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vision statement of the diocese of port elizabeth

Inspired by the Gospel of Jesus Christ, filled with the hope given us through the birth of a new South Africa and enriched by a process of consultation that has brought us to this point, we commit ourselves to this vision of our calling to be church in the CATHOLIC DIOCESE OF PORT ELIZABETH.

Lord of our hopes and dreams, you never cease to draw and stretch us beyond our boundaries. Grant us, through your Holy Spirit, the strength and the wisdom to implement this vision so that we may truly become a community serving humanity, reflecting your unfailing love and compassion.

PORT ELIZABETH

10 October, 1994.

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patronal feasts

1. SOLEMNITY OF OUR LADY OF THE FLIGHT INTO EGYPT

Mary is honoured as the Chief Patron of our Diocese of Port Elizabeth. In accordance with the official liturgical Pastoral Guide it is therefore elevated to a solemnity (big feast) for the local church and celebrated on the Sunday that occurs on 4th February or between the 4th and 10th February each year.

This celebration will provide an opportunity to reflect on the Gift of our local Church:

· The clergy, religious and laity who have built up and sustained our local church.

· To remember our benefactors, both local and overseas who have funded and sustained us.

· The need for local people to take up their vocations (this is part of the pastoral goal to become a self-sustaining Church).

· The call inspired by the Holy Spirit reflected in the Synod of Africa and our Holy Father to have authentic inculturation in our local Church.

· To make us and our communities conscious of the millions of people who, like the Holy Family, are refugees in Africa. In what way can we, should we, be more responsive to the refugee people and to the people in our own diocese who have no housing.

Please make every effort to make this a meaningful Feast of our local Church.

BISHOP OF PORT ELIZABETH

2. ST. PATRICK
(Celebrated on 17th March)

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pastoral letters

1. PASTORAL LETTER TO BE READ ON THE WEEKEND OF 27/28 JANUARY 2007
2. LENTEN REGULATIONS 5 FEBRUARY 2007
3. GOD HEARS THE CRY OF THE OPPRESSED
4. INTRODUCTION OF THE NEW ENGLISH TRANSLATION OF THE MASS
5. CARE, CONCERN, AND CHALLENGE FOR CATHOLIC EDUCATION

Pastoral Letters - Election 2009
6a. AWAKE! AWAKE! AWAKE! PROTECT OUR DEMOCRACY
6b. ONTWAAK! ONTWAAK! ONTWAAK! BESKERM ONS DEMOKRASIE
6c. VUKANI! VUKANI! KHUSELANI ULAWULO LWETHU LWENTANDO YENINZI

Click the link below to read the 2009 election pastoral reflections for small group discussion in: English

1. STEWARDSHIP SUNDAY

Dear Brothers and Sisters in the Lord,

You may recall that I wrote last year to tell you that the whole Catholic Church in Africa, including all of the Southern African Catholic Bishops’ Conference was actively working towards ‘becoming a self-reliant and self-sufficient Church’. To begin this important ministry and construct a way forward, surveys were taken up in ‘test parishes’ country-wide – 14 of these from our diocese, which also gave the most comprehensive response. Today’s pastoral letter is based on just two points of this survey, on what you the lay people of our Church have felt, suggested, already tested and put in action.

WHAT DOES STEWARDSHIP MEAN? Some answers given have shown that many have a better understanding of this stewardship; for example:
(a) God has given me a loving family, a home and a job, now it is time for me to give him something back – it is the only way in which I can thank him.:
(b) This is our church, it belongs to us – now we have to be responsible for it.
(c) We feel that we belong to our Church – we are the church.

HOW DO WE ACHIEVE SELF-RELIANCE?
This is achieved by:
(a) Deepening of our Faith – as we take part in spreading it and making our faith part of our daily life,
(b) A mature spirituality – making a contribution by giving something back out of gratitude and also developing a spirituality of giving oneself;
“You received without charge, give without charge.” (Mat 10,8)

In many responses to the questionnaire there were requests for more accountability and transparency within the parish context. Stewardship Sunday should be used each year to give a full report to the community and how people have used their gifts and given for the benefit of the Church.

During the final few months of the year I spent time in the Holy Land (including midnight Mass in Bethlehem, where I prayed for all of you) and had time to remember many blessings and good things that have happened in the diocese in the last 20 years. Some things that came to mind: The increase in personal commitments and responsibilities by parishioners everywhere; 490 trained volunteer catechists together with a number of full-time Catechetical trainers in each area; more than twenty men have enrolled to train as permanent deacons to serve the community; 17 priests were ordained to lead the people of God; 24 new churches have been built with the help of benefactors and gifts from the people, and 15 others have been renovated and expanded; a comprehensive Youth Programme is beginning to emerge while we continue to look for sites to develop Youth Camps and Training Centres; we are helping over 3000 children in our Aids orphans programme, and recently we have bought a Pastoral Centre for the Border / East London areas.

For all these things we praise and thank God, and I would like to thank each of you for the contributions of your Time, your Talents and your Treasure over the past year. Your contributions to the diocesan levy has increased by nearly 14%
(R 180 000). This has helped to reduce the shortfall of funds for the diocesan running expenses and the loss that we suffer each year.

“Bring the full amount of your tithes due to the Temple … and then see if I do not open the floodgates of heaven for you and pour out blessing for you in abundance.” Cf. Malachi 3, 10

Your shepherd in the Lord,

RT. REV. MICHAEL COLEMAN
BISHOP OF PORT ELIZABETH.

2. LENTEN REGULATIONS 2007

Dear People of God,

The long-standing practice of our Church, following the teaching of Jesus is reflected in St. Matthew’s Gospel
…‘ when you pray, … when you fast, … when you give alms … (cf. Matthew 6 – Gospel of Ash Wednesday)

These three directives are implemented in a special way during the sacred season of Lent. It is called ‘sacred’ since it is a time of putting us in solidarity with Jesus when he did penance for us in the desert: “Jesus fasted for forty days and forty nights, after which he was very hungry” (Matthew 4, vs. 2)

In our liturgy it is also called the ‘joyful season’ of lent because through our deeper prayer, our fasting and our generous giving we as individuals and as a community are more deeply united with Jesus.

What are we expected to do?

Prayer: This has always been a special emphasis during Lent with an opportunity to heal any breakdown between us and the Lord or between us and the Church. Special opportunities are made to confess our sins and failings in the Sacrament of Reconciliation; other services are offered such as the Stations of the Cross and prayers for healing. Jesus Himself encourages our personal prayer with His exhortation “when you pray go to your private room and, when you have shut the door, pray to your Father who is in that secret place and who will reward you… (Matthew 6:6 – Gospel of Ash Wednesday).

Fasting: All the days of Lent are Penitential days on which those who have celebrated their eighteenth birthday but not yet reached their fifty-ninth one are expected to fast. (In the spirit of Lent those who are older than 59 are also encouraged to join in the fast.)

The law of fasting allows only one full meal a day, but does not stop anyone from taking a small quantity of food at the other two meal times.

Abstinence: On all Fridays of the year, in honour of Christ’s death on the cross for us, Catholics are expected to abstain from meat. The decree, however, does allow Catholics to substitute abstinence from meat with “abstinence from alcohol, tobacco or some luxury / food or undertake other forms of penance, especially acts of charity or exercises of piety”. Not to eat meat on Fridays remains our sacred preference to more closely identify with Christ on the Cross.

All persons who have celebrated their fourteenth birthday are bound by the law of abstinence.

Alms-giving: This is a word from scripture, also used by Jesus – as the third ‘good work’ coupled with Prayer and Fasting (see Matthew 6, 1-4) that He expects us to do. It simply means making donations in cash or goods to the poor and other worthwhile needs. The Lenten Appeal has been named as the best way for everybody to respond to these needs in a combined witness for all our dioceses in Southern Africa. Our diocese has a reputation of responding well. Jesus, the one who gave His all for us, in turn exhorts us: “your left hand must not know what your right is doing.” He expects His followers to be generous and this act of generosity is recommended to us in a special way during Lent.

May the Season of Lent be a time when you and your community experience God’s love and forgiveness in a deep way.

Your shepherd in the Lord,

RT. REV. MICHAEL COLEMAN
BISHOP OF PORT ELIZABETH.
5 February 2007

3. GOD HEARS THE CRY OF THE OPPRESSED

Pastoral Letter by the Zimbabwe Catholic Bishops' Conference on the Current Crisis of Our Country Holy Thursday, 5 April 2007

As your Shepherds we have reflected on our national situation and, in the light of the Word of God and Christian Social Teaching, have discerned what we now share with you, in the hope of offering guidance, light and hope in these difficult times.

The Crisis

The people of Zimbabwe are suffering. More and more people are getting angry, even from among those who had seemed to be doing reasonably well under the circumstances. The reasons for the anger are many, among them, bad governance and corruption. A tiny minority of the people have become very rich overnight, while the majority are languishing in poverty, creating a huge gap between the rich and the poor. Our Country is in deep crisis. A crisis is an unstable situation of extreme danger and difficulty. Yet, it can also be turned into a moment of grace and of a new beginning, if those responsible for causing the crisis repent, heed the cry of the people and foster a change of heart and mind especially during the imminent Easter Season, so our Nation can rise to new life with the Risen Lord.

In Zimbabwe today, there are Christians on all sides of the conflict; and there are many Christians sitting on the fence. Active members of our Parish and Pastoral Councils are prominent officials at all levels of the ruling party.

Equally distinguished and committed office-bearers of the opposition parties actively support church activities in every parish and diocese. They all profess their loyalty to the same Church. They are all baptised, sit and pray and sing together in the same church, take part in the same celebration of the Eucharist and partake of the same Body and Blood of Christ. While the next day, outside the church, a few steps away, Christian State Agents, policemen and soldiers assault and beat peaceful, unarmed demonstrators and torture detainees. This is the unacceptable reality on the ground, which shows much disrespect for human life and falls far below the dignity of both the perpetrator and the victim.

In our prayer and reflection during this Lent, we have tried to understand the reasons why this is so. We have concluded that the crisis of our Country is, in essence, a crisis of governance and a crisis of leadership apart from being a spiritual and moral crisis.

A Crisis of Governance

The national health system has all but disintegrated as a result of prolonged industrial action by medical professionals, lack of drugs, essential equipment in disrepair and several other factors.

In the educational sector, high tuition fees and levies, the lack of teaching and learning resources, and the absence of teachers have brought activities in many public schools and institutions of higher education to a standstill. The number of students forced to terminate their education is increasing every month. At the same time, Government interference with the provision of education by private schools has created unnecessary tension and conflict.

Public services in Zimbabwe's towns and cities have crumbled. Roads, street lighting, water and sewer reticulation are in a state of severe disrepair to the point of constituting an acute threat to public health and safety, while the collection of garbage has come to a complete standstill in many places. Unabated political interference with the work of democratically elected Councils is one of the chief causes of this breakdown.

The erosion of the public transport system has negatively affected every aspect of our Country's economy and social life. Horrific accidents claim the lives of dozens of citizens each month.

Almost two years after the Operation Murambatsvina, thousands of victims are still without a home. That inexcusable injustice has not been forgotten.

Following a radical land reform programme seven years ago, many people are today going to bed hungry and wake up to a day without work. Hundreds of companies were forced to close. Over 80 per cent of the people of Zimbabwe are without employment. Scores risk their lives week after week in search of work in neighbouring countries.

Inflation has soared to over 1,600 per cent, and continues to rise, daily. It is the highest in the world and has made the life of ordinary Zimbabweans unbearable, regardless of their political preferences. We are all concerned for the turnaround of our economy but this will remain a dream unless corruption is dealt with severely irrespective of a person's political or social status or connections.

The list of justified grievances is long and could go on for many pages.

The suffering people of Zimbabwe are groaning in agony: "Watchman, how much longer the night"? (Is 21:11)

A Crisis of Moral Leadership

The crisis of our Country is, secondly, a crisis of leadership. The burden of that crisis is borne by all Zimbabweans, but especially the young who grow up in search of role models. The youth are influenced and formed as much by what they see their elders doing as by what they hear and learn at school or from their peers.

If our young people see their leaders habitually engaging in acts and words which are hateful, disrespectful, racist, corrupt, lawless, unjust, greedy, dishonest and violent in order to cling to the privileges of power and wealth, it is highly likely that many of them will behave in exactly the same manner.

The consequences of such overtly corrupt leadership as we are witnessing in Zimbabwe today will be with us for many years, perhaps decades, to come. Evil habits and attitudes take much longer to rehabilitate than to acquire. Being elected to a position of leadership should not be misconstrued as a licence to do as one pleases at the expense of the will and trust of the electorate.

A Spiritual and Moral Crisis

Our crisis is not only political and economic but first and foremost a spiritual and moral crisis. As the young independent nation struggles to find its common national spirit, the people of Zimbabwe are reacting against the "structures of sin" in our society. Pope John Paul II says that the "structures of sin" are "rooted in personal sin, and thus always linked to the concrete acts of individuals who introduce these structures, consolidate them and make them difficult to remove. And thus they grow stronger, spread, and become the source

of other sins, and so influence people's behaviour." The Holy Father stresses
that in order to understand the reality that confronts us, we must "give a name to the root of the evils which afflict us." That is what we have done in this Pastoral Letter.

The Roots of the Crisis

The present crisis in our Country has its roots deep in colonial society.
Despite the rhetoric of a glorious socialist revolution brought about by the armed struggle, the colonial structures and institutions of pre-independent Zimbabwe continue to persist in our society. None of the unjust and oppressive security laws of the Rhodesian State have been repealed; in fact, they have been reinforced by even more repressive legislation, the Public Order and Security Act and the Access to Information and Protection of Privacy Act, in particular.

It almost appears as though someone sat down with the Declaration of Human Rights and deliberately scrubbed out each in turn.

