'Flaherty International Humanitarian Award/CNS)

Loreto sister uses prize money for South Sudan

BY SARAH MAC DONALD

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N Irish missionary sister said she will use prize money raised by schoolchildren to help buy medicine for the Loreto Sisters’ health clinic in South Sudan, where 10% of babies die before they are three months old.

Loreto Sister Orla Treacy was awarded the 2017 Hugh O’Flaherty International Humanitarian Award, which commemorates the Irish priest’s role in saving more than 6 000 Jews and Allied personnel in World War II. This year, for the first time, the award was accompanied by a prize of 1 000 euros, (R16 500), raised by students in Killarney.

Sr Treacy said the money would go towards providing medicine for the Loreto clinic in Rumbek, South Sudan.

“Our biggest killers are malaria and also hunger-related—malnourished babies, anaemia and infections.

We need malaria medicine, iron tablets, vitamins and antibiotics,” she said.

Due to the precarious state of the country, the health infrastructure is minimal. Many hospitals are no longer accessible by road due to the fighting.

“There is no state medical care as we know it, and there is only one doctor to every 65 000 people. 10%

of our babies die before the age of three months, and 14% of our children are dead by the age of five. 56% of the population have no access to medical care and, if treated by medical personnel, most don’t have the finance to buy the medicines, or the medicines are not available.”

Sr Treacy said that in Rumbek, “if you go to the government hospital, they usually tell you to bring your own diesel, because if you want to get an X-ray or if you need an operation, they won’t have the diesel for the generator”. Medical personnel struggle to get paid, she said.

“Even in our community, we can’t pay the workers, because the money keeps losing value every month, so what we agreed with them in January is no longer sustainable in November. We pay them with food and medicines and we treat their children—this is very hard for everybody.”

Accepting the award in Killarney, Sr Treacy noted that, just six years after South Sudan gained independence, the UN describes it as the “most vulnerable country in the world”.

The Loreto Sisters educate 1 200 young people each day, offer employment to 200 local families and provide 2 000 meals each day. —CNS

INTERNATIONAL

The Southern Cross, November 15 to November 21, 2017

Catholic, Anglican leaders: Palestinian homeland needed

BY SIMON CALDwELL

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ECOGNITION of a national homeland for Palestinians is required to achieve justice and reconciliation in the Holy Land, English Catholic and Anglican leaders announced.

They used the centenary of the Balfour Declaration, in which Britain declared its support for a Jewish state, to press for a two-state solution to decades of strife between the Israeli and Palestinian peoples.

Catholic Bishop Declan Lang of Clifton and Anglican Bishop Christopher Chessun of Southwark said in a joint statement that they wished to acknowledge “Britain’s past and future responsibilities to the Israeli and Palestinian peoples”.

“Israel’s security and development are inseparable from the fulfillment of Palestinian aspirations to statehood,” they said.

“We renew our call on the UK government to recognise the right of the Palestinian people to belong to a state on their own lands, next

A person dresses as Queen Elizabeth II in Bethlehem, west Bank.

(Photo: Mussa Qawasma, Reuters/CNS) to the state of Israel,” they continued.

“Only justice for both peoples will lead to the reconciliation for which we pray with the Christian Church in the Holy Land,” the statement added.

Both bishops are regular visitors to the region and, in January, Bishop Lang will lead a visit of the Holy Land Coordination, a delega-

tion of bishops from Europe, North America and South Africa. Archbishop Stephen Brislin of Cape Town will also attend.

The Balfour Declaration takes its name from Arthur Balfour, the British foreign secretary who, in a letter on November 2, 1917, told Lord Rothschild, a British Jewish leader, that Britain backed as policy “the Zionist aspirations” for a Jewish homeland in the lands of the Bible.

At the time, Jews formed a minority of the population of the Holy Land, which was part of the disintegrating Ottoman Empire, and the declaration, once accepted by the League of Nations in 1922, encouraged Jews to migrate to the territory, which later became the state of Israel in 1948.

However, besides supporting a Jewish homeland, the declaration also said: “Nothing shall be done which may prejudice the civil and religious rights of existing non-Jewish communities in Palestine.”— CNS

Pope: Salvation is not a ‘pay to save’ deal with God–its free

BY JUNNO AROCHO ESTEVES

W

HEN it comes to salvation, God does not seek any form of compensation and offers it freely to those in need of his love, Pope Francis said.

A Christian who complains of not receiving a reward for going to Mass every Sunday and fulfilling certain obligations “doesn’t understand the gratuity of salvation”, the pope said in his homily at Mass in the Domus Sanctae Marthae.

“He thinks salvation is the fruit of ‘I pay and you save me. I pay with this, with this, and with this.’ No, salvation is free and if you do not enter in this dynamic of gratuity, you don’t understand anything,” he said.

The pope reflected on the day’s

Gospel reading from St Luke, in which Jesus recounts the parable of the banquet of a rich man who, after having his invitation spurned by his guests, invites “the poor and the crippled, the blind and the lame” to enjoy his feast.

Those who rejected the rich man’s invitation, the pope said, were “consumed by their own interests” and did not understand the generosity of the invitation.

“If the gratuitousness of God’s invitation isn’t understood, nothing is understood. God’s initiative is always free. But what must you pay to go to this banquet?” the pope asked. “The entry ticket is to be sick, to be poor, to be a sinner. These things allow you to enter, this is the entry ticket: to be needy in both body and soul.

It’s for those in need of care, healing, in need of love,” he said.

God asks for nothing in return but “love and faithfulness”, the pope said. “Salvation isn’t bought; you simply enter the banquet.”

Pope Francis said those who decline to accept the invitation are consumed by other things that provide a certain sense of security, but they “have lost something much greater and more beautiful: they have lost the ability to feel loved”.

“When you lose the ability to feel loved, there is no hope, you have lost everything,” he said. “This calls to mind what is written on the gates of hell in Dante’s Inferno: ‘Abandon all hope’, you have lost everything.”—CNS

Counselling offered for Irish priests falsely accused of abuse

BY NICK BRAMHILL

I

RISH priests who have been falsely accused of sexually abusing children are being offered group therapy sessions in a bid to improve their mental health.

Ireland’s Association of Catholic Priests will run its first so-called “Circle of Healing” later in November in Cork, as part of an innovative new move to help innocent churchmen who have been affected by past

abuse scandals.

Fr Roy Donovan, a spokesman for the 1 000-strong priests’ group, said the purpose of the workshops was to not only “help heal the scars” of clergymen cleared of abuse allegations, but also to provide support to clerics who still felt traumatised or a sense of collective guilt over crimes carried out by the minority of paedophile priests in their fold.

“A lot of good, decent priests have been affected by the abuse

carried out by other priests in the past,” he said. “They’ve suffered shock and a sense of shame over what’s happened, and that’s partly why we’re holding a circle of healing.”

He said the sessions were in response to demand from the group’s members.

“Hopefully, those who attend will find some benefit and, if it goes well, then it’s quite likely that we’ll hold regular circles of healing around the country,” he said.—CNS

“Here I am Lord” Cell: +27 72 769 7396, or +27 83 471 6081 E-mail: vocation.office@dehonafrica.net www.scj.org.za

5

Game of Thrones star Kit Harington in a scene from the TV drama series Gunpowder. The three-part series recounted the notorious November 1605 Gunpowder Plot, when militant Catholics attempted to blow up King James I and his parliament. (Photo: BBC)

BBC’s ‘balanced approach’ to Gunpowder plot drama

BY JONATHAN LUXMOORE

W

HEN BBC TV concluded a graphic peak-time drama, Gunpowder, its tone and content surprised many Catholics.

