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SA women to play top role in Rome meeting STAFF REPORTER

T Tibetan monks create a sand mandala, an artwork made of coloured sand which is ceremoniously swept away after its completion. A sand mandala will be created by Tibetan monks at Durban’s Denis Hurley Centre this month, and the public is welcome to visit.

Art made of sand on view STAFF REPORTER

T

HE Denis Hurley Centre in Durban will be hosting the creation of a “sand mandala” this month. This painstaking procedure is a very rare sight to witness.

Starting in the week of October 15, three Tibetan monks in robes will spend seven days chiselling away at coloured rocks to create an intricate spiritual image.

Members of the public are welcome to visit the centre at their leisure between October 15-21 from 8:00 to 16:00, but the centre is also encouraging school groups to see the images.

“This would be a wonderful experience for school learners to see—and a chance to teach them about, among other things, religious art, Eastern religions, spiritual healing and even Chinese politics,” said Raymond Perrier, director of the Denis Hurley Centre.

Groups can come in and see for themselves what is happening and have talks with the monks, he said.

“The invitation is open to any school but we especially wanted the schools in the Catholic network to engage with this project to broaden understanding of other religions, also given the relationship that recent popes

have forged with the Dalai Lama,” he said.

The sand mandala will be open for schools to view from 10:00 to 16:00 every day from October 15-19, by prior arrangement.

“There will be space for small and large groups; we want to book school groups in advance to manage the timing,” said Mr Perrier.

“An ideal age for this would be Grades 9-11— I assume that Grade 12 students will be too busy with matric. However, younger students will also enjoy it.”

Participating schools would be encourages to prepare for their visit by having learners study the artistic tradition of the mandala, which is used in many religions, and perhaps even complete some examples which can then be brought and displayed at the DHC, Mr Perrier said.

He advised to allow 60 minutes for the visit. Groups that have not previously been to the DHC could add in extra time for a tour of the building, the adjacent Emmanuel cathedral or the mosque next to the centre.

On the last weekend, the mandala image will be ceremoniously swept away and the sand carried to the sea. n For more information, contact the DHC at 031 301-2240 or raymond@denishurleycentre.org

HE Southern African Church will be represented by two lay women at an international meeting on Catholic women in Rome next month.

Dr Nontando Hadebe, who lectures in theology at St Augustine College in Johannesburg, and Radio Veritas presenter and programming production assistant Sheila Pires will take prominent roles in the Catholic Women Speak (CWS) symposium on October 1 in Rome.

The symposium brings together the voices and experiences of young women from the global Catholic Church to coincide with the Synod of Bishops on Young People, the Faith, and Vocational Discernment, which begins in the Vatican on October 4.

Part of the symposium will be the launch of a book, Visions and Vocations, which was compiled and edited by British academic and broadcaster Professor Tina Beattie and to which Dr Hadebe has contributed a chapter.

As a contributor, the Zimbabwean-born theologian will make a presentation at the symposium.

Ms Pires will introduce and chair one of the roundtable discussions, on “Sharing Our Stories: Cultures and Catholicism”.

The book is meant to bring the lives, gifts and challenges of young women to the Synod, in their own voices and through their stories,” Dr Hadebe told The Southern Cross.

“I am not a young woman but decided to take up the challenge of writing about marginalised young women whose voices are not usually heard,” shesaid.

I chose to focus on the LGBTI community, particularly their experiences of violence. The core issue from their experiences is that it challenges us to affirm the value of all of life irrespective of sexual orientation, which Pope Francis highlights in his apostolic exhortation on the family, Amoris Laetitia (The Joy of Love),” Dr Hadebe said.

For Ms Pires, the invitation to the symposium came as a total surprise.

“I never saw this coming, and to be given

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such a prominent role to introduce and chair a roundtable dialogue is more than I could ever imagine,” said the presenter of Radio Veritas’ “Catholic View”.

The invitation came after she interviewed Dr Hadebe on her show.

“About two or three years ago, in my daily research for content, I came across an article from Catholic Women Speak about a proposed book on women and Catholicism. Dr Hadebe’s name appeared in that article, so I asked for an interview which was followed by a series of interviews on women, Catholicism, gender inequality, culture, empowerment of women, and so on,” Ms Pires said.

“These interviews were also shared with ‘Catholic Women Speak through social media. I didn’t know that one day these interviews would take me to Rome,” she said.

The Mozambican-born presenter said that she experienced gender inequality when she entered the workplace. “That saw the start of a radio programme dedicated to women” which she presents on Radio Veritas.

Her Catholic View programme is broadcast from 18:30-19:00 every Tuesday, Wednesday and Thursday on Radio Veritas (576AM in Gauteng, DStv audio 870).

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Dr Nontando Hadebe (left) and Sheila Pires, who will play leading roles in a meeting in Rome on young Catholic women.

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The Southern Cross, September 26 to October 2, 2018

LOCAL

How communists and Christians lifted Indian state STAFF REPORTER

T

HE Bible was the subject of a panel discussion at the Jozibookfair in Johannesburg, with a Chilean-born priest saying that Holy Scripture is a powerful tool for social change.

In the discussion on “Bible, working people and social change”, Fr Sergio Lorenzini of Evaton, Johannesburg archdiocese, noted that in liberation theology, one starts with oppression, exploitation and marginalisation, since that is the reality of the majority of people.

In Latin America, Church leaders, theologians and ordinary people would reflect on that reality in the light of the Bible.

One of the first to write about this approach was the well-known author and Dominican Father Gustavo Guiterriez, who visited Soweto about ten years ago.

Fr Lorenzini emphasised that the Bible is a powerful tool for social change, and said God sent many prophets, such as Moses, Amos, Hosea, Jeremiah and Isaiah, to rulers and the rich so that the poor

(From left) Alistair Balluto, Frs Sergio lorenzini and Mokesh Morar, and Sr Elizabeth McEvoy participated in a panel discussion entitled “Bible, working people and social change” at Johannesburg’s Jozibookfair. would not be exploited.

Assumption Sister Elizabeth McEvoy, a retired teacher, shared her positive experiences from

spending a few months in India’s Kerala state, where she witnessed Catholics and communists working together to eradicate poverty.

Fr Mokesh Morar of Parktown, Johannesburg, shared his research on Kerala, which has repeatedly elected communist governments into power, with the support of Christians, Hindus and Muslims.

Fr Morar said the people and the communist governments of Kerala did not focus on raising incomes, but rather on making quality services, such as education, health and transport, accessible and affordable for all, especially the poor.

One result was that Kerala became the first state in India to achieve 100% literacy, according to the UN. Over the decades it has resulted in relieving poverty and narrowing the gap between the rich and the poor significantly.

“Kerala has shown that you do not need to raise the per capita income in order to raise the standard of living for all,” Fr Morar said.

“Even today, it has one of the lowest per capita incomes in the world—even lower than the rest of India—and yet, it has one of the highest standards of living for all its citizens, comparable to that of the Nordic countries.”

Kerala has proven that you do not need to spend a lot a money to improve the quality of lives and improve Human Development Indicators, the priest noted.

“With limited resources and funding, they were able to improve the quality of life,” Fr Morar said, noting that the successful development model of Kerala has been praised even by the World Bank and International Monetary Fund.

The priest acknowledged the efforts of Pope Francis who, like Popes John Paul II and Benedict XVI before him, has criticised the capitalist system, particularly the present neo-liberal economic model.

Fr Morar’s research, “Christianity and Socialism Today: Lesson and Possibilities from Kerala”, was made available as a booklet at the Jozibookfair through Khanya College.

Fr Lorenzini argued that capitalism is flawed at its core due to its materialism: meaning it needs consumption to sustain itself. He proposed an economic system that is based on sharing, not consumption.

Soweto’s first Catholic church turns 90

By CHRISTEN TORRES

S

OWETO’S first Catholic church, St Peter Claver in Pimville, is celebrating its 90th anniversary on September 30.

It opened in 1928, some 24 years after the township was founded.

St Peter Claver parish has a long history and relationship with its congregation. The church acknowledges the generations of families that have grown up in the parish, which over the years have given rise to groups such as Small Christian Communities, sodalities, committees, and a health desk.

A month-long programme of festivities has been underway leading up to the celebration of the 90th anniversary.

Events have included a spiritually week, led by parish priest Fr Tom Segami OMI, comprising prayers, lectures and confession, among other activities; and a fun-run which included yoga and aerobics activities.

Fr Segami has been blessing the homes

of all parishioners since April.

On September 28, the elderly of the parish will be treated to a fun day, which included Mass, lunch and gifts.

In the evening, there will be a singalong and worship session led by the St Peter Claver parish choir, with a scheduled “surprise” gospel singer making an appearance.

A children’s Mass on Saturday will be followed by indigenous games and lunch for the young parishioners.

For the main jubilee Mass today, September 30, all 21 churches in Soweto have been invited.

“We haven’t grown in numbers as much as we have grown in spirituality over the years,” said Nothemba Dlali, one of the organisers of the celebrations.

“We have found ourselves working very closely with the Bible and doing as much as we can to follow the guidance of the new Africa,” she said.

The parish celebration will also honour those who have kept up and looked after

the parish over those 90 years.

“We took the baton from those who came before us—men and women who worked tirelessly to get the parish where it is,” Ms Dlali said.

“This goes way back when money was scarce, but they gave their all, with humility. We have a responsibility to build on what we found, and we are determined to reach new heights of living according to the teachings of Jesus Christ.”

A particular focus of the celebration is on the elderly. “We are really honouring the elderly and older people as our celebrities, because those are the people on whose backs we rode, to get where we are as a parish,” Ms Dlali said.

Archbishop Buti Tlhagale of Johannesburg will be the presiding celebrant at the anniversary Mass, which will be followed by a large lunch afterwards.

Among the guests of honour expected to attend are basic education minister Angie Motshega and former deputy-finance minister Jabu Moleketi.

St Peter Claver, the first parish in Soweto, is celebrating its 90th anniversary this week. (From left) Parishioner Dawn Ngwenya, Fr Eugene Moshe and parish priest Fr Tom Segami OMI.

Bryanston parish reaches gold

By DAluxOlO MOlOANTOA

T

HE church of the Resurrection in Bryanston, Johannesburg, marked its 50th anniversary with much fanfare and celebration.

Johannesburg’s Auxiliary Bishop Duncan Tsoke, the main celebrant at the jubilee Mass, urged the congregation to recall the parish’s infant days, and to also look ahead to its next 50 years, with the question “Who am I in Christ?” in mind.

He also called on parishioners to pray for South Africa, and its leadership.

“We must pray for our country and its leadership to turn away from greed and corruption,” Bishop Tsoke said. “We must ask Our Lord to renew the nation, and to resurrect a spirit of service to people, before personal profit.”

During the intercessions, prayers were said in 13 languages, including Gaelic, Swahili and Mandarin. After Mass, lunch was served in the church hall, followed by a music concert.