Why was this done? Because soon after Independence, the power and wealth of the tiny white Rhodesian elite was appropriated by an equally exclusive black elite, some of whom have governed the country for the past 27 years through political patronage. Black Zimbabweans today fight for the same basic rights they fought for during the liberation struggle. It is the same conflict between those who possess power and wealth in abundance, and those who do not; between those who are determined to maintain their privileges of power and wealth at any cost, even at the cost of bloodshed, and those who demand their democratic rights and a share in the fruits of independence; between those who continue to benefit from the present system of inequality and injustice, because it favours them and enables them to maintain an exceptionally high standard of living, and those who go to bed hungry at night and wake up in the morning to another day without work and without income; between those who only know the language of vio lence and intimidation, and those who feel they have nothing more to lose because their Constitutional rights have been abrogated and their votes rigged.

Many people in Zimbabwe are angry, and their anger is now erupting into open revolt in one township after another.

The confrontation in our Country has now reached a flashpoint. As the suffering population becomes more insistent, generating more and more pressure through boycotts, strikes, demonstrations and uprisings, the State responds with ever harsher oppression through arrests, detentions, banning orders, beatings and torture. In our judgement, the situation is extremely volatile. In order to avoid further bloodshed and avert a mass uprising the nation needs a new people driven Constitution that will guide a democratic leadership chosen in free and fair elections that will offer a chance for economic recovery under genuinely new policies.

Our Message of Hope: God is always on the Side of the Oppressed

The Bible has much to say about situations of confrontation. The conflict between the oppressor and the oppressed is a central theme throughout the Old and New Testaments. Biblical scholars have discovered that there are no less than twenty different root words in Hebrew to describe oppression.

One example is the Creed of the chosen people, which we read on the First Sunday of Lent: "My Father was a homeless Aramaean. He went down to Egypt to find refuge there, few in numbers; but there he became a nation, great, mighty and strong. The Egyptians ill-treated us, they gave us no peace and inflicted harsh slavery on us. But we called on the Lord, the God of our fathers. The Lord heard our voice and saw our misery, our toil and our oppression; and the Lord brought us out of Egypt with mighty hand and outstretched arm, with great terror, and with signs and wonders . É " (Deut 26:5b-8).

The Bible describes oppression in concrete and vivid terms: Oppression is the experience of being crushed, degraded, humiliated, exploited, impoverished, defrauded, deceived and enslaved. And the oppressors are described as cruel, ruthless, arrogant, greedy, violent and tyrannical; they are called 'the enemy'.

Such words could only have been used by people who in their own lives and history had an immediate and personal experience of being oppressed. To them Yahweh revealed himself as the God of compassion who hears the cry of the oppressed and who liberates them from their oppressors. The God of the Bible is always on the side of the oppressed. He does not reconcile Moses and Pharaoh, or the Hebrew slaves with their Egyptian oppressors. Oppression is sin and cannot be compromised with. It must be overcome. God takes sides with the oppressed. As we read in Psalm 103:6: "God who does what is right, is always on the side of the oppressed".

When confronted with the politically powerful, Jesus speaks the language of the boldest among Israel's prophets. He calls Herod 'that fox' (Lk13:32) and courageously exposes the greed for money, power and adulation of the political elite. And he warns his disciples never to do likewise: "Among the gentiles it is the kings who lord it over them, and those who have authority over them are given the title Benefactor. With you this must not happen. No, the greatest among you must behave as if he were the youngest, the leader as if he were the one who serves" (Lk 22:25-27). And he warns Pilate in no uncertain terms that he will be held to account by God for his use of power over life and death (John 19:11).

Throughout the history of the Church, persecuted Christians have remembered, prayed and sung the prophetic words of Mary: "[The Lord] has used the power of his arm, he has routed the arrogant of heart. He has pulled down princes from their thrones and raised high the lowly. He has filled the starving with good things, sent the rich away empty" (Lk1:50-53).

Generations of Zimbabweans, too, throughout their own long history of oppression and their struggle for liberation, have remembered, prayed and sung these texts from the Old and New Testaments and found strength, courage and perseverance in their faith that Jesus is on their side. That is the message of hope we want to convey in this Pastoral Letter: God is on your side. He always hears the cry of the poor and oppressed and saves them.

Conclusion
We conclude our Pastoral Letter by affirming with a clear and unambiguous Yes our support of morally legitimate political authority. At the same time we say an equally clear and unambiguous No to power through violence, oppression and intimidation. We call on those who are responsible for the current crisis in our Country to repent and listen to the cry of their citizens. To the people of Zimbabwe we appeal for peace and restraint when expressing their justified grievances and demonstrating for their human rights.

Words call for concrete action, for symbols and gestures which keep our hope alive. We therefore invite all the faithful to a Day of Prayer and Fasting for Zimbabwe, on Saturday, 14 April 2007. This will be followed by a Prayer Service for Zimbabwe, on Friday, every week, in all parishes of our Country. As for the details, each Diocese will make known its own arrangements.

May the Peace and Hope of the Risen Lord be with you always. Happy Easter.

PRAYER FOR OUR COUNTRY

God Our Father,
You have given all peoples one common origin, And your will is to gather them as one family in yourself.
Give compassion to our leaders, integrity to our citizens, and repentance to us all.
Fill the hearts of all women and men with your love And the desire to ensure justice for all their brothers and sisters.

By sharing the good things you give us
May we ensure justice and equality for every human being, An end to all division, and a human society built on love, Lasting prosperity and peace for all.

We ask this through Jesus Christ, our Lord. Amen.

Our FatherÉ Hail MaryÉ Glory be to the Father É

+Robert C. Ndlovu, Archbishop of Harare (ZCBC President)
+Pius Alec M. Ncube, Archbishop of Bulawayo
+Alexio Churu Muchabaiwa, Bishop of Mutare (ZCBC Secretary/Treasurer)
+Michael D. Bhasera, Bishop of Masvingo
+Angel Floro, Bishop of Gokwe (ZCBC Vice President)
+Martin Munyanyi, Bishop of Gweru
+Dieter B. Scholz SJ, Bishop of Chinhoyi Albert Serrano, Bishop of
+Hwange Patrick M. Mutume, Auxiliary Bishop of Mutare

4. INTRODUCTION OF THE NEW ENGLISH TRANSLATION OF THE MASS

The Bishops of the Southern African Bishops Conference have been evaluating the response to the implementation of the new English texts of the Mass

We wish to thank all who have cooperated in the implementation of this first phase which involves by and large the responses of the faithful.

We have attempted to identify the problem areas with a view to facilitating the second phase which will provide texts for the ordinary parts of the Mass which are used by the priest. We have studied the letters and emails addressed to us directly as well as those from the readership of the Southern Cross.

We have decided to appeal to the Holy See on the use of „man? and „men? in the creed and the fourth Eucharistic Prayer. Only the Holy See has the authority to alter the text – no one of us nor any priest has that authority.

In the mean time we ask our Catholics to be patient since the process of appeal takes time. For those who find it difficult to use the term „man? or „men? because they feel it to be not inclusive enough, in the spirit of our Catholic tradition we ask them to bear in mind that one text which is meant for universal use will always make some demands on us, and there will always be some give and some take. This is made all the more challenging in that English is the new Latin in the Church.

‘For us men and for our salvation … and became man’
In the creed the main intention is to proclaim that Christ, in becoming incarnate, became MAN. He is the new MAN, and, by our baptism, we are all men and women in the new MAN. “For all of you who were baptised into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, there is neither slave nor free person, there is not male and female; for you are all one in Christ Jesus." (Galatians 3:27,28)

‘You formed man in your own image …’
Similarly in Eucharistic Prayer Four, addressing God, the priest proclaims, " …you formed MAN in your own image". This carries the meaning of the old MAN redeemed by the new MAN in which there is no longer distinction of male and female, as St. Paul taught.

Sufficient catechesis and preparation
Before we implement the second phase - texts for the ordinary parts of the Mass used by the priest - we would like to give our priests a further opportunity to study the reasons behind certain choices made in the new translation so that they may pass these on to the faithful. Towards this goal, we will issue a series of three further letters and ask them to see that the formation and information is passed on to all our members.
We will make the new texts of the four Eucharistic Prayers available to them, not for use, but for study. The text differs in places to what is contained in the ICEL book issued in 2007. (ICEL: International Commission for English in the Liturgy).
We ask that the period of embargo be respected so as to give everyone the chance to prepare adequately. The date of implementation will be TRINITY SUNDAY.

‘And with your spirit’
We once again hear the response to the greetings of the priest, "And with your spirit". In some of the languages used in Southern Africa this is not strange – "ibe nomoya wakho futhi" is the answer in isiZulu. The reason for the reverting to the old form of the response in English is because it is closer to the scriptural origins of the formulation, as one can read in Galatians 6:18 or 2 Timothy 4:22. It is not the isolation of the soul from the whole person of the celebrant but rather the recognition of that special character or spirit which the celebrant has by virtue of his priestly ordination.
It would be a misunderstanding to claim that this formulation creates clericalism. Clericalism is a sign of something dysfunctional. What should really be acknowledged is that from within the community one has been called to serve the community with the spirit of Christ. The dictum of St. Augustine is appropriate here: "For you I am a bishop, (a priest), with you I am a Christian. The first is the title of the office I received, the second is by grace …" (Augustine, Sermon 340, 1).

The threefold ‘through my fault’
Here again we revert to the formulation in existence in the Council days. The International Committee for English in the Liturgy, in the years immediately following the Second Vatican Council and the introduction of the rite of the Mass in English, interpreted their mandate to remove certain repetitions in formulations found in the Mass. However, when the new rules of translation were drawn up in 2001, it was noted that some of the repetitions were characteristic of the Latin Rite and should therefore be restored. This applies to the "through my fault, through my fault, through my most grievous fault."

You take away the sins of the world … you are seated at the right hand …
The pattern of threefold repetition also applies to the threefold invocation of Jesus in the Gloria : "you take away the sins of the world, have mercy on us; you take away the sins of the world, receive our prayer; you are seated at the right hand of the Father, have mercy on us."

"People of good will"
In proclaiming the words of the angels, the new formulation, "people of good will" replaces "peace to his people on earth". The origin of these words is found in Luke 2:14 which in the Latin Vulgate read: "Gloria in altissimis Deo, et super terram pax in hominibus bonae voluntatis"

Dialogue introducing the Preface
The response "It is right and just" in answer to the priest's invitation "Let us give thanks to the Lord our God" may sound incomplete. It will only begin to make sense when the full missal is introduced and the celebrating priest takes up the words of the congregation, expanding on them thus: "Truly it is right and just …".

Renewed theological insights
An example of renewed theological insight is the greeting: "The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all". The choice of "communion" in place of what has been commonly used up to now, "fellowship" is because from the outset the liturgy looks forward to the Holy Communion by which we find fellowship with each other and communion with God.
Another example of renewed theological insight is the formulation concluding the penitential rite: "May almighty God have mercy on us and lead us, with our sins forgiven, to eternal life".

A renewed faithfulness to scriptural formulations
It is important to note that it was one of the principles established in the new rules for translation was that the Mass formulations reflect more faithfully the scriptural texts which are used in prayer and proclamation. For this reason one will find "Holy, Holy, Holy is the Lord God of Hosts" which comes from Isaiah 6:3. Also the formulation as was in former times in English: "Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed"– Luke 7:6-7.
This latter is an example of the genius of the Roman Rite which begins with the words of the sacred scriptures andbrings them to focus on the person him/herself.

"Consubstantial with the Father"
As for “consubstantialem”, the problem arose when there was no agreement from the Bishops' Conferences the use of “one in Being” and “of one Being”. The Congregation for Divine Worship and the Discipline of the Sacraments maintained that, in the matter of the Christological definitions expressed in the creeds, absolute uniformity throughout the Universal Church was necessary.

Edward Risi omi
Dept. Christian Formation, Liturgy and Culture
SACBC

5. CARE, CONCERN, AND CHALLENGE FOR CATHOLIC EDUCATION

25 January 2009

To the Catholic Community, Catholic Schools, Educators, Learners, Supporter and Beneficiaries of Catholic Education.

We, the Catholic Bishops of Southern Africa, want to express our deep appreciation for the work people are doing in Catholic schools. As Bishops we give our unequivocal commitment to Catholic schools that are gospel-based, centred on Christ, and which strive to be communities of care, selflessness and sharing.

Schooling has been, and remains, an important part of the mission of the Church. Our schools strive to help everyone, rich and poor, to grow in faith and to integrate faith with experience. Inspired by the gospel, Catholic schools respect the freedom and dignity of every human being and develop the qualities of personal integrity, moral courage and social responsibility that are marks of authentic Christian personality.

Religious Education programmes in Catholic schools set them apart from other schools. Our programmes are based on the gospel and on sound educational principles. We need to ensure that prayer and liturgy remain central in the life of our schools.

Teachers in Catholic schools are called by God to participate in the teaching ministry of Jesus. Their vocation involves vision, conscientious work, professionalism and care for the children entrusted to them. Teachers in our schools witness to the mission of Christ in bringing about a society based on the principles of love, peace, truth and justice. More than this, teachers are called to prepare their learners to be active and responsible members of society who have purpose and meaning in life and who are capable of being agents of social change.

In the past, we have depended on religious congregations and overseas sources to finance our schools. This is no longer the case. South Africa and its neighbours have grown beyond the stage of being missionary countries, and the time has come for us to take on the responsibilities of an established and self-reliant church. Catholic schools should now be able to rely on the lay faithful to rise to this challenge.

We call on all members of the Catholic community to value our schools, and encourage Catholic parents to send their children to Catholic schools. We urge parents to be actively involved in school life, particularly in governing bodies. Parents play a central role in supporting and promoting the vision of education on which our schools are founded. Parishes are natural homes for Catholic schools and we need to re-establish closer links between priests and school communities where the links have been lost.

