180815 by The Southern Cross

The

S outher n C ross

August 15 to August 21, 2018

Reg No. 1920/002058/06

New SACBC president: What it means

No 5096

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New focus on Church and media

Page 3

Pages 2&7

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R10 (incl VAT RSA) associates-campaign

How Pope Paul VI’s letter caused a big stir

Page 10

Bishops OK Ngome nun’s saint cause STAFF REPORTER

HE bishops of Southern Africa have approved the process of the sainthood cause for the Benedictine Sister whose visions of the Virgin Mary in the 1950s and ’70s are the source of devotion at the shrine of Ngome in Eshowe diocese. The cause for Sr Reinolda May, who died in 1981, will join two other current sainthood causes: those of the martyr Bl Benedict Daswa and of Abbot Franz Pfanner, founder of the Congregation of Mariannhill Missionaries and the Missionary Sisters of the Precious Blood. Bl Daswa was beatified in 2015, the first South African to reach the final stage before canonisation as a saint. For Bl Daswa’s canonisation, one Vaticanapproved miracle is necessary. For Sr Reinolda’s cause, a large amount of documentation and other bureaucratic processes are the first step. The Southern African Catholic Bishops’ Conference at its August meeting in Mariannhill heard a presentation, led by Bishop Xolelo Thaddaeus Kumalo of Eshowe, on the proposed cause for the German-born nun before approving it. “With this approval the diocese of Eshowe will now request Pope Francis and the Vatican to examine the life of Sr Reinolda in the hope of declaring her a saint,” said SACBC spokesman Archbishop William Slattery in a statement. “Sr Reinolda worked for 38 years as a midwife and tutor of generations of nurses. All who knew her spoke of her gentleness and her total dedication to women giving birth,” Archbishop Slattery said. “One of the witnesses who it is hoped will give evidence is [Zulu] King Zwelithini whom Sister assisted into the world at his birth,” he said. The German missionary was a very popular midwife at Benedictine Mission Hospital in Nongoma—many thousands of

Bishops and officials of the Southern African Catholic Bishops’ Conference at their August plenary in Mariannhill at which they discussed economic transformation, elected a new leadership, and approved the sainthood cause for Sr Reinolda May of Ngome (more on pages 2 and 3). (Photo: SACBC)

Sr Reinolda May, whose sainthood cause was approved by the bishops of Southern Africa. Now Pope Francis must give the goahead for it to be formally launched. newborns went through her hands, from princes to the poorest. Born as Franziska May on October 21, 1901, in Pfahlheim, near Stuttgart, she was professed as a Benedictine Sisters of Tutzing in 1925 and left for South Africa the same year. She made her final vows in 1928. She worked for ten years in Mbongolwane in KwaZulu-Natal and at Inkamana Abbey, near Vryheid. Having obtained a diploma in midwifery in 1938, she opened the maternity section in the Benedictine Mission Hospital in Nongoma. Nicknamed Mashiyane by the locals on account if her thick eyebrows, Sr Reinolda was fluent in isiZulu.

ister Reinolda reported ten apparitions of Our Lady between 1955 and 1971. Eight of her apparitions took place in the 1950s; during one of them, Our Lady asked

for a shrine to be built at a place “where seven streams meet”. When Sr Reinolda identified Ngome—which was already sacred to Zulus—as that site, springs were found. A small church was built there in 1966, with the reluctant permission of Bishop Aurelian Bilgeri. First signs of devotion were evident already in 1966, but while the local bishop allowed a small church to be built there, he limited the devotion. Almost 12 years after the last of the eight 1950s apparitions, the Virgin appeared for twice more, as Mary, the Tabernacle of the Most High, in 1970 and 1971. The devotion grew after Sr Reinolda’s death at 79 on April 1, 1981. In 1992, Bishop Mansuet Biyase, who had initially been reluctant, allowed the construction of a new church and encouraged pilgrimages to Ngome. Ngome is becoming an increasingly popular Marian shrine with Catholics from throughout South Africa and neighbouring countries. “Great numbers of people have found Ngome a place of peace, reconciliation with God and recovery of their faith,” Archbishop Slattery said. Sr Reinolda “was renowned for her holiness, prayerfulness and total dedication as a nurse”, he said. Many pilgrims who go to Ngome also include a visit to Sr Reinolda’s grave at Inkamana Abbey.

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HERE are four essential stages by which a cause for sainthood leads to canonisation, all including several smaller stages. Step 1: The local bishop presides over an initial investigation of the candidate’s life to determine whether that person is worthy of further consideration. If the bishop and his conference decide to proceed with the cause, the Vatican is asked to grant a Nihil Obstat (Latin for “nothing hinders”). This is the stage of Sr Reinolda May’s cause. Once a Nihil Obstat is granted, the candidate is called a “Servant of God”. Step 2: A Church official called “postulator” is appointed to coordinate the cause. His or her job is to prove that the candidate lived heroic virtues by compiling documents and testimonies. These are presented to the Congregation for the Causes of Saints in Rome. Approved candidates are given the title “Venerable”. Step 3: To proceed to beatification, one miracle through the candidate’s intercession must be approved (except for martyrs, such as Bl Benedict Daswa). Step 4: Canonisation requires a second miracle after beatification, though a pope may waive that requirement.

6-16 October 2019

CATHOLIC FRANCE Led by Bishop Joe Sandri

Four steps to sainthood

The Southern Cross, August 15 to August 21, 2018

LOCAL

Archbishop: ‘We need new media approach’ STAFF REPORTER

HE president of the Southern African Bishops’ Conference has called for the development of a media strategy for the local Church, with the help of professional journalists. Addressing the bishops at their August plenary in Mariannhill, Archbishop Stephen Brislin of Cape Town referred to the Southern Cross editorial of July 4, which raised problem areas in the SACBC’s social communications. He commended the work of Archbishop William Slattery as SACBC spokesman and Fr Paul Tatu CSS as social communications officer, as well as statements issued by the Justice & Peace Commission, but also acknowledged structural weaknesses. “As bishops we need to clarify our vision for communications: What do we want it to be and how should it operate? What do we actually want to communicate?” Archbishop Brislin said. “Our communications action is not meant to be ‘image management’—simply trying to put out a good image of the Catholic Church, as if it were some sort of advertisement, trying to make a

name for ourselves, or trying to draw attention to ourselves,” he said. “Secondly, our communications action is not meant to be ‘spin’, a biased version of the Church’s actions and events. It is not a coverup or disguising the truth, it is not fake news.” The archbishop noted a need to issue statements on current affairs, but counselled that “the Church is not a political or social commentator, and we must resist the temptation to slip into that role”, adding that “the issues we comment on should be carefully selected and thought out, with a purpose in mind”. Archbishop Brislin pointed out that the SACBC’s statements “tend to be reactive rather than proactive…yet the Church should be taking the lead on issues of ‘faith and morals’, broadly defined, and attempting to influence thinking and public opinion for the common good”. “We do not have to comment on everything, and what we do respond to should be selective and well thought-out,” he told the bishops. “Our communications action is

Archbishop Stephen Brislin of Cape Town, seen here addressing the bishops’ conference plenary in Mariannhill, has spoken out about the serious need for a new media approach by the local Church. meant to be positive, formative and proactive. It is meant to interpret the ‘signs of the times’ and—with a humility devoid of superiority—to direct human effort to the basic virtues and values. It

should bring people to the realisation that there is a different way of looking at the world and that solutions to the world’s problems are possible, solutions that protect the dignity of life, that lead to equality

and that normalise relationships,” Archbishop Brislin said. “It is a message of hope, not through proposing particular systems or processes, but by calling forth the goodness that is abundant in the world and in the hearts of so many. Our teaching is rich and positive, yet is often reduced to superficiality not only by others but even by ourselves.” Calling for a more creative use of the various media platforms, the archbishop said: “We may decry the fact that our communiqués do not receive attention from the secular media but we must create our own platform to get our message out, which is perfectly possible in this day and age.” He noted that a new approach to media would require a team of “two or more bishops, an employed professional journalist, and experts to form the ‘think tank’”. “Nothing will be achieved unless the conference is prepared to make available resources in terms of personnel and finance. The question is, do we see communications as important enough to do this, do we have the boldness to do it and do we have the capacity to do it?” Archbishop Brislin said.

Catholic Engaged Encounter spreads to Swaziland By ERiN CARElSE

Eight couples attended the first Catholic Engaged Encounter event to be held in Swaziland. The couples gathered in Manzini with the South African national CEE team.

The

WAZILAND held its first-ever Catholic Engaged Encounter event, in Manzini. The diocese was responding to Pope Francis’ call on bishops to give special attention to proper formation for marriage life, to accompany married couples, and to address the challenges facing them more closely. Bishop José Ponce de León of Manzini invited the national South African Catholic Engaged Encounter (CEE) team to his diocese to conduct the programme, attended by eight couples. The Southern African Catholic Bishops’ Conference has approved the CEE programme as one of the relevant and effective ways of

preparing engaged couples. The CEE programme has been conducted in some parts of the bishops’ conference region since the early 1980s, but has not had a strong impact in others, including Manzini, Swaziland’s only diocese. The SA CEE team came from Pretoria and Johannesburg to conduct the programme in Swaziland, and included Fr Paul Tatu CSS from the bishops’ conference. Kabelo Senne, SA national CEE coordinator, who was part of the conducting team, expressed his joy at the success of the first programme in Swaziland. He encouraged couples attending the Manzini event to start the programme in other parts of Swaziland themselves, adding that train-

ing would be provided. Mr Senne emphasised the importance of those present stepping up, saying that without their help, the programme in Swaziland would not succeed. CEE is open to all pre-married couples who see a need to undergo preparation before getting married. It does not replace marriage preparation, which has to take place in the parish, but serves as an integrated final programme before matrimony. The programme usually takes three days, starting on a Friday evening and ending on a Sunday afternoon. n For more information and bookings, contact Mr and Mrs Senne at 079 281 9561 or visit the website www. engagedencounter.co.za

S outher n C ross Indian Catholic rite in SA Pilgrimage 2019

HOLY LAND & ROME 5 – 17 May 2019

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celebrates patron’s feast STAFF REPORTER