The three-part series recounted the notorious November 1605 Gunpowder Plot, when militant Catholics attempted to blow up King James I and his parliament.

However, it traced the conspiracy to the brutal persecution of England’s outlawed Catholic Church, making it something of a first for British television at the close of the Reformation anniversary year.

“It’s said that history is written by the victors, but this drama really brought home the violence inflicted on Catholics—something that’s previously been airbrushed from historical accounts,” said Jesuit Father Timothy Byron, a historian. “Given that the BBC is sometimes accused of being antiCatholic, this series, pitched at a large audience, could significantly affect public perceptions.”

Gunpowder centres on the plot’s mastermind, Robert Catesby, played by Game of Thrones star Kit

Harington, and opens with a Catholic recusant swinging, rosary in hand, from a gibbet.

It then switches to a secret Mass in a candlelit mansion in Warwickshire; Mass is interrupted when a posse of Protestant priesthunters arrive across the fields, forcing the concelebrating Jesuits to escape to their “priest-holes”.

For the rest of the drama, priests and lay Catholics seek to evade capture while upholding their faith, as the Gunpowder Plot takes shape against a dark background of tip-offs and coded letters, arrest, torture and intrigue.

Britain’s Catholic bishops have declined comment, given the subject’s sensitivity. But national newspapers, debating the historical detail, have concurred with the drama’s accuracy.

Britain’s Catholic weekly The Tablet praised the series for exposing what was done “to remove an entire group from society merely because of its religious beliefs”, while the established Anglican Church’s weekly Church Times has acknowledged its depiction of “despicable horrors” perpetrated against Catholics.—CNS

Franciscan Sisters

Servants of the Holy Childhood of Jesus Are you called to join us to love God, in praising Him in Prayer and serving Him,as we care for people in need, especially women and children?

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The Southern Cross, November 15 to November 21, 2017

LEADER PAGE LETTERS TO THE EDITOR

Editor: Günther Simmermacher

A married priesthood?

T

HE recent flurry of reactions to media reports that Pope Francis is considering opening the way for the married priesthood illustrates, again, the importance of an informed and credible Catholic media which can place into context the often incomplete coverage of Church matters in the secular media.

Regular readers of The Southern Cross will have understood what Pope Francis was reportedly referring to when he said he would allow debate on the ordination of certain married men to the priesthood when the 2019 Synod of Bishops focuses on the Church in the Amazon basin.

The proposal is to discuss whether viri probati (“men of proven virtue”) could be ordained to the priesthood to administer sacraments in regions where the faithful live in remote locations and rarely receive priests.

The ordination of such men, drawn from the community and serving in groups, has been suggested as a possible solution to situations where the faithful have very rare access to the sacraments, especially the Eucharist.

We explained the idea in some detail in an editorial published in August 2016. The proposed model was in great part developed in South Africa by Bishop Fritz Lobinger, retired of Aliwal North.

As we noted last year, Bishop Lobinger has proposed that groups of lay leaders within a community would be trained and formed on a continual basis by a local animator priest, whose function would be similar to that of an overseeing bishop.

Of these, small groups of men of proven character—viri probati—would be ordained to preside over the life of their faith community and its liturgies while continuing with their professional and family lives.

Although they would be ordained to holy orders and incardinated into a diocese, they would not assume the role of the priestin-charge. In other words, they would be sacramentally ordained priests but they would not be clerics with all the privileges and obligations that state involves.

They would not be replacement priests but of the local community itself; men who are known and respected by the people, and who work voluntarily as a team without remuneration to build up their community into a truly Christian fellowship that

St Francis prayer aids Africa pilot

P

ministers to itself.

The viri probati model would have application in only rare circumstances to meet genuine pastoral needs.

It would revive an office that existed already in apostolic times—it is attested to in the First Epistle of Clement in 80AD. More importantly, it would provide a southern solution to a southern problem.

There would be no question of priests being able to evade their promise of lifelong celibacy by leaving the clerical state with a view to marry and then ask for ordination as a viri probati priest.

While that absurd scenario is not an option, however, there may well be benefit in exploring whether in other circumstances there may be pastoral roles for priests who have been laicised.

But that is a question for future deliberations. At hand now is the question of viri probati. It seems evident that the Church in Brazil sees the Amazon basin—a remote region that is difficult to reach and navigate—as a good place to pilot the viri probati priesthood.

There is wisdom in testing the idea in one region first. If it proves successful, it can be expanded, with modifications where necessary, to other regions.

Many parts of Africa might benefit from the availability of the viri probati ministry.

If the experiment fails, it can be phased out.

There is no reasonable threat to the discipline of mandatory clerical celibacy in the Latin-rite Church in the viri probati proposal. Indeed, the discipline has survived for centuries of the presence of married priests in Eastern rites of the Catholic Church.

Closer to home, the question of whether clerical celibacy is in fact indispensable in the Latin-rite priesthood was brought into focus by the admission of married Anglican ministers to the Catholic priesthood in terms of Pope Benedict XVI’s 2009 apostolic constitution Anglicanorum coetibus.

The discourse on viri probati must not become clouded with concerns about celibacy, nor should it be linked to global vocation shortages. The proposal is intended as a solution to a specific problem in the administration of pastoral care and the sacraments in particular geographic areas. That is where our focus should be.

Trevor Hudson – Pauses for Advent Available from The Catholic Book Store Cape Town or from Africa Upper Room call 072 200 2741

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.

OPE Francis has special concern for issues such as social unrest and migration. His first trip out of Rome was to Lampedusa, a small island to which thousands of Africans cross the Mediterranean (many drown).

This same concern brought leaders from both the European and African unions to Malta to discuss whether insecurity, inequality, poverty, lack of democracy and good governance could be rectified, so that Africans were not driven to migrate in desperation.

Pope Francis has also visited Uganda, Kenya and the Central African Republic.

An October e-mail was received from a South African charter pilot to the Central African Republic. He

Church must look at abuse of power

T

HANKS for an excellent editorial on the #metoo campaign (October 25). Your closing comment “In a patriarchal country like South Africa, with its high levels of sexual violence and complex sexual relations, it is especially important to take into the public forum the question of how power is institutionalised in our patriarchal society” inspired me to reflect about what this could mean for the Church.

If applied to analyse power in the Church, the following comes to mind: • That the Church has to reflect on how power is institutionalised, it is abused by some of its clergy.

In short this could mean: What is being done to eradicate racism within the Church (which is a violation of human rights) and what is being done to transform alleged “racist priests’” discriminatory mindsets? What is being done at the local level to uphold good governance practices?

• What is being done to eradicate violence against women in the Church? What is being done to ensure that women in the Church are treated with dignity and respect?

In short, What is being done to deal with “sex-pest priests”?

I recently heard from a woman whom a priest has harassed three times for sex, each time arriving at her doorstep with a condom. He had great difficulty accepting her rejection. Whispers go that this same priest was transferred from one diocese to another when it was discovered he had had an affair.

To address the above concerns, I suggest (in addition to measures already in place) that the bishops’ Justice & Peace Commission or other relevant Church body consider es-

flies for global humanitarian organisations who “help the locals tremendously. The aircraft getting these supplies out to the people are the lifeblood of the country—without them they would have nothing.

We are almost their only hope.”

His e-mail also asked for prayers for his and his crew’s safety, as “complete war had broken out” and as a pilot he and his crew were “the last to leave, as we are the last line of evacuation...three people were killed in front of me...”

The pilot and crew returned safely and asked for continuing prayer as they may go back a number of times in the coming months to further their humanitarian work.