Organised to mark Heritage Month, the concert featured various groups in the parish showcasing their traditional attire and dances. The star of the dance-floor was Bishop Tsoke himself, who wowed attendants with his moves.

Children of Bryanston church in Johannesburg hold up posters they made for the parish’s 50th anniversary celebration.

Also, a best-dressed family was rewarded with prizes.

Parish priest Fr Keith GordonDavies spoke of the excitement of witnessing the parish’s growth. “There’s been a huge transformation over our 50 years, leading us to the multicultural and diverse group we are today,” he said.

Among parishioners enjoying the day was Sophie de Bruyn, one of the leaders of the historic 1956 Women’s March.

St Catharine OSU, who was a primary school teacher at neighbouring Brescia House, recalled the farm occupying the land where the parish is today.

“The girls would stand on milk crates at the school fence, and feed the horses and pigs in the farm,” she reminisced.

Sr Catherine also shared fond memories of how the

parish’s founding priest, Fr Ronan Byrne CP, would visit farms all the way to Fourways, collecting Catholic farmworkers for the Sunday 15:00 Mass.

She also recalled the significant role the late, long-serving parish priest Fr Michael Fitzpatrick CP played in the Bryanston church community.

Earlier this year Bryanston parish marked its half-century with a well-attended pilgrimage to the Holy Land, spearheaded by parishioner Anthony Sturges.

No parish in South Africa sells as many copies of The Southern Cross as Bryanston.

The jubilee day’s programme director, Lindiwe Siddo-Sangweni, rounded off the festivities with a vote of thanks to all involved in the celebrations.

The Southern Cross, September 26 to October 2, 2018

LOCAL

3

St Joseph’s Scholasticate’s 75 years

By DENIS EkWERIkE MDP

S

TARTED 75 years ago as a scholasticate for South African Missionary Oblates of Mary Immaculate, St Joseph’s Theological Institute in Cedara, near Pietermaritzburg, now gives formation to people from different congregations and regions for the priesthood and religious life.

St Joseph’s scholasticate, like the mustard seed, was sown by a team of zealous missionaries from France in 1943. Seventy-five years later, this little seed has become a mighty tree whose foliage continues to nourish and mould priests and brothers for the local Church and beyond.

Oblates from around Southern Africa and afar, together with associates and friends, defied the torrential rains to celebrate 75 years of the goodness of the Lord in their special missionary formation activities so far at Cedara.

Looking back with gratitude, the newly appointed provincial superior of the recently consolidated Oblates province and former St Joseph’s rector, Fr Neil Frank OMI, recalled some of the toughest challenges the scholasticate went through in its 75 years.

He noted that St Joseph’s was born in the context of World War II. “I am thinking also of constitutionalised apartheid…that threatened the non-racial policy of the scholasticate. It even forced the community to sit in different places in public spaces, like in cinemas; it was very hurting to all the members during that time.”

Looking at the present, Fr Frank said: “Our scholasticate has become more international than it has been previously; South Africans no longer dominate in numbers. This has increased the intercultural experience and has enriched our lives. It also provides a good basis for clarifying what the African questions are and seeking African answers to them.”

The tough past became an opportunity for a rich theology that challenged oppressive regimes and gave hope to the masses, Fr Frank said. He expressed hope that the scholasticate and St Joseph’s Theo-

logical Institute will bring contextual theology to bear on the current socio-political problems of growing poverty, the land issue, corruption, and the education crisis in South Africa.

He tasked the scholasticate formation team on “a decolonised missionary formation for a decolonised missionary praxis”.

live responsibly as their actions today would have implications for many years to come.

“You have heard the challenge; you’re the hope of the future and therefore, like our founder said, we have to build human beings first, become good Christians and then hopefully, saints. So, my brothers, aim to be saints,” Fr Phiri said.

Present at the event were Oblate provincial superiors Fr Lucas Motsemedi of Namibia, Fr Jacob Salooe of Lesotho, Fr Vincent Sakala of Zambia, Fr Charlse Nabwenje of Zimbabwe, and Fr Fidele Munkiele of Kenya.

C

ardinal Wilfrid Napier of Durban, who presided over the anniversary Mass, paid glowing tribute to the Oblates for the many gifts and blessings granted the Church of Southern Africa.

Reflecting on some of its contributions towards the development of the new South Africa, Cardinal Napier recalled with nostalgia the work on peace that was produced at St Joseph’s.

“I think in our present circumstances, with so much violence in society—of every nature—it will be a good idea to have a look at what that work from Cedara produced in terms of things that make for peace.”

Cardinal Napier urged St Joseph’s to be a sign of hope for a Church where child sexual abuse would become a thing of the past, “by instilling a new spirit and a new way of understanding what the Gospel challenge means today, and teach-

Cardinal Wilfrid Napier presided over the 75th anniversary Mass of St Joseph’s Theological Institute in Cedara, Pietermaritzburg. ing the new generation of young people how to be true to their calling, never to allow the ways of the world to draw them aside”.

In light of the recent Pennsylvania grand jury report, the cardinal regretted the deep wounds of the clergy abuse scandal, but added that the media were portraying the issue out of context.

“That report was about child abuse by clergy, by Church personnel for the last 70 years, because it caused a huge stir. Every bishop,

every priest, is now looked at with suspicion because the media is just emphasising it one after the other, and I don’t blame them for emphasising it—but making it look as if it’s happening right now, that I blame them for,” Cardinal Napier said.

In his vote of thanks, St Joseph’s superior Fr Joseph Phiri OMI said the formation team would carry on the legacy of forming “responsible young men who are dedicating their lives to working for God”.

He enjoined the scholastics to

New SJTI head named

By DENIS EkWERIkE MDP

O

BLATE Father Ewen Swartz has been appointed the new president of St Joseph’s Theological Institute (SJTI) in Cedara, KwaZulu-Natal. The longanticipated news was made public in a memorandum signed by Fr Neil Frank OMI, chair of the SJTI board of directors and immediate past president.

The office of SJTI president became vacant when Fr Frank was elected provincial of the three united Oblate provinces in South Africa earlier this year.

Fr Swartz’s appointment took effect immediately.

“We wish Fr Ewen God’s bless-

ings and strength as he takes up this new role in the institute, and we thank him for his meticulous work in the dean’s office in the past few years,” the memorandum said.

Prior to this appointment, Fr Swartz had been SJTI’s academic dean and after Fr Frank’s new assignment, acting president.

Born in Ceres, Western Cape, Fr Swartz, a Missionary Oblate of Mary Immaculate, studied at the Urban Pontifical University in Rome, and at the Pallottinische School of Philosophy and Theology in Germany, where he earned bachelor of philosophy and master of theology degrees respectively.

Fr Swartz specialised in canon law and obtained his masters and li-

Fr Ewan Swartz OMI centiate from Canada. He teaches canon law at SJTI, and is a judge on the inter-diocesan tribunal.

Missionary of Africa Father Quinbert Kinunda has been appointed associate dean, pending the appointment of a new dean.

The formal installation of Fr Swartz as the new SJTI president will be held on October 2 at 16:15 during the institute’s weekly community Mass.

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t Joseph’s Scholasticate was founded in 1943 to fill the gap during World War II when it became impossible for the Oblates to send candidates to Europe for studies, as was the practice then.

Following the advice of Bishop Henry Delalle of Durban, an Oblate scholasticate for Southern Africa took root at St Joseph’s hermitage, a former Marist Brothers’ juniorate in Pietermaritzburg, with four newly professed scholastics.

The number of candidates increased after the war, with a move first to Cleland and then, at the start of 1953, to Cedara.

St Joseph’s in Cedara began as a two-storey structure, built on donated farmland. One of the first students described the buildings as a huge block of concrete, but this custom-made house fostered growth in its students, for both South Africa and Australia. Scholastics laid out the gardens, planted trees and worked on the farm; a welcome relief from classes since, although lectures were given in English, textbooks were in Latin.

In 1971, two Dominican students arrived, then some seminarians from Cape Town and later in 1976 clerical students from Mariannhill Missionaries were transferred to Cedara. Capuchins, Missionaries of the Sacred Heart, Franciscans, Oblates of Francis de Sales and others also began arriving.

Currently, the Oblate scholasticate is also home to students of the young Missionary Society of Divine Paraclete from Nigeria.

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The Southern Cross, September 26 to October 2, 2018

INTERNATIONAL

The listening Church: Pope gives new rules and vision for Synod of Bishops

By CINDy WOODEN

T

HE Synod of Bishops increasingly should be a structure for listening to the Catholic faithful, demonstrating a local bishop’s concern for the entire Church and a means of expressing all the bishops’ unity with the pope, Pope Francis said.

Replacing Pope Paul VI’s 1965 document that established the Synod of Bishops and building on changes made to the synods over the past five decades, Pope Francis issued an apostolic constitution, providing a theological explanation of the synod’s role in the Church and updating rules for how a synod is prepared for, conducted and implemented.

The constitution, Episcopalis Communio (“Episcopal Communion�), also states for the first time that voting members of the synod do not necessarily have to be priests. In preparation for the October synod on young people and vocational discernment, the Union of Superiors General, the organisation of leaders of men’s religious orders from around the world, elected two religious brothers to be members of the synod.

Discussing the normal voting members of the synod, Pope Francis’ new rules said that “according to the theme and circumstances, others who are not honoured with episcopal duties can be called to the synod assembly with a role to be determined by the Roman pontiff�.

Asked if that meant that women

Cardinal lorenzo Baldisseri, secretary-general of the Synod of Bishops, announced changes issued by Pope Francis, updating the rules of how the synod is prepared for, conducted and implemented. (Photo: Paul Haring/CNS) or women religious could be full voting members of the synod, Bishop Fabio Fabene, undersecretary of the Synod of Bishops, said that according to the new rules the men’s Union of Superiors General “can elect any male religious, even nonpriests, as the pope had permitted by exemption in the last two synodal assemblies. As for women, they are already present as observers and participate in the synodal assembly and the small groups and have a right to speak�. “At the moment, it is established that the men’s union of superiors elects members,� but the women’s

International Union of Superiors General does not, Bishop Fabene said, “For now, that it how it is.�

B

ut the main changes Pope Francis made to the synod are less visible and more profound.

Paul VI established the synod as an instrument through which “bishops chosen from various parts of the world are to offer more effective assistance to the pope.

But Pope Francis, almost from the beginning of his papacy, has called for the entire Church to be “synodal�.

Marking the 50th anniversary of

the synod in 2015, the pope said the Church should be synodal at every level, with everyone listening to one another, learning from one another and taking responsibility for proclaiming the Gospel.

Through baptism and confirmation, all members of the Church have been anointed by the Holy Spirit, Pope Francis has taught. But, even more, he has said, the entire Church community is infallible when its members discern together and speak with one voice on matters of faith and morals. “The sensus fidei (sense of faith) makes it impossible to rigidly separate the ecclesia docens (teaching Church) and the ecclesia discens (learning Church), because even the flock has a nose for discerning the new paths that the Lord is opening up to the Church,� Pope Francis said in 2015.