IMBERLEY’S St Alphonsa Syro-Malabar Catholic community celebrated the feast of its patron for the first time in South Africa. St Alphonsa FCC (1910-46) was an Indian religious Sister and teacher belonging to the Second Order Franciscan Clarist congregation. She was the first Indian woman to be canonised as a saint by the Catholic Church, and the first canonised saint of the Syro-Malabar Catholic Church, an Eastern Catholic Church based in India. Sr Alphonsa was beatified, along with Fr Kuriakose Elias Chavara CMI, by St Pope John Paul II during his apostolic pilgrimage to India in 1986. “From early in her life, Sr Alphonsa experienced great suffering,” Pope John Paul II said in his beatification homily. “She experienced not only physical pain of great intensity, but also the spiritual suffering of being misjudged by others. “But she accepted all her sufferings with serenity and trust in God. She learned to love the Cross through her love of the crucified Lord.” The papal liturgy of beatifica-

Kimberley’s Syro-Malabar Catholic community celebrated the feast day of its patron, St Alphonsa, for the first time in South Africa, in St Mary’s cathedral. tion was for the first time in history conducted in the Syro-Malabar rite. In 2008, Pope Benedict XVI canonised Sr Alphonsa at a ceremony at St Peter’s Square in Rome. The Kimberley congregation’s feast day celebrations began with the traditional hoisting of a flag with St Alphonsa’s image. The Holy Qurbana (Mass) at St Mary’s cathedral was celebrated by Fr Albin Paul Nallakkuttu, the priest in charge of the Syro-Malabar community in South Africa. This was followed by a procession, a cultural programme, and then dinner.

The feast day committee consisted of Jijo Joseph Kannikatte, Bobby Joseph Kunnath, and Godwin Jose Thekkel. At the end of the cultural programme, feast day convener Godwin Paul thanked Bishop Abel Gabuza of Kimberley, cathedral parish priest Fr Bonnetswe Victor, and the parish council for supporting the community’s celebration of St Alphonsa. There are about 8 500 faithful belonging to the Syro-Malabar Catholic Church in South Africa. They are mostly from the province of Kerala in southern India and trace their faith to St Thomas the Apostle.

The Southern Cross, August 15 to August 21, 2018

LOCAL

New SACBC president to take office in Feb STAFF REPORTER

Bishop Sithembele Sipuka of Mthatha (centre) has been elected president of the Southern African Catholic Bishops’ Conference. He will officially succeed the incumbent, Archbishop Stephen Brislin, next year. Bishop Dabula Mpako of Queenstown (right) will serve as first vice-president, succeeding Bishop Sipuka, and Bishop Graham Rose of Dundee as second vice-president, succeeding Archbishop Jabulani Nxumalo.

T their August plenary session in Mariannhill, the bishops of Southern Africa elected a new troika of conference president and vice-presidents. Bishop Sithembele Sipuka of Mthatha was elected president of the Southern African Catholic Bishops’ Conference (SACBC). He will officially succeed the incumbent, Archbishop Stephen Brislin of Cape Town, in February next year. Bishop Dabula Mpako of Queenstown will serve as first vice-president, succeeding Bishop Sipuka. Bishop Graham Rose of Dundee was elected second vice-president, succeeding Archbishop Jabulani Nxumalo of Bloemfontein. The new troika will be the first in the SACBC’s history to comprise exclusively diocesan clergy. The office of SACBC president does not give its incumbent authority over other dioceses, nor is he the “head” of the Catholic Church in the country. It can be understood as

being similar to the role of a chairman of a board, who works collegially with the other bishops. The day-to-day running of the SACBC is in the hands of the general secretariat, headed by secretary-general Sr Hermenegild Makoro CPS. Each SACBC department has a bishop at its head, working with coordinating secretaries and officers. The liaison bishops for the various departments will be elected during the first plenary session in January/February 2019. Apart from the twice-yearly plenary sessions which bring together all bishops, an administrative board of bishops meets twice a year to discuss matters of management, finance and implementation of decisions. Bishop Sipuka, who is also second vice-president of the Symposium of Episcopal Conferences of Africa and Madagascar, was born on April 27, 1960, in Dutywa in the Eastern Cape, also former President Thabo Mbeki’s birthplace. He was ordained to the priesthood in December 1988 for the dio-

cese of Queenstown. After teaching at St Peter’s Seminary in Pretoria, he became rector of St John Vianney National Seminary in Pretoria in 2001, and presided over the unification of St Peter’s and St John Vianney seminaries. Bishop Sipuka was appointed to head the diocese of Mthatha in February 2008 and succeeded Bishop Oswald Hirmer in May that year. He holds a PhD in systematic theology from Unisa. His doctoral thesis was titled “The sacrifice of the Mass and the concept of sacrifice among the Xhosa: Towards an inculturated understanding of the Eucharist”. Bishops Mpako and Rose have headed their dioceses since 2011 and 2008 respectively. Remarkably, all three bishops in the new troika are former rectors of seminaries. Bishop Rose preceded Bishop Sipuka as St John Vianney rector from 1991-97, and Bishop Mpako was rector of St Paul’s Preparatory Seminary in Pretoria from 1991-94 and of St Peter’s from 1999 to 2004.

Africa’s Secular Franciscans meet in SA

BOUT 120 people from across Africa joined the first-ever Pan-African Congress of the Secular Franciscan Order and Franciscan Youth, held in Pretoria. The congress, hosted by South Africa’s Secular Franciscan Order, opened with a celebratory Mass said by Archbishop William Slattery and concelebrated by numerous friars from the First Order and Third Order. Those participating came from 22 countries, speaking Portuguese, French and English. Secular Franciscans are present in 35 countries in Africa. The theme of the congress was taken from Pope Benedict XVI’s apostolic exhortation on Africa, Africa Munus: “Secular Franciscan Order/Franciscan Youth at the service of Reconciliation, Peace and Social Justice”. Presentations included the Church and the family as agents of reconciliation, justice and peace; the

Ron and Olga Williams were married 50 years ago on August 18. The first-ever Pan-African Congress of the Secular Franciscan Order and Franciscan youth was held in Pretoria. protection of life, respect for creation, and good governance; and embracing the “lepers” of our time. Concluding the congress, it was agreed that the way forward included evangelising by living in the world, always connecting the Word of God with everyday life; not being afraid of speaking up or even being

unpopular when they are called to bear witness to affirm human life as a gift from God; and responding to Pope Francis’ Laudato Si’ as a guide to help end deforestation, pollution, and unsustainable living. Before heading home, everyone renewed their profession, and consecrated themselves and their efforts.

Golden milestone for couple O LGA and Aloysious (Ron) Williams celebrated their 50th wedding anniversary this month. They were married on August 18, 1968, by the late Fr John Clifford at St Martin de Porres parish in Gelvandale, Port Elizabeth, as their present home parish in

Malabar was not yet built. The couple believe the secret of staying together for 50 years is in the love they have for each other, and always including God in their lives. They have had their ups and downs, but with the grace of God and prayer, overcame their difficulties.

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The Southern Cross, August 15 to August 21, 2018

INTERNATIONAL

Pope: Faith is a love story, not a set of rules D OING God’s will means first of all believing in Jesus and allowing love for him to translate into love for one’s neighbours, Pope Francis said. The gospel story of the multiplication of loaves demonstrates the concern Jesus showed for people’s daily physical needs, the pope said, but the passages that follow show how “it is even more important to cultivate our relationship with him, reinforcing our faith in him who is the ‘bread of life’ come to satisfy our hunger for truth, our hunger for justice, our hunger for love”. Before reciting the Angelus prayer with visitors in St Peter’s Square, Pope Francis offered a commentary on John 6:24-35, which tells of the crowds fed by Jesus following him and asking him what it means to do “the works of God”. Jesus answers, “This is the work of God, that you believe in the one he sent.” With his reply, the pope said, Jesus wants the crowd to take a further step in faith and “ask them-

A man cools off in a water fountain as he waits for Pope Francis to lead the Angelus from the window of his studio overlooking St Peter’s Square at the Vatican. (Photo: Max Rossi, Reuters/CNS) selves the meaning of the miracle of the multiplication of the loaves and not just profit from it”. Jesus “wants to satisfy not only their bodies but also their souls, giving them the spiritual food that can satisfy their deeper hungers”, Pope Francis said. The people thought that if they

performed certain specific acts, God would respond with miracles like the feeding of the crowd with only five loaves and two fish, the pope said, but Jesus wants the people to know that God loves them as his own children and wants a relationship with them. “This is a common temptation: to reduce religion to just following the laws, projecting onto our relationship with God the image of the relationship between slaves and their master,” he said. “Slaves must do the tasks their master has assigned in order to receive his favour.” Telling the people that doing God’s work means believing in Jesus shows that “faith in Jesus allows us to do the works of God”, the pope said. “If we let ourselves be engaged in this relationship of love and trust with Jesus, we will be capable of doing good works that have the perfume of the Gospel for the good and the necessities of our brothers and sisters.”—CNS

Tourist stand in front of Puente Nuevo bridge in Ronda, Spain. in a message for World Tourism Day on September 27, Cardinal Peter Turkson, prefect of the Dicastery for Promoting integral Human Development, said the “digital” of tourism has the potential for promoting happier and healthier vacations that do more to protect the natural environment and promote authentic encounters between people. (Photo: Jon Nazca, Reuters/CNS)

Cardinal: Use Internet for responsible tourism By CiNDy WOODEN

Brazil Church leaders speak against W decriminalisation of abortion By liSE AlVES

EPRESENTATIVES of the Brazilian bishops’ conference argued in front of the country’s supreme court against the decriminalisation of abortion. Reiterating the Catholic Church’s teaching “in the defence of life from its conception until its natural death”, Bishop Ricardo Hoerpes of Rio Grande said that the issue was not for the court to decide. “How will the supreme court explain a capital punishment sentence of an innocent, defenceless human being to justify our incapacity in producing adequate public policies when it comes to women’s reproductive rights?” the bishop asked the court, which was preparing whether to decide decriminalising abortion.