He will be taking the St Francis prayer leaflet with him to give to , inOpinions 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

tablishing a toll-free line.

On this, parishioners could freely and anonymously report information that relates to allegations of corruption, racism and sex-pest priests.

Colleen Constable, Pretoria

Echoes of final stage in dark time

I

N the very darkest days and hours, in what is certainly an apostasy of sorts, if not the Great Apostasy of scripture, the seeds of a new evangelisation are also being sown.

There certainly seems to be an intensification in the work of the evil one: perhaps he knows his days are short. The unbelievable proliferation of the heinous crime of abortion—the merciless killing of God’s innocent ones, worldwide—and the number of those who do not know Christ and do not belong to the Church, or practise the faith, is constantly on the increase.

Since the end of Vatican Council II it has almost doubled.

Truly, the moment has come for the Church to commit all her energies to the new evangelisation and each of us has to be a radical part of it. The Church exists in order to evangelise (Mt 28:19). No believer in Christ can avoid this supreme duty.

The brutal persecution and sufferings of Christian and other religious

cluding his crew.

Nearly 200 requests for the prayer have come from all over South Africa and many people are distributing copies. We may never meet each other, but let us pray in unity, also joining our prayers with those of the wonderfully successful 250 rosary rally groups who prayed in public places for the intercession of Our Lady.

Let us pray for the help of all the saints, martyrs and holy souls, extending our prayer not just for Africa but for the world, asking that the Christchild may again bring us all God’s blessings of justice, peace and love.

For a free copy of the 800-yearold St Francis prayer (adapted for Africa by the 1984 SACBC card), SMS your name and postal address to 083 544 8449.

Athaly Jenkinson, East London

communities in the Middle East has reached catastrophic proportions.

We do not evangelise only by the example of a good life. We need to give an unequivocal proclamation of the Lord jesus Christ so that listeners know where the power and truth we proclaim have their origin—from the Lord and his Spirit. St Paul is clear: “For woe to me if I do not preach the Gospel” (1 Cor 9:18).

Preteens and young teenagers are being enslaved by pornography, not to mention marriages destroyed, especially through the Internet.

Amazingly, the media coverage of the 1994 Southern California earthquake failed to mention that the quake’s epicentre was the hub of America’s $3-billion X-rated video industry.

The triangle formed by the San Fernando Valley communities of Chatsworth, Northridge and Canoga Park—tightly encircling the epicentre of the powerful quake—contained nearly 70 companies that cranked out more than 95% of the roughly 1 400 pornographic videos made every year in the United States.

The devastation in California’s video Sodom was close to apocalyptic. Without exception, every company suffered major damage, much of it immobilising.

The most devastated was one of the giants of the industry. “It’s all over for them. Their whole operation is gone—all their equipment and all their masters” (New York Times news service, published in the Ann Arbor News, January 25, 1994).

Was the Californian devastation coincidence? I think not. He is coming to destroy “the covering that is cast over all peoples, the veil that is spread over all nations” (Is 25:7).

I believe the Church is going through a final stage. It can last awhile, but it’s a final stage.

John Lee, Johannesburg

Pope Francis tells us that “Among our tasks as witnesses to the love of Christ is that of giving a voice to the cry of the poor.”

We re-commit ourselves to our mission of rural development in South Africa in this time of desperate need.

12 Bouquet Street, Cape Town, 8001, 021 462 4555 www.rdsp.co.za, rdsp@mweb.co.za

PERSPECTIVES

What kind of friends you need Judith Turner

A

S my journey through life continues, I begin to understand more and more what the authors of the book of Proverbs 18:24 means: Some friends bring ruin on us, but a true friend is more loyal than a brother (or, indeed, sister).

We all need friends. Science has discovered that people without friends are more likely to die an early death. None of us wants to die an early death; we all want to live long and happy lives. So it is good to understand the role friendships play in helping us to achieve a happy life I did some research and discovered that our friends can be classified into at least seven different types. To help us escape ruin and lead healthy and happy lives, we need a diverse, well-rounded mix of friends that will stick with us through thick and thin.

1. The Loyal Best Friend Everyone needs a non-judgmental friend who will support them no matter what. This is the kind of friend who lets you be a hot mess and knows all of your deepest and darkest secrets, but still loves you all the same. Such a friend is rare to find, and in my opinion, it’s the only friend you need to stay sane. When you have found such a friend, do not let her or him get away.

2. The Fearless Adventurer We live in a big world where there are so many places to see, people to meet, and experiences to be had—yet so many of us are stuck in our own routines and forget to, well, live. We all need an adventurous friend who will pull us out of our shells and remind us to explore exciting activities, like visiting places out of the city or exploring the town where we live.

Faith and Life

Judith Turner says that there are seven types of friends to see you through the crises of life.

3. Brutally Honest Friend There are certain situations in life when we need to hear the harsh truth. That’s what the brutally honest friend is for.

A friend of mine recently told me: “You are so stubborn.” The truth is, she was right. I am stubborn, sometimes, and it’s difficult to admit. Yet, her statement made me rethink my responses to her and to others in future.

4. A Wise Mentor If you have someone smart, inspiring, and admirable in your life from whom you can learn, you’re extremely lucky.

We all need a friend who will allow us to become a new person without making us feel inadequate. The wise mentor is simply a few steps ahead of you in life and has enough wisdom and patience to guide you in the right direction.

Surprisingly, this person can sometimes be younger than you are.

5. Friend From a Different Culture No-one wants to be stuck in their own

The vagabond of God T HE life and work of John Bradburne, who was killed in 1979 in what is now Zimbabwe, had a powerful impact on me. I came to him late, indeed, after I had been working for more than 30 years studying the Catholic martyrs of our time.

This included the publication of some 20 books and a spell on the Vatican’s Pontifical Commission for the New Martyrs instituted by Pope John Paul II in 1994.

Against all that had come before, Bradburne’s story really stood out. For three years I devoted my time to reading and rereading Bradburne’s poems and letters, scouring the archives made available to me by the John Bradburne Memorial Society archives, travelling in Britain, Europe and Africa to interview dozens of people who had known him.

The result was a book, titled John Bradburne: The Vagabond of God. Born in 1921 in Skirwith, England, son of an Anglican clergyman, it wasn’t until he was drafted into the British army in 1940 that religion began to become an influence in Bradburne’s life.

He found faith when death was all around him with the Chindits, a special operations unit of the British Army in Burma. He returned to Europe a reluctant hero and started looking for work.

Back home he went through a succession of jobs—including forester, schoolmaster, stoker on a fishing trawler, gravedigger, street musician, garbage collector—but in time he came to realise that his real vocation lay with God. In 1947 he joined the Catholic Church, experimenting first with both Benedictine and Carthusian spirituality, before decid-

6. A Friendly Neighbour My neighbour of 34 years passed away a couple of months ago and I can truly say I have lost a most wonderful and helpful person.

We were both young when we moved into the neighbourhood and we grew together as neighbours and became friends.

She was always there for me, for my immediate family and even my extended family.

Everyone knew her and she was helpful and friendly to all. She helped me live a good life.

7. The Office Buddy We spend a lot of our waking time at work. At least 50%, the experts say. So it makes sense that we have someone at work with whom we can chat and share our work challenges.

Work friends don’t necessarily have to become personal friends, but as many of us have experienced already, sometimes they actually do make good personal friends.

With a loyal best friend, a fearless adventurer, a brutally honest friend, a wise mentor, a friend from a different culture, a friendly neighbour, and an office buddy in your corner, you’re bound to escape ruin and live a long and happy life!