We are mindful that most Catholic children are not in Catholic schools, and we encourage both teachers and pupils to witness to the values of our faith in the public school system. We need to explore new ways of establishing schools in the future to meet the educational needs of Catholics. Our vision must embrace not only the maintenance and strengthening of the schools we have, but also the establishment of new ones. We invite those Catholics who have chosen the teaching profession to consider seriously the option of working in Catholic schools.

At the start of this school year, we invite Catholics across the region to join us in praying for all those involved in our schools. May this be a good year for pupils, staff, parents and governing body members, as well as the communities in which the schools are located. May God bless our schools so that they may be places of hope.

In Christ,

Archbishop Buti Tlhagale OMI
Archbishop of Johannesburg.
President of the Southern African Catholic Bishops’ Conference

6a. Awake! Awake! Protect Our Democracy 17 February 2009

Dear Brothers and Sisters in Christ,

After 15 years of democracy, we are once again about to take part in elections to choose a new government. Since the “miracle” elections of 1994, when God answered our prayers for peace, the excitement about the end of apartheid and the new experience of voting is over. South Africa is an emerging democracy, with all its vigorous debates, conflicting interests and related power struggles.

Outstanding Challenges

As a nation we have made many advances over the past years. We thank God for the wise and selfless leaders that have helped us to achieve this, and for the goodwill shown by so many of our people. Yet we all remain concerned about the enormous challenges that still face us. We know that there will be no easy solutions to the problems of:
- Poverty, the growing gap between rich and poor, rising prices and the lack of jobs;
- The lack of adequate housing, public services and service delivery;
- Unstable families, increasing domestic violence and teenage pregnancies;
- Sexual exploitation and alcohol and drug abuse;
- Increasing instances of abortion;
- The high levels of crime and violence, and a justice system that is slow and often ineffective;
- The weakening of organs of society which should be strengthening our democracy (such as the SABC and the courts of law);
- The increase in HIV&AIDS and the plight of vulnerable children;
- The low quality of public education; and
- The influx of migrants and refugees and the associated xenophobia.

These and many other problems are a serious challenge to any government, and it is up to each one of us to decide which party has the policies and commitment to address them effectively. It is important to judge a party on its overall policy regarding the key values of the Gospel such as promoting life, human dignity and justice in relation to the above issues.

As we approach the elections, we your Bishops would like to share our concern about our young democracy, and what it should look like. While there is a lot of very positive and healthy debate about what it means to be a democracy, we are conscious of tendencies that we think are a threat to it. The tragedies that followed the elections in Kenya and Zimbabwe in 2008 remind us, even if our situation is not quite the same, that we cannot relax, and that guarding genuine democracy is an ongoing challenge.

What is it that we should guard against?

1. Guard against blind loyalty.

We should not continue to vote for a party simply because it is the one we have always supported (an attitude of “My party, right or wrong”). Every citizen must ask whether the party they have supported in the past is making a real contribution to the progress of our people. Following Jesus’ understanding of solidarity in Mark 3:35, our first loyalty must be to our fellow citizens, and to the good of our country as a whole, not to a specific party or leader: “Anyone who does the will of God, that person is my brother and sister and mother”. There is nothing wrong with changing our choice of party; indeed, it is sometimes necessary to do this if a democracy is to remain dynamic and healthy. And let us remember that, in a true democracy, we should not base our choice on race, language, tribe or cultural group, but on the policies and standpoints of the various parties.

2. Guard against intolerance and intimidation.

Freedom of speech does not give a person the right to speak abusively about others. So we should be careful to avoid saying or doing anything that will make other people afraid and thus limit their freedom. Such actions include an intolerance of, or lack of respect for, other people’s views or beliefs, and any attempt to force anyone to vote in a certain way. In Luke 6:35, we are reminded to “love your enemies and do good to them”. Thus the use of violent language and the making of threats is also completely unacceptable; the opponent in a democratic context, unlike in periods of struggle against oppression, is no longer someone to be overcome, but rather a competitor that challenges me to examine my own values and beliefs.

3. Guard against corruption.

Corruption (including favouring family members and friends for jobs) reverses all the gains we have made in our struggle for justice. It leaves people feeling disillusioned, powerless and hopeless. This weakens their participation and destroys the heart of a democracy. We all need to demand continuous accountability and a spirit of service from our leaders at all levels, making full use of all the institutions that exist to work against corruption in our society. Unfortunately, many people are afraid to challenge corruption, as they themselves are also easily tempted at times to engage in some form of it– even through such small actions as seeking favours from friends in positions of authority, or tax evasion. We all need to start by resisting the temptation of corruption ourselves, as we learn in Matthew 7:5: “Take the log out of your own eye first, and then you will see clearly enough to take the splinter out of your brother’s eye”.

4. Guard against doing nothing.

In a true democracy all citizens are called to participate and respond to issues that arise on an ongoing basis - not only at election time. However, many of us do nothing because we feel that we are powerless to bring about change. This then easily develops into an attitude of dependency, where we simply wait for the government to deliver. When citizens stop participating, and don’t bother to vote, those in positions of authority are allowed to do as they please without fear of being challenged. As we are reminded in Matthew 7:21, ‘It is not anyone who says to me, “Lord, Lord” who will enter the kingdom of Heaven, but the person who does the will of my Father in heaven”. Let us commit ourselves to build our country and our democracy together, and to make the effort to become involved in a way that will give hope to all those still waiting for a better future.

Our Role as Christians

As Christians, we are called to work with all South Africans to ensure the growth and strengthening of democratic values and practices. We believe that Jesus Christ shows us the way to fullness of life. So, in his spirit, at this election time we are particularly called to consider the following demands of our faith:

1. We must promote the central elements of our Catholic Social Teaching, including:
a. Respect for life and human dignity;
b. Social responsibility and the common good;
c. A just sharing of wealth and resources;
d. The importance of participation; and
e. Compassionate solidarity with the poor and the marginalized.

2. We must listen to the needs of the poor and the marginalized and make them our priority;

3. We must have the courage to stand up for our convictions amongst our friends, neighbours and colleagues, and in our political activities; but let us also show respect for the views of others, and be prepared to learn from them;

4. Let us promote family values and the values of ubuntu by challenging individualism and greed;
5. Let us promote respect for the Rule of Law, and demand that our political leaders do the same; and

6. We must be awake and vigilant in challenging all threats to our democracy.

A Call to Prayer

To assist us in realizing our role as Christians, we ask every parish to begin a vigil of prayer from now until the elections. We also ask that, at every Mass during this period, the following prayer, or a similar one, be included in the Prayer of the Faithful:

“Lord, we pray that our forthcoming elections may bring about a deepening of our democracy, and that we will carry out our duties as citizens responsibly and with respect for the rights of others. May the choices we make bring hope to the poor, unity to all our people and a more secure and peaceful future for our children.”

We hope that all these prayers will inspire us to move to action, so that the Church can become a strong force in bringing justice and peace to our beloved land. May God bless Africa.

Archbishop Buti Tlhagale
President Southern African Catholic Bishops Conference
17 February 2009

6b. Ontwaak! Ontwaak! Beskerm ons demokrasie

Liewe broers en susters in Christus,

Ná 15 jaar van demokrasie is ons weer gereed om ’n nuwe regering te verkies. Die opwinding oor die einde van apartheid en ’n nuwe stemervaring in die “wonder”-verkiesings van 1994, toe God ons gebede verhoor het, is verby. Suid-Afrika is ’n opkomende demokrasie met al sy vurige debatte, botsende belange en ’n gepaardgaande magstryd.

Uitdagings

Ons het die laaste jare ver gevorder as ’n nasie. Ons dank God vir die wyse en onbaatsugtige leiers wat ons gehelp het om dit te bereik én vir die welwillendheid van so baie van ons mense. Tog is almal van ons baie bekommerd oor die enorme uitdagings wat ons steeds die hoof moet bied. Ons weet daar is geen maklike oplossings nie vir probleme soos:
- Armoede, die groeiende kloof tussen ryk en arm, stygende pryse en gebrekkige werkgeleenthede;
- Swak behuising, openbare dienste en dienslewering;
- Verbrokkelende gesinne, die toename in huisgeweld en tienerswangerskappe;
- Seksuele uitbuiting en alkohol- en dwelmmisbruik;
- Die toename in aborsies;
- Die hoë misdaad- en geweldvlakke, en ’n langsame, dikwels ondoeltreffende regstelsel;
- Die verswakking van openbare instellings wat veronderstel is om ons demokrasie te versterk, soos die SAUK en die howe;
- Die stygende MIV/vigssyfer en die lot van weerlose kinders;
- Die swak gehalte van ons onderwys; en
- Die instroming van migrante en vlugtelinge en die gepaardgaande xenofobie.
Hierdie en talle ander probleme is ’n ernstige uitdaging vir enige regering en elkeen van ons moet besluit watter party se beleid en toewyding kan dié uitdagings doeltreffend die hoof bied. Dit is belangrik om ’n bepaalde party se algehele beleid te toets aan Evangeliese waardes soos die bevordering van lewe, menswaardigheid en geregtigheid in die genoemde kwessies.
In die lig van die naderende verkiesings wil ons, julle biskoppe, ons kommer oor ons jong demokrasie uitspreek en oor hoe dit behoort te wees. Terwyl daar baie positiewe en gesonde debat is oor wat dit beteken om ’n demokrasie te wees is ons bewus van die neigings wat dit na ons mening bedreig. Al verskil ons situasies weliswaar, herinner die tragedies ná die verkiesings in Kenia en Zimbabwe ons dat ons nie ons waaksaamheid durf verslap nie en dat die behoud van ware demokrasie ’n voortdurende uitdaging is.

Waarteen moet ons waak?

1. Waak teen blinde lojaliteit.

Ons moenie bloot vir ’n party stem omdat dit die een is wat ons nog altyd ondersteun het nie (’n houding van “My party, reg of verkeerd”). Elke burger moet hom of haar afvra of die party wat hy of sy in die verlede ondersteun het, werklik bydra tot die vooruitgang van ons mense. In navolging van Jesus se begrip van solidariteit in Markus 3:35 moet ons allereers lojaal teenoor ons mede-burgers én die welsyn van ons land wees, nie teenoor ’n bepaalde party of leier nie: “Dié wat die wil van God doen, daardie een is my broer en suster en moeder”. Dit is nie verkeerd om ons partykeuse te verander nie. Inteendeel. Dit is soms noodsaaklik as ons die demokrasie dinamies en gesond wil hou. Laat ons onthou dat ons in ’n ware demokrasie nie op grond van ras, taal, stamverwantskap of kultuurgroep moet kies nie, maar op grond van die beleidsrigtings en standpunte van die verskillende partye.

2. Waak teen onverdraagsaamheid en intimidasie.

Vryheid van spraak gee niemand die reg om skeldtaal teenoor ander te gebruik nie. Ons moet dus versigtig wees dat ons nie iets sê of doen wat ander met vrees vervul en só hul vryheid beperk nie. Onder dié optrede is onverdraagsaamheid, of dan ’n gebrek aan respek vir ander se standpunte en opvattings, en pogings om ander te dwing om op ’n bepaalde manier te stem. In Lukas 6:35 word ons herinner om “ons vyande lief te hê en goed vir hulle te wees”. Daarom is die gebruik van gewelddadige taal en dreigemente heeltemal onaanvaarbaar. Anders as in tye van stryd teen verdrukking, is die opponent in ’n demokratiese konteks nie langer iemand wat verslaan moet word nie, maar is eerder ’n mededinger wat my uitdaag om my eie waardes en opvattings te ondersoek.

3. Waak teen korrupsie.

Korrupsie (insluitend die voortrekkey van familielede en vriende vir werkgeleenthede) maak al die vordering ongedaan wat ons in ons stryd om geregtigheid bereik het. Dit ontnugter mense en maak hulle magteloos en hopeloos. Dit verswak hul openbare deelname en vernietig die hart van ’n demokrasie. Ons moet almal aandring op die volgehoue aanspreeklikheid en diensbaarheid van ons leiers op alle vlakke, met die hulp van al ons instellings sodat ons korrupsie in ons samelewing kan teenwerk. Ongelukkig is baie mense bang om korrupsie te pak omdat hulle soms self maklik in die versoeking kom om in die een of ander vorm van korrupsie betrokke te raak, selfs al is dit iets so “gering” soos ’n gunsie van vriende in magsposisies of belastingontduiking. Ons moet almal self die versoeking weerstaan om korrupsie te pleeg, soos Matteus 7:5 leer: “Haal eers die balk uit jou eie oog, sodat jy goed genoeg kan sien om die splinter uit jou broer se oog te haal”.

4. Waak teen liewer niks doen nie.

In ’n ware demokrasie word alle burgers geroep om deurlopend deel te neem en die kwessies te pak – nie slegs in verkiesingstyd nie. Baie van ons doen liewer niks nie omdat ons voel ons het nie die mag om verandering te bewerkstelling nie. Dit ontwikkel maklik in afhanklikheid; ons wag dan liewer op die regering om iets te doen. As die burgers hulle onttrek en nie moeite doen om te gaan stem nie, word diegene in magsposisies toegelaat om te doen wat hulle wil sonder vrees dat hulle tot verantwoording geroep sal word. Ons word in Mattheus 7:21 herinner dat “Nie elkeen wat vir My sê: Here, Here! Sal ingaan in die koninkryk van die hemele nie, maar hy wat die wil doen van my Vader wat in die hemele is”. Laat ons ons daartoe verbind om saam ons land en ons demokrasie te bou, en betrokke te raak op ’n manier wat hoop sal gee aan diegene wat nog wag op ’n beter toekoms.