A foetus cannot be addressed as another human body part, he said. “It looks like we’re talking about a gallbladder, a kidney, or an appendix that we need to extirpate, which is causing women to die. The focus is wrong,” Bishop Hoerpes said to a room full spectators. The bishop also stressed that the question focus on the existence of the baby. “The right to life is the most fundamental of rights and, therefore, more than any other, must be protected. It is a right intrinsic to the human condition and not a concession of the state. The powers of the republic have an obligation to guarantee and defend it,” he said. Bishop Hoerpes argued that the issue should be debated by the peo-

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ple’s representatives, in congress, and not in a court of law. The other Catholic representative to speak before the justices, Fr Jose Eduardo de Oliveira e Silva, complained that during the hearing many more representatives advocating for the decriminalisation of abortion speaking than people wanting to preserve life. “This hearing lends itself only to legitimise the activism of this court,” he said. “It is pretending to listen to the parts, but in reality, is only legitimising the decriminalisation that will come next.” To draw attention to the issue of decriminalisation, the bishops’ conference called upon parishes throughout Brazil to ring church bells.—CNS

ITH more and more people planning their holidays online and sharing their experiences digitally, the tourism industry and tourists themselves should pay more attention to using online forums to encourage respect for the locales visited and for the communities that live there, the Vatican said. In a message for the September 27 celebration of World Tourism Day, Cardinal Peter Turkson, prefect of the Dicastery for Promoting Integral Human Development, said the “digital transformation” of tourism has the potential for promoting happier and healthier vacations that do more to protect the natural environment and promote authentic encounters between people. For the 2018 celebration of the day, the World Tourism Organisation is focusing on the industry’s digital transformation. The cardinal’s message noted how digital

technology is “dramatically changing the way we live periods of rest, vacation, mobility and tourism in all its forms”. Digital innovation, Cardinal Turkson wrote, should have the aim of “promoting inclusiveness, increasing the engagement of people and local communities and achieving an intelligent and equitable management of resources”. The growing use of online resources and comments can increase the quality of services, but also can “educate people on the shared responsibility toward our ‘common home’ in which we live, generating forms of innovation for the functional recovery of waste, recycling and creative reuse that helps protect the environment”, the cardinal said. The Vatican’s hope, he said, is that “tourism will contribute to glorifying God, and to increasingly validating human dignity, mutual knowledge, spiritual brotherhood, refreshment of body and soul”.— CNS

US survey: Religious superiors back possibility of women deacons

NEW study by the Center for Applied Research in the apostolate at Georgetown University in Washington surveyed men and women religious superiors in the United States about the possibility of ordaining women to the diaconate and found that the majority were in favour of the idea. The survey was taken in response to a papal commission appointed by Pope Francis to study the question of ordaining women to the permanent diaconate. Seventy-six percent of religious superiors were aware of the commission, and 69% knew

that it had formed and met. On the question of ordaining women to the diaconate, 73% of religious superiors believed it was theoretically possible and 72% thought that the Church should ordain women to the diaconate. However, they were less confident that it would happen. Only 45% believed that the Church would authorise female deacons, and, if it were authorised, 58% believe that their bishop would implement it. Sixty-four percent of the superiors were at least “somewhat” aware of a history of women being ordained as dea-

cons and 84% believed that doing so would create a greater call for women to be ordained to the priesthood. The superiors of women’s orders tended to doubt that ordaining women deacons would do anything to increase the numbers in their communities. Sixty-one percent thought it would not do anything to increase candidates and 18% were not sure whether it would or not. About 60% of the superiors of women’s orders said that they would consider allowing their members to be ordained.— CNS

INTERNATIONAL

The Southern Cross, August 15 to August 21, 2018

Pope’s death penalty ban shows how the Church can grow with the times By CiNDy WOODEN

OPE Francis’ revision of the Catechism of the Catholic Church to assert that capital punishment is morally inadmissible shows how the Church can grow in its understanding of the implications of basic tenets of faith, said Archbishop Rino Fisichella, president of the Pontifical Council for Promoting New Evangelisation. “To guard the sacred deposit of faith does not mean to mummify it,” the archbishop wrote in the Vatican newspaper L’Osservatore Romano, . Safeguarding the Church’s longstanding teachings means allowing them to respond to the new questions of each new generation, the archbishop said on the same day the Vatican released the revised text of

Pope prays for Paul VI intercession

N the 40th anniversary of the death of Bl Paul VI, Pope Francis went into the grotto under St Peter’s Basilica to pray at his predecessor’s simple tomb. The pope who oversaw the last sessions of the Second Vatican Council and began implementing its teachings died in 1978 at Castel Gandolfo, the papal summer residence outside of Rome. He was buried in the basilica’s grotto. Unlike most of popes buried there, his tomb is in the earth—rather than elevated—and is covered with a simple travertine marble slab. Reciting the Angelus prayer with visitors in St Peter’s Square, Pope Francis reminded them of the anniversary and of the fact that he plans to canonise his predecessor on October 14. “From heaven may he intercede for the Church he loved so much and for peace in the world,” Pope Francis said. He called asked the people in the square to join him in a round of applause for “this great pope of modernity”.—CNS

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the Catechism’s section on the death penalty. Cardinal Luis Ladaria, prefect of the Congregation for the Doctrine of the Faith, said: “The new text, following in the footsteps of the teaching of John Paul II in Evangelium vitae, affirms that ending the life of a criminal as punishment for a crime is inadmissible because it attacks the dignity of the person, a dignity that is not lost even after having committed the most serious crimes.” The revised text acknowledged the Church’s previous acceptance of capital punishment when imposed by a “legitimate authority, following a fair trial”, but said that “there is an increasing awareness that the dignity of the person is not lost even after the commission of very serious crimes” and that governments do

Archbishop Rino Fisichella said the pope’s revision of the death penalty law shows how the Church can grow in its understanding of the basic tenents of faith. (Photo: Paul Haring/CNS) not have to execute murderers to prevent them from killing again. Both Cardinal Ladaria and Archbishop Fisichella noted how the re-

vised text is based on the development, especially under Pope John Paul II and retired Pope Benedict XVI, of Church teaching on the death penalty. “A careful reading allows us to verify how the Church in recent decades has made real progress in understanding her teaching on the dignity of the person and, consequently, in the reassessment of her thinking on the death penalty,” the archbishop wrote. With the revised text, he said: “The Church takes a decisive step in promoting the dignity of every person, whatever crime he or she may have committed, and explicitly condemns the death sentence.” “This move,” the archbishop wrote, “highlights that one is dealing with a true dogmatic progress

with which a content of the faith is clarified, one that has steadily matured to the point of making one understand the unsustainability of the death penalty in our time.” At the same time, he said, the Church “does not forget the suffering of the victims involved, nor the injustice that has been perpetrated”. But it insists that “justice take its own decisive step, not out of rancour and vengeance, but from a sense of responsibility beyond the present moment”, Archbishop Fisichella wrote. Affirming that the death penalty is morally inadmissible “recognises that conversion, repentance and the desire to start life afresh cannot be taken away from anyone, not even from those who have been guilty of very serious crimes”. —CNS

The Southern Cross, August 15 to August 21, 2018

LEADER PAGE LETTERS TO THE EDITOR

Editor: Günther Simmermacher

God must judge

HE Catholic Church’s immutable belief in the sanctity of life found renewed expression this month when Pope Francis amended the Catechism to declare capital punishment “morally inadmissible”. This took to a logical conclusion the position advanced by Pope John Paul II in his 1995 encyclical Evangelium vitae (“The Gospel of Life”) and in the Catechism: “Cases in which the execution of the offender is an absolute necessity are very rare, if not practically non-existent.” Pope Francis has now effectively said there are no such cases. He acknowledges that in the past the Church supported capital punishment as “an appropriate response to the gravity of certain crimes and an acceptable, albeit extreme, means of safeguarding the common good”. “Today, however, there is an increasing awareness that the dignity of the person is not lost even after the commission of very serious crimes,” the new amendment to the Catechism states. “In addition, a new understanding has emerged of the significance of penal sanctions imposed by the state. Lastly, more effective systems of detention have been developed, which ensure the due protection of citizens but, at the same time, do not definitively deprive the guilty of the possibility of redemption,” it says. “Consequently, the Church teaches, in the light of the Gospel, that ‘the death penalty is inadmissible because it is an attack on the inviolability and dignity of the person’, and she works with determination for its abolition worldwide.” This leaves aside other grave problems with the death penalty, especially the reality of wrongful executions and the misuse of capital punishment as a political weapon. On a practical level, capital punishment serves no demonstrable deterrent value, and the costs of the logistics and legal processes preceding an execution are prohibitive. Other than to meet the human impulse for retribution, capital punishment has no discernible practical purpose, never mind any moral virtue. We may not be selective about the sanctity of life. The teachings of the Church do not permit a distinction between a life that is

yet to be born, one that is in full bloom or wilting, or one that is of no value to society. We are not mandated to deliberately end a person’s life, except in some instances of defending self and others in situations of peril. We cannot insist that all life is sacred and therefore must protected, and at the same time selectively exclude some lives from that sanctity and protection. Last October Pope Francis said that the death penalty is “contrary to the Gospel” because in its application, “it is freely decided to suppress a human life that is always sacred in the eyes of the Creator, and of which, in the final analysis, God alone is the true judge and guarantor”. Capital punishment is also incompatible with the Catholic faith because it impedes God’s mercy on those who arguably need redemption most—people who abandon their humanity to commit acts of depravity. Still, the impulse to seek the death of a callous criminal is not irrational. Support for the death penalty, the thirst for just punishment against those who commit evil, is understandable. But it does not accord with the teaching of the Church that all human life—even evil life—is sacred, and that its deliberate termination is always an act against God. This is why the leadership of the Catholic Church is united in its advocacy for the worldwide abolition of capital punishment. Pope Francis’ amendment of the Catechism concretises Pope Benedict XVI’s call to world leaders to make “every effort to eliminate the death penalty”. This presents the Southern African Catholic Bishops’ Conference with two challenges. Firstly, it has to advocate for the abolition of capital punishment throughout the conference region. While South Africa abolished it in 1995, it is still in force in Swaziland (though the last execution was in 1983) and in Botswana, where an execution was carried out in February this year. Secondly, there is also a steady call in South Africa for the return of capital punishment, including by Catholics. The local Church will need to find ways of explaining persuasively and repeatedly to a public that is frustrated by crime why Catholic teachings rule out the execution of criminals.