Didier Rance

Point of Holiness

John Bradburne visits residents at the Mutemwa Leprosy Centre in present-day Zimbabwe. He was killed during the independence war in 1979. ing to follow the spiritual path of St Francis of Assisi. Bradburne described himself variously as a “buffoon of Christ”, “a fool skilled in fiasco”, pilgrim, hermit, mystic, drifter and a “rolling stone”.

In 1961, he asked his wartime friend John Dove, who had become a Jesuit in what was then Southern Rhodesia and what is now Zimbabwe, to find him a suitable retreat where he could retire from the world.

H

ways. Being in a cross-cultural friendship allows you to explore customs, values and traditions outside of your own culture and it might lead you to even adopt new ways to do things.

e left the following year for Africa.

There he started a new round of odd jobs, as handyman in a Franciscan mission, then warden of a Jesuit residence.

In 1969, after a visit to the Holy Land to sing the Jeremiah Lamentations at the Wailing Wall, he returned to Zimbabwe and went with a friend to visit Mutemwa Leprosy Centre, where hundreds of lepers,

far from receiving palliative care, were awaiting death in appalling conditions.

Bradburne decided on the spot to live among them, soon making himself a friend of one and all. He acted as the lepers’ caretaker, nurse, cook and confidante.

He even formed a Gregorian and Shona choir. Mutemwa quickly became a special place of prayer, peace, laughter and joy.

Sadly this awoke jealousy and suspicion, and he was expelled from the centre.

Bradburne’s expulsion from Mutemwa lasted six months—six months he spent living on Chigona mountain overlooking the centre, coming in at night to visit the lepers, and writing some of his most profound Trinitarian poems.

When he was finally allowed to return to live near the settlement, Mutemwa had become caught up in the turmoil of civil war, with atrocities perpetrated by both sides in the conflict.

It was requested that he leave for his own safety as guerilla warfare surrounded Mutemwa. Bradburne stoutly replied: “Would they waste a bullet on a clown?”

He stayed on to care as best he could for the lepers as the situation grew desperate.

Then, less than two months after the assassination of Luisa Guidotti, an Italian Sister and doctor who, with Bradburne, was the only other European caring for the lepers at Mutemwa, it was his turn. Abducted by young guerillas, Bradburne was put on trial and summarily shot dead.

Since his death many unusual events Continued on page 11

The Southern Cross, November 15 to November 21, 2017

7

Michael Shackleton

Open Door

Why our statues are not ‘idols’ Catholics are sometimes accused of worshipping idols because of the statues and icons that are placed openly in our churches. The faithful kneel before these and pray to them as if they have ears and eyes and are able to do miracles.

How can I convince others that we honour the holy person depicted, and do not worship the image itself?

Lindiwe

C

ATHOLIC theology begins with our applying our reasoning powers to the mysteries of faith revealed to us by God in the person of Christ his son.

Catholic piety, as expressed in our personal prayer life, is similarly rooted in reasonable common sense. We know that images and statues of Christ and the saints are nothing more than plaster, wood or paint. As such they have no magical powers. They are not like Aladdin’s lamp which, when rubbed, produced a friendly genie who did exactly what was asked.

Yet we pay them honour, and we like to have them with us when we pray.

Long ago, theologians pointed out that pagans worshipped idols, believing that they were superhuman. They could take on the shape of an animal, such as the golden calf that Aaron forged for the Israelites (Exodus 32:1-10). This worship was given ad ipsum, that is, to the thing itself. It is idolatry.

The kind of worship paid to images is given ad aliquid, that is, to something beyond itself, the sacred person represented.

We never doubt that an image is a lifeless material object. But the face and features of the saint portrayed there can move our emotions. We may have a big request or a great favour to ask, and it is normal human behaviour to fervently gaze at or touch the image. You sometimes see people kissing a photograph of someone they love who is absent.

Degrees of emotion evoked when we pray can vary from zero to agitation and ecstasy, depending on the individual and the circumstances. When we gaze at an icon, for instance, our eyesight takes in the outer form, but our inner feelings can be stirred into a sense of communion with the sacred person portrayed.

This kind of integral prayer, in which the mind, senses, imagination and whole personality are combined, is an authentic expression of our character, faith in God and in the saints’ prayers on our behalf.

Historically, the Church has maintained against opposition that sacred images lift our minds and senses to awareness of the supernatural life that we share in Christ.

The Catechism of the Catholic Church quotes St Thomas Aquinas: “Religious worship is not directed to images in themselves, considered as mere things, but under their distinctive aspect as images leading on to God incarnate. The movement towards the image does not terminate in it as image, but tends towards that whose image it is” (2132).

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8

The Southern Cross, November 15 to November 21, 2017

COMMUNITY

Christ the King church in Queenswood, Pretoria, saw 41 children receive their First Communion from Frs Chris Townsend and Peter Switala. This was the culmination of three years of instruction. (Left back) Fr Switala, teacher wendy Jacobs, Fr Townsend, Deacon Tony Tweehuizen, teacher Jaco Visagie and teacher Debbie Bosman. (Photo: Silvia Rossi). Right: Brandon walters after his First Communion with Fr Townsend.

Assumption Convent School in Johannesburg won big at the Gauteng Rowing Championships.

(Above left) Raquel de Oliveira, who won gold for Jw1x under 14. (Above right, from left) Tannith Johnson and Courtney westley, who won gold for Jw2x under 16.

Send your photos to

pics@scross.co.za The Catholic women’s League of St Jude’s parish in Vredenburg, western Cape, held a procession with their grandchildren, Holy Cross Sisters and parishioners to end the 100 years celebration of Fatima.

They sang Marian hymns to Our Lady and ended the day with the rosary in the Holy Cross Convent chapel. (Supplied by Samantha Damons) Bishop Duncan Tsoke, auxiliary of Johannesburg, led the centenary celebrations of the anniversary of the last apparition of Our Lady of Fatima and the golden jubilee of the consecration of Our Lady of Loreto parish in Kempton Park, Johannesburg. Bishop Tsoke concelebrated the Mass with 11 priests, a deacon, and 19 altar servers. The event also saw the bishop bless a newly constructed Marian grotto in front of the church. (Photo: Chantal Zoom Photos) Ha Phororo Retreat Centre in Hartbeespoort, Gauteng, hosted a study day on the Reformation.

The lectures on Martin Luther and the history of the Reformation were well-attended, said Fr Thabang Nkadimeng OMI. The keynote speaker was Itumeleng Mothoagae.

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Children at the Church of the Resurrection in Dawn Park, Boksburg, Gauteng, celebrated their First Communion.

They received certificates and also did a liturgical dance with parish priest Fr Anthony Spencer OFM.

The Martin Luther 500-years event “From Conflict to Communion: The Catholic Church and the Reformation” was hosted at the Rosebank Methodist church, Cape Town, by we Are All Church South Africa.

(From left) Brian Robertson, national coordinator of wAACSA, guest lecturer Fr Martin Badenhorst OP, and Lutheran Pastor Claudia Nolte-Schamm. The guest lecture was entitled “The Motherhood of God”.

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Altar servers at St Peter Claver parish in Pimville, Soweto. (Photo: Sello Mokoka)

SA CHURCH 200

The Southern Cross, November 15 to November 21, 2017

9

The Catholic relationship with race The local Catholic Church fought bravely against apartheid, but it has had its own issues with race. FR ANTHONY EGAN SJ explains.

T

HE 1957 Statement on Apartheid of the then 10-yearold Southern African Catholic Bishops’ Conference (SACBC) has been hailed—by Catholic and nonCatholic scholars alike—as the first statement by any church institution in South Africa to theologically condemn racism and apartheid.