Ons rol as Christene

As Christene word ons geroep om met alle Suid-Afrikaners saam te werk aan die groei en versterking van demokratiese waardes en praktyke. Ons glo dat Jesus Christus ons op die weg na die volheid van lewe lei. In dié gees word ons dan spesifiek geroep om oor die volgende eise van ons geloof na te dink:

1. Ons moet die kernelemente van ons Katolieke maatskaplike leerstellinge bevorder, waaronder:
a. Respek vir lewe en menswaardigheid;
b. Maatskaplike verantwoordelikheid en die gemeenskaplike welsyn;
c. ’n Regverdige verdeling van rykdom en hulpbronne;
d. Die belangrikheid van deelname; en
e. Deernisvolle solidariteit met die armes en die gemarginaliseerdes.

2. Ons moet luister na die behoeftes van die armes en die gemarginaliseerdes en hulle ons prioriteit maak;

3. Ons moet die moed hê om tussen ons vriende, bure en kollegas en in ons politieke optrede op te staan vir ons oortuigings; maar laat ons ook respek toon vir ander se mening en bereid wees om van hulle te leer;

4. Laat ons gesinswaardes en die waardes van ubuntu bevorder deur individualisme en hebsug te betwis;

5. Laat ons respek vir die oppergesag van die reg bevorder en eis dat ons politieke leiers dieselfde doen; en

6. Laat ons wakker en waaksaam wees vir alles wat ons demokrasie bedreig.

Oproep tot gebed

Om ons te help om ons rol as Christene te vervul vra ons elke parogie om van nou tot die verkiesings ’n gebedswaak te hou. Ons vra ook dat die volgende gebed, of ’n soortgelyke een, in dié tyd in elke Mis by die Gebed van die Gelowiges ingesluit word:

“Here, ons bid dat ons naderende verkiesings ons demokrasie sal verdiep, en dat ons ons burgerlike pligte verantwoordelik en met respek vir die regte van ander sal uitvoer. Mag ons keuses vir die armes hoop bring, eenheid onder al ons mense en ’n veiliger en vrediger toekoms vir ons kinders.”

Ons hoop dat al dié gebede ons tot optrede sal aanspoor sodat die Kerk ’n sterk krag word in geregtigheid en vrede in ons geliefde land.

God seën Afrika.

Aartsbiskop Buti Tlhagale
President
Suider Afrikaanse Katholieke Biskoppe Konferensie
17 Februarie 2009

6c. Vukani! Vukani! Khuselani ulawulo lwethu lwentando yeninzi.

Bazalwane nooDade kuKrestu,

Emva kweminyaka elishumi elinesihlanu yolawulo lwentando yeninzi, sizakuphinda kwakhona sithabathe inxaxheba kulonyulo lorhulumente omtsha. Ukususela kummangaliso wonyulo luka 1994 apho uThixo wabonakalisa ukuva imithandazo yethu xa sasicela ukuba kubekho uxolo kweli, luthomalele ngoku uchulumanco lokupheliswa ko calu-calulo nolokuba nenyhweba yokuvota okokuqala.uMzantsi Afrika uya ukhula kwindlela yolawulo lwentando yeninzi, nazo zonke indidi zeengxoxo ezivusa umnyele, ukungquzulana ngezimvo nosunduzwano ngenxa yezikhundla.

Imiceli-mngeni eqatseleyo

Njengesizwe siye saba nenkqubela phambili kule minyaka idlulileyo. Siyambulela ke uThixo ngeenkokheli ezilumkileyo nezingengabo oohlohlesakhe, neziye zasinceda ukuze sifikelele kweli nqanaba. Kusenjalo, sonke sisaxhalabile ngenxa yemiceli-mngeni esisajongene nayo. Siyazi ukuba akuzukubakho zisombululo zilula kwiingxaki ezifana nezi:
- Indlala, ukukhula komsantsa phakathi kwabo bangathathi-ntweni kwakunye nezinhanha, ukunyuka kwamaxabiso, ukunqongophala kwengqesho;
- Ukunqongophala kwezindlu, iinkonzo zoluntu, kunye nokufikelela kweenkonzo eluntwini;
- Uqhekeko lweentsapho, ukwanda koburhalarhume emakhayeni, nokukhulelwa komthinjane;
- Uxhaphazo ngokwesondo, ubunxila nokuzingxala ngeziyobisi;
- Ukuxhaphaka koqhomfo;
- Ukunyuka kwezinga lobundlobongela nobugebenga kwakunye necandelo lezobulungisa elizizilizayo neliye loyisakale maxawambi;
- Ukuqhokrwa amadolo kwamalungu esizwe ebemele komeleza ulawulo lwethu lwentando yeninzi (umz. Iziko losasazo leli (SABC) neenkundla zamatyala;
- Ukunwenwa kwentsholongwane nesifo ugawulayo kwakunye nentsinda badala yabantwana abangamaxoba nabasesichengeni ngenxa yoko;
- Izinga eliphantsi lemfundo kawonke-wonke kwakunye nokugxalathelana kweendwadunge zangaphandle nabaphambukeli okudala izixholoxholo nexanasi lobuzwe.

Ezi ngxaki sezikhankanyiwe nezinye, zingumceli-mngeni nakuwuphi na urhulumente, elowo nalowo kuthi unexanduva lokuhlolisisa okokuba nguwuphina umbutho wezepolitiki onemigomo nokuzimisela okubonakalisa ukuba ungaba nokuzisombulula ezi ngxaki. Kubalulekile ukuba imigomo yombutho ngamnye ivavanywe ngokwemiqathango efumaneka kwiiNdaba eziLungileyo efana nokukhuthazwa kokuhlonitshwa kobom, isidima nexabiso lobuntu kwakunye nobulungisa ngokuphathelene nale miba ingentla.

Njengoko sijongene nonyulo, singooBhishophu benu sithanda ukwabelana nani ngenxalabo eninayo ngolawulo lwethu lwentando yeninzi olusakhasayo, nendlela ekumele lukhangeleke ngayo. Noxa zininzi izinto ezintle neengxoxo eziphilileyo ngolawulo lwentando yeninzi, siyazi ukuba ikhona nemikhuba elungciphekisayo olu lawulo. Amashwangusha aye alandela unyulo kwelase Kenya nelase Zimbabwe kunyaka ka2008 asikhumbuza ukuba, noxa iimeko zamazwe ethu zahlukile, asinakuhlala nje, sigoxe, nokuba ukukhusela ulawulo lwentando yeninzi olusulungekileyo ngumceli-mngeni osoloko uthe gqolo ukusijamela.

Yintoni kanye le sifanelwe kuyilumkela?

1. Masilumkele ukuthembeka okumfamekileyo.

Kufuneka silumkele ukonyula umbutho ngenxa yesiqhelo (ukuthi mhlawumbi „Umbutho wam nguwo nokuba sekumnyam? entla?)wonke ummi weli lizwe kumele azibuze ukuba umbutho ebekade ewuxhasa wenza umahluko kusini na kwinkqubela phambili yabantu bakuthi. Xa sinokulandela umzekelo kaYesu wokuthembeka eVangelini kaMarko 3:35, kumele sithembeke kuluntu lwezwe lakowethu kuqala kuye empumelelweni yezwe lethu liphela, hayi umbutho othile okanye inkokheli ethile. “Abo bayenzayo intando kaBawo, ngabantakwethu, oodade wethu kunye noMa.” Akukho nto ityhulu ngokutshintsha umbutho, eneneni kuyimfuneko ukuba sifuna ukugcina ulawulo lwentando yeninzi lunomtssalane yaye luphilile. Kufuneka sikhumbule ukuba kulawulo lwentando yeninzi asinakukhetha ubani ngenxa yobuhlanga okanye intetho yakhe koko kumele sikhangele imigomo nemo yemibutho eyahlukeneyo.

2. Masilumkele ukunganyamezelani nogrogriso

Inkululeko yentetho ayiniki bani ilungelo lokuthetha nanjanina ngabanye abantu. Ngoko ke kumele siyilumkele into yokuthetha ngendlela ezakoyikisa abanye ize ikhokelele ekucinezelweni kwenkululeko yabo. Izenzo ezilolohlobo ziquka ukunganyamezeli nokungahloniphi izimvo neenkolelo zabanye abantu, kwakunye nokunyanzelisa ukuba makuvotwe ngendlela ethile. Encwadini kaLuka 6:35 sikhunjuzwa ukuba “sizithande iintshaba zethu sense okuhle kuzo”. Kuloko ke ukusetyenziswa kwentetho erhabaxa nosongelwano zingamkelekanga kwaphela; lowo sikhuphisana naye kurhulumente wentando yeninzi, ngokwahlukileyo kowengcinezelo, asilo tshaba lumele kubhangiswa, koko ngumntu endikhuphisana naye, endicela umngeni ukuze ndizigocagoce kwindlela yokwenza kwam.

3. Masilumkele ubuqhophololo

Ubuqhophololo (oku kuquka ukuqeshisa izalamane nezihlobo zethu) buyaziphanzisa iinzuzo zokuzabalazela ubulungisa. Bushiya abantu beziva bekhohlisekile, bephelelwa ngamandla nalithemba. Oku kudodobalisa ukuthabatha kwabo inxaxheba kudodobalise nomoya wolawulo lwentando yeninzi. Sisonke simelwe kufuna iimpendulo nomoya wobukhonzi kwiinkokheli zethu kumanqanaba onke, kusetyenziswe kangangoko onke amacandelo alwa nobuqhophololo ekuhlaleni. Ngelishwa, uninzi lwabantu lumadol? anzima ekulweni ubuqhophololo ngenxa yokuba nabo ngokwabo baye bazibone benqwenele ukuxhamla kwiindlela ezithile zobuqhophololo- nokuba kungeendledlana ezincinci ezifana nokucela inyoba kubahlobo abasezikhundleni nokubaleka irhafu. Kumele silwe nokuhendeka bubuqhophololo thina kuqala, njengoko sifunda kuMatewu 7:5: “Khupha kuqala uqadi okwelakho iliso wandule ukuqiqa isibi esisesweni lomzalwane wakho”.

4. Masilumkele ukungenzi-nto

Kulawulo olululo lwentando yeninzi wonke ummi unoxanduva lokuthatha inxaxheba nolokusela iso yonke imiba maxa onke- hayi ngexesha lonyulo kuphela. Nangona kunjalo, abanye bethu abenzi nto ngenxeni yokuba baziva bengenagunya lokuzisa utshintsho. Le meko izisa imeko yoxhomekeko, apho siye silinde urhulumente enze yonke into. Xa abemi beyeka ukuthabatha inxaxheba, bengazihluphi ngokuya kuvota, abo basemagunyeni bafumana imvume yokwenza unothanda bengenaxhala lakubhukuqwa. Njengoko sikhunjuzwa kuMatewu 7:21; “Asingabo bonke abathi kum, „Nkosi, Nkosi? abayakungena ebukumkanini bamazulu”. Masizimisele ke ngoko ukwakha ilizwe nolawulo lwentando yeninzi kunye, sense iinzame zokuzibandakanya ngendlela enokunika ithemba kwabo basalindele ikamva elingcono.

Indima yethu maKrestu

SingamaKrestu sibizelwe ukusebenzisana nabo bonke abemi boMzantsi Afrika ukuze siqinisekise ukukhula nokomelela kwemiqathango yolawulo lwentando yeninzi. Sikholelwa ukuba uYesu Krestu usibonisa indlela eya ebomini obupheleleyo. Ngoko ke, emoyeni wakhe, kwelixesha lonyulo sibizelwe ukucingisisa ngezi mfuno zokholo lwethu:

1. Kumele sigqamise imiba engundoqo yeMfundiso yeNtlalo-ntle yeTyalike eKatolike equka:
a. Ukuhlonitshwa kobom nesidma sobuntu
b. Uxanduva ngezentlalo-ntle nokulungele isininzi.
c. Ukwebelana ngobutyebi nendyebo ngobulungisa
d. Ukubaluleka kokuthabatha inxaxheba; kunye
e. Novelwano nentsebanziswano kunye namahlwempu namakheswa.

2. Kumele sizisele iso iintswelo zamahlwempu nezamakheswa sizibeke phezulu kuluhlu lwezinto.;

3. Kumele sibe nesibindi sokumela iinkolelo zethu phambi kwabahlobo bethu, oogxa bethu emsebenzini kunye nabamelwane bethu, nakwindibano zethu zezepolitiki; kodwa sibonakalise ukuzihlonipha izimvo zabanye, silindele ukufunda kuzo.

4. Kumele sigqamise indlela efanelekileyo yokuziphatha yosapho neyobuntu ngokulwa ukuzicingela nokunyoluka.

5. Masigqamise intlonipho kwingalo yomthetho, sifune ukuba neenkokheli zepolitiki zethu zenjenjalo;

6. Masiphaphame ekulwiseni yonke into egrogrisa ulawulo lwethu lwentando yeninzi.

Sibizelwa eMthandazweni

Ekuncedisaneni nathi ukuphumeza igalelo lethu njengamaKrestu, sicela onke amabandla aqalise umlindo ngomthandazo ukususela ngoku de kube lunyulo. Sikwacela ukuba kumaDini eMisa ngeli xesha kubandakanywe lomthandazo ulandelayo okanye ofana nawo kwizicelo zebandla:

“Nkosi, sithandazela ukuba unyulo oluzayo lungazisa ukomelela kolawulo lwentando yeninzi, nokuba thina njengabemi beli, senze iimfanelo zethu, sibe noxanduva sikwahlonipha namalungelo abanye. Kwanga oko sikukhethayo kungaba kokuzisa ithemba kumahlwempu, ubumbano lwesizwe, nekamva eliqaqambileyo neliqinisekileyo labantwana bethu.”

Siyathemba ukuba lemithandazo izakusithundezela ekwenzeni igalelo elithile, ukuze iTyalike ibe yimbumboniselo ezisa ubulungisa noxolo ezweni lakowethu.

Wanga uThixo angayisikelela iAfrika.