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.

Why are many priests still a law unto themselves? OW often have we heard Pope come “office clergy” whom one If the Church is to be a church H Francis say that the laity should sees only during office hours, and of the laity, then allow people to have a meaningful input in the afbe involved in the running of the by appointment. Church? He also said that “priests should smell like the sheep”. But many priests are a law unto themselves, making unilateral decisions the rest of us are expected to just follow. In many parishes, decisions on who can use the hall and what should be paid rest solely with the priest. Outside Mass, priests have be-

Who even saw TV on nuns’ work?

Where are the days when you saw a priest roaming the streets of the suburb, visiting the “sheep” and getting to know them? Parishioners are now merely equated to a pledge number. Many parishes are run by a small cabal of cronies, the parish finance committees, who can rubberstamp the feelings and aspirations of the priest.

S an avid reader of your wonderful publication, The Southern Cross, I am writing to enquire about the poor state of the communications in the Catholic Church nationally. I am concerned about the matter, primarily because the Church is one of the biggest public bodies in South Africa, religious or otherwise. For it to have such a poor, and practically non-existent outreach in terms of communication with its members, and the public at large, is beyond comprehension. I was on my way to Mass recently when I was made aware of a television programme that was about to begin at 9:00 on the various congregations of Catholic nuns, and the sterling work that they do as part of their various missions. I stayed in to watch the programme, and rushed out at ten to catch the 10:30 Mass. On my way to Mass, I couldn’t help but question how come such an important programme about the Church was not publicised ahead of its broadcast, for example by the communications office of the SACBC? Given the right tools, and most likely professional media people who know what a communications mandate entails, the SACBC could do so much better. I hope my concerns reach the right ears, and something is done. William Mngomezulu, Cape Town

SISTERS OF NAZARETH

Opinions expressed in The Southern Cross, especially in letters to the Editor, do not necessarily reflect the views of the Editor or staff of the newspaper, or of the Catholic hierarchy. The letters page in particular is a forum in which readers may exchange opinions on matters of debate. letters must not be understood to necessarily reflect the teachings, disciplines or policies of the Church accurately. Letters can be sent to PO Box 2372, Cape Town 8000 or editor@scross.co.za or faxed to 021 465-3850

fairs of the Church. Parish pastoral councils are often nothing more than talk shops, discussing things that have already been discussed over tea, or in some cases a drink. We have fought hard to liberate the country from the shackles of apartheid but we are still stuck in an autocratic system in the Church. Elroy Swart, Port Elizabeth

Community and prayer can heal

Kidnapped Sister needs our support

T is a year and a half since jihadist militia in Mali kidnapped Colombian Franciscan Sister Gloria Cecilia Narváez Argoti, 53, (pictured above) from her work of caring for orphaned children. In February this year a video clip was released of Sr Gloria appealing to the pope, her religious order, and everybody to get her safely home. Her captors, Nusrat-Al-Islam, have demanded an undisclosed ransom payment. Since that video clip, there has been no further news or statement of progress in negotiating Sr Gloria’s release. The silence is disconcerting. Can it be that we Catholics are unaware, or have forgotten, the plight of one of our most precious, invaluable members, a missionary Sister? Are we numbed into indifference by the avalanche of violence and atrocities worldwide and Africa-wide? Is the ransom price too high? May I appeal to your readers to keep Sr Gloria, and all detained hostages, in mind, and to lobby persistently for her, and others also in her situation, so that every avenue possible is explored for her and their immediate release. Let our prayers not cease until then. Fr Sean Collins CSsR, Merrivale, KZN

EVERAL months ago, in a small town in the Cordillera mountain range in the Philippines, my wife and I attended Mass. After Mass, the priest asked people to share any testimonies or insights on the goodness of God. My wife gave witness to my recovery from a brain haemorrhage through prayer for healing, the laying on of hands, and prayers over the phone from overseas. I left the hospital without any operation, without medication, or any permanent ill-effects. During our visit, we were invited to speak at different prayer and church groups, taken out into the hills, to the many dwellings on the rice terraces, where the sick were waiting for prayers. And together with the priest and the community, many were prayed over: a patient with multiple sclerosis, a stroke patient, and a lady with gallstones and heart complications who was in agony when we arrived. By the next morning the lady we last visited was sitting on the porch enjoying the sunshine and praising God, feeling better. Serious illness is a lonely place for patients and their caregivers alike, and hearing testimonies of healing and receiving prayers for it inject a ray of hope into the gloom. As we finished dinner with the principal of the local high school, he shared his dream of Catholic groups from their community visiting the sick in their homes and hospitals, not only for company or sympathy, but to bring the healing power of God to them. His said it was only the nonCatholic Christian sects who sent people to pray for healing. Surely, as Catholics we must do likewise? “Is any sick among you? Let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord” (James 5:14). Stephen A Clark, Manila, Philippines

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PERSPECTIVES

Church under a bushel

WAS encouraged by the honest comments on media by the president of the Southern African Catholic Bishops’ Conference, Archbishop Stephen Brislin, at the bishops’ August 2018 plenary session. His comments indicate an agreement with the recent Southern Cross editorial, which the archbishop referred to, and other Catholic media people that the Church’s social communications are not up to standard, and require revamping—with the help of professional journalists. Taking communications seriously does not necessarily mean that one engages in spin or political image-styling. It is making sure that your message reaches the world in a clear and uncorrupted state. It has worked well with Pope Francis, as far back as when he was still Archbishop Jorge Mario Bergoglio of Buenos Aires, Argentina. He appointed the journalist—and now author of the book Pope Francis: Life and Revolution—Elisabetta Piqué. It is no exaggeration to say that she saved not only his image but also his career when he was being unfairly attacked by untrue rumours that he had sided with the Argentinean military in persecuting priests when he was the Jesuit superior. Alas, those forces have still not completely relented, but the dirt of gossip and rumour doesn’t stick because the world and the Catholic faithful understand the pope’s message clearly, and so are able to judge for themselves based on real facts. Archbishop Brislin in his homily posed pertinent questions: “Is there room in some instances, other than doctrinal, for a divergence of views to be expressed on the same issue—by bishops, theologians, lay people? In short, must our communication only reflect that which we have reached consensus on as a conference?” Put another way, is there room for the Holy Spirit to breathe life into our union as Catholics from different backgrounds of po-

litical and social schools of thought? After all, this is how the Lord, the Giver of Life, continues renewing the world.

he archbishop went on to warn us against the temptation of competing in political and social spaces when we should be the salt of the world and the yeast to the dough of its progressive spirit. In the past, this balance of faith-based wisdom infusing virtue into world actions the Church has not been able to maintain properly. The Southern African Church in particular has opted for too much caution, thus hiding its light under a bushel. The Church in Nigeria and the DR Congo has taken a more confrontational stance, opting to soil her robes in the streets of political mud. Perhaps the Holy Spirit is justified in both these cases. My personal sentiment, and that of the current pope, is to prefer a muddied Church if that is the price of standing with the downtrodden, poor and marginalised. For what is the point of shouting “Peace, peace” when the street of Harare are oozing blood? When the political elite are siding with the

“it’s the responsibility of the faithful to keep abreast of the Church’s latest news. Sadly this is not happening as it should, otherwise The Southern Cross would be booming,” writes Mphuthumi Ntabeni.

The cast of the South African film High Fantasy, which Raymond Perrier saw at a film festival in Durban (Photo: TiFF) This year’s festival was further enhanced by an additional BRICS film festival celebrating the movies coming from Brazil, Russia, India, China and, of course, South Africa. Mostly they gave us a different insight into countries with which we are more and more closely aligned: who knew the Russians could be so funny (a talking carp), or the Chinese so spiritual (especially using animation) or the Brazilians so serious (a tale about workers’ rights)? he main DIFF line-up also included some great films, and I hope some of the South African ones (and others) will go on general release so that readers around the country can see them. Two of the awardwinners especially stand out. One was a film which was impactful by telling a new story. High Fantasy takes a group of diverse South Africans and then imagines what happens when they have to inhabit each other’s bodies. It’s very funny, but there is also a serious intent: it is a version of “walking in another person’s shoes” or the basis of the Christian injunction to “do as you would be done by”.

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wealthy to oppress the poor and rob them of their hope? I was also glad to notice that the bishops have put into their agenda the discussions about land redistribution and expropriation. If ever there was a clear example of the Church’s poor communications, it is on this issue. The Church has a very progressive and prophetic land redistribution policy, but it is hidden in clear sight. Most Catholics in the region don’t even know about it. Where's “perspective and wisdom” in that? Of course it is also the responsibility of the faithful to keep abreast of the Church’s latest news. Sadly, this is not happening as it should, otherwise Catholic publications like The Southern Cross would be booming. So the faithful, not just the bishops, must also shoulder part of the blame. Few people know about the online journal Spotlight.Africa, which runs up-to-date news and commentary on issues of the day from a Catholic perspective (including—full disclosure—by myself). It is independent and, in my opinion, competes favourably with the best of what is out there. We all need to do some serious self introspection about how we wish to be portrayed as Catholics in our region—to be honest about our own failings also, and not just complain about the hostile world when we also hide our light under a bushel. To rectify this failing, the Holy Spirit, the Lord who is the giver of all Life, has blessed us with a Pauline pope who's not afraid to confront the world with Gospel values. We dare not fail him due to our reclusive and regressive tendencies. Being not of this world doesn’t mean we’re not part of this world. Do not be afraid, little flock!