The emphasis on theological is important: it dived into Christian tradition for its justification and applied theology to the political crises of South Africa in the 1950s. It did not simply condemn an action of the state but the ideological foundations of apartheid itself.

On apartheid, it said: “White supremacy is an absolute. It overrides justice. It transcends the teaching of Christ. It is a purpose dwarfing every other purpose, an end justifying any means.”

The logic of separate development in the name of people pursuing their own distinctive social and cultural evolution “sounds plausible as long as we overlook an important qualification, namely, that separate development is subordinate to white supremacy”.

“The white man [sic] makes himself the agent of God’s will and the interpreter of His providence in assigning the range and determining the bounds of non-white development.”

This, the SACBC concluded, is blasphemy because there is “in each human person, a dignity inseparably connected with his quality of rational and free being”.

The fundamental insight distilled from centuries of thought is that humanity as a species, not just Christian humanity or Catholic humanity but all humanity, is imago Dei: literally the image and likeness of God. To discriminate on the grounds of race is to deny this inherent imago Dei. Thus apartheid is a fundamental evil, an intrinsic evil.

However flawed parts of it are (as we shall see below), this proclamation of the SACBC set the Catholic Church as institution firmly in opposition to apartheid. It was not the first expression of official opposition, but it was for its time the strongest, and a pointer to what would be a consistent and systematic challenge to the state until 1994.

Having said that, I must warn readers in advance. This article will present a less than pretty picture of the Catholic Church and race in South Africa. Despite the clear and courageous 1957 statement and similar texts before and after it by the SACBC, there existed—and arguably still exists—a mindset that lends itself unconsciously to racism in different forms in the South African Church.

In past articles I have already alluded to the ways in which the Church was both pragmatically and practically wedded to the colonial system of 19th- and 20th-century

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The Southern Cross of July 24, 1957 reports that the bishops of South Africa have responded to apartheid laws by insisting that Catholic churches “must and shall remain open to all without regard to their racial origin”, in defiance of the “church clause” in the newly-promulgated Native Laws Amendment Act. South Africa. Despite the Church’s theological objections to segregation, apartheid and racism, it did not escape from the culture in which it grew and flourished.

Like other European-originated churches it was, to coin a phrase of theologian Charles Villa-Vicencio, “trapped in apartheid”. More controversially, I shall suggest that part of this can be ascribed to the Church’s own theology and practice, a theology and practice with which it continues to struggle.

Racism in Church and society Defining racism briefly is a daunting task. Sociologist David Wellman, writing from a North American context, sums it up as being “not simply about prejudice”.

“Racism can mean culturally sanctioned beliefs which, regardless of the intentions involved, defend the advantages whites have because of the subordinated positions of racial minorities”—or majorities in colonial societies like South Africa, one might add.

“Thus racism is analysed as culturally acceptable beliefs that defend social advantages that are based on race…a defence of racial privilege.”

The late anthropologist James Blaut proposed that Europeans had (possibly still have) the assumption that they are the centre of history and culture and that this culture should be spread to the non-European Other. “Europe” (including North America) is normative, the template against which other cultures are judged—and usually found wanting.

The advantage of this definition is that it includes not simply prejudice (sometimes based on 19th and 20th centuries racial pseudoscience) but also power, notably economic power.

“Europe”, or the Global North held—and arguably still holds—economic, political and cultural power throughout the period. The underlying values —including Christianity, liberalism and Marxism—that judge, defend or critique the colonial project are, paradoxically, part of the values of “Europe” itself.

Steve Biko observed in 1972 that though Christianity had gone through cultural adaptations in its early history, by the time it got to South Africa “it was made to look fairly rigid”.

It helped define the norms of the colonial order and expected indigenous people to “cast away their indigenous clothing, their customs, their beliefs which were all described as being pagan and barbaric”.

Knowingly or not it served the colonial project, even when it critiqued its excesses. Though not always overtly racist in practice, its assumptions—built into the very fibre of its theology, even dare I say the positive theology of the 1957 Statement—by privileging the European and “othering” the African made it an ambiguous discourse that could both support and critique a racist society.

Institutional ‘racism’ For most of its history in South Africa, and to some degree still, the Catholic Church’s understanding of race in its own institutions is formed by this ambiguity. It accounts for its complex relationship with racism.

The racism of a colonial, then

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segregated, then apartheid state— and arguably that of living in the present-day “post colony”—was part of the social glue that held South Africa together. Within this contest some white Catholics have been profoundly and openly racist; others have been radically antiracist.

There are also suggestions that their faith might at times have made some of them less racist: a survey published in the mid-1970s of white Christians in three churches (Presbyterian, Catholic and Dutch Reformed) showed that the more committed Catholics were to the faith, the less racist they were.

This makes sense. Deeper involvement beyond geographically (and racially) segregated parishes would bring them into Church structures and organisations that crossed the racial divide and more reflected the universal nature and vision (theology) of Catholicism.

Even here, however, for much of the time there might still have been an undercurrent of institutional racism operating. I use the term “institutional racism” with caution here, but the history I describe seems so shot through with racial (and ultimately racist) assumptions that I can do no other.

In using this term I must issue a firm qualification: as the 1957 Statement on Apartheid eloquently put it, racism is inimical to Catholic theology, to Christianity and to common decency.

However, the underlying Eurocentrism of most dogmatic formulations and theological assumptions of Christianity in general and Catholicism in particular makes it easy for a non-racial theology to be undermined by cultural presuppositions that generate a disconnect between theory and practice that leads to “racist” practice, however unintended.

The most blatant disconnect between Church theory and practice can be found in the way the Church dealt with African vocations in the 19th and early 20th centuries.

It was very difficult for African men to seek ordination in the Church, or for African women to join Sisters’ congregations.

This was not a uniquely South African phenomenon. For centuries the Catholic Church was wary of ordaining “native clergy” in countries as varied as Brazil, Peru, Congo

and the Philippines, believing that the “natives” were physically incapable of maintaining Church disciplines such as celibacy.

Many religious orders in the Philippines, for example, started to admit “natives” only in the early 20th century. And clear social and economic class distinctions between foreign and local clergy existed in the Philippines until the end of the 19th century.

Though not to exonerate the local South African hierarchy and religious orders, it shows that problems existed within the way the Church was governed at the time, despite commitment from Rome to indigenous clergy from at least 1920 onwards.

Pope Benedict XV’s encyclical Maximum Illud explicitly called on the Church in “mission lands” to recruit local, indigenous candidates for the priesthood and religious life.

A series of articles in Catholic publications like the South African Catholic Magazine suggest that white Catholics in general, and clergy in particular, while accepting the pope’s message, believed that adopting Benedict’s exhortation would be quite challenging.

Challenging, at very least, to the status quo and to patterns of existing practice, one might add.

In the case of religious congregations of women, one finds a succession of “solutions” tried by German, Irish or French sisters from the 19th century onwards.

The religious life One model was to create “local” congregations, copies of the European original under the leadership (such as provincial superior and novice mistress) of Sisters from the founding order.

Another model was the creation of “diocesan congregations”—local orders set up under diocesan bishops, run by and imbued with the spirituality of one or other European congregation.

The logic of these new congregations was rooted in the assumption that African sisters would find adapting to the institutional cultures of the founding orders difficult to impossible. That the reverse might be in order—European Sisters adapting to African culture, or creating a synthesis of cultures— was apparently unthinkable.

By the time many of the missionary sisters’ congregations changed their mind on admitting African women, the damage was done: vocations everywhere were starting to decline.