In the new constitution, the pope said each bishop must be “simultaneously a teacher and a disciple�, proclaiming the Gospel with the power of the Holy Spirit, but also listening to what the Holy Spirit has inspired the lay faithful to tell him. “While in its composition it is configured as an essentially episcopal body, the synod still does not live separated from the rest of the faithful,� he wrote. “On the contrary, it is an instrument suitable for giving voice to the whole people of God precisely through the bishops.�

Obviously, the pope said, the

synod is not a Catholic parliament. “In the Church, in fact, the aim of any collegial, consultative or deliberative body is the search for the truth or the good of the Church,� so prayerful discernment and openness to the Holy Spirit is key at every stage.

However, the pope also said the final document adopted by a Synod of Bishops, when approved by the pope and ordered public, becomes part of the “ordinary magisterium�, or teaching, of the pope himself.

Cardinal Lorenzo Baldisseri, general secretary of the Synod of Bishops, said that Pope Francis saw the updating of the synod as an essential part of the renewal of “all Church structures� so that they would be “more missionary, that is, more sensitive to people’s needs, more open to what is new, more flexible in an age of rapid transformation�.

Fr Dario Vitali, a consultant to the synod and professor of dogmatic theology at Rome’s Pontifical Gregorian University, told reporters the pope’s constitution can be understood through “the hermeneutic of reform in continuity� with the tradition of the Church.

Such reforms, he said, allow “the whole Church to remain faithful to the Spirit without closing itself off in a defence of the past and its forms, without venturing into ahistorical experimentation, but remaining firm in the living—and, therefore, dynamic—tradition of the Church�.—CNS.

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UMAN sexuality is not taboo, but a gift of God, Pope Francis told a group of young people from France.

Sexual relations between a man and woman joined together in marriage is “a gift that the Lord gives us. It has two purposes: for loving each other and generating life. It is passion, it is passionate love. True love is passionate,� he said.

The pope was speaking with young people from the diocese of Grenoble-Vienne in France.

He answered several questions on issues such as vocations, helping the poor, evangelisation, living one’s faith and sexuality.

Manon, 16, asked how to navigate a world that “desecrates� the human body and that proposes so many “different opinions�.

The pope said: “Sexuality, sex, is a gift of God. Not taboo.

Love between a man and a woman, when it is passionate, it

leads you to give your life forever. Forever. And to give it with your body and soul,� he said.

God made in his image and likeness both male and female together, he said, and when they join in marriage they become “one flesh; this is the grandeur of sexuality. And one must talk about sexuality like this and one must live sexuality like this, in this dimension of love between a man and a woman for life.�

It is true that human weakness or spiritual failings can lead people to use their sexuality in a way that does not follow “the very beautiful way� it was intended to be—as love between a man and woman—but as “objectified sexuality, detached from love and used for amusement�.

The pope criticised pornography as being part of an “industry of lies�, an industry “of sexuality detached from love�.

Sexuality, the way God intended it, “is great�, he said, urging them to “safeguard it well

and prepare for that love� that will be part of their whole lives.

Another young man told the pope about his concerns that the Church was losing its standing and number of followers in an increasingly secular world. “Why make an effort in an institution that sometimes seems to me pointless� and has lost its place, the man asked.

The pope said belonging to the Church is not belonging to an “institution� but is belonging to “a person, to Jesus�. “It’s about following Jesus,�

Pope Francis said, not following the “social consequences, if the Church is big or if it is small.

No. Jesus. To follow him when things are easy, when the Church thrives, and follow him during the times in which the Church is in crisis.�

The Church goes on because of saints, he said. “Not us, not even the pope. No. Saints. They will forge the way ahead of us,� he said, “because they follow Jesus.�—CNS

Nigerian bishops tell citizens not to sell their votes or voter cards

By PETER AJAyI DADA

N

IGERIA’S bishops advised citizens not to sell their permanent voter cards or their votes for the February general elections. “Despite the deception and defections, Nigerian voters must be wise enough to show some of our politicians, who may have so much to hide, that ‘they can run, but they cannot hide,’“ the bishops said in a statement issued at the end of their September general assembly in Sokoto. “We encourage all registered voters to ensure that they are equipped with their voter’s cards, and to reject and denounce the

illegal practices of selling and buying of votes,� they said.

Political parties are alleged to be approaching Nigerians and offering money so citizens will vote for certain candidates during the elections. They have also been accusing their opponents of buying people’s permanent voter cards.

Nigeria’s Independent National Electoral Commission admitted that vote-buying took place during July elections for the governor of Ekiti state.

The bishops advised Nigerians not to give up on their hopes for a great, prosperous and peaceful nation as they look forward to the elections of 2019, when they

will elect a new president, several state governors and members of national and state assemblies.

But they said that for the dreams of Nigerians to be realised, citizens must embrace a new way of governing themselves, which should be based on genuine repentance and sincere moral transformation.

The bishops reminded citizens that they have the right to fully participate in the electoral process without intimidation and violence.

They also advised the Independent National Electoral Commission to ensure that the choice of the electorate, once made, be respected by all.—CNS

INTERNATIONAL

The Southern Cross, September 26 to October 2, 2018

5

‘Time for lovely words and promises is over’

By CAROl GlATz

I British Bishop Richard Moth of Arundel and Brighton, lower, skydives from 4,5km harnessed to an instructor. The bishop jumped to raise money to send pilgrims from his diocese to the Shrine of Our lady of lourdes in France. (Photo: Diocese of Arundel and Brighton)

Bishop falls from sky ‘T

HE Moth has landed,” tweeted the English diocese of Arundel and Brighton.

The tweet and a similar post on the diocesan Facebook page was meant to assure people that 60year-old Bishop Richard Moth of Arundel and Brighton had fulfilled his pledge to go skydiving and had completed the task successfully and unharmed.

Joined by Lucy Barnes, a local Catholic school teacher, Bishop Moth jumped from a plane at 4,5km to raise money to take ailing pilgrims to Lourdes.

“He flies through the air with the greatest of ease,” said another tweet, referring to Bishop Moth.

The Bishops’ Conference of England and Wales tweeted: “Is it a bird? Is it a plane?...Wait, it’s a bishop!” They made no reference to the insect that flies and shares the bishop’s name.

With a goal of £3 000 (R58 5000), the bishop raised more than £5 160 (R98 000) on an online crowdfunding website.

In a press release from the diocese, Bishop Moth said of his skydive: “It requires you to trust in

the person you are in tandem with and in the equipment. The staff, however, are very professional and looked after us really well.” Both the bishop and Ms Barnes jumped in tandem with—and harnessed to—an instructor.

Ms Barnes said: “It was very cold at 4,5km and the one minute of freefall made my head spin, but then the gently drifting down with the parachute open was fantastic as you could see everything around you.”

When asked if they would do it again, Bishop Moth gave a hesitant: “I might”, but Ms Barnes said, “I would not go up again and am glad to be back on earth, and feeling so much better after fish and chips, and gin and tonic!”

“Each year, the diocese of Arundel and Brighton organises a pilgrimage to Lourdes for one week in late July,” the diocese said. “Over 700 pilgrims travel with us, and 120 of those are sick, frail, elderly or disabled. Some pilgrims and their carers find it hard to fund their trip, and so from time to time we fund raise to subsidise their fare and accommodation in Lourdes.”—CNS

NVITING presidents of the world’s bishops’ conference to the Vatican to discuss abuse prevention reflects an understanding that “lovely” words and promises are not enough—concrete, concerted action by the whole Church is needed, said Archbishop Charles Scicluna of Malta.

Pope Francis’ convocation of the gathering, to be held from February 21-24, sends “a very strong signal of a hearty commitment to defend dignity, to safeguard minors in the Church”, Archbishop Scicluna said.

The archbishop, who is also president of a board of review handling abuse cases within the Congregation for the Doctrine of the Faith, told reporters that the pope’s decision to hold the meeting in February reflects a fundamental point: “that the issue of prevention of abuse and safeguarding minors requires the whole Church and requires everyone in the Church” to take part.

The February meeting, which was announced by the pope’s international Council of Cardinals, “is also a response to the expectations of the people that after documents and words, we now want action”, Archbishop Scicluna said.

People need to know that “lovely words and promises are not enough”, he said. What is needed is “an extensive commitment that concerns everyone, it involves the whole Church and everyone in the Church”.

Canadian Cardinal Marc Ouellet, prefect of the Congregation for Bishops, said: “We have to speed things up and do something more effective.”

While much has been done to fight abuse, the cardinal said, “I believe that much more must be done within the Church. I am thinking about priestly formation, more prudence in choosing bishops, we’d need the participation of more women in the formation of priests in teaching, the discernment of candidates, for affective balance” or maturity.

Cardinal Ouellet said today’s

Pope honours priest martyred by the mafia H ONOURING a priest shot at point-blank range by the mafia in 1993, Pope Francis insisted that true happiness and a real change in society will come only when people love and care for one another rather than trying to grab as much money and power as they can.

“On the other hand, one who loves finds himself and discovers how beautiful it is to help others has joy on the inside and a smile on the outside, just like Fr Pino” Puglisi, the anti-mafia priest gunned down on his 56th birthday.

Pope Francis made a day trip to Sicily to mark the 25th anniversary of the now-beatified priest’s martyrdom. His homily and speeches included denunciations of the mafia and a call for the mafiosi to convert, but he focused especially on encouraging local Catholics to live their faith and to courageously stand up to all forms of injustice, which flow from and feed into the mafia’s power.

The pope asked for special care in ensuring that the traditional religious festivals of the region’s cities and towns not be used, as they have been in the past, to give a pious varnish to members of the mafia.

An image of Bl Pino Puglisi, shot by the mafia 25 years ago, is seen as Pope Francis leads a meeting with young people in Palermo, Sicily. (Photo: Paul Haring/CNS) “I ask you to be attentive guardians so that popular religiosity is not used by a mafia presence,” he said. Stopping processions with a statue of Mary “and having her bow before the home of the mafia chief,” as has been known to occur, “this will not do, absolutely not!”

Strength for building a community that is solid and in solidarity with the poor will come from regularly celebrating Sun-

day Mass together, Pope Francis told the people.

“How many times have I heard, ‘Oh, Father, I pray, but I don’t go to Mass,’” he said. “‘Why not?’ ‘Because the homily is boring; it lasts 40 minutes.’”

“No, the whole Mass should last 40 minutes,” the pope said, exaggerating. “But the homily must not go more than eight minutes.”

“Twenty-five years ago today when Bl Puglisi died on his birthday, he crowned his victory with a smile; that smile that kept his killer from sleeping,” the pope said, noting how the man arrested for the priest’s death said, “There was a kind of light in that smile.”

“We so need priests who smile,” the pope said. “We need Christians who smile, not because they take things lightly, but because they are rich only in God’s love, because they believe in love and live to serve others.”