Archbishopu Buti Tlhagale OMI
UMongameli
woBishopu BaseMzantsi Afrika
17 February 2009

Click the link below to read the 2009 election pastoral reflections for small group discussion in: English

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sacbc statements

Protection of Information Bill. Statement by Cardinal Wilfrid Napier, Archbishop of Durban and Spokesman for the Southern African Catholic Bishops’ Conference(SACBC).

The Southern African Catholic Bishops’ Conference has serious concerns about the wisdom and the constitutionality of the Protection of Information Bill currently before Parliament, as well as about the need for the establishment of a Media Appeals Tribunal.

The Southern African Catholic Bishops’ Conference (SACBC) shares the views of numerous civil society groups and reputable constitutional experts, that the Bill threatens some of our most fundamental rights:

a) The right to receive and impart information;
b) The right to a free press and media;
c) The right of access to information held by the state, and
d) The right to administrative justice.

Furthermore, we believe that the Bill violates the spirit of openness and accountability that is so necessary to underpin the Constitution’s provisions on good governance, essential for a healthy democracy.

Our concerns include:
i) that virtually any information is liable to be classified as secret by officials who are themselves not accountable to the public;
ii) that the definition of national interest and national security are so broad that they could be used to keep secret matters that ought by right to be accessible to the public;
iii) that there is practically no right of appeal, as any appeal would be processed by the very people who made the original ruling.

We certainly do not want government to take us back to the oppressive practices of yesteryear, against which our common struggle was launched.

We accept that some degree of restriction of information is both legitimate and necessary. However we have grave misgivings about the way it will be done, particularly since it risks fostering or even entrenching a culture of non-accountability and non-transparency among state officials at all levels.

We, therefore, strongly urge government to withdraw the Bill for complete redrafting to ensure that the openness and transparency required by the Constitution and demanded by a clear majority of informed civil society organization and legal experts are adequately built in.

Finally, it is in this context that the Southern African Catholic Bishops’ Conference calls on government recognize that there is already an efficient Media Ombudsman in existence. There is merit in proposals to strengthen the Ombudsman’s role in enabling the media to regulate itself. We believe that the proposed measure will give this instrument sufficient muscle to satisfy complainants.

Cardinal Wilfrid Napier OFM
Archbishop of Durban
Spokesman for the Southern African Catholic Bishops’ Conference
Source (www.sacbc.org.za)

ARCHBISHOP BUTI TLHAGALE ON RUMOURS OF POST WORLD CUP XENOPHOBIC VIOLENCE Thursday, 08 July 2010 15:12

Recently there have been rumours in various sections of our community of the possibility of xenophobic attacks once the World Cup is over. Immediately after such a successful hosting of the World Cup, where South Africans demonstrated to the world and to each other what can be achieved when we all work together, we call on the Government, employers and citizens to listen with renewed vigour to these voices expressing legitimate grievance and act for our common good.

We, the Catholic Bishops of Southern Africa, join our voices to those of South Africans everywhere, asking that those tempted to violence for whatever reason find other means of expressing their grievances. We call on government and communities at all levels to confront the issue of violence in a proactive and productive manner that will make for peace and tolerance. Let us all use the goodwill shown during the World Cup to build a better country.

South Africa, as a whole, needs to find positive and constructive ways to raise and debate issues as one community. Catholic Social Teaching encourages the right and responsibility of all sections of a community, including the poorest, to find a voice in the public domain in order to express their legitimate needs and grievances.

Rumours and assertions must be tested. We cannot allow the rumours to become fact.

Many of the targets of previous xenophobic attacks have been “foreigners”, people from other countries now living legally in South Africa. It is commonly said that these people take away the jobs of South Africans and that they bring criminal behaviour into the Country.

Current evidence suggests that the foreign born are no more likely to be involved in crime as any other part of the population and that they are generally more likely to create employment opportunities rather than take away employment.

It is also misleading to assert that the cause of xenophobia is a hatred of foreign-born persons living in South Africa. In the past violence against foreign communities in the name of protests against poor service delivery suggests that we must be vigilant and work harder to improve the lot of the poorest of South African residents.

Catholic Social Teaching has provided criteria that must be met for people to move between countries both to improve their own opportunities and when they are forced by the situation in their own country to flee. It is incumbent on our government to manage the legal flow of people in and out of the country. Proper management will ensure that legitimate migrants are provided with proper documentation and the ability to settle peacefully into the South African community having gone through the proper application processes.

It is equally proper that our government, as part of its international responsibilities, open our borders to those who are fleeing persecution and the breakdown of the economy of their own countries through no fault of their own. South Africa’s own recent history clearly demonstrates how such movement can be of long-term benefit to all the countries and people involved.

Our Police Service has demonstrated a gratifying professionalism and dedication during the World Cup. We call on authorities such as the Police Service and local government to remove any vestige of the culture of impunity that sometimes developed in the past around crimes associated with xenophobic violence. Violence against foreigners and their businesses should not be seen as tool to elicit local political or economic advantage. Rather they should be seen for what they are: criminal acts that demean and disadvantage us all.

As custodians and teachers of truth and human dignity, we pledge the support of the Church to build greater local integration, tolerance and participation in public life.

A combination of tolerance from our communities and resolute action on the part of government can help ensure that the positive experiences of so many visitors to South Africa in recent months can continue to be replicated in our local communities.

Our successful hosting of the World Cup has shown a continent and country united. We are proud of South Africa and call on all South Africans to take this positive winning attitude forward in 2010.

Archbishop Buti Tlhagale
President of the Southern African Catholic Bishops’ Conference
Source (www.sacbc.org.za)

Halala Bafana Bafana, Halala South Africa.

On behalf of the Catholic Bishops of Southern Africa, I wish to extend my prayers and best wishes to the South African Football team. The collective breath of a nation is held for them all. Bafana, we want you to be the best. We want you to dispel all the past negativity. We know that you will surprise us all. Halala Bafana!

I also wish to celebrate the final arrival of the World Cup on our soil. It has been many years of waiting and now the moment is here. The stadiums are ready, the infrastructure is prepared, but the most important participants are the people of South Africa. Let us welcome our visitors and take this opportunity to meet and encounter the world and each other. Let us not be the same when the world cup is over! Let us all have learned about and shared a wider world. Halala South Africa!

Let us also make sure that our children and other vulnerable groups are safe. This World Cup is about how much we can learn – but shouldn’t be at the cost of human beings being unscrupulously used, traded or trafficked and discarded.

I wish all the fans, players, coaches, staff and organisers well for the tournament. I particularly commend all the volunteers who will make the world feel at home.

South Africa, let us welcome the world, encounter the world, learn from the world so that the world will know that we remain the Rainbow nation, diverse and united.

Wilfrid Cardinal Napier OFM
Archbishop of Durban
Spokesman for the Southern African Catholic Bishops.
Special link to the Church on the Ball website
Source (www.sacbc.org.za)

Zimbabwe

From Crisis to Disaster to Genocide – Does SADC want to be complicit in Genocide?

The appalling tragedy in Zimbabwe means that the time of talking is over. Six months of talks have resulted only in a stalemate. It is clear that the present mediation and negotiations have failed the people of Zimbabwe yet again.
Ten (10) months after the harmonised elections in March 2008, widely regarded as expressing the will of the people of Zimbabwe, President Mugabe and his Cabal cling to power illegitimately.

SADC must stop supporting and giving credibility to the illegitimate Mugabe regime with immediate effect. Failing this, SADC Leaders accept complicity in creating the conditions that have resulted in starvation, displacement, disease and death for ordinary Zimbabweans. This is nothing short of passive genocide.
We, the Catholic Bishops of Southern Africa, call on Mugabe to step down immediately. We call for the formation of a coalition interim government of National Recovery and the preparation for internationally supervised and credible presidential elections as soon as possible.

Archbishop Buti Tlhagale OMI, President of the Southern African Catholic Bishops’ Conference and the Bishops of Botswana, South Africa and Swaziland, meeting in Pretoria.

Released on behalf of the Southern African Catholic Bishops’ Conference by Fr Chris Townsend, Information Officer of the SACBC. Mobile: +27 (0) 82 783 4729 email

SOUTH AFRICA, A LIVING DEMOCRACY.

Preparing for the Elections

A Pastoral Statement of the Southern African Catholic Bishops’ Conference.
To be read in all churches as soon as possible.

Dear Brothers and Sisters in Christ and all people of goodwill,

For Democracy to live, we all need to participate. For Christian voters, this participation is a serious obligation. Participation is not only about making your mark on Election Day, but also means that we need to participate in a responsible way in the preparations for the Election.

For Christian voters, voting expresses our love and concern for our country and for the common good of all who live in South Africa. Each vote will affect the lives of every individual and group in the country.

To vote responsibly means that you need to prepare well so that you know what you are doing. To be well prepared means that you have to find out all you can about the policies of the different political parties and how they might affect the country. You must ask the question of yourself and of political parties if the policies and practices of a particular party are or will be good for the whole country.

Politically motivated hate speech, intimidation, violence and disruption kill democracy. People have different views and so they support different parties. For a democracy to live, we must tolerate the different views of others. A wide range of ideas and policies help us to see what might be best for our country and people. This will help us choose what is best for the common good of all. Not to respect the views of others and their right to support the party of their choice is unchristian and undemocratic. Violence or the threat of violence towards those who differ from us or to parties other than the one you support is unchristian and undemocratic.

Your vote and the effort you make to prepare to vote are your personal responsibility and contribution to the democratic life of our country. No one can tell you which party to vote for. Voting for a party just because you voted for it before or because your father or grandmother votes for it does not give life to our democracy. It might be tempting to vote for a party that serves your own interests or those of your social or economic group, but if other people will suffer because of your choice, you are not making a good choice.

What you should do to prepare to participate responsibly in the election? You can find out what the various parties stand for by attending meetings where people can freely listen and discuss what is best for the country. You can also listen to the radio, watch television and read newspapers to find out more. Organizations such as Churches, Clubs, Societies and Associations can arrange these meetings for themselves so that there can be debate about what is best for our country.

Choosing to be ignorant and voting by prejudice is not a Christian expression of love and concern for our country. Remember that your vote expresses your considered opinion about what will be best for as many people in South Africa as possible – especially the poor, the marginalised and the voiceless in our society. This will help us all act responsibly to make South Africa a home in which all God’s Children can live in hope and freedom.

Responsible preparation also means that we pray for peace and for guidance. Prayer is the strongest influence God has put into our hands. Remember how the St Francis Prayer for Peace, prayed every day by individuals in many communities supported our struggle for democracy. Praying this prayer would be a powerful reminder of our responsibility to be instruments of Peace. Pray from now until the Election that all people who will vote will allow the Holy Spirit to guide their choice.

Archbishop Buti J. Tlhagale
Archbishop of Johannesburg.
President of the Southern African Catholic Bishops’ Conference.
Source (www.sacbc.org.za)

MEDIA STATEMENT BY ARCHBISHOP BUTI TIHGlEY OMI, PRESIDENT OF THE SOUTH AFRICAN BISHOPS CONFERENCE (SACBC)
23rd September 2008

Politics and politicians are meant to serve the wider interests of the whole community.

There is no doubt that rivalry and discord in the governing party have hindered its ability to serve the whole community in recent months. It is now time for the new leaders to focus on the urgent needs and demands of our people, especially the poor.

No matter what people may feel about the changes that have taken place in our country’s political leadership and about the various personalities involved, the fact that such changes are possible is a very positive reflection of the growth of a democratic culture. In particular, we commend President Mbeki for the dignified and statesmanlike manner in which he has acceded to the wishes of the majority in his party’s leadership.  

When the time comes for the new leadership of the ANC, whoever they may be, to step aside, we trust that they will do so with the same humility and accountability that President Mbeki has shown.

We welcome indications that mature leaders are exerting a calming influence on some of their more impetuous colleagues. Threats or predictions of violence, insulting personal attacks, and the use of intemperate language, cannot serve the national interest.

Similarly, those in the governing party who have seen fit to manipulate or undermine the Courts, the Constitution, and the independent organs of State, such as the National Prosecuting Authority, must realize that they are attacking the very fabric of our young democracy.

We urge our new political office-bearers to work towards re-building confidence in the leadership of our country, by going beyond the divisions that have become evident over the last months. A new unity must be established, and to achieve this there must be no ‘witch-hunts’ and settling of scores.

Corruption, nepotism, and self-advancement have no place in a democracy; we hope and trust that government will demonstrate a renewed commitment to eradicate these evils, which have seriously diverted us from our national struggle to build a better life for our people. To this end, we add our voice to the calls for a judicial commission of enquiry into all aspects of the arms deal, which has rightly been described as a ‘cancer’ eating away at our society.

The people of South Africa should not be unduly worried about these developments, even though change of any kind is often unsettling. The general election that will be held less than a year from now will allow us all the opportunity of expressing our approval or disapproval of these changes. It is the duty of every citizen to think carefully about the political situation and to vote in a way that promotes the common good of all.

Finally, we wish President Mbeki well and assure him that his many achievements, especially in placing the concerns and hopes of our continent firmly on the world’s agenda, will not be forgotten.      

Issued on behalf of Archbishop Buti Tlhagale OMI, President of the SACBC, by Fr Chris Townsend, Information Officer of the SACBC.
For more information or Media enquiries, Please contact Fr Chris Townsend

Mobile:                +27 82 783 4729
Office:                  +27 12 323 6458
Email
Source (www.sacbc.org.za)

MEDIA STATEMENT BY CARDINAL WILFRED NAPIER OFM, SPOKES PERSON OF THE SOUTHERN AFRICAN CATHOLIC BISHOPS CONFERENCE - JUNE 2008

Southern African Catholic Bishops extremely concerned at the situation in Zimbabwe.