Faith and Society

The Public Square

Raymond Perrier

The power of movies ILMS can entertain, thrill, terrify, educate. They can be feel-good, feel-bad and feel-sad. Some are hugely impactful but most films are like the popcorn we consume while watching them. St Ignatius of Loyola, the founder of the Jesuits, was aware of this phenomenon 450 years ago. In his case, of course, it was not films that left him with a craving, but books. After he was recovering from battle wounds, he bridged his boredom by reading books about chivalry. Ignatius found that he thoroughly enjoyed them but also that they made no long-lasting impression on him—like much of modern-day cinema. He then found a book of the lives of Christ and saints. Now he had a very different sensation—the stories stayed with him and continued to haunt him long after he had put the book down. Distinguishing between short-term emotions and a longer-term impact on ones deepest sensations became one of the tools for discernment that Ignatius later taught. Similarly, what interests me are the films which have an enduring impact—that play themselves over and over in the mind, every time bringing fresh perspectives. Films have been a great force in moulding perceptions of South Africa. Films like Cry Freedom were hugely influential in drawing the world’s attention to the situation during apartheid. They helped put a human face on the story of suffering and so undermined the National Party’s claim that those who opposed them were terrorists. Each year in Durban we are blessed to see an abundance of good films. The Durban International Film Festival (DIFF) is organised by the University of KwaZulu-Natal and draws in films and filmmakers from across Africa and the world.

Mphuthumi Ntabeni

If you can imagine being someone else, you have a much clearer moral sense of what it is right or wrong to do to that other person. One of the ongoing failures of racism in South Africa is that we mostly cannot imagine the lives of people who are marked out from us by a different skin colour. Another film was impactful because it helped us to approach a story that we know well but in a creative new way. The State Against Mandela and Others is a documentary retelling the history of the Rivonia trial. It was made special by having the original voice recordings from the courtroom and also interviews with surviving defendants, those associated with the trial and the sons of one of those prosecuted (Walter Sisulu) and of the prosecutor himself (Percy Yutar). Especially touching were the interviews with Ahmed Kathrada and Winnie Mandela only months before their deaths. The lawyers for the defence—George Bizos and Joel Joffe—reminisce about their strategy of having the defendants talk at great length about their experiences under apartheid in order to humanise them before the judge. They credit this with the surprising result that the convicted “only” got life imprisonment—how different South Africa would have been if “Mandela and Others” had received the death penalty. Again, it’s an example of the genuine empathy impact of seeing through the eyes of another person. The closing film, Rafiki, provided further opportunity to do this. It is a love story set in Kenya in a vibrant housing estate which Continued on page 11

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The Southern Cross, August 15 to August 21, 2018

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God And The Bible

How we can hear God’s voice in the Bible

N a beloved passage from the gospel of John, Jesus uses all types of shepherding imagery to speak of his own role for his followers. As the good shepherd, he says, “I know mine and mine know me”, and a little later, “My sheep hear my voice: I know them and they follow me” (10:14, 27). Are we the sheep who know him and recognise his voice? It is undeniable that every part of our day is filled with voices, competing messages, and, quite frankly, noise. How are we to distinguish God’s voice in the mix that is daily living? A folk tale of sorts from our time tells of two men walking the streets of a big city, one a city businessman and the other a visitor from a rural area. In the midst of blaring hooters, squealing brakes and vendors peddling their wares, the farmer thought he heard a cricket. And to the dismay of the businessman, the farmer actually stopped and listened more carefully until he found it hiding under a leaf in a street plant. When the city dweller marvelled at the man’s hearing, the farmer replied, “It depends on what you’re listening for.” God’s word in the pages of our bibles helps to train us or condition us to listen for God’s voice. In its stories, patterns emerge in the interactions of our ancestors in faith and we might start to notice some characteristics of God’s voice. Now most of us have not had the experience of God speaking directly to us. We might find it hard to relate to someone like Moses who is reported to have heard God’s voice in the thunderous encounter on Mount Sinai. We might crave that kind of certainty, but most of the time hearing God’s voice is a matter of discernment. God speaks to our hearts through many avenues.

aybe a few tips taken from biblical stories and passages will help train us in how to listen: • Pay attention to the world around you because that is where God dwells. Psalm 19:1 proclaims: “The heavens declare the glory of God; the firmament proclaims the works of his hands.” Psalm 148 describes how each element of nature gives praise to God. We can imagine the opening of blossoms as a response to God’s warmth, the emergence of fruit as a gift of God’s mercy and care, the flowing of clear water as a sign of refreshment. The earth itself tells us something about our God. • Place yourself in service to the poor and you will hear God’s voice. In the pages of the Torah, the first five books of the Bible, we find countless instructions about caring for the poor, the neglected, and those on the fringes. Israel’s prophets identified neglect of the poor as a violation of their covenant with God. In the Gospels, Jesus spends his time with those in need of his care (see Mt 10:6-8; 11:4-6 and Lk 14:12-14). And most powerfully, Jesus tells his followers in Matthew 25:31-46 that when we care for the poor we care for him, and when we neglect the poor we neglect him. God’s voice cries out to us from those who are in most need. • Choose life and you will find God. The dying and rising of Jesus tells us that death never has the final word. In fact, Jesus says in John 10:10 that he has come to give life, abundant life. In large and small ways, each time we choose what is life-giving rather than what is convenient or expedient, we place ourselves in a position to hear God more clearly. • Expect to be challenged, to be shaken out of what is comfortable. God’s kingdom is about mercy and justice. If the messages around us demand vengeance or look for an easy way out, then in all likelihood, those messages are not from God. Our God always wants to help us live up to that high calling that St Paul speaks of (see Eph 4:1-6 and Col 1:9-14). This is certainly not an exhaustive list, but perhaps it piques our curiosity and rouses us to pay attention lest we miss God’s call. It depends on what we’re listening for. n This is the second in a ten-part series of articles entitled “Why We Should Bother With The Bible”, produced by Little Rock Scripture Study. This article first appeared in the Arkansas Catholic.

The Southern Cross, August 15 to August 21, 2018

Daughters of the founders of little Eden (from left) Agnes Rohrbeck, lucy Slaviero and Mary Hyams, met Thidziambi ida Daswa (front), the mother of Bl Benedict Daswa.

COMMUNITY

Five novices made their first profession as Sisters of Nazareth in Cape Town. (From left) novice director Sr Bernadette, Sr Privilege, Sr Miriam, Sr Millicent, Archbishop Stephen Brislin, Sr Carolyne, Sr Joyce, and regional superior of Nazareth House Africa Sr Anne Margaret. The Sisters are newly returned from the international Novitiate at the congregation’s Mother House in Hammersmith, london, where they spent the last two years. (Submitted by Sr Anne Margaret Craig SND) Members of the Catholic Women’s league at Our lady of Fatima parish in Durban North have been knitting squares for blankets to give to the St Vincent de Paul Society for the needy. (Submitted by Anna Accolla)

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John Martin, a Spitfire pilot from World War ii, is congratulated by Fr Keith Gordon-Davis of the church of the Resurrection in Bryanston, Johannesburg, on his 95th birthday. Micaela Nunes, a Grade 10 student at Marist Brothers linmeyer in Johannesburg South, was selected to participate in the Dana Cup in Hjorring, Denmark. The Dana Cup is one of the biggest international youth soccer tournaments in the world, and is held every year.

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The Eastern deanery in Cape Town celebrated a special charity drive event at St Mary of the Angels parish in Athlone. All donations received on the day were distributed to the poor in each parish community of the deanery. (Submitted by Fr Anstey Kay OFM Cap)

Two new members were inducted into the St Anne’s Sodality at St John Bosco parish in Robertsham, Johannesburg. Norin Nyawose and Thandi Mkhonza were given crucifixes to be worn during their year-long training period before they become fully fledged members of the sodality. Parish priest Fr John Thompson SDB and fellow St Anne’s Sodality members assisted Mrs Nyawose and Mrs Mkhonza during the induction ceremony. (Submitted by Kevin luk)

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Assumption Convent School in Germiston, Johannesburg, elected its 2018/19 headgirl and prefects. (Front row from left) Chinenye Ngwu (head of religion), Amy Weinerlein (headgirl), Chiara Bonanni (deputy-headgirl). (Second row from left) Jade Mciver, Zekeyo Mozagba, Mohini Dorasamy, Emma Boake, and Daniela Domingues. (Third row from left) Carmen Mileder, ilhaam Wadvalla, Shaylee Bekker, and Alexandra Marques. (Back row from left) Téah Slabbert, Savannah Sheerin, Jodie langdon, Olivia Wood and school principal Neville Workman.

The Southern Cross, August 15 to August 21, 2018

FAMILY

Pope will visit a different Ireland this week On August 22, The World Meeting of Families will open in Dublin, culminating with Pope Francis’ first visit to Ireland. CiNDy WOODEN spoke to the Irish-born head of the Vatican’s family and laity department.

Farrell, the Irish-born prefect of the Dicastery for Laity, the Family and Life, which helped organise the World Meeting of Families. Revelations of the extent of the abuse and the long-delayed response of Church officials have devastated Irish Catholics, sent Church attendance plummeting and contributed strongly to the waning influence of the Irish hierarchy in public discourse. “Ireland is certainly a different country today” from what Pope John Paul experienced in the late 1970s, Cardinal Farrell said. “The Church was a powerful force in Ireland—for good or for bad; it’s not my position to judge—but, certainly, that is not the Ireland of today.”