“No to the Mafia mentality, to the logic of crime, which are corrosive poisons for human dignity,” the pope said. “No to every form of violence. Those who use violence are not human. And the youngest of you, remember and promise me none of you will be bullies.”—CNS

Archbishop Charles Scicluna of Malta (left) says preventing abuse requires everyone in the Church. Cardinal Reinhard Marx of Munich (right) said that mistakes were made in the handling of abuse and that he anticipates change in the Church. (Photos: Alberto Valdes, EPA and Markus Now, kNA/CNS) priests need the prayers, support and encouragement of the faithful.

While such solidarity is needed, he said, it is also necessary for people to be able to freely express “their anger, dissatisfaction and frustration. That is the path so that these problems get addressed”.

However, he said, attacking the pope is “a very serious offence. It is not a positive response and it is also an unjust attack”.

I

n Germany, Cardinal Reinhard Marx, head of the German bishops’ conference, admitted that mistakes were made in his country’s Church handling of sex abuse of minors and said he anticipates change in the Church.

Speaking out for the first time regarding the contents of a leaked document on Church sexual abuse in Germany, Cardinal Marx attributed the abuse to the Church “lacking attentiveness, lacking sensitivity, through the absence of love”.

“God suffers about what we overlooked, where we looked away, what we did not want to believe as true,” the cardinal said during his homily at a Mass in Schoenstatt, Germany.

The document contained the findings of a confidential study, sponsored by the German bishops’ conference, revealing that an estimated 3 700 minors were abused in Germany from 1946-2014.

“We stand on the side of the victims of sexual abuse. That is our continual duty,” said Cardinal Marx. He said the bishops are “deeply depressed, shaken and ashamed before the reality of sexual abuse of minors within the Catholic Church”.

M

eanwhile, a priest who was once hailed as a champion of human rights in Chile was expelled from the priesthood by Pope Francis after being found guilty of sexual abuse.

The archdiocese of Santiago announced that the pope dismissed Fr Cristian Precht from the clerical state, with “no possibility of appeal”.

The announcement comes as Chilean prosecutors continue a nationwide investigation into alleged cover-ups of sexual abuses by clergy, including Archbishop Ricardo Ezzati of Santiago and his predecessor, Cardinal Francisco Javier Errazuriz Ossa.—CNS

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The Southern Cross, September 26 to October 2, 2018

LEADER PAGE LETTERS TO THE EDITOR

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.

Great organ music must not die The morality of dagga W Editor: GĂźnther Simmermacher

T

HE Constitutional Court’s decriminalisation of the possession of marijuana for private use by adults will raise questions about whether private cannabis-consumption is morally acceptable for Catholics.

With the element of legality effectively no longer a consideration in arguments proscribing its use, a good response to that question will require nuance beyond personal opinions, whether for or against.

The Catechism of the Catholic Church offers some guidance. “The use of drugs inflicts very grave damage on human health and life. Their use, except on strictly therapeutic grounds, is a grave offence,� the Catechism states, but without specifying any particular substances, or defining what exactly it means by “drugs�.

And that lack of definition is a problem. The reference to “therapeutic grounds� provides a clue that by drugs the Catechism might mean recreational drugs which are designed to alter moods. In their therapeutic use, such mood alteration would be a secondary effect, not the intended result of a drug’s consumption.

But there are grey areas. Is there an objective moral standard governing, say, the sustained use of painkillers, sedatives or medication containing codeine? At which point do we determine that their use is morally objectionable?

And what of cigarettes or alcohol? The Catechism permits smoking of tobacco and consumption of alcoholic beverages, only counselling “temperance� and warning against “the abuse of food, alcohol, tobacco, or medicine�.

But the Catechism provides no measures to indicate when such abuse is taking place. Indeed, it explicitly permits the temperate use of alcohol and even tobacco, but without setting thresholds.

While the body may well be a temple, the Church is not ill-disposed to people having a recreational drink or cigarette. “If morality requires respect for the life of the body, it does not make it an absolute value,� the Church teaches. “It rejects a neopagan notion that tends to promote the cult of the body, to sacrifice everything for its sake.�

Whatever health concerns one may have regarding marijuana— and these must be taken seriously—the Catechism allows the temperate consumption of more health-damaging and more addictive substances, such as alcohol and cigarettes. It says nothing

about the addictive properties of over-the-counter pharmaceutical products.

So can there be any licit moral objections to the temperate consumption of marijuana (which, unlike alcohol and tobacco, even has medicinal properties) on grounds of health?

However, unlike tobacco and small amounts of alcohol, marijuana has mind-altering properties, even if consumed in small doses. Is it objectively sinful to use mind-altering substances, including alcohol, cannabis and certain pharmaceuticals—other than for therapeutic or medicinal purposes?

One may regard the altered states of consciousness produced by alcohol and cannabis alike as sinful, or as not meeting the definition of sin. The question we must ask is: Does their use do harm and does it offend God? Whether or not one considers the occasional state of inebriation or being high as sinful in themselves, the consumption of both alcohol and marijuana can give cause for sin. For example, driving while under the influence of alcohol or marijuana (or other impairing drugs) is objectively sinful as it endangers the safety of others.

The Church’s response to all drugs—cannabis, alcohol, tobacco—must also take into consideration their social effects. Is marijuana a gateway to more damaging drugs, or does its decriminalisation normalise the use of more dangerous drugs? Does alcohol lead to violence in homes and in public? Does cigarette smoke cause ill health in those who consume tobacco and in those who breathe in secondary smoke?

These questions, and others like them, must guide us as we discern the relative moral objections to marijuana and other substances. Little good is served by making definitive pronouncement for or against the moderate, recreational use of cannabis, alcohol, tobacco or pharmaceuticals. But much good can be done by issuing warnings about the effects of their consumption.

As in cases of routine excess of alcohol consumption, we must be alert to possible detrimental lifeor personality changes in those who use cannabis, for sin might reside not in the act of consuming these drugs but in the consequences of that consumption.

Whatever the answers, for Catholics the emphasis must be on temperance in all things.

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ITH reference to the articles “Teen organist plays for God’’ and “Young talent’s passion is the organ� (September 12), I am pleased to see that these two young and upcoming organists are receiving such exposure at a time when traditional church and organ music is becoming less popular, with parishes replacing the organ with other instruments.

The organ is unfairly associated with “old and dreary� music, but having heard these two young gentlemen play the pipe organ, I would like to think that the opposite is true.

This still begs the question of how we can further encourage our young people to have a love and appreciation for church and organ music, and so encourage the devel-

Bishops must support media

I

N recent editions of The Southern Cross, mention has been made several times of the Catholic Church and the media.

This discussion culminated in an extensive statement (August 15) by Archbishop Stephen Brislin, president of the Southern African Catholic Bishops’ Conference, regarding the Church’s lack of proactive comments on matters of social concern, where too often comments are reactive. The archbishop is quite right: the Church does need a fresh approach to such matters.

However, in my opinion, he misses a point. He and his fellow bishops need to ask themselves whether the “Catholic in the pew� is aware of the Church’s view on such matters.

For example, how many lay Catholics are aware of Pope Francis’ recent update on the death penalty, when he changed the Church’s stance, declaring it wrong in all cases? With the high murder rate in South Africa, there is a growing call for the death penalty to be reinstated. There has been no statement from the SACBC on this pronouncement from the pope.

I read of Pope Francis’ decision on the death penalty in The Southern Cross, which is an excellent Catholic newspaper that should be read by as many Catholics as possible, and where the laity can be kept up to date on all matters of faith and morals. Sadly, our bishops do not actively support this excellent publication.

Indeed, three years ago, in an exchange with a senior bishop, the matter of The Southern Cross was raised by me. This senior bishop expressed his view that the newspaper did not convey the Church’s mes-

opment of more organists within our parishes.

As an organist myself (for 22 years, now at St Ninian’s parish in Kuils River), I was fortunate enough to receive my formal training at Diocesan College (Bishops) in Cape Town, having won a scholarship. Not everyone is that lucky.

Our organists give selflessly of themselves at their organ benches, some of them for decades, but few receive any recognition for their time and service—it really is a thankless job.

I do believe that we do it as a simple means to give God praise and glory for the talent we have been blessed with.

Some of us are self-taught, or owe our skills and learning to past

sage and almost boasted that he was aware of parishes that had cancelled their weekly orders. I was shocked.

The Southern Cross should be supported by our bishops, who should instruct their clergy to promote this publication from the pulpit. This will enable a wider number of lay Catholics to be informed on Church matters, and thereby in a position to comment to their nonCatholic friends on issues concerning our faith.

While Archbishop Brislin is quite correct in his comments, I have to ask whether he has the support of his fellow bishops in the view that a fresh approach is needed in dealing with the media.

Here the need for assistance and input from professional journalists is required. Such persons are to be found in the ranks of the laity.

I urge our local bishops to heed the call of Pope Francis to use the talents and input of the laity in all matters where they themselves have no knowledge.

Mervyn Pollitt, Waterfall, KZN

We need to ask ‘Why?’ on abuse

T

HE letter by Pope Francis to the People of God on the question of sexual abuse in the Church was a most welcome acknowledgement of an evil that has stifled the Catholic Church in recent times.

It condemns “the atrocities perpetrated by consecrated persons�. It asks for forgiveness and ends by calling on the Holy Spirit to grant us the grace and courageous resolve to combat “these crimes of abuse�.

Further, it confirms that “no effort to beg pardon and seek to repair the harm done will ever be sufficient� and “no effort must be spared [to] prevent such situations from happening’ again�.

educators or fellow organists.

I believe now is the time to take a leaf out of the book of our New Apostolic brothers and sisters, who promote music education extensively, and recognise that it forms an integral part of divine worship and praise.

Our organists—and musicians in general—are not promoted enough, not given sufficient training or resources, and some have little to no education in liturgical music, yet we are all expected to play the same way.

Is the role of the organist in the Mass not to encourage the assembly to be more prayerful by singing? Or has playing the organ become a dying art?

Our organists are already so few; we could be extinct before long. Is there really no one to take our places?

Ilze Sidney, Cape Town 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

An open society is a healthy one, although painful at times. Openness has enabled us to uncover this wound. The victims have told us their stories, we have felt their pain, and pray for their full healing.

We should also listen to the perpetrators so that we learn where we have gone wrong as a society.

Is it in the recruitment of priests?

Were they forced into vocation? Is it that they suffered abuse themselves?

Is it loneliness? Is it that parishes do not care enough for their priests? Is it our repression of sex?

The confessional needs to be reviewed too. Perhaps it should be replaced by silent, personal reconciliation, asking God for forgiveness in the Mass? Perhaps priests should be stronger in advising those who confess serious crimes that even if God may absolve their sin, they still need to make an admission of guilt to the police?

On Archbishop Carlo Maria Viganò’s controversial allegations against Pope Francis: surely he should have had the courage to handle this internally rather than trying to inflict damage through the media?

Pope Francis has been a beacon of hope, a light, a good shepherd for our Church. If he erred, we forgive him and ask God to bring healing to all involved.