The people of Zimbabwe have the right to choose their President in an election that is contested freely and fairly. The Southern African Catholic Bishops’ Conference (SACBC) passionately supports this legitimate aspiration of the Zimbabwean people.

Sadly, the politically motivated violence, intimidation and torture have made a just and fair run-off presidential election virtually impossible. The electoral playing field is not level. Opposition candidates cannot present their views to the electorate, nor do they have equitable access to the media. Monitoring systems are not in place.

The violence has intensified in the last few weeks to the extent that the Movement for Democratic Change has made the difficult decision not to participate in what has degenerated into a sham. The choice by the MDC to try to protect the lives of supporters and others who have been targeted is understandable. The alternative would have been an undeclared civil war.

A consensus model of government that involves all Zimbabweans must be sought. The International Community must co-operate with the Southern African Development Community to bring about a just settlement. A ‘winner-takes-all’ solution that rewards the ruling party for its atrocities and criminal mismanagement will only entrench the sufferings of the most vulnerable.

We, together with other organisations, warn that the atrocities and barbarism of Zanu-PF are being documented. Mr Mugabe’s actions and those of his Generals, their wives, his thug supporters and the so-called ‘war veterans’ are offensive in the eyes of God. Judgement awaits.

Everyone needs to keep asking the question as to who is benefiting from the current crisis in Zimbabwe.

We, the Catholic Bishops of Southern Africa, believe that the actions of the incumbent ruling elite deserve rigorous censure. They are blight on every African.

We call on the member States of the African Union to register their commitment to democracy in Zimbabwe by rejecting the legal fiction that this election has become and by not recognising Robert Mugabe and his party as the legitimate government.

We are deeply concerned at this situation and warn that unless there is a unified effort from the International Community with the leadership of Southern African Countries, the hopeless situation of violence, famine and uncertainty will result in a vast humanitarian crisis that will engulf the whole Southern African region.

Cardinal Wilfrid Napier OFM.
Archbishop of Durban.
Spokesperson of the Southern African Catholic Bishops’ Conference.
Source (www.sacbc.org.za)

PRESS STATEMENT OF THE PRESIDENT OF THE SACBC - JANUARY 2008

Particular events in the past year in SA, point to the underlying malaise in the moral order of society. This is a breakdown in mastery over self. Individual greed appears to be rearing its ugly head. There is a noticeable disjuncture, a split between personal and public morality. And certainly God’s law is not the yardstick of mans conduct in a country that ostensibly claims to be Christian.
A number of events which have come to light have given rise to genuine concern,
• The Police commissioner is accused of corruption and defeating the ends of justice.
• The former Deputy President will be charged with corruption and money laundering.
• The Fidentia pension scam saw millions of Rands going to individuals.
• Pensions are collected on behalf of the dead.
• Insider trading, allocation of contracts to friends and the resultant kick-back are a common practice.
• Tiger Brands has been penalised over R90million for bread price-fixing.
• Some parliamentarians have been charged for cashing in on their travel allowance.
• The PSL, already historically compromised, awarding million rand rewards for sponsorship deals.
• For the police involved in crime it is difficult to be enthusiastic about being effective in their work. They are already morally compromised by a sense of guilt.

From a moral viewpoint, it is extremely difficult! South African communities are generally becoming resigned to the scary reality of corruption and crime in their daily lives. This is a morally repugnant situation about which people feel helpless. There is a sense that the government is not totally committed to eradicating crime in society.
Fudging by some of the high profile corruption and crime cases, there is a growing sense that moral disintegration is increasingly taking a grip on our society, in spite of the strongly worded ethical codes of conduct in both the public and private sectors.
There is an absence of a forthright moral and ethical leadership.
The Church role therefore is not only to deplore corruption in public life but also to be actively involved on promoting a Christian vision that is committed to reversing the corrosive influence of moral decay. The Church needs to promote a strong sense of obligation to become directly involved in halting corruption and crime by actively promoting a value-based ethical living.
Religion has a definite role to place in spite of the spread of secularism and agnosticism. Religion is a spiritual asset that promotes a sense of responsibility in the lives of people. As church we cannot simply remain in the background while watching the country gradually sinking into the abyss of Moral decay, as the church leadership we have an obligation to rise to the challenge.

1. Divisions.
The majority of delegates at Polokwane voted for change. They openly denied President Mbeki the possibility of a third term in office. This is praiseworthy. What is disturbing however is the moral numbness, the moral insensitivity about the allegations of corruption, money-laundering, racketeering etc made against the new President of the ANC, calling it a ‘Political conspiracy’. Admitting that people are innocent until proven guilty, but when such a heavy cloud hangs over a senior leaders head it ought to make people get worried. As concerning are calls from people like Winnie Mandela calling for the dropping of charges. What about Travelgate? What does it mean to be ‘fit to govern’? It is this pervasive insensitivity that is worrying.
It is fertile ground for moral decay. The disintegration of African Democracies has taken place within such an atmosphere of moral insensitivity and laxity. We are, in a sense, beginning to see the things that make for dislocation of common decency, a good name, respect, integrity. We have to respond to this challenge programmatically and in a sustained fashion. We have to be a voice of hope that good can triumph over evil.

2. Sanctity of Life.
The absolute value and sanctity of life in a society where abortions are state sanctioned, where tje moral sensibility of the public, especially the youth, is undermined by celebrating the rights of individuals to decide over her body as a near absolute, by consistently refusing to recognise a foetus as a person in-the-making.
The absolute value of life is denied each time criminals maim and cruelly murder innocent people. As church we cannot simply be bystanders. Our silence has to be broken each time such aberrations, such cruelty take place. We have a moral obligation to teach, encourage, support efforts to uphold the absolute value of life. This has to be an integral part of the Church’s programme. We have to enlist the support of Catholics and identify those from other communities who regard life as of inestimable value. To date defending life, especially life in the womb, is not part of the church’s programmatic action – like actions against HIV & AIDS, or Welfare and Development Projects or bursaries for Rural communities etc.

We propose a resolution that will see to it that a campaign for life becomes part of the formal programme of the Bishops’ Conference.

3. Laity.
For purposes of a resolution, it is imperative that the laity be recognised as a valuable partner of the work of evangelization. It is important that their role and actions be recognised and enhanced. As baptised Catholics, they too have a mission in the Church and a role to play in society. Lay People are to organise themselves, under the direction of the Bishops, in order to speak on issues of the day, in accordance with the mind of the church. They are a vital asset that should be taken for granted.

An active laity can be the reflection of the vitality of the local church, A series of questions about the church remain unanswered. How strong is the Catholic Church in South Africa. What influence does it have on the lifestyle and policies of the country? How many Catholics are there? Does the Number grow or diminish? Do the numbers in the Catholic Directory change? They simply reprint the same figures every 2 years. The numerical strength or weakness of the Catholic Church speaks to the spiritual condition of the Church itself. It is imperative that such an evaluation is part and parcel of our programmatic activities.

STATEMENT OF THE SOUTHERN AFRICAN CATHOLIC BISHOPS' CONFERENCE ON THE CRISIS IN ZIMBABWE

The people of Zimbabwe are suffering. They are frustrated and hungry. An elite of their own people is oppressing them and denying them the most basic human rights. The majority of the population is living in abject poverty. Unemployment is over 80%. The public health, education and transport systems are falling apart. Several million have fled their homes in Zimbabwe for neighbouring Southern African Countries further robbing their own country of important skills and social cohesion.

Frustration and hunger coupled with a sense of powerlessness to do anything about it forms a very dangerous situation and undermines the stability of the country further. Any signs of a mass uprising by the people engender new fears in the ruling elite and these fears lead to ever-increasing oppression and to state-sanctioned violence. When public demonstrations are brutally suppressed there is a distinct danger that those who suffer will see violence as the only resource left to them. This will inevitably result in the loss of life and destruction of property.
.
We, the Bishops of the Southern African Catholic Bishops’ Conference, believe in Zimbabwe. We believe in its people and their potential. We believe that this potential can still be realised by those in authority sitting down in the same room with representatives of all sectors of Zimbabwean society to develop a new constitution. This Constitution will form the basis for a new democracy. Totally free and transparently fair elections will then be possible. We strongly support the efforts of the Church Leaders in Zimbabwe to bring about dialogue, negotiation and reconciliation.

If this is to happen there needs to be a radical change of heart in the leaders of Zimbabwe. We recall what God said through the Prophet Ezekiel: "I shall remove the heart of stone from their bodies and give them a heart of flesh" (Ez. 11.19). We ask our God to work this wonder for his people in Zimbabwe.
Therefore, we plead with all Catholics and people of Goodwill to make this their special prayer during the Easter season so that the joy of Easter may be shared by all the people of Zimbabwe. We ask that St. Francis' Prayer for Peace be recited at the conclusion of the Prayers of the Faithful at every Mass during the month of April. We did this in the final years of apartheid and we know how God worked a miracle for us. He will work a similar miracle for Zimbabwe in answer to the millions of voices raised up to Him in humility and in faith.

We also request that charity, tolerance and compassion be extended to all Zimbabweans who have sought refuge in neighbouring Southern African Countries – many in South Africa were political refugees and were welcomed, comforted and supported by the people of the region.

Prayer for Peace in Southern Africa

Lord, make me an instrument of your peace,
Where there is hatred, let me sow love;
where there is injury, pardon;
where there is doubt, faith;
where there is despair, hope;
where there is darkness, light;
where there is sadness, joy;

O Divine Master, grant that I may not so much seek to be
consoled as to console;
to be understood as to understand;
to be loved as to love.

For it is in giving that we receive;
it is in pardoning that we are pardoned;
and it is in dying that we are born to eternal life.

Archbishop Buti Tlhagale OMI
President
Southern African Catholic Bishops Conference
Source (www.sacbc.org.za)

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policies, statements & norms

PASTORAL POLICIES
GENERAL NORMS AND LITURGICAL NOTES
PARISH PASTORAL COUNCIL STATUTES
PARISH FINANCE COUNCIL STATUTES
NORMS AND GUIDELINES FOR
THE PURCHASE, DEVELOPMEN AND MAINTENANCE OF CHURCH PROPERTIES IN THE DIOCESE OF PORT ELIZABETH
DEANS AND DEANERIES
DIOCESAN COUNCIL OF PRIESTS

PASTORAL POLICIES

VISITORS: Any clergy wishing to visit the Diocese of Port Elizabeth shall receive our usual hospitality and will be made to feel welcome among us.

PASTORS: Priest appointments are normally made in consultation with the Placement Committee who serve as the Personnel Board of the diocese; such appointments are normally made for a period of six years, renewable.

BAPTISM: Children are eligible for baptism where there is a reasonable certainty that they are brought up in the Catholic faith. One Godparent must be a practising Catholic, over 16 years of age, and must have been confirmed.

Adults are normally baptised at Easter. The RCIA programme is the accepted process of preparation for adult baptism. (Canon 851#2).

CHRISTIAN FORMATION: The Catechetical Directory of Southern Africa serves as directive for Christian Formation for all ages, the local diocesan directives are in the process of being completed.

FIRST COMMUNION: Children should make their First Communion in their own parish church, unless their pastor agrees otherwise.

CONFESSION: The penitent should be given the choice to be seated in open dialogue with the Confessor or behind the grill, if so desired; older Confessionals should be altered as needed.

CONFIRMATION: A person is eligible for Confirmation during the year in which he/she celebrates his/her 16 th birthday, or during the last year of school, after at least two years of instruction and preparation according to the norms of the diocese.

People should be confirmed in their own parish church, unless their pastor agrees otherwise. Sponsors for Confirmation must themselves be confirmed, practising Catholics.

MARRIAGE Marriages are to be solemnised in parish churches and not in private or commercial places. A period of four months' notification of intended marriage is normally required. Pre-marriage preparation is obligatory (canon 1063) It is the priest's duty personally to fill in the Enquiry forms, and to make all needed applications. A Catholic intending to marry, is expected to be already confirmed. Marriages must be entered in the register of the parish in which they are solemnised by the officiating priest; and all relevant documents (or at least copies) are to be filed there.

MARRIAGE TRIBUNAL: All applications are to be submitted through the pastor, not directly by the applicant. The pastor will direct the application to the relevant Metropolitan Tribunal, not to the Diocesan Chancery.

FUNERALS: Funeral services are normally conducted in the parish church, but for good reason also in the home of the deceased or a funeral parlour or crematorium.

PARISH GARDENS OF REMEMBRANCE / GRAVEYARDS: may not be established in any parish without the special permission of the Local Ordinary and the Diocesan Properties and Building Committee.

MINISTRIES: Lay ministries are a priority within the diocese; detailed guidelines are provided by the Handbook of the Ministries' Commission. Lay ministers renew their commitment annually at the times designated for each ministry.

DEACONS: Deacons are members of the clergy; they are co-pastors with the priests.

PARISH FINANCE COMMITTEE: All parishes are required by canon law to have a parish finance committee (c. 537). The Committee reports to the Parish Pastoral Council, and to the diocese. The Parish Finance Committee, as part of its duties is to submit to the Diocesan Chancery a quarterly statement reflecting its financial position. Parishes are permitted to spend up to R 7 500 for extraordinary or capital expenditure without any written permission, unless the expense is for maintenance, alterations, additions, extensions. In all such cases, requests should be addressed to the Financial Administrator and the Diocesan Building and Properties Committee on the required form. (see Annexures to Directory). Amounts in excess of this need to be referred to the Diocesan Finance Board for approval.

STOLE FEES: "Stole fees" refer to the customary donation made on the occasion of a baptism, wedding or funeral and are part of the parish income. Personal gifts over and above such stole fee accrue to the priest as designated by the donor. "Seasonal" collections, if taken, such as during Advent, are for Diocesan funds for the purpose specified.

MASS STIPENDS: This is the donation offered for the support of a priest who offers Mass for a particular intention. The present norm is R 20. Only one stipend may be accepted per Mass per day. Stipends accepted for second or third Masses are to be sent to the diocese for the support of the seminarian fund.