HE last time a pope visited Ireland, the country’s constitution prohibited divorce, gay marriages were unthinkable, abortion was illegal, and physical and sexual abuse at the hands of nuns and priests was a carefully hidden secret. That has all changed in the almost four decades since Pope John Paul II visited the country in 1979. Pope Francis will visit Dublin and Knock from August 25-26, mainly for the World Meeting of Families. But he will also meet Irish government leaders and is expected to meet with survivors of abuse. “Ireland is a country that has suffered tremendously, and suffered at the hands of the Church, also—so many cases of abuse: sexual abuse, physical abuse, emotional abuse,” said Cardinal Kevin

New realities in Ireland The people of Ireland and the Catholic Church in Ireland must find ways to work together and support each other in dealing with the new, multicultural, pluralistic reality of the country, he said. “Pope Francis has tried to teach us that over the last five years,” he said. “You’ve got to remember: People aren’t the way we would like them to be; they are the way they are. And we have to bring the message of God and the word of God to people where they are, in this place, at this particular mo-

ment,” the cardinal said. The changes in society—not just in Ireland—and in the Church also have dictated changes in the World Meeting of Families and its “pastoral congresses”, which since 1994 have gathered an international group of bishops, theologians, members of Catholic movements and Catholic families to strengthen their work and witness about the Catholic vision of marriage and family life. The Dublin congress from August 22-26 will continue that core mission, Cardinal Farrell said, but has been designed to be more attractive to and welcoming of all families—including those who find some of the Church’s teachings challenging. Participants can attend workshops ranging from cooking demonstrations to discussions about outreach to migrant and refugee families; and from fostering family prayer to welcoming LGBT people and their families. “As Pope Francis says, we have to adjust to the reality with which we find ourselves,” Cardinal Farrell said. “Catholics today are not so expressive of their Catholic identity, of their married identity, but I believe that they are seeking.” For example, he said, more couples under the age of 40 have registered for the Dublin gathering than for any of the previous world meetings, and some 37 000 people have registered for the congress. The entire World Meeting of Families 2018 is focused on Pope Francis’ 2016 letter Amoris Laetitia (“The Joy of Love”), which offered his reflections on modern family life.

Fruits of papal visit

FlASHBACK: Pope John Paul ii blesses the crowd in 1979 at the shrine of Our lady of Knock in ireland. The country which Pope Francis will visit this month is not same as it was almost 40 years ago, the last time a pope came to ireland. (Photo: CNS)

Cardinal Farrell said he hoped the meeting and the pope’s visit would help spark “a renewed consciousness of the beauty of marriage and of the beauty of family” and, even more, that “people would become enthused about helping each other”. In societies where people are increasingly isolated from each other and live far from the rest of their extended families, he said, the traditional supports for a strong, healthy marriage and family are

Cardinal Kevin Farrell, prefect of the Dicastery for laity, the Family and life, discusses the upcoming World Meeting of Families in Dublin during an interview in his Vatican office. The cardinal said he hoped the meeting and the visit of Pope Francis would help spark “a renewed consciousness of the beauty of marriage and of the beauty of family”. (Photo: Robert Duncan/CNS) more difficult to find. the remark: “Priests have an imPope Francis made no changes portant role to play, obviously. to Catholic doctrine in Amoris That’s a foregone conclusion; we Laetitia, the cardinal said. But are talking about a sacrament that there is “a pastoral change, a way people are preparing to receive,” of dealing with married couples” he explained. starting from the “practical real“Marriage preparation should ity” of their own lives. be done under the direc“It’s about the practi- ‘Remember: tion of a priest,” he said, cality of loving and carbut always with couples ing and living marriage People aren’t who are trained and “can according to the word of connect with young peothe way we ple today”. God,” he said. “People are searching for this.” “Young couples need would like support,” “We understand that he said. And the world has changed,” them to be; that ministry belongs the cardinal said. “We predominantly to other don’t judge anybody, but they are the married couples because we believe in what we the challenges usually believe as Catholics” and way they are’ are not theological or want to help those seekmoral, but are questions ing assistance. related to “the practical, everyday Cardinal Farrell attracted some reality of living life with a person”. strong reaction in early July after “We have to accompany people he said in an interview that priests where they are in their lives, not are not the best people to prepare where we would hope they were,” and accompany couples for mar- Cardinal Farrell said. And for that, ried life. “They have no credibility; “we need couples. We need laypeothey have never lived the experi- ple, people who are experienced, ence,” he was quoted as saying. people who have walked the In this interview, he clarified walk.”—CNS

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The Southern Cross, August 15 to August 21, 2018

CHURCH

How papal letter caused controversy Fifty years after Pope Paul VI’s encyclical Humanae Vitae was published, it remains hotly debated. FR ANTHONy EGAN SJ examines how this papal document became so controversial.

pressions of disappointment and even anger from many lay Catholics—some of whom left the Church. Many—arguably most—moral theologians were highly critical of the teaching, pointing out the problems of natural law that the commission had surfaced. Bishops’ conferences around the world went into damage limitation mode—many of them affirmed the right of the pope to teach this and its consistency with earlier tradition, but also reminded Catholics of the primacy of formed and informed conscience in making personal decisions.

ROMULGATED 50 ago, the encyclical Humanae Vitae of Pope Paul VI on artificial birth control has proved to be one of the most divisive teachings in the hisBehind the scenes tory of modern Catholicism. What had happened between It has been rejected with as A tapestry of Pope Paul Vi hangs from the facade of St Peter’s basilica the commission and July 25? much virulence by many in the during his beatification Mass on October 19, 2014. Pope Paul is most After it had become clear that Church as it was accepted and seen remembered for his 1968 encyclical Humanae Vitae, which affirmed the the commission was proposing a reas a touchstone of orthodoxy by Church's teaching against artificial contraception—against the advice of form of moral teaching, a small others. It has been debated ever a commission he had established to study the question. (Photos: Paul group of theologians and clergy Haring/CNS) since with equal intensity. had approached Paul VI directly to Its most ardent supporters claim its infallibility while detractors rechanges to Church teaching fil- oppose the commission’s Majority A new reasoning Report. This group included some ject it—the latter missing perhaps This dialogue, between medical tered out. Popular expectations of the commission’s minority, who its excellent observations on the started to rise. These expectations importance of marital love and fi- science and lived experience on were dashed when Humanae Vitae produced a Minority Report. one hand and moral theology on Time magazine’s Vatican corredelity. was formally promulgated on July spondent Robert Blair Kaiser, who’d What few seem to notice is the the other, soon had an impact on 25, 1968. time at which it was produced—the the commission. Many theologians Contrary to everything in the observed Vatican II and the comdramatic political, social and cul- began to rethink their assumptions commission report, Humanae Vitae mission, has reported that this tural upheavals of the 1960s that in the light of this new evidence, reaffirmed the Catholic Church’s group warned Paul VI that should culminated in the great year of possibly influenced by Pope Pius ban on artificial contraception. he sign the Majority Report, all cenXII’s 1950s teachings on medical protest, 1968. tral authority in the Church would While accepting natural family I shall not discuss the strengths ethics which had stressed the im- planning, it insisted on the insepa- collapse. and weaknesses of the encyclical di- portance of taking science seri- rability of the “unitive” from the Faced with what seemed to him rectly. Its fans and detractors have ously. the chaotic way in which Vatican II “procreative” (para 12), arguing Some theologians came to the already written exhaustively on it, that artificial contraception ac- was being implemented around the depleting whole forests in the conclusion that the natural law tively separated sexual union from world, Paul VI conceded to the miprocess. Rather, in this article, hav- theory on which the prohibition the possibility of procreation. This nority. Given this, it is not surprising outlined the origins of Humanae was based (evident in the 1930 was incompatible with God’s natu- ing that the opening paragraphs of Vitae and noted the debates around papal encyclical Casti Connubi) was ral law. Humanae Vitae frame the encyclical too narrowly defined, it, I shall suggest that The only exception allowed was in a reassertion of the pope’s magtoo physicalist, to be it is best understood therapeutic use to “cure bodily dis- isterial authority to reject the findas an official Catholic Faced with what helpful. eases, even if a foreseeable impedi- ing of the commission. Even members of the response to the Meanwhile, according to historment to procreation should result Commission who were he saw as the 1960s. therefrom—provided such impedi- ical research done by theologians against changing The reaction to it chaotic way in Church teaching re- ment is not directly intended for Michael Barberi and Joseph Selling, in the Church also Archbishop Karol Wojtyla of alised that, in all hon- any motive whatsoever” (15). mirrors the response which Vatican II Reaction to Humanae Vitae was Krakow set up his own commission esty, the prohibition on to 1968 as a whole in artificial birth control immediate and dramatic, with ex- to examine both the Majority and was being global society. could not be justified by It is widely held implemented, natural law reasoning. that the majority of To this must be added bishops at the Second Pope Paul VI the Council’s renewed Vatican Council to per(1962-65) welcomed conceded to a commitment sonal conscience, the decision not to minority view. formed and informed, debate artificial birth that was central to the control and to refer long tradition of the matter to a papal commission. The Council was al- Catholic moral theology, and the ready heavily burdened with theo- emphasis on the laity as full members of the Church with the duty to logical and pastoral matters. When the commission was con- be actively engaged in the life of vened, it moreover reflected the the Church and the world. The result of the process was a participatory and consultative model of the Council: bishops, commission report supported by an priests and theologians in dialogue overwhelming majority of its memwith doctors, medical scientists, so- bers that artificial birth control ciologists and even married couples, should be permitted to married the latter speaking from their expe- couples as a means of regulating A banner at Pope Paul Vi’s beatification in 2014 references Humanae rience of the Church’s rejection of family size. While the commission was still Vitae. Even 50 years after its publication, the encyclical remains highly artificial birth control on family life deliberating, word of imminent controversial. (CNS photo/Paul Haring) and childbearing.

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Minority reports. Drawing on his controversial 1960 book Love and Responsibility— which has been criticised by many scholars for its unusual take on personalist philosophy and its reliance for its thinking on sexuality on a psychiatrist considered by many of her peers as eccentric—Archbishop Wojtyla’s commission sketched out four key principles: inseparability of the unitive from the procreative; God’s will and design; lawful versus unlawful birth control; and negative moral consequences of artificial birth control. These elements, sometimes paraphrased from the Krakow Commission report, can be found in Humanae Vitae. As we all know, Karol Wojtyla would become in 1978 Pope John Paul II. His subsequent teachings on sex and sexuality, whether in encyclicals or in talks later developed into the Theology of the Body, are direct descendants of his book Love and Responsibility and Humanae Vitae.