Steve Lincoln, Auckland, New Zealand

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PERSPECTIVES

Even witch-doctors found churches Arinze N Joseph Ani IGERIA is one of the most religious countries in the whole of Africa, with the highest number of Christians and more churches than the other African countries combined.

Nigeria is known as a home for miracle, signs and wonders as many churches, ministries and groups have priests, pastors, apostles, prophets, and so on who execute these signs and wonders.

But the big questions only few pause to ask about these magnificent prophetic acts are: What is the true source of their powers? What’s the assurance that God is here? Will this healing last?

Many dive into these churches without asking any questions. That has caused a lot of chaos and confusion in Nigerian Christendom as various churches disagree about others’ doctrines, practices and ways of performing miracles.

Nigeria before Christianity (and Islam) practised worship of ancient native gods, which persists even today. They have always believed in supernatural powers, right from ancient times.

That’s one of the major reasons why missionary preaching about the wonders and powers of God made sense to them in ancient times—sparked by a little miracle and testimonies, they adopted Christianity.

But now, many Christians have reset their expectation for Christianity to be a religion where miracles, signs and wonders must happen. This idea has become so common among Catholics that many of them are beginning to feel that the Catholic Church does not have the “miracle-effect” of other, newer churches.

So many faithful now find themselves being members of mushroom churches, not with the aim of finding God but to

seek miraculous signs and wonders.

That great hunger for miraculous signs and prophecies has awoken a great evil as many witchdoctors now leave their native shrines, suit-up with bibles their hands, and perform evil magic under the guise of divine manifestations from God. And they are motivated by their members who always donate huge sum of money to them for prayers.

Setting up a new church is becoming one of the easiest businesses. Almost anyone who has studied the Bible well can venture into it. Have some biblical knowledge coupled with claims of miracle-performing and prophetic powers, and you are set for business.

T

here is a church founded by a man whom I know well as an evil witchdoctor. He was never “born-again”.

But far from where he is well-known, he made a huge impact.

He started with congregations of five people. All he did was to prophesy massively and “heal” a lame man, and the

Worshippers sing during a service. New independent churches are mushrooming in Nigeria, with even witchdoctors getting in on the act.

Holiness in hopelessness I AM reading Pope Francis’ document on holiness, Gaudete et Exsultate (“Rejoice and Be Glad”), which was published earlier this year. But to be honest, I’m finding it really hard to be holy.

Economically, South Africa is struggling and ordinary people are finding it increasingly difficult to make ends meet.

It is hard to give to others when we, ourselves, are counting every cent to get to the end of the month, if we’re lucky enough not to be in debt.

Socially, South Africans seem to have regressed. Where a few years ago we were celebrating the diversity of our rainbow nation, now our differences seem to be a cause of conflict.

Racist slurs keep making the news headlines, reminding us that we haven’t yet overcome the scars of our past, but neither do we seem to be interested in finding common ground where we can begin the process of healing.

Add to this the land reform issue, which has to be resolved in a meaningful way if we want to move forward as a nation. But what started as a series of proposals by political parties has become a turf war that is pitting ordinary South Africans against each other, resulting in more race-based politics, land grabs and even the interference of foreign leaders.

As a Church, the abuse scandal, accusations and counter-accusations leave me feeling angry and disappointed in the very people to whom I entrust my spiritual growth.

I know that the wonderful priests and Church members who have accompanied me throughout my life are nothing like the people who committed these terrible crimes. Yet, the seed of doubt is planted: can I trust even the members of my own community?

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Sarah-leah Pimentel reflects on Pope Francis’ exhortation Gaudete et Exsultate, in which the pope discusses holiness.

Against this backdrop, being holy seems much harder than the parochial example Pope Francis gives at the start of his encyclical—to refrain from gossiping, to have patience with one’s children, to say a kind word to a poor person. This simple world of home and community seems so far removed from the chaos I open my eyes to every morning.

Not even the words of St Teresa Benedicta of the Cross quoted in the text are of much comfort: “The greatest figures of prophecy and sanctity step forward out of the darkest nights.” As I eat my breakfast and scroll through the morning’s news, my first reaction to the day is hopelessness, not holiness.

H

opelessness and holiness. Perhaps this is the place to start.

Hopelessness sees no way out of the darkness. Holiness seeks out the good even in darkness.

Hopelessness dwells on past pessimism and transforms it into a pattern for future actions. Holiness trusts in a different future.

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The Southern Cross, September 26 to October 2, 2018

Chris Chatteris SJ

Pray with the Pope

letter from Nigeria

next Sunday he had a crowd of over 500.

Today he attracts crowds of over 10 000 in his headquarter-church, with branches scattered across Nigeria.

Nigeria has freedom of worship in her constitution, so there’s nothing anyone can really do about it except to open the eyes of these Christians to the true essence of their faith.

Christ was, is and will always be present in the Catholic Church. So why do you wish to leave? It’s obvious that people want quick solutions and tend to have their eyes fixed at where the heat is on (and that’s how the devil gets you twisted really quick).

Christ is most assuredly present in the Blessed Sacrament. Why run helter-skelter after what you already have on a platter of gold, and thereby eventually ruin your soul?

Some of the founders know that. I have heard of two popular and prominent founders of different church ministries who still visit the Blessed Sacrament and spend quality prayer time there. I have seen a few of the less popular ones doing the same before my very eyes.

If you need miracles, talk to God about it in the Blessed Sacrament, visit God in the Blessed Sacrament, pray with your priest and fellow faithful; and pray with all focus on God during Holy Mass.

Surely the arm of the Lord is not too short to save, nor his ear too dull to hear (Isaiah 59:1).

Sarah-Leah Pimentel

The Mustard Seeds

Hopelessness holds onto its nothingness. Holiness embraces possibility.

Hopelessness is rich in its futility. Holiness accepts its poverty.

In chapter three of the encyclical, Pope Francis interprets the Beatitudes as an expression of holiness through poverty.

The “poor in spirit” do not have the security of the rich but experience a “holy indifference” that brings “radiant inner freedom”.

The meek are an “expression of the inner poverty of those who put their trust in God alone”. The humility of the meek is holiness.

The poverty of those who mourn lies in their loss, but yet their sorrow gives them the capacity for compassion to share in the suffering of others. Holiness comes from mourning with others.

Pope Francis speaks about those “who hunger and thirst for righteousness”, saying that their poverty comes from the absence of justice and calls us to strive for holiness by not standing by watching others suffer injustice, or even worse, give up on the struggle for “real justice and opt to follow the train of the winners”.

These kinds of poverty are what I experience when I read about the killing of another child, racist social media rants, extremist views in the realm of politics and religion. If I am to interpret the Holy Father’s words, then I am called to acknowledge my poverty and powerlessness to do anything about these issues that make me feel hopeless.

The Beatitudes go on to speak about the merciful, the pure of heart, the peacemakers, and all those who are persecuted.

Continued on page 11

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7

What more can we do?

General Intention: That consecrated religious men and women may bestir themselves, and be present among the poor, the marginalised, and those who have no voice.

CTOBER’S prayer intention is challenging stuff from the Jesuit pope to his fellow religious. We must “bestir ourselves”—in other words, wake up and get moving.

And we cannot but be impressed by Francis’ own powerful example. Even though he is the head of a vast and complicated institution which often seems designed to cocoon its leaders from the harsh realities of life, he cuts through it all with an easy directness and is himself able to connect with and be present to “the poor, the marginalised and those who have no voice”.

I’m sure Francis would be the first to acknowledge the great work being done among the poor by religious, especially religious women, but “unfortunately” for us, he’s a disciple of St Ignatius who was always asking what more could be done.

I interpret this intention as written in the spirit of the magis of St Ignatius, that gift of divine dissatisfaction which never allows the followers of Christ to rest on their laurels in this life.

While looking at IgSt Ignatius of loyola natius’ magis we can also recall his insistence on the examen, or examination of self, in the presence of God. There are at least two ways, it seems to me, that the examen might show how we religious can revisit our obligation to serve the poor. One is by following Francis’ example in not allowing our institutions to cut us off from them. Indeed, our institutions must be at the service of the poor.

The problem for institutions, such as the seminary I work in, is that if we were constantly responding to calls on our charity at the gate, we would never be able to get on with our work of formation. So, we focus on the formation and commit ourselves to our students and their needs.

There is often a poverty to be discovered here, of course, but because it’s not as dire as hunger and homelessness, one often still has that nagging feeling about Lazarus.

O

A

nother way in which we can avoid a direct contact with the poor is by talking and writing about social issues without any actual hands-on experience.

It may be very important to attend international conferences on poverty and its alleviation and to deliver learned papers at these gatherings.

And who knows, perhaps all this talk and text does some good—but sometimes I wonder. Could these meetings be the chattering classes’ subconscious way of avoiding the reality of poverty?

This is undoubtedly the age of meetings and conferences, but do we ask ourselves what they achieve? My sense is that they frequently achieve the creation of further meetings; but I have a notoriously jaundiced view of these things!

It was perhaps because of the above problems that St Ignatius insisted that his very learned Jesuit congregation should have a special commitment to the formation of poor and unlettered children.

He saw such formation as a real need in itself, but I suspect he also wanted to keep his high-flyers’ feet on the ground. Hence, when he sent his top theologians to the Council of Trent, he instructed them to spend some of their time off catechising poor uneducated kids.

This is good advice for those of us who work in institutions, especially academic ones. We should have some form of outreach to the poor beyond the walls of the school, even if our school also educates poor students.

Academics who make their knowledge available for the upliftment of the poor and who have actual face-to-face involvement with poor students are a good model for us.

They aren’t necessarily all Catholic or indeed Christian. For example, those reports we see from time to time of medical eye specialists from university hospitals, and their students, doing placements in the rural areas conducting cataract surgery for elderly people who are losing their vision, are always moving and challenging.

Even if we are doing a great deal, I’m afraid dear Ignatius (and Francis) will ask us what more we could do! n You can find a short but inspiring video on this theme featuring Pope Francis himself on www.thepopevideo.org

8

The Southern Cross, September 26 to October 2, 2018

COMMUNITY

St Benedict’s cathedral in Eshowe, kwazulu-Natal, celebrated the ordination of new deacons. (Photo: kwazi Shandu) Catechists from Our lady of lourdes parish in Rivonia, Johannesburg, attended a formation and creativity day at the city’s Christ the king cathedral.

(Submitted

by Cherryl Brooke)

The Catholic Women’s league of St Charles’ parish in Victory Park, Johannesburg, held a Candlelight Club Tea. Volunteer CWl members (from left) Do Price, Anne Brebnor, Bronwyn Taylor, Angel kata, Elaine Carter, Elaine Phillips, and president Melanie Greenall. (Submitted by Glenda Beukes)

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The A tennis team of Holy Rosary High School in Edenvale, Johannesburg, won the Sun City Schools’ Tennis Tournament. (Back from left) Evagelia Nichas, Tyrah Cook, and Angelica Ciccone. (Front from left) Jamie Mckenzie, coach Megan Crisell, and Caprice Ebersey.