PASTORAL COUNCIL: Pastoral Councils are to be set up for each parish in accordance with the diocesan constitution. Their focus should be the pastoral care and the needs of the people; they are the normal means by which diocesan pastoral policies are promoted in the parish or communities. The Parish Pastoral Council is represented on the Deanery Pastoral Council (cf. Full text, see Annexures to Directory).

DEANERY PASTORAL COUNCILS: These are set up according to the guidelines of the diocese and are to meet regularly. They elect delegates to the Diocesan Pastoral Council. (cf. Full text, see Annexures to Directory).

SMALL CHRISTIAN COMMUNITIES: The formation and development of Small Christian Communities and/or Faith Sharing Groups is to be encouraged throughout the diocese by the pastors and the Parish Pastoral Councils.

FAMILY LIFE: Pastoral Councils are also to undertake the task of "promoting the spiritual and practical education and training that will restore the image of the family, its honour, its dignity, unity and beauty." (SACBC Bishops, 1994)

VOCATIONS: Pastoral Councils share responsibility for the encouraging of vocations to priestly and religious life (canon 232) and for recruitment to lay ministries.

REGISTERS: Each parish maintains detailed registers of all Baptisms and Reception of Converts, Confirmations, Deaths, Marriages. A register of Burial is needed where there is a Garden of Remembrance. (Special Permission is needed for the erection of a Garden of Remembrance, (cf Annexures to Directory on Building and Properties Norms). The Registers need to be presented to the Bishop on the occasion of the parish visit (cf. Canon law.)

STATISTICS: Each year the form for Annual Statistics must be returned to the Chancery office; they are sent to Rome for their statistics - and the calculation of the subsidy allocation given to the diocese.

ASSESSMENTS: Every parish shares in the obligation to support the bishop and the needs of the diocese. The amount of assessment is determined from time to time in consultation, by the Diocesan Finance Committee. (canons 222 & 1260).

INSURANCES: Each parish / institution must ensure that it carries adequate insurance. All parishes are insured through the brokers of the diocese. The parishes are directly responsible to the insurance brokers for their premium payments.

TRANSPORT: Each parish normally supplies the vehicle for their parish priest and is responsible for costs of insurance and maintenance. Pastors and pastoral workers supplied with vehicles from the diocesan fleet accept responsibility for the proper handling and security of fleet vehicles. In the case of an accident, a report needs to be submitted to the Diocesan Chancery as well as any claim lodged with the Insurance Company.

FASTING AND ABSTINENCE: Days of Fasting and Abstinence: Ash Wednesday and Good Friday. Fridays are days of abstinence from meat. The faithful may substitute Friday abstinences by abstinence from alcohol or luxury foods or by other forms of penance, especially by acts of charity or exercises of piety.

BUILDING AND PROPERTIES: The norms and guidelines issued by the Diocesan Building and Properties Committee is attached. (See annexures to Directory).

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GENERAL NORMS AND LITURGICAL NOTES

CONFIRMATIONS IN THE CATHOLIC DIOCESE OF PORT ELIZABETH

GENERAL NORMS AND LAWS:

Canon 889:

#1. All baptised persons who have not been confirmed and only they are capable of receiving Confirmation.

#2. Outside the danger of death, to be licitly confirmed it is required, if the person has the use of reason, that one be suitably instructed, properly disposed and able to renew one's baptismal promises.

Canon 890:

The faithful are obliged to receive this Sacrament at the appropriate time; their parents and shepherds of souls, especially pastors, are to see to it that the faithful are properly instructed to receive it and approach the Sacrament at the appropriate time.

REFERENCES: (for any of these, contact our Cathedral Bookshop, P. O. Box 425, Port Elizabeth 6000.)

The Code of Canon Law

Commentary of the 1983 Code of Canon Law

Confirmation - A Parish Celebration.

ADDENDUM

CANONICAL NOTES :

1.Canon 1033: One is licitly promoted to orders only if he has received the Sacrament of Confirmation.

This traditional requirement to be confirmed before orders should be extended as far as possible to all those taking part in ministries, such as Readers, Communion Givers, etc. (whether officially commissioned or not) on a local level.

2. Canon 1065: If they can do so without serious inconvenience, Catholics who have not yet received the

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PARISH PASTORAL COUNCIL STATUTES

The Church is not truly established and does not fully live, nor is a perfect sign of Christ unless there is a genuine laity existing and working alongside the hierarchy.” ( Vatican II Decree ‘Ad Gentes’, N. 21)

The “Decree on the Apostolate of Lay People” published by the Fathers of Vatican II emphasises that the “laity have an active part of their own in the life and action of the Church” since they are “participators” in the function of Christ, Priest, Prophet and King.” Further, the “laity should develop the habit of working in the parish in close union with their priests” (Apostolicam Actuositatem, 18 November 1965, N 10 et al).

Thus the Second Vatican Council with its renewed vision of the Church and her important task in the world, has opened up fresh and magnificent horizons for the laity and their involvement in the Christian community and society. This rediscovered vision and insight found concrete expression in the Church’s new Code of Canon Law promulgated in 1983.

Canon 536 states:

A parish council is a parochial structure made up of representative members of the parish who form one body with their pastor in fulfilling the Church’s ministry on all levels. It is advisable for this council to be informed of, and continually updated on, the universal Church’s teachings on the role of the laity. When new members are taken onto a Parish Council, they shall follow an induction process which includes the latest Church teachings on the role of the laity in evangelization and sanctification. This induction process can be facilitated by the parish priest and/or a longer serving parish council member.

Collaboration with the Pastor

The presence and active participation and cooperation of both pastor and council members is necessary for the council to be effective. Because the pastor carries the ultimate responsibility for the care of the parish, he is the presider over the council, in the same way that he presides as Celebrant at the Eucharist. However, just as he recognises the ministers and the roles of all others involved in the Eucharist, so the pastor is required to hear the views of the members of the council. The pastor is thus required to thoughtfully and prayerfully listen to the opinions and feelings of the members of the council, for the jointly, to explore the possible consequences of their decisions in an open, sensitive and genuine discussion. Decisions taken should, as far as possible, be commonly agreed to, to ensure that all the members accept them. In the event of this not being possible, the pastor as the presider over the council shall have the deciding vote. However, everything possible must be done to ensure that shared decision making and friendly cooperation inform the deliberative and consultative role of the council. In the event of conflict arising from a disagreement over an important council decision, the matter can be referred to the Bishop for arbitration (see below).

The name of this body shall be the Parish Pastoral Council (PPC).

3.2.2. Parish

The PPC, comprising priest(s) and people, needs to establish what needs to be retained, developed or changed in the parish in order to make it more faithful to what God is calling it to be. It is thus imperative that the PPC, comprising as it does, leaders from within the parish community working closely in a spirit of mutual respect with the pastor and the Parish Finance Council, be seen to be active in the wider community across a range of areas.

Theologically, the right and duty of the laity to participate in parish councils are founded in the grace of baptism and confirmation (cf. Decree N. 3). The people thus supply that which is lacking to their brethren and refresh the spirit of the pastors and of the rest of the faithful. Strengthened by active participation in the liturgical life of their community, they are eager to do their share of the apostolic work. Indeed, the vitality and viability of a parish will often depend in a real and practical way on its parish council.

The following are some of the concerns that fall within the scope of the PPC and may be dealt with by the council in plenary or by subcommittee set up specifically for the purpose. (The headings given could profitably form items on the regular agenda – thus ensuring no aspects are overlooked).

The PPC shall ensure the education of the faithful and the relevance of the Gospel in their lives. The PPC shall ensure that the parish community has a group of people who are informed about the Church’s teachings on matters of current concern, and articulate these.

The PPC shall foster where appropriate, common projects with a view to improve understanding with other religions and Christian communities, guided by the Catholic Directory for Ecumenism, issued by the S.A.C.B.C.

The PPC shall encourage participation among the community in a range of formal and informal ministries in the parish and wider community in order to assist in the implementation of the Church’s desire to become an effective unifying agent in a deeply divided society that is in need of healing.

The PPC shall play an important role in the organization and the encouraging of parish social functions to build a sense of community, and assist the Parish Finance Committee in fundraising projects.

The PPC shall foster an awareness of the need for social change in a time of crisis in the community, as well as the Church’s social teaching. A parochial Justice and Peace committee should be established as a subcommittee of the PPC. In addition, any diocesan initiatives in the field of justice and peace shall receive the support of the PPC.

The PPC shall encourage the support of the entire parish community in works of mercy to the poor, the sick and the imprisoned, as well as caring for the aged, and the disabled. They shall also ensure that diocesan and other Church initiatives in this regard receive the support of the parish community.

The PPC shall lead the parish community in fostering vocations to the priesthood and religious life, as well as promoting a culture of respect for Christian marriage and other forms of vocations.

The PPC shall actively promote the participation of the youth in all areas of parish life in order for them to find joy and hope in their religion. This may also include setting up specific programmes for the youth in consultation with them.

Note: No individual should normally serve on the PPC in more than one capacity. The PPC may co-opt any other members for a specific purpose, for any period not exceeding its own term of office but co-opted members will have no vote.

Presiding officer:
Convokes the PPC
Presides over it
Informs the parish community of decisions taken and approved proposals;
Holds the deciding vote.

Chairperson:
Chairs the meetings
Facilitates the smooth functioning of the PPC
Liaises regularly with the presiding officer.

Secretary:
Notifies members of scheduled meetings;
Records the proceedings of the meetings;
Distributes the minutes:
Maintains PPC records;
Handles correspondence related to the PPC.

Vice-Chairperson:
Assists the Chairperson in his responsibilities and fills in
For the Chairperson in his / her absence.

Officers jointly:
Decide on issues to be discussed at PPC meetings.

The PPC will decide on the best format for the submission of reports to ensure that it is kept informed of all activities within the Parish. The Parish Finance Council representative to the PPC will present an update on the financial status of the parish at every PPC meeting.

RT. REV. MICHAEL COLEMAN REV. FR. JOHN CLARKE

BISHOP OF PORT ELIZABETH. VICAR GENERAL.

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PARISH FINANCE COUNCIL STATUTE

Preamble

Canon 537 of the 1983 Code of Canon Law states:

"Each parish is to have a finance council which is regulated by universal law as well as by norms issued by the diocesan bishop; in this council the Christian faithful, selected according to the same norm, aid the pastor in the administration of parish goods with due regard for the prescription of Canon 532."

Canon 532 states:

" The Parish Finance Council has as its broad model the Diocesan Finance Council that assists the Bishop in the administration of the diocese." (cf Canon 1273-1281).

The setting up and regulation of Parish Finance Councils is to ensure that the post-conciliar principles of co-responsibility and accountability are implemented.

The parish priest shall ensure that new members are carefully informed of what their duties entail and if deemed necessary, provide (or ask the diocesan office for assistance in this regard) a training and/or induction programme to assist in the assimilation of new members into the Parish Finance Council. The Parish Finance Council shall assist the parish priest in the administration of all parish assets. No financial records may be removed from the presbytery or kept in private homes.

Their responsibilities will include:

5. Authorisation:

In accordance with the Church laws reflected above, the parish priest is the Administrator of the parish and is responsible for the ecclesiastical goods of the parish.

While he may not abdicate his responsibilities in this regard, he may delegate signing powers for defined expenditure to any two members of the Parish Finance Council, both signatories being required to sign each cheque. All payments are, however, subject to paragraph 6.

6. Special requirements:

The written authority of the Bishop shall be required in the following instances:

6.1. Where a single expenditure over R 10 000-00 is to be incurred. The request to incur the expenditure must be accompanied by quotations or estimates. In regard to maintenance and / or building extensions, the norms set out by the Diocesan Building and Properties Committee are to be adhered to.

6.2. In the event of the Council wishing to sell or alienate any movable church property exceeding R 7 500-00.

6.3. Should the Council need to initiate or contest a lawsuit on behalf of the parish community.

6.4. Should the Council wish to enter into a legal contract relating to parish goods, rental agreements exceeding one year, contracts with professional fund raisers, hire purchase agreements.

7. Amendments to this documents :

This document will be subject to review as the needs arise and may be amended by the Bishop of the Diocese from time to time as required.

8. These statutes come into effect on 24 August, 1999.

RT. REV. MICHAEL COLEMAN REV. FR. JOHN CLARKE

BISHOP OF PORT ELIZABETH. VICAR GENERAL.

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NORMS AND GUIDELINES FOR THE PURCHASE, DEVELOPMENT AND MAINTENANCE OF CHURCH PROPERTIES IN THE DIOCESE OF PORT ELIZABETH

INTRODUCTION

This is a practical planning guide for all those concerned with the acquisition of church properties and the development, extensions and maintenance of buildings and leasing of rooms / halls in the Catholic Diocese of Port Elizabeth (can. 1216).

The information reflected herein is obtained from the Canon Law of the Church, the Documents of Vatican II, additional documents issued by the Church covering these matters; official liturgical norms and documents issued by Bishops' Conferences and authoritative architectural literature. From the nature of the wording in each case, it will be seen that certain items are of prescriptive nature while others are helpful guidelines which should be adhered to as far as possible in each case.

The DBPC is a body of consultants appointed by the Bishop to assist him in all his decisions regarding diocesan properties. This Committee consists of the following members: The Bishop and/or Vicar General; three or more architects or persons with a special understanding of church architecture and liturgical norms of the Catholic Church; the Financial Administrator and the Minuting Secretary.

Once a priest and his community have decided that any new building is needed, a proposal is to be sent to the DBPC which would include:

Final plans by an architect should only be forwarded, once approval has been obtained from the DBPC that the sketch plans are acceptable.