The fallout Paul VI, who received the brunt of the fury Humanae Vitae generated, was shaken by the experience. If it had been his intention to put the brakes on what he and many others saw as a “runaway church” (to borrow the title of Peter Hebblethwaite’s later book), the brakes seemed to fail. Though he wrote a number of subsequent apostolic exhortations and letters, many of them very well-received, he never wrote another encyclical in the remaining ten years of his pontificate. Faced with dissent, his successors over the next few decades resorted to authority rather than dialogue to deal with it: condemning books, silencing theologians, and occasional excommunications. In many countries, among laity acrimonious religious “culture wars” erupted between “liberals” and “conservatives” which only intensified in the age of the Internet. Meanwhile, within the clergy and religious Humanae Vitae became a litmus test for orthodoxy and an unspoken criterion for episcopal preferment. This then is the story in brief of Humanae Vitae’s impact on the Catholic Church. But it leaves many questions unanswered. Above all, why was there such a dramatic reaction to the commission’s Majority Report? And why such a reaction against Humanae Vitae? My proposal is that we can only understand this against the broader socio-cultural background of the 1960s. I will discuss this next week. n Fr Anthony Egan SJ is a member of the Jesuit Institute in Johannesburg. This article was first published on Spotlight.Africa

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Fr Innocent Mandondo

ATHER Thwalikhaya Innocent Mandondo of Mthatha died in a car crash when his car overturned on a steep road near Tsita in Mthatha, Eastern Cape. He was 31 years old, having served for just over a year-anda-half as a priest. Fr Mandondo attended Likhetlane Junior Secondary School in Matatiele in the Eastern Cape, and went on to complete his secondary education at Mokheseng High School, also in Matatiele. Following his calling to the priesthood, he went to Port Elizabeth in 2005 to do his pre-orientation at St Philip Neri Collegium. In December 2006 he finished his orientation phase at St Kizito Seminary in Durban.

Fr Mandondo successfully completed his philosophical studies at St John Vianney Seminary in Pretoria in 2009, and his theological studies in 2014. In 2015 he was ordained as deacon and served at Mariazell

and Tsita parishes in Mthatha diocese under Fr Maxwell Sandondo. Fr Mandondo was ordained by Bishop Sithembele Sipuka on December 17, 2016. He was the third priest to come from Shepherd’s Hope parish in Mehloding Village, Matatiele, after Frs Albert Lebata Ntokoane and Mnumzana Patrick Mbongwe. After his ordination, Fr Mandondo was appointed assistant parish priest of both Cwele and Port Johns where he worked with Fr Monwabisi Majingolo. In the second half of 2017, Fr Mandondo was appointed pastor of St Andrew’s in Tsita. He leaves a legacy of selfless service, doing things with speed and a lot of joy, and dedication to God and humanity.

Lucien William Schaffers

UCIEN William Schaffers, an icon of Regina Coeli parish in Belgravia, Cape Town, died after a long illness in the Kingsbury Hospital in Claremont, aged 96. Mr Schaffers was a father to the poor in the parish and the wider area. He served the church as an organist, and had a passion for sacred music, while also loving classical music and jazz. Mr Schaffers was a great sportsman too in his day, especially regarding football, which he played at local and provincial level. He also played cricket and badminton. Mr Schaffers was a member of the St Vincent de Paul Society, and started the SVP when

the parish was entrusted to the Franciscan Capuchins. He and his late wife Adelaide worked to build up the parish. Mr Schaffers had a great love and respect for the Mass and the Eucharist. He was always found praying his rosary before Mass. His Requiem Mass was celebrated by Regina Coeli administrator Fr Godfrey Solomons, and Fr Anstey Kay OFM Cap of St Theresa’s in Welcome Estate. Mr Schaffers leaves his five children—Vincent, Gregory, Vivien, Glenda and Lucien—as well as grandchildren and greatgrandchildren. By Br Daniel Ambrose Manuel SCP

The power of movies Continued from page 7 could have been in any South African inner-city. It was billed as controversial because the love story is between two young women. It was played as an ordinary story—with the ups and downs of young love, the reactions of friends and families. Perhaps what some people find controversial is the idea that love between two people of the same gender can be “ordinary”. Given the theme and the location, religion inevitably played a key role in the film; there were a predictable number of Bible quotes and attempts to “drive out demons”. For me the true religious images were more subtle. Each girl is confronted by her parents, and we are offered two contrasting religious models. After the girls are beaten up by an angry mob, one father slaps his daughter while the other holds her and comforts her. What kind of Father do we imagine God as—quick to punish or anxious to hold us? And the two mothers also react differently: one has fixed views of the world and struggles to make her daughter conform to those; the other tries to listen to her daughter (even though it is very hard) and attempts to understand. Again, what kind of Mother do we imagine the Church to be? One with set answers ready to be applied to all situations, or one who takes the trouble to listen and learn, and seek to comprehend? I encourage you, next time you get a chance to see a movie (even one with popcorn), to look beneath the surface and see what God is saying to us through the magic lantern that is cinema.

The Southern Cross, August 15 to August 21, 2018

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Anniversaries • Milestones • Prayers • Accommodation • Holiday accommodation Personal • Services • Employment • Property • Parish notices • Thanks • Others Please include payment (R1,80 a word) with small advertisements for promptest publication.

PERSONAL

ABORTION WARNING: The truth will convict a silent Church. See www.valuelife abortionisevil.co.za ABORTION ON DEMAND: This is legalised daily murder in our nation. Our silence on this issue is the reason why it continues. Avoid pro-abortion politicians.

HOLIDAY ACCOMMODATION

CAPE TOWN: looking for reasonably priced accommodation over the December/January holiday period? Come to Kolbe House, set in beautiful, spacious gardens in Rondebosch, nestled just under Devil’s Peak. Selfcatering, clean and peaceful, with spacious gardens. Safe parking. Close to all shops and public transport. Contact Pat 021 685 7370, 073 263 2105 or kolbe.house@ telkomsa.net MARIANELLA Guest House, Simon’s Town: “Come experience the peace and beauty of God with us.” Fully equipped with amazing sea views. Secure parking, ideal for rest and relaxation. Special rates for pensioners and clergy. Malcolm Salida 082 784 5675, mjsalida@gmail.com SCOTTBURGH KZN: Selfcatering garden cottage, sleeps four. Please call Margaret 039 976 1454/083 716 5161 to book your holiday.

PRAYERS

Liturgical Calendar Year B – Weekdays Cycle Year 2 Sunday August 19, Assumption of Our Lady Revelation 11:19; 12:1-6, 10, Psalm 45:10-12, 16, 1 Corinthians 15:20-27, Luke 1:39-56 Monday August 20, St Bernard Ezekiel 24:15-24, Responsorial psalm Deuteronomy 32:18-21, Matthew 19:16-22 Tuesday August 21, St Pius X Ezekiel 28:1-10, Responsorial psalm Deuteronomy 32:26-28, 30, 35-36, Matthew 19:23-30 Wednesday August 22, Queenship of Mary Isaiah 9:2-7 (1-6), Psalm 113:1-8, Luke 1:26-38 Thursday August 23, St Rose of Lima Ezekiel 36:23-28, Psalm 51:12-15, 18-19, Matthew 22:1-14 Friday August 24, St Bartholomew Matthew 22:1-14, Psalm 145:10-13, 17-18, John 1:45-51 Saturday August 25, St Louis, St Joseph of Calasanz Ezekiel 43:1-7, Psalm 85:9-14, Matthew 23:1-12 Sunday August 26, 21st Sunday of the Year Joshua 24:1-2, 15-18, Psalm 34:2-3, 16-23, Ephesians 5:21-32, John 6:60-69

ALMIGHTY GOD, from whom all thoughts of truth and peace proceed, kindle in the hearts of all men the true love of peace, and guide

with your pure and peaceable wisdom those who make decisions for the nations of the earth; that in tranquility your kingdom may go forward, till the earth be filled with the knowledge of your love; through Jesus Christ our lord. Amen. O VIRGIN Mother, in the depths of your heart you pondered the life of the Son you brought into the world. Give us your vision of Jesus and ask the Father to open our hearts, that we may always see His presence in our lives, and in the power of the Holy Spirit, bring us into the joy and peace of the kingdom, where Jesus is lord forever and ever. Amen

FATHER, you have given all peoples one common origin. it is your will that they be gathered together as one family in yourself. Fill the hearts of mankind with the fire of your love and with the desire to ensure justice for all. By sharing the good things you give us, may we secure an equality for all our brothers and sisters throughout the world. May there be an end to division, strife and war. May there be a dawning of a truly human society built on love and peace. We ask this in the name of Jesus, our lord. Amen.

PARISH NOTICES

JOHANNESBURG: St Anthony’s church in Coronationville is calling for

donations of tinned fish, peanut butter, jam, butter and juice for their soup kitchen. Contact Faried and Nadine Benn on 073 906 6037 or 083 658 2573. CAPE TOWN: Retreat day/quiet prayer last Saturday of each month except December, at Springfield Convent in Wynberg, Cape Town. Hosted by ClC, 10.00-15.30. Contact Jill on 083 282 6763 or Jane on 082 783 0331. Perpetual Adoration Chapel at Good Shepherd parish, 1 Goede Hoop St, Bothasig, welcomes all visitors. Open 24 hours a day. Phone 021 558 1412. Helpers of God’s Precious infants. Mass on last Saturday of every month at 9:30 at Sacred Heart church in Somerset Road, Cape Town. Followed by vigil at abortion clinic. Contact Colette Thomas on 083 412 4836 or 021 593 9875 or Br Daniel SCP on 078 739 2988. DURBAN: Holy Mass and Novena to St Anthony at St Anthony’s parish every Tuesday at 9:00. Holy Mass and Divine Mercy Devotion at 17:30 on first Friday of every month. Sunday Mass at 9:00. Phone 031309 3496 or 031 209 2536. St Anthony’s rosary group. Every Wednesday at 18:00 at St Anthony’s church opposite Greyville racecourse. All are welcome and lifts are available. Contact Keith Chetty on 083 372 9018. NELSPRUIT: Adoration of the Blessed Sacrament at St Peter’s parish every Tuesday from 8:00 to 16:45, followed by Rosary, Divine Mercy prayers, then a Mass/Communion service at 17:30.