As we shall see when we look later in this series at Catholic education and healthcare, the net effect was the closing down of large parts of a substantial network of schools, hospitals and nursing homes originally founded by missionary sisters.

In contrast, many of the new congregations thrived and continue to exist, at least until the 1990s, which was marked by a dramatic drop in all South African vocations.

The complex story of the African priesthood—diocesan and religious—will be explored next week. n This article was produced by the Jesuit Institute in association with The Daily Maverick.

10

The Southern Cross, November 15 to November 21, 2017

CHURCH

Priest: My time as bandits’ hostage Last month, FR MAURIZIO PALLù was kidnapped and held in captivity by bandits.

Here the 63-year-old Italian diocesan priest, who serves in Nigeria as a missionary of the Neocatechumenal Way, tells his story of facing fear with hope and prayer.

I

WAS on my way to Benin City where the bishops of Nigeria celebrated Nigeria’s consecration to the Virgin Mary. I wanted to be there on October 13, the centenary of the last apparition of Our Lady in Fatima, to whom I have a great devotion.

Instead I spent October 13 in a forest.

We were held up on the road.

The bandits came out shooting and then took us to the forest.

There were three of us; it was a band of kidnappers. We walked quite a long way to a lonely place, and then we were there. They had little to eat, they gave us what they had. We drank the water of the creek—a water of brown colour.

But in that forest I received a sign of Mary’s maternal attention.

Last year I had an even stronger experience. On October 13, 2016 we were attacked in another Nigerian city by bandits who kidnapped us.

They were pointing a gun at us for an hour and a half. They stole the little money we had, but we managed to survive.

This year the attack happened on the vigil of the feast of the Madonna of Fatima—the Miracle of the Sun— and the Madonna pulled us out.

Now, my first conclusion is this: if the devil unleashes such a big battle for four poor people—a cretin like me who goes to announce the Gospel—it means that what is behind is immense.

I can’t even evaluate it because every time we go out to evangelise, there is an attack. And then there is an intervention by the Madonna who is stronger than the devil’s attack, and it frees us.

But it doesn’t just free us; it also doubles up our strength!

One thing is certain: after this experience my faith has grown, my hope has grown, and my charity has grown—and I know that I did nothing there.

We were three hostages: apart from me, there was a female student and an accountant, both Nigerians.

I discovered the total impotence of my being; I discovered my fear. I did not want to die. I prayed so much for my persecutors and I prayed so much that the Lord would free me.

I did my examination of conscience. I asked myself whether I was ready to die now. “No, Lord I am not ready to die because I still have not expiated my sins, and not done sufficient contrition. If you, Lord, concede me a few more years of life, I promise to multiply my zeal to bring many souls to you.”

This is what I said: “Let me live because I want to fight the devil so much, with the help of the Virgin Mary.” This is what I prayed constantly.

I prayed for my fellow hostages; I tried to assist them. They were a little more worried than I was—and I was so afraid inside…

Conversation with a bandit I saw a response from the Lord.

On October 13, the day after our kidnapping—the feast of the Miracle of the Sun—the heart of the bandits’ leader softened, became a little more tender. We started to maintain a dialogue.

I told him: “You are my brother; Fr Maurizio Pallù (right) at a Mass in Florence, Italy, following his release I pray for you. You are not my enefrom captivity in Nigeria. He was kidnapped, for the second time in almost mies; I pray for all of you.”

“Pray, pray, for me”, he said. And exactly a year, in October and held in a forest. so we started establishing a relationship… lims who took him prisoner at “Father,” I prayed, “please take One thing that I have discovered Damietta, or we think that he was this bloodthirsty man away because in all these years of life is that the making Jesus Christ present. this one will kill us all, he is not indistinctions we make are inexorably Here I’d like to make it clear that terested in money—he is interested wrong when we say: “Muslims, I have nothing in common with St in spilling blood…”

Christians, good, bad, adulterous, Francis, but the following is certain: On that Sunday the leader sent pure…” it is not true what the World says him home. You can interpret this In any of us—at least in me, per- that if you are like the sheep you any way you want but this is a fact. haps also in you—there is a little bit will be eaten alive. The one who is First there were eight bandits, and of everything. There may be a vio- like the sheep wins. He may lose in then there were five—and most imlent man who is capable of killing. I this world but he wins in the world portantly without the dangerous saw that at some point of my life I to come. one. was capable of killing somebody— I started thinking that perhaps In the forest, I said: “Lord, if you and you? And at other want us to die, take us all we would manage to come out this times I was capable of to heaven; me and the alive. sleeping with somebody I told the others. I offer my life for Only beer was missing else’s wife—and you? their salvation even leader that though I’d like to remain And we could go on…

In the evening our captors were That’s why this phariso happy that they went out to in Nigeria’s here...” saic attitude is always The bandits’ leader of- hunt. They killed some wild rabbits dangerous: to divide peocorruption, fered me a cigarette, on and roasted them, and they gave ple into good and bad; that October 13, and some to us, so we had a barbecue— creating a cast of “pure” perhaps I’d said: “Smoke, smoke.” I only the beer was missing. ones.

Overall we ate pretty badly, but “I don’t like be violent, replied: I was not pure in that these cigarettes; the ciga- in truth, food was the least of our situation in the forest, rettes in Tuscany are bet- preoccupations. I was never really too. my intentions were not hungry even though I normally ter.” necessarily pure…

Sunday, the 15th, was have an appetite.

The adrenaline, the fear of dying, I said to the leader of the rob- a very difficult day because of a bers—he was the only one who blood-thirsty member of the gang. I is really strong and you are not spoke English, the others were believe he was possessed by the hungry. What affects you is thirst... speaking Hausa—that in this en- devil, for various reasons that I no- so we drank the brown water they had. They were drinking and eating demic corruption in Nigeria, per- ticed. He really wanted to kill. haps I’d be violent, too.

It was obvious that he wanted to the same drink and food that they “I can be violent. You can ask my kill because he would grab a stick were giving us.

On Monday and Tuesday I manmother how sometimes I was and viciously hit the accountant, a throwing objects in the air. What Muslim, with it. At night we were in aged to pray the lauds. The student, a Protestant, had a bible so asked did I throw in the air today? If I was chains and he was hitting him. a bit annoyed, maybe I threw the The leader realised this and said: her if I could borrow it.

What struck me was that on Suntelephone in the air. So I am a vio- “He is a very evil man, a very wicked day I had still been too afraid, lent person. How can I judge you?” man, he is bad…”

I thought if this one doesn’t go though I prayed the rosary a lot. But I saw that they did not feel away… So I prayed. I implored Car- on Monday I relaxed a little. judged.

I picked the psalms at random— At the end of the day, either we men Hernandez, the late co-founder think that St Francis was a fool in of the Neocatechumenal Way, and they helped me so much in captivity. The first was Psalm 18, then I his forgiving approach to the Mus- the Madonna.

skipped forward five to Psalm 23: “The Lord is my shepherd, I don’t need anything even if walk in the dark, I do not fear because You are with me…”

And then four psalms forward to number 27: “The Lord is my light and my salvation—whom shall I fear? Even if an army besiege me…

I will be confident.”

Then I opened the New Testament, also at random: Acts 10. Cornelius: God regards all the men in front of him as pure.

Here all men in front of God were Muslim. This wasn’t a religiously inspired kidnapping, but they were all Muslim. Every man is pure in front of God because he was purified by Christ’s blood.

This helped me. This was my experience.

On Tuesday we were freed and left near the road.

I’m not a hero My experience is that I did nothing over these days. I absolutely don’t feel like a hero. I was very afraid. I was an obstacle to the actions of the Lord, but I saw the power of our Lord’s grace. No-one will take this away from my heart: the power of the Lord’s grace which acted in my poverty and saved me.