Women of St kevin’s parish in Gelvandale, Port Elizabeth, hosted a Women’s Day high tea. The guest speaker, Algoa FM host Vanessa uithaler, encouraged woman to draw strength from one another. (Submitted

by Jolindon Petersen)

Confirmation was celebrated at Mahobe mission in umzimkulu diocese, kwazulu-Natal. (Submitted by Sr zithobile zondi)

Send your photos to

pics@scross.co.za

Deacon keith Peter Mckenzie of Our lady of loreto parish in kempton Park, Johannesburg, celebrated the tenth anniversary of his ordination. A celebration was organised at the church and after Mass, parish priest Fr Boniface D’Souza presented him with a token of appreciation. Deacon Mckenzie is seen with members of his family and Fr D’Souza.

The Catholic Women’s league in Johannesburg archdiocese held its annual general meeting at the church of the Resurrection in Bryanston. This was preceded by Benediction and a brief homily by spiritual director Fr Vincent Pienaar. Diocesan president Matilda Dube gave a report for the year ending March 2018, followed by tea. Seen are CWl members and (second left) CWl national president Bernice Cocci and (third from left) national news correspondent Bongi Mavuka. (Submitted by Ida Steyn)

At the end of the annual Salesian retreat held at Maryland Retreat Centre in Hanover Park, Cape Town, four Salesians in practical training renewed their vows. (From left) Clerics Michael Dean Jackson (South Africa), Thabo Molala (South Africa), Nhlanhla Nxumalo (Swaziland/Eswatini) and Malibongwe zikalala (Swaziland/Eswatini).

(Submitted by Br Clarence Watts SDB)

FAITH

The Southern Cross, September 26 to October 2, 2018

9

What would St Catherine do?

St Catherine of Siena was a great prophetic voice at a time when the Catholic Church was in deep crisis. MARy REzAC looks at what lessons the Dominican saint has for us today, at another time of the Church in crisis.

W

HEN St Catherine of Siena was alive in 14th century in what is now Italy, it looked like it was the end of the world.

The bubonic plague was sweeping through Europe in waves, and would ultimately wipe out 60% of the population. The Papal States were divided and at war. Rich churchmen were buying their positions; bishops were making sure their family members would succeed them.

The popes had been living in Avignon, France, for 70 years, and though the pope would return to Rome, there soon were three claimants to the See of Peter.

“She lived in really terrible times,” said Dominican Father Thomas McDermott, a St Catherine of Siena scholar. “And people really did think it was the end of the world.”

The state of the world, and the Church today, is different, though in some ways no less troubled. The new wave of sex abuse scandals and their cover-ups have rocked anew the Church throughout the world.

When St Catherine talked about the Church, she often referred to it as the Body of Christ, in the tradition of St Paul, Fr McDermott noted.

“She says the face of the Church is a beautiful face, but we’re pelting it with filth,” he said. “It has a beautiful face—that’s the divine side of the Church—but we human beings are pelting it; we’re disfiguring the Body of Christ through our sins.”

While the current abuse crisis and related scandals have left many lay Catholics wondering how to respond, some Catholics have suggested looking to the saints—like Catherine of Siena—for guidance.

Who was Catherine?

St Catherine was born on March 25, 1347, the 25th child of middleclass parents in Siena; about half of her siblings did not survive childhood.

At a young age, she became very devout, and resisted her parents when they attempted to have her marry the husband of one of her sisters who had died. Instead, she chose to fast and cut off her hair to make herself less desirable. She would ultimately vow her virginity to Christ, and experienced a mystical marriage to him around the age of 21.

Instead of entering a convent, however, Catherine chose to live a life of prayer and penance at home as a tertiary, or third order, Dominican. She spent several years in nearseclusion, in a cell-like room under the steps in her parents’ house, spending her days in dialogue with Christ.

After several years of this athome novitiate of sorts, while in her mid-20s, she heard Christ telling her to lead a more public life.

“He said now you have to go out and share the fruits of your contemplation with others,” Fr McDermott said. “That’s very Dominican, it’s from the Summa of St Thomas Aquinas.”

Catherine obeyed, and rejoined her family in their daily activities.

She also began to serve the poor, and soon became renowned for her charitable works. She gathered a following of young men and women— many of them from rich families of high social status—because they enjoyed her warm personality and her holiness.

The chapel in what was the kitchen in the family home of St Catherine. cause of a misplaced sense of ambiCatherine gets political Once she stepped back into a tion, Dr McDermott said, but bemore public life, she became more cause she loved the Church as she connected and in tune with the loved God. As part of her attempts at solving happenings in the Church.

At the time, Pope Gregory XI was the problems of the Church, Catherine joined the call of living in Avignon and was many other Catholics of at war with the Republic Catherine the time for the pope to of Florence, which is near to Rome.

Siena. He placed Florence would set return After some corresponunder interdict; essenCatherine set out the highest dence, tially the equivalent of exon foot with her followers communicating a city.

Through her life of standards for to go meet with the pope prayer and her consulta- honesty and in person.

“It was a remarkable tion with her spiritual directors, Catherine began integrity and thing for Catherine, who was a homebody, to take corresponding with papal off on foot for France pastoral representatives and the with her disciples, but pope himself, attempting concern for she was prepared to do to broker peace in Florence anything for the Church and advocating for reform the laity because the Church was where she saw corruption. the Body of Christ,” Dr “The papal nuncio to McDermott said.

Florence in Catherine’s time is After scores of people pleading grossly hated by the powerful families in Florence, and he’s hated be- with the pope to return to Rome because the powerful families feel that tween 1309-77, Catherine seemed they’ve been mistreated by the to prove most persuasive.

During her visit, Catherine referpope,” said Catherine Pakaluk, an economics lecturer at the Catholic enced parts of the pope’s dream, University of America and a devotee about which he had told no one.

“It was astounding to him [that of her saintly namesake.

“She’s writing to the nuncios, she knew about the dream] and he she’s writing to the pope, and she’s took that as a clear sign from God trying to prevent this internal that he was speaking to him Catholic war between these parts of through this woman,” Dr McDermott said. So after decades of exile, the Papal States,” she said.

Tempers and tensions were so within a few weeks of Catherine’s high that the papal nuncio of Flo- visit, the pope packed up rence was eventually skinned alive his things and headed back to Rome. in the streets.

“She’s a great example of “So when we think about things today and how shocking and horri- a laywoman who had fying [they are]...you know, things strong convictions about were pretty bad then,” Dr Pakaluk the Church and was not noted. “The nature of the particular timid about expressing crimes is different, but the tensions them,” said Dr Karen Scott, were really high, and these folks an associate professor of Catholic studies and history were quite violent.”

Catherine was drawn into the at DePaul University in Church politics of her time not be- Chicago.

A different time

A statue of St Catherine in her hometown of Siena.

“She was living a long time ago and it was a different time and a different Church and different historical set of circumstances...but she was aware of all sorts of problems with the clergy and she believed they ought to be reformed,” Dr Scott said.

What Catherine excelled at in her correspondence with the pope and other clergy was her ability to balance her no-punches-pulled critiques with her profound respect for the Church and the papacy.

“There’s a beautiful balance between clear thinking and the ability to see the flaws...but at the same time to be enormously respectful of the Church and the papacy in particular, and to base all of this on her deep spiritual life, a life of deep prayer,” Dr Scott said.

“She’s a laywoman who had strong opinions and views on [Church matters] and took action, and amazingly they paid attention,” she added. Amazingly, because Catherine was an uneducated lay woman from a modest background who wasn’t particularly wellknown.

“They listened to her because what she was saying was so obviously right and sincere, and coming out of her prayer and the Gospel,” Dr Scott said.

In total, Catherine wrote at least 381 letters in her lifetime. Three years before her death, she also began dictating Il Libro (“The Book”), a collection of her spiritual teachings and conversations with God that became known as “The Dialogue“.

But while her dialogues contain punchy critiques of the clergy, she also urged respect for them at the same time, as they are “Christs” on earth who bring Jesus to the world through the Eucharist.

Lessons for Catholics today “What would she say today? I think that’s a dangerous question,” Dr Scott said, “because we can’t say how she would relate to the current issues and complex questions, except that she would know very well what the moral stance is, that bishops and priests and lay people should all follow.”

Catherine would set the highest of standards for honesty and integrity and pastoral concern for the laity, Dr Scott said, as well as the highest standards “for avoiding schism and being close to the papacy”.

“Beyond that I think she would advise people to take the time to pray and discern and not have kneejerk reactions to things,” she added.

Dr Pakaluk said that she thinks there are three lessons to be learned from Catherine’s life and example, with the first being that any activist role in Church politics must be rooted in deep prayer and love for the Church.

“I wouldn’t say don’t get involved until you’re as holy as Catherine…but to do activism or public ministry without that deep commitment to prayer would be completely absurd and would not be faithful to her life or her example,” she said.

The second lesson, she said, would be to take the long view of history. The Church has survived

St Catherine of Siena (1347-80) hard times and scandal before, and she can survive them again.

“I am horrified and outraged at what I’m seeing and hearing about” regarding the current scandals, Dr Pakaluk said.

“But I’m not personally disturbed, my faith isn’t challenged, because I’m so familiar with [ages] in the Church’s past—particularly and especially the one that Catherine lived through, in which there was so much corruption and so much disappointment on the part of the faithful with respect to the hierarchy and some members of the clergy,” shesaid.

“So it doesn’t disturb me because I think, well, why would it be different? Why would we think we’re better?”

The third thing Catholics can learn from St Catherine is that it is possible to be a saint even in the most trying times in the Church, Dr Pakaluk said.

“She’s there in heaven, she ran the race, she made it,” she said. “We can look at her not only like ‘we can do it too’, but she’s our older sister, and we can follow her and ask her to intercede for us.”

Fr McDermott said that Catholics should be heartened by St Catherine’s witness because even while she prolifically wrote about the problems of the Church, she never once hinted that she was thinking about leaving.

“She would’ve said: ‘Don’t leave the Church, this is the human, sinful side of the Church that is being reflected. And the good of the Church—stay and purify it,’” he said.

“Our love for Christ and the Church—the two are inseparable—is shown in hard times when it doesn’t feel very good to be a Catholic, that we keep on walking with Christ and the Church.”—CNA

10

The Southern Cross, September 26 to October 2, 2018

PILGRIMAGE

From left: The huge mosaic of the apparition in knock basilica • Bishop Victor Phalana leads the Stations of the Cross, with the basilica in the background • Marian procession around the knock sanctuary, with Fr Peter Whitehead of East london in the first line of clergy • Shops on knock Main Road. (All photos Günther Simmermacher)

A place where Our Lady was silent Unlike most other Marian apparitions, that in Knock was silent. Having visited Knock as part of the Southern Cross pilgrimage to Ireland in August, GÜNTHER SIMMERMACHER reflects on the shrine.