Southern CrossWord solutions SOLUTIONS TO 824. ACROSS: 3 Blasphemy, 8 Omri, 9 Atheistic, 10 Stable, 11 Panes, 14 Terah, 15 Nave, 16 Argus, 18 Celt, 20 White, 21 Laban, 24 Useful, 25 Mass-goers, 26 Teen, 27 Plasterer. DOWN: 1 Joss-stick, 2 Bread roll, 4 Late, 5 Sheba, 6 Hasten, 7 Mail, 11 Pagan, 12 Satisfied, 13 Revealing, 17 Swiss, 19 Tarsus, 22 Above, 23 Pall, 24 Urge.

Our bishops’ anniversaries This week we congratulate: August 25: Archbishop Jabulani Nxumalo of Bloemfontein on the 16th anniversary of his episcopal ordination August 26: Bishop Joe Sandri of Witbank on his 72nd birthday August 26: Bishop Reginald Cawcutt, retired auxiliary of Cape Town, on the 26th anniversary of his episcopal ordination

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the

21st Sunday: August 26 Readings: Joshua 24:1-2, 15-18, Psalm 34: 2-3, 16-23, Ephesians 5:21-32, John 6:60-69

S outher n C ross

HICH side are you on? That is always a good question, and, alas, God does not permit us to sit on the fence. In the first reading for next Sunday, Joshua explains that the children of Israel can make a choice between the real God, and the gods of the Amorites among whom they are living. You may feel that you have a similar choice to make, between the real God and the substitute gods consumer society offers us, which will not set us free, but only enslave us. The choice they are offered (not much of a choice) is between serving “the Lord” who “led you out of Egypt” or “the gods your fathers served beyond the Euphrates or the gods of the Amorites where you are living”: in our terms, he might suggest “the gods of apartheid or the gods of consumerism”. Then we listen to the people’s enthusiastic response: “Far be it from us to abandon the Lord in order to serve other gods, for the Lord our God is the one who brought us and our ancestors up from the land of Egypt and the house of slavery, when he did great miracles in our sight, and guarded us all along the way which we travelled.” They end triumphantly: “We shall serve the Lord, for he is our God.” Now it is not going to turn out quite like that, either in the history of Israel, or in our

own lives, but for the moment we applaud as they assert which side they are on. In the psalm for next Sunday, of course, there is no doubt in the poet’s mind which side he is on: “I shall bless the Lord at every moment, his praise always on my lips”, he roars, adding enthusiastically, “In the Lord my soul shall glory.” He indicates the kind of behaviour that shows whose side we are on: “Turn from evil and do good, seek peace and pursue it.” Then comes the reason for behaving in this way, clearly drawn from experience: “The just cry out, and the Lord hears them; from all their anguish he delivers them; the Lord is close to those whose heart is broken; he will rescue the crushed in spirit.” Then comes a powerful expression of God’s intimate concern for us: “He watches over all their bones; not one of them shall be broken.” At the end of the psalm he triumphantly indicates whose side he is on: “They are not condemned, those who trust in God.” Now if you were just hurriedly glancing through the second reading for next Sunday, you might triumphantly say, “Well, you got that one wrong then!”, because on a superfi-

the stunning depth of Jesus’ teachings; the deep insights contained in other religions; the mystical experience of countless people; our sense of connection inside the communion of saints with loved ones who have died; the convergence of the anecdotal testimony of hundreds of individuals who have been clinically dead and resuscitated back to life; the things we sometimes intuitively know beyond all logical reason; the constant recurrence of resurrection in our lives; the essential triumph of truth and goodness throughout history; the fact that hope never dies; the unyielding imperative we feel inside of ourselves to be reconciled with others before we die; the infinite depth of the human heart; and, yes, even the very ability of atheists and agnostics to intuit that somehow it still all makes sense—all points to the existence of a living, personal God.

Conrad

believe that God exists because faith works; at least to the extent we work it. The existence of God proves itself true to the extent that we take it seriously and live our lives in face of it. Simply put, we’re happy and at peace to the exact extent that we risk, explicitly or implicitly, living lives of faith. The happiest people I know are also the most generous, selfless, gracious, and reverent persons I know. That’s no accident. The French writer Leon Bloy once asserted that there’s only one true sadness in life: that of not being a saint. We see that

576 AM

Sunday Reflections

cial reading this might look like a god who is on the side of the victors in the battle of life, in this case of men against women. But look again: our passage starts by putting the whole thing in context: “All of you [so not just the women] are to be subordinated to each other.” And notice the next phrase: “in Christ”. That is the essential reminder of where we belong; that and the line a little bit later, “as the Church is subordinated to Christ”. Then see what the males are instructed to do: “Love your wives, as Christ loved the Church and gave himself for the Church.” So the men are to be ready to die for their wives, “so that he himself might offer the Church as glorious, with no stain or spot or anything like that. No—it is so that the Church may be holy and unblemished”. And better still, in case you men are still thinking of being allowed a bit of oppression: “Husbands ought to love their own wives like their own bodies; someone who loves their own wife loves himself.” It is a remarkably close relationship, this, unparalleled in the ancient world, and the intimacy between husband and wife is like that

Why I believe in God OME of my favourite authors are agnostics; men and women who face life honestly and courageously without faith in a personal God. They’re stoics mostly—persons who have made peace with the fact that God may not exist, and that perhaps death ends everything for us. I see this, for example, in the late psychologist James Hillman, a man whom I greatly admire and who has much to teach believers about what it means to listen to and honour the human soul. But here’s something I don’t admire in these agnostic stoics: While they face with courage what it should mean for us if God doesn’t exist and death ends our personal existence, they don’t with the same courage ask the question of what it should mean for us if God does exist and death does not end our personal existence. What if God does exist and what if the tenets of our faith are true? They need too to face that question. I believe that God exists, but not because I have never had doubts, or because I was raised in the faith by persons whose lives gave deep witness to its truth, or because perennially the vast majority of people on this planet believe in God. I believe that a personal God exists for more reasons than I can name: the goodness of saints; the hook in my own heart that has never let me go; the interface of faith with my own experience; the courage of religious martyrs throughout history;

Nicholas King SJ

Whose side are you on?

between Christ and the Church; an intimacy beyond anything we can imagine, as Paul says: “I am saying this with regard to Christ and the Church.” That is whose side we are on. Then the Gospel raises the same question of which side we are on, with a beautiful conclusion. We are at the end of Jesus’ discourse about the Bread of Life in the synagogue at Capharnaum, and the disciples don’t like it: “This is a tough message—who can obey it?” Jesus does not run away from it, however, and reminds them of his lofty claims: “What are you going to do if you see the Son of Man going up where he was in the first place?” This leads to a few more drifting away; at which point Jesus turns sadly to “the Twelve”, addressing us, as it were, and says, “You don’t want to go away also, do you?” And, God bless him, Simon Peter speaks up on behalf of all of us, to indicate which side he and we are on: “Lord, to whom are we going to go? You have the words of eternal life, and we have come to believe and to know that you are the Holy One of God.” Is that the side that you are on, this week?

Southern Crossword #824

Fr Ron Rolheiser OMI

Final Reflection

in the story of the rich young man in the Gospels who turns down Jesus’ invitation to live his faith more deeply. He goes away sad. Of course, being a saint and being sad are never all or nothing, both have degrees. But there’s a constant: We’re happy or sad in direct proportion to our fidelity or infidelity to what is one, true, good, and beautiful. I know that existentially: I’m happy and at peace to the exact extent that I take my faith seriously and live it out in fidelity; the more faithful I am, the more at peace I am, and vice versa. Inherent in all of this too is a certain “law of karma”, namely, the universe gives back to us morally exactly what we give to it. As Jesus worded it, “The measure you measure out is the measure that will be measured back to you.” What we breathe out is what we’re going to inhale. If I breathe out selfishness, selfishness is what I will inhale; if I breathe out bitterness, that’s what I’ll meet at every turn; conversely, if I breathe out love, graciousness, and forgiveness, these will be given back to me in the exact measure that I give them out. Our lives and our universe have a deep, innate, non-negotiable structure of love and justice written into them, one that can only be underwritten by a living, personal, divine mind and heart of love. None of this, of course, proves God’s existence with the kind of proof we find in science or mathematics; but God isn’t found at the end of an empirical test, a mathematical equation, or a philosophical syllogism. God is found, explicitly or implicitly, in living a good, honest, gracious, selfless, moral life, and this can happen inside religion or outside it. The Belgium Benedictine Benoit Standaert submits that “wisdom is three things, and a fourth”: Wisdom is a respect for knowledge; wisdom is a respect for honesty and aesthetics; and wisdom is a respect for mystery. But there’s a fourth—wisdom is a respect for Someone.

acrOSS

3. This is profanity (9) 8. King of Israel (1 Kg 16) (4) 9. He is in the attic, denying God exists (9) 10. Firmly ﬁxed Nativity scene? (6) 11. Hurtful feelings heard from church window (5) 14. Earth moves for Abram’s father (5) 15. Central part of the basilica (4) 16. Mythical Greek creature having 100 eyes (5) 18. He may speak in Gaelic, Elton ﬁnds (4) 20. Liturgical colour (5) 21. Father of Leah and Rachel (Gn 29) (5) 24. Having a practical purpose for you (6) 25. They are regular Sunday worshippers (4-5) 26. Adolescent (4) 27. He covers the wall and the wound (9)

DOWN

1. Smoking rod in Chinese temple (4-5) 2. Droll bear that is edible (5,4) 4. Not on time for the obituary (4) 5. Home of the inquisitive queen (1 Kg 10) (5) 6. With a decade to hurry (6) 7. Armour for the postman (4) 8. First letter in Greek (5) 11. Not a mainstream believer (5) 12 Contented and ... (9) 13 ... showing large vine (9) 17. Man of the papal guard (5) 19. Saul’s town (Ac 9) (6) 22. Up there (5) 23. Coﬃn cover (4) 24. Encourage some of the scourges (4)

Solutions on page 11

CHURCH CHUCKLE

FAMOUS atheist is eating at a restaurant when he calls the waiter to complain: “What is this fly doing in my soup?” The waiter replies: “It’s praying.” The atheist answers: “Very funny. But I can’t eat this. Take it back.” To which the waiter responds: “You see? The fly’s prayers were answered.”

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