What sustained me was the Christian community, the prayers…

Here we do not have great evangelisers, here there are no great preachers, big stars—we are all small fry. But there is a body, there is a community of the poor, sinners where the sin, the weakness, illuminated and sustained by the grace of God, becomes a force, and creates communion, and this is what I wanted to testify with my experience.

I am grateful to God. I thank him for his actions through the community, because this is where the force is.

Without the community you are lost because the man who is alone gets devoured in the world with its many attractions that make him even more alone.

J R R Tolkien’s The Lord of the Rings touches me because there is this community of hobbits—and these persons of short stature save the world. Aragorn, this great, beautiful hero, says that the only thing that we have to do is to wait for this half-slave to take the ring and throw it inside. We just have to gain some time.

This is what I felt profoundly in those days of my captivity. I can only gain time by praying, awaiting that Christ, through the poor, will destroy the work of the devil.

Although it seemed that the devil dominates the world, this is not true. CHRIST IS RISEN!

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CLASSIFIEDS

Chris Langeveldt

C

HRIS Langeveldt, a former Oblates of Mary Immaculate priest and mentor to many young people during the struggle against apartheid, died on November 2 at 66.

As a young seminarian and Catholic priest he studied in Rome and was invited to stay on at the Vatican after achieving exemplary results, but he chose to return to South Africa.

Fluent in several languages, including IsiZulu, Sesotho, English, Afrikaans, Dutch, German, French and Italian, he lectured many of South Africa’s priests in theology at St Joseph’s Theological Institute at Cedara.

He then served the Soweto community in Phiri during the 1980s, a time when the struggle against apartheid was at its peak.

He welcomed all who needed sanctuary and buried many activists since he saw the face of Jesus in all who suffered.

Fr Langeveldt was among

those who wrote the Kairos Document, the groundbreaking inter-denominational Christian theological response to apartheid issued in 1985.

He also served as chaplain to the Young Christian Students movement in the then-Transvaal.

Fr Mathibela Sebothoma of Pretoria recalled him as “a prophet ahead of his time. A revolutionary in his own right. A ‘white’ comrade who hated apartheid with passion. He is definitely a saint of the Church from below.”

Mr Langeveldt left the Oblates and the priesthood to marry his wife Barbara in the 1990s.

He worked at the Department of Land Affairs and assisted in the redistribution of land claims and briefly worked at Legal Wise and GSCC. In 2006 he was a founding partner and director of Imsimbi Training, an organisation he

die to the deadly seven, Put on in time sublime eternity, Think immortality, link up with Heaven.

Jean Vanier, the founder of L’Arche, said: “The story of John’s life has touched me, heart and soul, and brought me closer to God. “It has revealed to me a God wonderfully full of surprises, better, more intelligent, more creative than we could imagine.

An extraordinary God who cannot be confined in rational concepts or in an ‘ordinary’ religious life.” n Didier Rance is the author of John Bradburne: The Vagabond of God, which was awarded the

IN MEMOrIaM

served to his final days.

Writing on Facebook, his former confrere Fr Sylvester David OMI noted: “Chris was a very capable theological thinker. He was brilliant at applying sophisticated theological information to practical day-to-day life situations and did so with ease.”

Mr Langeveldt is survived by his wife Barbara, their children Shawn, Bruce and Nicky, and grandchildren.

SaCCO—Louise. In loving memory of my beloved daughter Louise Sacco called to eternity on November 20, 2011. Always in our prayers and thoughts. we recall your encouraging words: “There is love in death and there is newness of life in death. what could be more perfect. So I must prepare in perfection.” Always remembered by her family.

MaGIEra—Gregory. You would have been 50 years old today, but you were called home. we treasure the wonderful memories you left behind. You are forever in our Hearts. RIP. Love from Joan, Candice, Matthew and Melissa.

THaNKS

Grand Prix Catholique de Littérature in 2013. The UK edition of the book is sold by The John Bradburne Memorial Society in England priced at £15 inclusive of postage.

Contact info@johnbradburne. com or visit www.johnbrad burne.com

Liturgical Calendar Year A – Weekdays Cycle Year 1 Sunday November 19, 33rd Sunday of the Year Proverbs 31:10-13, 19-20, 30-31, Psalms 128:1-5, 1 Thessalonians 5:1-6, Matthew 25:14-30 Monday November 20 1 Maccabees 1:10-15, 41-43, 54-57, 62-64, Psalms 119:53, 61, 134, 150, 155, 158, Luke 18:35-43 Tuesday November 21, Presentation of Our Lady Zechariah 2:10-13, (14-17), Responsorial psalms Luke 1: 46-55, Matthew 12:46-50 Wednesday November 22, St Cecilia 2 Maccabees 7:1, 20-31, Psalms 17:1, 5-6, 8, 15, Luke 19:11-28 Thursday November 23, St Clement I and St Columban 1 Maccabees 2:15-29, Psalms 50:1-2, 5-6, 14-15, Luke 19:41-44 Friday November 24, Ss Andrew Dung-Lac and companions 1 Maccabees 4:36-37, 52-59, Responsorial psalms 1 Chronicles 29:10-12, Luke 19:45-48 Saturday November 25, St Catherine of Alexandria 1 Maccabees 6:1-13, Psalms 9:2-4, 6, 16, 19, Luke 20:27-40 Sunday November 26, Christ the King Ezekiel 34:11-12, 15-17, Psalms 23:1-6, 1 Corinthians 15:20-26, 28, Matthew 25:31-46

THaNKS to St. Jude for prayers answered. Mrs Martin.

PErSONaL

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God’s vagabond Continued from page 7 have been reported in relation to his name.

Bradburne’s lasting legacy is that Mutemwa is now a place of pilgrimage, and there is a growing movement in support of his cause for sainthood.

And there is also the rich legacy of his poetry.

To those who, loving little, live life not I make for death no deep apology; To those who look upon it as the cot Of rest in Christ till rising, I reply Duly with Alleluia; but, to die Wait not till death:

The Southern Cross, November 15 to November 21, 2017

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PraYErS

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

Traditional Latin Mass

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Feast of Christ the King: November 26 Readings: Ezekiel 34:11-12, 15-17, Psalm 23:1-3, 5-6, 1 Corinthians 15:20-26, Matthew 25:31-46

N

EXT Sunday we bring the liturgical year to an end with the solemnity of Christ the King. And what kind of a King are we dealing with on this day? The readings for Mass suggest a combination of a shepherd (that ancient Middle Eastern symbol of benevolent power) and (an image from the liturgy of the Temple) a first-fruit offering.

In the first reading, God is going to do what the shepherds (=contemporary politicians, in the prophet’s view) have failed to do, namely: “I shall look out for my flock; I shall rescue them from every place where they were scattered there on the day of darkness and thick cloud.”

This is a leader who takes seriously his oppressed people, and, by contrast, makes it his job to find a better place for them: “I shall pasture my sheep; I myself shall give them rest (the word of the Lord).”

And, unlike our contemporary politicians, God goes looking for them: “The lost I shall seek out; the strayed I shall bring back; the injured I shall bind up; the sick I shall heal.”

This is a shepherd who actually cares; that is a King to follow to the ends of the earth.

The psalm for Sunday, more or less in-

S outher n C ross

Our shepherd truly cares evitably, is Psalm 23: The Lord is my shepherd—I shall not lack.”. This is one who looks out for what the flock needs: “He makes me lie down in green pastures, leads me to waters in a place to rest; he restores my soul.”