T

HERE have been reported apparitions of Our Lady in many dozens of places, some approved by the Vatican, others decidedly not. What almost all have in common is a message conveyed by Our Lady through her intermediaries.

Usually in these apparitions, the Blessed Virgin is much like a strict mom: “I am your mother, so you listen to me. I’m disappointed in all your shenanigans. Stop misbehaving, clean up your room, and eat your spinach, or else—and I love you.”

The apparition of Our Lady at Knock, in County Mayo in western Ireland, is different. Here she was silent.

On August 21, 1879, an image of Our Lady, Queen of Heaven, flanked by her husband Joseph and St John the Evangelist, as well as a lamb and a cross looked over by angels, appeared on the gable of the church in the village of An Cnoc (Gaelic for “The Hill”).

It was a rainy evening at around 8 pm when Mary Beirne, 29, and the parish priest’s 68-year-old housekeeper, Mary McLoughlin, saw what we might now call a projection on the south gable of St John the Baptist church. Except, in 1879 there were no such things as projectors that could create such an effect.

Further away, just under a kilometre, a local farmer later testified seeing a large globe of golden light above and around the church.

Word of this strange phenomenon quickly spread, with up to 25 people coming to the church to see the apparition. Of those, 14 are officially named as witnesses, ranging in age from 75 to five years old.

Those witnesses were drenched by the rain, but the wall on which the apparition appeared remained dry.

And inside the presbytery, parish priest Archdeacon Bartholomew Cavanaugh was oblivious to all those goings-on outside, misunderstanding Mrs McLoughlin’s communication that

something extraordinary was, in fact, happening.

Earlier that day, Fr Cavanaugh had completed the 100th of consecutive daily Masses for the souls in purgatory. He later was convinced that the appearance of Our Lady that night was related to that.

mercialised. I find that the frequent charge of holy shrines being too commercialised rarely holds true.

Even in Lourdes, the town of which is a paroxysm of commercialism, the sanctuary is free from such activity. And it is in the sanctuaries (and in ourselves) that we seek and hopefully find God, not in the souvenir shops.

Frankly, if the commerce around the shrines puts food on people’s tables, who am I to complain?

Still, around Knock’s shrine there are just a few souvenir shops selling religious items and the usual leprechaun-and-Guinness tourism tat, a couple of restaurants, and that’s it.

Never the same again After two hours the apparition disappeared—and An Cnoc, which we now anglicise as Knock, would never be the same again.

Word of the apparition quickly spread, and with so many witnesses being consistent in their accounts, they were believed. Soon miracles were reported.

A photo taken in 1879 shows many crutches and walking sticks being left at the apparition wall, presumably by people who experienced healing after praying there.

A sign put up by Archdeacon Cavanaugh requests: “It is important that any miraculous cures be reported to the parish priest.” The priest’s “Diary of Cures” can still be seen in Knock’s small, award-winning museum.

Miraculous cures are still reported at Knock. Our group of Southern Cross pilgrims met the recipient of one of them.

Marion Carroll was paralysed from multiple sclerosis and near death when she came to Knock in 1989. After praying in front of a statue of Our Lady and taking the holy water at the shrine, she received Communion at Mass.

Suddenly, she said, she felt a pain in her feet. Once it dissipated, she could stand up, not even feeling stiff after all those years in a wheelchair. Medical examinations confirmed that the MS had gone.

The cure was inexplicable and permanent.

There is no way of knowing whether the cures that took place 110 years earlier were likewise medically inexplicable and permanent—the definition of a miracle— but as the photo from 1879 of the crutches and walking sticks suggests, they were spontaneous.

Within just over six weeks of the apparition, Archbishop John MacHale of Tuam launched a commission to investigate the claims.

The commission found the testimonies of the witnesses consistent and trustworthy. A second commission of inquiry in 1936, which interviewed surviving witnesses and the relatives of the departed visionaries, confirmed that finding.

So, why was this apparition silent? Our guide in Knock suggested that within the context in

Our Lady of Solidarity Pilgrims pray before a depiction of the apparition at the place in knock, Ireland, where it happened on a rainy night in 1879. which Our Lady appeared, there was no need for big pronouncements.

Ireland had been hit by another wave of famine around that time, and the people were suffering unemployment, land evictions and emigration forced by poverty. The time was marked by British oppression and the civil unrest known as the Land Wars.

The people didn’t need to be told that their suffering was due to their faithlessness, for they had faith. Nor did they need to be told that had to pray, for they were already praying.

So in this apparition, the Blessed Virgin came to give solidarity. Perhaps her companions were there to give the people strength through the Eucharist (symbolised by the lamb), the Gospel (John the Evangelist), heavenly protection (the angels) and united action in faith (St Joseph).

The apparitions of Knock played a vital role in the rise of Irish nationalism that culminated in the uprisings against the British occupation and subsequent independence for the Republic of Ireland.

1,5 million pilgrims a year The old church of St John the Baptist no longer stands, all that is left of it is the tower at the entrance to the current parish church, which adjoins the apparition chapel.

The sanctuary of Knock has been developed to serve the estimated 1,5 million people who come there every year. Our group,

led by Bishop Victor Phalana of Klerksdorp, added to that number.

We came on the anniversary of the apparitions, but as we explored the sanctuary and prayed there, it wasn’t very busy. Perhaps, we thought, the forecast of rain deterred people; but, as it was throughout the pilgrimage, we were spared heavy rains.

So we could do the beautiful Stations of the Cross without umbrellas or needing to jostle for space with other groups, and pray in the magnificent basilica in reverent silence.

We returned to the basilica, which was built in 1976 and holds 10 000 people, in the afternoon for the feast day’s Mass. Now it was full.

At the altar beneath a mammoth mosaic depicting the apparition, was Bishop Phalana, alongside two other pilgrim bishops, from Scotland and the US. Among the clergy at the altar were also two priests in our group, 90-year-old Fr John Shand SCP of Klerksdorp formerly of Pretoria) and Fr Peter Whitehead of Port Elizabeth, both marvellous men.

The administration of Communion was well-organised: the congregation did not queue but stood at their places while the priest squeezed along the pews to feed the flock.

The Mass was followed by a Marian procession around the sanctuary, finishing at the apparition chapel.

Pleasingly, Knock is not com-

S outher n C ross Pilgrimage

6-16 October 2019

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The shrine of Knock invites prayer and reflection. Indeed, while pilgrims at most Marian shrines have themes to pray over given by Our Lady in her messages, at Knock the reflections must be guided by discernment on what exactly the wordless Blessed Virgin wanted to communicate here.

By being silent and not alone, Our Lady gave us a blank canvas for that discernment, and with that, much scope for prayer and reflection.

For some it is significant that the apparitions took place on the very day that Archdeacon Cavanaugh completed his century of Masses for the souls in purgatory.

It is indeed commendable to pray for the repose of those who have died and it can bring the bereaved great comfort in their grief.

Others may focus on the message of solidarity: Our Lady’s implicit promise that she’ll always be there for those who need her protection. This is an important message for the faithful today, at a time when we are trying to come to grips with the abuse scandal.

Our Lady of Knock needn’t tell us to collectively repent; we know that we must pray for our Church in these discouraging times.

At Knock, Our Lady points us to the sources of strength in faith which we need at a time when our confidence in the humans running the Church is shaken: the Lamb of God in the sacrifice of the Eucharist, in the Gospel of Christ, in the protection of heaven, and the People of God who, like St Joseph, continue to toil in the vineyard of the Lord, no matter what.

Next week: Touring Ireland

CLASSIFIEDS

Holiness in hopelessness Continued from page 7 In my poverty—yes, even in my hopelessness—the call is to be a “mission” by reflecting “a certain aspect of the Gospel”.

Mercy prompts me to action—to forgive, to help and to serve others, even if they have wronged me. Being pure of heart is a call to love without measure, to deepen my love even for what cannot be loved— murderers, racists, exploiters of the weak—and to look into my own heart and find what is insincere, deceitful in myself and receive the “new heart” God wants to give me.

To be a peacemaker is to refrain from perpetuating the cause for conflict, choosing rather to “build peace and friendship in society”.

Pope Francis admits that this is difficult, saying that in mak-

ing peace, we have to “face conflict head-on, resolve and make it a link in the chain of a new process”. These actions may subject us to persecution and ridicule but “accepting the path of the Gospel, even though it may cause us problems: that is holiness”.

Read in this light, perhaps the opening example is not as naïve as I thought on my first reading.

Refraining from gossiping or practising patience and compassion are merely the starting points for a far greater, far more difficult mission, to be holy.

Irrespective of the hopelessness around us, ours is the call of Bl Benedict Daswa who sacrificed his own comfort and ultimately his life to uplift his community and testify to his faith.

Ours is the call of Franz Reinisch, a young German

priest who refused to swear an oath of allegiance to Hitler and lost his life for it.

Ours is the call of St Maria Goretti, the young girl who forgave, in her last moments, her murderer, who had tried to rape her.

Ours is the call of St Thérèse of Lisieux in finding holiness in even the little things.

This holiness is not just for our sanctification, but one that makes a difference in the world, making it a little less angry and conflict-ridden; a little more loving, just, and like God’s kingdom on earth.

Even if the nights are dark, we are called to rise above the circumstances. The choice is ours: we can succumb to the hopelessness of our daily struggles or we can transform them into holiness.

Your prayer to cut out and collect

PRAYER FOR POPE FRANCIS O God, shepherd and ruler of all the faithful, look favourably on your servant Francis, whom you have set at the head of your Church as her shepherd.

Grant, we pray, that by word and example he may be of service to those over whom he presides so that, together with the flock entrusted to his care, he may come to everlasting life.

Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever.

Amen

Liturgical Calendar Year B – Weekdays Cycle Year 2 Sunday September 30, 26th Sunday of the Year Numbers 11:25-29, Psalm 19:8, 10, 12-14, James 5:1-6, Mark 9:38-43, 45, 47-48 Monday October 1, St Thérèse of the Child Jesus Job 1:6-22, Psalm 17:1-3, 6-7, Luke 9:46-50 or Isaiah 66:10-14, Psalm 131:1-3, Matthew 18:1-5 Tuesday October 2, Guardian Angels Exodus 23:20-23, Psalm 91:1-6, 10-11, Matthew 18:1-5, 10 Wednesday October 3

YOUR CLASSiFiEDS

iN MEMORiAM

MAKHLOUF—Rimon. Our tour guide in the Holy land and good friend left us too soon and suddenly on October 4, 2017. Always fondly remembered and kept in prayers by Fowler Tours.

PEiLOW—Mary Teresa Agnes (née Houghton). Eldest daughter of the late Bill and Agnes Houghton, passed away on 2.10.2016 after a courageous battle with cancer. Sadly missed and lovingly remembered by her husband Ben, daughters Catherine and Elizabeth, son-in-law Michael, grandchildren James and Maria, sisters Margaret, Bridget and Barbara, brothers-in-law Walter and Derick, and families. May her dear soul Rest In Peace.

DAViDS—Neville Richard. In loving memory of my dear son and brother who passed away September 27, 2016.

Forever in our hearts, sadly missed and fondly remembered by his mother Martha, sisters Avril and Pamela, brothers Owen and Paul (Nz) and their families.

PERSONAL

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HEAR ME, LORD, on behalf of all those who are dear to me, all whom I have in mind at this moment. Be near them in all their anxieties and worries, give them the help of your saving grace. I commend them all with trustful confidence to your merciful love. Remember, lord, all who are mindful of me: all those who have asked me to pray for them, all who have been kind to me, all who have wronged me, or whom I have wronged by ill-will or misunderstanding. Give all of us to bear each other’s faults, and to share each other’s burdens. Have mercy on the souls of our loved ones who have gone before us. Grant them peace and happiness.

Amen.

Vespers: Also called evening prayer, vespers is part of the Liturgy of the Hours, the series of psalms, prayers and readings for different parts of the day that Catholic priests and deacons are obligated to pray daily.

OMI STAMPS

Job 19:21-27, Psalm 27: 7-9, 13-14,

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13-14, Luke 10:13-16

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

PRAYERS

Word of the Week

Thursday October 4, St Francis of Assisi

Job 38:1, 12-21; 40:3-5, Psalm 139:1-3, 7-10,

PARiSH NOTiCES

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.

SOLUTIONS TO 830. ACROSS: 2 Argentina, 6 Hand, 8 Clandestine, 10 Sunsets, 11 Maria, 13 Popes, 14 Nothing, 16 Youth hostel, 18 Tots, 19 Diagnosis. DOWN: 1 Philosophy, 2 Adolescents, 3 Granite, 4 Naves, 5 Aden, 7 Attachments, 9 Evangelist, 12 Possess, 15 Shorn, 17 Ovid.

Luke 9:57-62

Friday October 5

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Southern CrossWord solutions

Job 9:1-12, 14-16, Psalm 88:10-15,

Luke 10:1-12 St Francis of Assisi

Saturday October 6, St Bruno Job 42:1-3, 5-6, 12-17, Psalm 119:66, 71, 75, 91, 125, 130, Luke 10:17-24 Sunday October 7, 27th Sunday of the Year Genesis 2:18-24, Psalm 128, Hebrews 2:9-11, Mark 10:2-16

11

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the

27th Sunday: October 7 Readings: Genesis 2:18-24, Psalm 128, Hebrews 2:9-11, Mark 10:2-16

S outher n C ross

H

UMAN life is not for living in splendid isolation; but at the same time, living it with other frail and faulty human beings is not easy. The heart of the matter is to keep our eyes on the Lord and on what he is doing for us.

In the first reading for next Sunday, we are fascinated spectators of the lovely drama in which God tries to find a suitable partner for The Man [which is Adam in Hebrew].

It is a splendid picture, of God trying to mitigate The Man’s loneliness, as he “forms from the soil [adamah in Hebrew] every living creature of the field and every bird of the heavens, and brought them to The Man to see what he would call them; and everything that he called them, that was its name”.

However, none of these creatures turns out to be an appropriate partner for The Man, and more radical measures are required, using one of The Man’s ribs; and at last The Man can identify with this: “Bone from my bone and flesh from my flesh, this one shall be called Wo-Man, because this one was taken out of The-Man.” Then the partnership is given divine sanction: “Therefore a man shall leave his parents and clings to his wife—and they shall be one flesh.” It is a powerful vindication of our

communal human nature; we are to live it out with others.

The psalm for next Sunday is a lovely song about precisely this communal element of human living: “Happy are those who fear the Lord” (and of course it is God to whom our social yearnings unmistakably point) “and walk in God’s ways.”

Then the poet reflects on the place of a wife in this society: “like a flourishing vine within your house”, and on the role of the children “like shoots of the olive around the table”.

And when you get it right like that, then: “The Lord will bless you from Sion, and you will look upon Jerusalem’s prosperity.”

That is to say that at every point we are invited to look beyond ourselves, outwards to others, to family of course, but also to God. This is summed up in the final prayer: “May you see your children’s children—peace upon Israel!”

In the second reading, we start seven weeks of listening to the great theologian who composed the Letter to the Hebrews, where the message again makes us look beyond ourselves, for us to see Jesus as “the

‘B

Classic Conrad

dream, he tells us how that gap will finally be bridged. This will happen, he submits, in the Messianic age, when we’re in heaven because it’s there, in an age when God’s grace is finally able to affect universal reconciliation, that “the wolf and lamb will feed together” (or, as more commonly read, “the lion and the lamb will lie down together.”)

“The lion and the lamb will lie down together.” But lions kill lambs! How can this change?

Well, that’s the unbridgeable gap between heaven and hell. That’s the gap between the victim and the killer, the powerless and the powerful, the bullied and the bully, the despised and the bigot, the oppressed and the oppressor, the victim and the racist, the hated and the hater, the older brother and his prodigal brother, the poor and the rich. That’s the gap between heaven and hell.

If this is what Isaiah intuits, and I think it is, then this image contains a powerful challenge which goes both ways: it isn’t just the lion that needs to convert and become sensitive, understanding and non-violent enough to lie down with the lamb; the lamb too needs to convert and move to deeper levels of understanding, forgiveness and trust in order to lie down with the lion.

I

ronically, this may be a bigger challenge to the lamb than to the lion. Once wounded, once victimised, once hated, once spat on, once raped, once beaten up by a bully, once discriminated against be-

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Sunday Reflections

Real Thing”.

Here the author places Jesus in relationship to the angels “for a little while lower than the angels”, meaning that his status was higher than theirs.

The striking thing is that, unlike the angels, Jesus died (“because of the experience of death, crowned with glory and honour”).

And why should this happen? “That by the grace of God he might taste death on behalf of all.”

So once again, this is an example of how we are to live, going beyond our solitary needs, and this for the agent of creation “on whose account everything exists and through whom everything exists”.

You cannot get grander than that, but he did this “to lead many children to glory…for the one who makes holy and those who are being made holy are from a single stock”.

And Jesus does not despise the humans for whom he did this: “was not ashamed to call them brothers and sisters”.

The Gospel for next Sunday has Jesus’ opponents asking about the possibility of divorce. This was a hotly debated question in that first century, and Jesus starts his answer

How can the lamb forgive?

ESIDES all this, between you and us a great chasm has been fixed, so that those who might want to pass from here to you cannot do so, and no one can cross from there to us.”

Abraham speaks these words to a soul in hell in the famous parable of the Rich Man and Lazarus (Luke 16:19-21) and they are generally understood to mean that there exists between heaven and hell a gap that’s impossible to bridge.

Nobody, the reasoning goes, passes from hell to heaven. Hell is forever and no amount of regret or repentance there will get you to heaven. Indeed, once in hell, nobody in heaven can help you either, the gap between the two is eternally fixed!

But that’s not what this parable is teaching: some years ago the Canadian Catholic philosopher and humanitarian Jean Vanier emphasised that the “unbridgeable chasm” referred to here is not the gap between heaven and hell as this is understood in the popular mind.

Rather, for Vanier, the unbridgeable gap exists already in this world in terms of the gap between the rich and the poor, a gap that we have forever been unable to bridge. Moreover, it’s a gap with more dimensions than we first imagine.

What separates the rich from the poor so definitively with a chasm that, seemingly, can never be bridged? What would bridge that gap?

The prophet Isaiah offers us a helpful image here (65:25). Drawing on a messianic

Nicholas King SJ

Meant for each other

by asking: “What does Moses say?”

The answer is given, that divorce is permissible; but Jesus dismisses that as a sop to their “hardheartedness”, then quotes the rich story of our first reading: “Male and female he created them…[so] what God has joined together, let no one separate.”

Then the story ends with another example of Jesus’ ability to look beyond human isolation: “They were bringing children, for him to touch them.”

His disciples rebuke these forward parents, presumably because they think that Jesus does not reach out to the likes of them; and Jesus actually loses his temper: “Don’t stop them, because the Kingdom of Heaven is composed of people like these; Amen, I’m telling you, anyone who fails to receive the Kingdom of God like a child, no way will they enter it.”

Then, in a beautiful gesture that indicates how we have to open up to the most unlikely ones, “He took them in his arms, and blessed them, laying his hands upon them.”

We are not to live in splendid isolation.

Southern Crossword #830

Fr Ron Rolheiser OMI

Final Reflection

cause of gender, race, religion, or sexual orientation, it becomes very difficult—almost impossible existentially—to truly forgive, forget, and move with trust towards the one who hurt us.

This is a tough saying, but life can be grossly unfair sometimes, and perhaps the greatest unfairness of all is not the injustice of being victimised, violated, raped, or murdered, but that, after all this has been done to us, we’re expected to forgive the one who did this to us while at the same time knowing that the one who hurt us probably has an easier time of it in terms of letting go of the incident and moving towards reconciliation.

That’s perhaps the greatest unfairness of all: the lamb has to forgive the lion who killed it.

And yet this is the invitation to all of us who have ever been victimised.

The educator Parker Palmer suggests that violence is what happens when someone doesn’t know what else to do with his or her suffering, and that domestic abuse, racism, sexism, homophobia, and contempt for the poor are all cruel outcomes of this. What we need, he suggests, is a bigger “moral imagination”.

He’s right, I believe, on both scores: violence is what happens when people don’t know what to do with their sufferings, and we do need a bigger moral imagination.

But understanding that our abuser is in deep pain, that the bully himself was first bullied, doesn’t generally do much to ease our own pain and humiliation.

As well, imagining how ideally we should respond as Christians is helpful, but it doesn’t of itself give us the strength to forgive.

Something else is needed, namely, a strength that’s presently beyond us.

This is a tough teaching, one that should not be glibly presented.

How do you forgive someone who violated you?

In this life, mostly, it’s impossible; but remember Isaiah is speaking about the messianic time, a time when, finally, with God’s help, we will be able to bridge that unbridgeable chasm.

ACROSS

2. Homeland of Pope Francis (9) 6. If your right ... offends you, cut it off (Mt 5) (4) 8. Candle I sent is kept secret (11) 10. Declining phases of your days (7) 11. The Latin Virgin (5) 13. Bishops of Rome (5) 14. The insignificant matter of God’s creation (7) 16. Accommodation for young pilgrims (5,6) 18. Adds up the tiny ones (4) 19. Identification of the spiritual sickness (9)

DOWN

1. Holy popish plot about abstract study (10) 2. They may find 16 accommodating (11) 3. Rock for the stonemason (7) 4. Hear the rascals in the middle of churches (5) 5. Port where dean changes (4) 7. Affectionate relationships with your computer files? (11) 9. One who wrote the gospel truth (10) 12. Own that a demon can do it to one (7) 15. Like a sheep without its wool (5) 17. Roman poet comes back in divorced circumstances (4)

Solutions on page 11

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If you want to talk to God, enter, choose a quiet place and talk to him.

If you want to see him, send him a text while driving.

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