Best of all, perhaps, he lays on a feast: “You spread a table for me in the sight of my enemies.”

Then the poem ends on a sigh of joy for what this King has done: “Oh! Goodness and steadfast love shall follow me, all the days of my life, and I shall dwell in the Lord’s house for the length of days.”

We are breathing heady air, here.

The second reading expresses Christ’s kingship in a slightly different way, as the “first-fruits”, the source of life for everybody.

But he is in no doubt at all about the kingship: “Everyone is going to be made alive in Christ...when he hands over the kingship to his God and Father, then he will cancel out all [other] rules and all other authorities and powers.”

So we are talking of unmistakable authority here, as Paul goes on: “For he must be

King until he puts all the enemy under his feet—and the last enemy to be cancelled out is Death.”

Then comes a final twist on the theme: “When he subordinates everything to him, then the Son will be subordinated to the one who subordinated everything to him, in order that God may be all in all.”

This King is not one who seizes power for himself, but allows God to be God. The Gospel takes us back to the image of the shepherd, but not without a flourish of royalty first: “When the Son of Man comes in his glory and all his angels with him, then he shall sit upon his glorious throne.”

This is obviously quite a grand image; and it gets grander: “Then all the nations shall be gathered in his presence.”

Not only that, but “He will divide them like the shepherd divides the sheep from the goats…sheep on his right, goats on his left.”

Then it turns out that the basis of the division is how they treated him. For he tells the “sheep” that they are to “inherit the kingdom prepared for you from the foundation of the world”.

Prayer without words S

EVERAL years ago I received an e-mail that literally stopped my breath. A man who had been for many years an intellectual and faith mentor to me—a man whom I thoroughly trusted, and a man with whom I had developed a life-giving friendship—had killed both his wife and himself in a murder-suicide.

The news left me gasping for air, paralysed in terms of how to understand and accept this as well as how to pray in the face of this.

I had neither words of explanation nor words for prayer. My heart and my head were like two water pumps working a dry well, useless and frustrated.

Whatever consolation I had was drawn from an assurance from persons who knew him more intimately that there had been major signs of mental deterioration in the time leading

up to this horrible event, and they were morally certain that this was the result of an organic dysfunction in his brain, not an indication of his person.

Yet … how does one pray in a situation like this? There aren’t any words.

And we have all experienced situations like this: the tragic death of someone we love by murder, suicide, overdose or accident.

Or, the exasperation and helplessness we feel in the face of the many seemingly senseless events we see daily in our world: terrorists killing thousands of innocent people; natural disasters leaving countless persons dead or homeless; mass killings in the US in New York, Charleston, Las Vegas, Orlando, San Bernardino, Sandy Hook, Texas, among other places; and millions of refugees having to flee their homelands

Fr Ron Rolheiser OMI Final Reflection

because of war or poverty.

And we all know people who have received terminal sentences in medical clinics and had to face what seems an unfair death: young children whose lives are just starting and who shouldn’t be asked at so tender an age to have to process mortality, and young mothers dying whose children still desperately need them.

In the face of these things, we aren’t just exasperated by the senselessness of the situation, we also struggle too to find both heart and words with which to pray.

How do we pray when we are paralysed by senselessness and tragedy? How do we pray when we no longer have the heart for it?

Conrad

S

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AINT Paul tells us: “When we do not know how to pray properly, then the Spirit personally makes our petitions for us in groans that cannot be put into words (Rom 8:26).” What an extraordinary text!

Paul tells us that when we can still find the words with which to pray, then this is not our deepest prayer. Likewise, when we still have the heart to pray, this too is not our deepest prayer.

Our deepest prayer is when we are rendered mute and groaning in exasperation, in frustration, in helplessness.

Wordless exasperation is often our deepest prayer. We pray most deeply when we are so driven to our knees so as to be unable to do anything except surrender to helplessness.

Our groaning—wordless, seemingly the antithesis of prayer—is indeed our prayer. It is the Spirit praying through us.

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As scripture assures us, the Spirit of God, the Holy Spirit, is the spirit of love, joy, peace, patience, goodness, long-suffering, fidelity, mildness, faith, and chastity.

And that Spirit lives deep within us, placed there by God in our very make-up and put into us even more deeply by our baptism.

When we are exasperated and driven to our knees by a tragedy which is too painful and senseless to accept and absorb, our groans of helplessness are in fact the Spirit of God groaning in us, suffering all, yearning for goodness, beseeching God in a language beyond words.

Sometimes we can find the heart and the words with which to pray, but there are other times when, in the words of the Book of Lamentation, “all we can do is put our mouths to the dust and wait”.

The German poet Rainer Marie Rilke once gave this advice to a person who had written to him, lamenting that in the face of a devastating loss he was so paralysed that he did not know what he could possibly do with the pain he was experiencing.

Rilke’s advice: “Give that heaviness back to the earth itself, the earth is heavy, mountains are heavy, the seas are heavy.” In effect: Let your groaning be your prayer!

When we don’t know how to pray, the Spirit groans too deep for words to pray through us.

So every time we are face-toface with a tragic situation that leaves us stuttering, mute and so without heart that all we can do is say, “I can’t explain this! I can’t accept this! I can’t deal with this! This is senseless! I am paralysed in my emotions! I am paralysed in my faith! I no longer have the heart to pray”, it can be consoling to know that this paralysing exasperation is our prayer—and perhaps the deepest and most sincere prayer we have ever offered.

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Sunday Reflections

This might sound like yet another political potentate and his cronies demanding power and adulation; but listen: “I was hungry and you gave me food; I was thirsty and you gave me a drink. I was an immigrant and you gathered me in; I was naked and you gave me clothes; I was sick and you visited me; I was in prison and you came to me.”

This is not the language of our contemporary politicians; and we read on: “Whenever you did it to one of the littlest of these brothers and sisters of mine—you did it to me.”

So this kingship is one that is in solidarity with those in need: the hungry, thirsty, naked, refugees, prisoners, sick.

And, make no mistake about it: the focus of this parable is not the baddies but the “righteous”, whose final destination, “eternal life”, is the phrase with which the story ends.

This is not like one of our contemporary politicians, but a shepherd who can speak to us today.

Southern Crossword #785

ACROSS

1. He was more of a seer than a believer (6) 4. Angel who may play tediously? (6) 9. Works of mercy (4,2,7) 10. Mother Teresa cared for them (7) 11. Uncle who gives advice from Amsterdam (5) 12. The Prayer and the Supper are his (5) 14. Foolish sin a Neocatechumen hides (5) 18. Places where organists store their music? (5) 19. King who arrived with Bernice (Ac 25) (7) 21. I rinse St Paul’s into condition of being pious (13) 22. Loathes (6) 23. Dangerous situation when credit is repeated (6)

Solutions on page 11

DOWN

1. Treads with homeless men (6) 2. Belief of the Eastern Church (8,5) 3. Say what you borrow when unaccompanied (5) 5. Run away when instrumentalists perform (7) 6. It put the Bible on paper (8,5) 7. Initially, religion has your two hours marked by the beat of a drum (6) 8. Kind of accent that sounds endearing (5) 13. So rides to find batch of documents (7) 15. A psalm of the blood (5) 16. Town of St Anthony (5) 17. Brief stops for the dramatic preacher (6) 20. Monarch (5)

CHURCH CHUCKLE

O

NE Sunday at Mass the parish priest announced he was passing out miniature crosses made of palm leaves.

“Put this cross in the room where your family argues most,” he advised.

“When you look at it, the cross will remind you that God is watching.”

As the congregation was leaving church, a woman walked up to the priest, shook his hand, and said: “I’ll take five.”

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