FOR APPLIC. FORMS SEE ANNEXURE "A"

Similarly, proposals in this regard should be sent to the DBPC and would also include:

FOR APPLIC. FORMS SEE ANNEXURE "A"

The following general norms should be considered when selecting a church site:

The following consideration should also e taken into account in the selection of a church site. It should:

A.1. be located within the community which it serves;
A.2. be serviced fully;
A.3. be accessible from major roads;
A.4. be visually accessible, there must be no doubt about method of access;
A.5. not be at a busy or controlled intersection;
A.6. have a short road frontage - not more than width of site;
A.7. be near a bus stop;
A.8. be reasonably level;
A.9. be of good depth / width proportion, i.e. 3:2;
A.10. preferably not be adjoining residential development or business / factory, etc. (A creche/school or open space forms a good border);
A.11. be fenced or walled with dignity and taste;
A.12. cover an area of no less than 3600 sq.m. to 4000 sq. m. (absolute minimum);
A.13. town planning controls usually specify extent of building permitted, this should be taken into account.

B.1. Because people are more mobile, church sites should not be closer than 5km apart;
B.2. On average one church site should be considered for every 20000 people. (This is based on the assumption that 10% are Catholics of whom normally 50% are practising.) The church would then need to seat approximately 1000 people.

C.1. The church should seat 150% of the Catholic population identified for that area in terms of the national census. (This because of the various community uses of churches in many rural areas.)
C.2. Careful consideration should be given to any additional space required in future extensions. The motivation for the selection of a site should include as many details as possible (accessibility by community, projected growth of population, etc.)

It is strongly suggested that the name of the church, and the fact that it is a Catholic church be clearly posted in a conspicuous space outside the church.

6.1.8.

(ii) It is fitting that there be a fixed altar in every church; in other places designated for sacred celebration, a fixed altar or a movable altar."

There must be only one altar in the worship space, more square in shape than rectangular, free-standing (ministers should be able to work around it with dignity), approachable from every side and made with the best and most noble materials affordable. The altar is holy and sacred, reserved solely for the bread and wine and the book. (It is even suggested that the candles could be free-standing near the altar.)

It is the centre of the Eucharistic feast, designed for the action of the assembly and one priest. It is not to be used as a table of convenience and therefore should not be cluttered up with unnecessary things. A separate credence table should be used as needed.

Canon 1236 states: "(i) According to church custom the table of a fixed altar is to be of stone, in fact of a single natural stone; nevertheless, even another material, worthy and solid, in the judgment of the conference of bishops also can be used. The supports or the foundation can be made of any material.

(ii) A movable altar can be constructed from any solid material appropriate for liturgical use." (Suggested height of altar: 93cm to 96cm).

Provision should be made for the depositing of relics in the new altar in conformity with the rites laid down.

Liturgical norms require having a lectern to accommodate up to three readers, e.g. Good Friday Readers, Psalmists, etc. In size and construction it is to be dignified and in proportion to the Altar of Sacrifice; also complimentary to it in style and design.

An additional, very simple (even movable) lectern which in no way competes with the Altar of the Word, may be provided for the use of cantors, commentators and readers of announcements or even at the President's chair.

It is recommended that the Tabernacle should have its own space, if possible apart from the Sanctuary. It can be built into a wall niche or on a pillar, but not on an altar. Such an area is for private adoration and could lend itself for weekday mass if space permits. If it is used in this way, it is to be suitably furnished for these purposes with a lesser altar. In any case the Tabernacle should never be directly behind any altar of sacrifice.

7. ROOMS AND SPACES ADJOINING THE ENVIRONMENT OF WORSHIP

If necessary, this area should make provision for a wind lobby and noise barrier against street noises. Doors should be high, double doors, sufficient in size to allow the passing of processions, funerals, standard bearers, etc. Proper comfortable access for the disabled is to be considered.

Where possible, there should be access to the toilet facilities and to the sacristy from the foyer. As a general guide, keep the more secular activities (notice boards, repository entrance, etc.) in view when people are leaving, rather than entering the church.

Consideration should be given to allow this area to become part of the assembly for large liturgical gatherings.

8.AUDI-VISUAL AND MECHANICAL AIDS

8.1. LIGHTING: Natural and artificial lighting should be fully adequate and complement and enhance the liturgical action. The character of the light can be such that it could be changed to suit different occasions and church seasons. Care should be taken to avoid such things as glare coming from the sky, excessively bright panels of diffusing glass, exposed light bulbs and fluorescent tubes.

Lighting could be employed to emphasize the shifting focal points of the liturgy; it should not, however, create undesirable shadows and distort the faces of the ministers. Sufficient light is required for the elderly to enable them to read fine print.

The Choir should be seen to form part of the assembly and be positioned in front of any musical source where the singers hear the music as the assembly hears it. The reverberation time in the church should be designed to be fairly high for pipe organ music, but special attention must be directed to the problem of speech intelligibility

Which requires a low reverberation time. Because of these difficulties an acoustics specialist should be consulted.

Such media should never be used to replace essential assembly action. Their use requires great delicacy and careful integration to intensify celebration and participation by surrounding the rite with appropriate colour and form. They can also be of benefit in the communication of appropriate content, but always with due regard to sensitivity and style.

9. GARDENS OF REMEMBRENCE / COLUMBARIA

Canon Law requires that "The Church earnestly recommends that the pious custom of burial be retained; it does not, however, forbid cremation, unless this is chosen for reasons which are contrary to Christian teaching."

In order to conform both to secular and canon law, the following is required:

9.1. A Parish wishing to establish a Garden of Remembrance in its Church property, needs to obtain special permission from the Local Ordinary and the DBPC.

9.2. Essentially, a special place is created for the deposit of ashes of the dead and for the community to perform rituals and do homage.

to select a sunny location, in a quiet atmosphere away from traffic noise, in a fully landscaped garden with paved pathings, some seating and maybe a gazebo to give dignity, respect and peace, congenial to a moment of contemplation and prayer.

ANNEXURE "A"

APPLICATION FORM

3.1.2. New Buildings, Alterations & Extensions

 

1. PARISH: _________________________________________

 

4. Sketch plans, incorporating site plan (cf.3.1.2.1. & 3.1.2.4.) attached.

 

_____________________________________________________

(sgd.) PARISH PRIEST (sgd.)PARISH COUNCIL CHAIRPERSON

 

DATE: ____________________________________

________________________________________________________

for office use only:

THE FOLLOWING DBPC MEMBER / LIAISON HAS BEEN APPOINTED :

 

_______________________________________________________

CHAIRMAN: DBPC DATE:

 

ANNEXURE "A"

3.1.3. Maintenance of buildings (excluding alterations)

Parishes are responsible for all routine maintenance of property under their control and are exhorted to have some form of planned annual maintenance program to ensure that costs do not become exorbitant which would occur if left unattended for a number of years.

Should the cost of any one maintenance project exceed R 5000 the following form is to be completed and sent to the Financial Administrator, Diocesan Chancery, P. O. Box 12194, Centrahil 6006, before operations commence.

PARISH: _____________________________________________________

TYPE OF MAINTENANCE:________________________________________

COST OF PROJECT:____________________________________________

It is presumed that funding is available from the community. If additional funding is required, contact the Diocesan Chancery.

Attach two quotations and a copy of the specification called for in the quotes for the relevant work to be undertaken.

Approval will be forthcoming from the Diocesan Chancery.

Contracts may only be awarded and operations commence, once approval has been granted.

___________________________ DATE: ______________________________

(sgd) APPLICANT

APPROVED

1. DIOCESAN FINANCE COMMITTEE:

___________________________ DATE: _______________________________

2. DIOCESAN BUILDING &

PROPERTIES COMMITTEE

___________________________ DATE: _______________________________

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DEANS AND DEANERIES

(cf. Canons 553, 554 and 555 et al)

CONSTITUTION

1. DEANERIES:

A deanery shall consist of a number of parishes specified from time to time by the Bishop, after consultation with relevant bodies.

2. ROLE OF DEANS AND ASSISTANT DEANS:

a. A member of the Priests' Council;

b. Chairman of the Deanery Council when established.

4. DEANERY COUNCILS: PURPOSE, FUNCTION AND COMPETENCE

4.1. Each deanery shall have a deanery council to provide machinery for consultation, participation and common action in matters concerning religious formation, pastoral action and Church administration.

4.2. To this end it shall be the function of a deanery council:

4.3. The competence of the deanery council shall include:

4.3.1. matters of pastoral involvement:

4.3.2. matters of administration;

4.3.3. recommendations concerning parish finance and development.

Besides the dean, each deanery council shall have two lay representatives, with alternates, on the Diocesan Pastoral Council, all of whom shall be elected as 6.2. for a term of three years.

PORT ELIZABETH DEANERY

NORTHERN DEANERY COUNCIL

St. Joseph 's Parish, Chatty

St. Martin de Porres Parish, Gelvandale

St. James Parish, Gelvandale

St. Kevin's Parish, Windvogel

Mother of Perpetual Help Parish, Malabar

Mother of Good Hope Parish, Booysen's Park

Holy Spirit Parish, Arcadia

St. Paul 's Parish, Kleinskool

Missionvale Community

Holy Family Parish, Kwanobuhle

St. Joseph 's Parish, Uitenhage

St. Anthony's Parish, Uitenhage

Sacred Heart Parish, Addo & Dunbrody

St. Colmcille's Parish, Kirkwood

St. Vincent’s Parish, Algoa Park

 

CENTRAL DEANERY COUNCIL

St. Augustine 's Cathedral Parish

Corpus Christi Parish, Humewood

St. Bernadette's Parish, Walmer

St. Patrick's Parish, Sydenham

Chinese Catholic Community, Central

Mater Dei Parish, Newton Park

San Francesco Parish, Charlo

Sacred Heart Parish, Linton Grange

Christ our Lord Parish, Humansdorp & Jeffrey's Bay

St. Don Bosco Parish, Kwazakhele

Resurrection Parish, Zwide

Holy Name Parish, New Brighton

St. Peter's Parish, Swartkops

Pawulos Oyingcwele, Motherwell

St. James Parish, Port Alfred

St. Thomas Parish, Port Alfred

St. Anthony's Parish, Bushman's River Mouth

BORDER MIDLANDS DEANERY

( Midlands Deanery Council / Kingwilliamstown Deanery Council)

St. Patrick's Parish, Grahamstown

St. Mary's Parish, Grahamstown

St. Joseph 's Parish, Joza

St. Peter Claver Parish, Grahamstown

Holy Cross Parish, Somerset East & Mass Centres

St. John's Parish, Bedford

St. Michael's Parish, Fort Beaufort & Mass Centres

St. Joseph 's Parish, Alice & Mass Centres

Woodlands Mission & Mass Centres

Dimbaza Parish & Mass Centres

St. Patrick's Parish, Keiskammahoek

Sacred Heart Parish, Kingwilliamstown

St. Patrick's Parish, Ginsberg

St. Andrew's Parish, Breidbach

St. Jude's Parish, Zwelitsha & Communities of

Balasi, Peelton, Ndevana, & Mass Centres

 

EAST LONDON DEANERY

Immaculate Conception Parish, East London & Mass Centres

Holy Spirit Parish, Nahoon

St. Patrick's Parish, East London

Eucharistic Heart of Jesus Parish, Cambridge

St. Bernard's Parish, Gonubie & Mass Centres

Holy Redeemer Mission, Quigney

St. Martin de Porres Parish, Buffalo Flats

St. Francis Xavier Parish, Pefferville

St. Peter Claver Parish, Duncan Village

St. Mary's Parish, Mdantsane

Holy Spirit Parish, Mdantsane

Christ the King Parish, Mdantsane

St. Aidan's Parish, Mdantsane

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DIOCESAN COUNCIL OF PRIESTS

PREAMBLE:

"ANYONE AMONG YOU WHO ASPIRES TO GREATNESS MUST SERVE THE REST; WHOEVER WANTS TO RANK FIRST AMONG YOU MUST SERVE THE NEEDS OF ALL."
MARK 10: 43-44   

From the earliest years of the Church, members of the presbyterate have been called upon to assist the Bishop in the pastoral governance of the Diocese. Documents emanating from the Second Vatican Council speak consistently about the unique priesthood of bishops and priests. Both are called to the same priesthood and ministry. Their role is to proclaim the Kingdom of God, to build up the Body of Christ, and to lead all peoples to the knowledge of the truth. This relationship of the Bishop and his priests is 'expressed functionally by the need for the Bishop to engage in regular and serious discussion with his priests individually and collectively, in pastoral matters."

STATUTES:

By "statutes" we understand the ordinances which are established in accordance with the law, and applicable to aggregates both of persons and of things, and by which their PURPOSE, CONSTITUTION / ORGANIC STRUCTURE, GOVERNMENT AND OPERATION are defined.

(Commentary on Canon Law. Canon 94 - page 68).

NAME:

The name of this new canonical institute is the COUNCIL OF PRIESTS who represent the presbyterum, and who are to be, as it were, the Bishop's Senate.

PURPOSE:

The COUNCIL OF PRIESTS is to assist the Bishop in the governance of the Diocese in accordance with the law, so that the pastoral welfare of the people of the Diocese may be most effectively promoted.

It will provide a forum for the discussion of more urgent pastoral issues in the Diocese - fostering the spiritual life of the priests - assisting them in their ministry - promoting the sanctification and religious instruction of the faithful.

It will provide a channel of communication between the priests of the Diocese and the Bishop.

AUTHORITY:

It enjoys only a consultative vote in regard to such issues as:-

The COUNCIL OF PRIESTS has no authority to act apart from and independently of the Bishop.

The vacancy of the Episcopal See causes the group to cease as a juridic institute.

MEMBERSHIP:

Membership of the COUNCIL OF PRIESTS will consist of a maximum of 16 members, including the Bishop of the Diocese, the priests elected to represent the presbyterate, the ex officio members, and the members nominated at the discretion of the Bishop.

Eight of the members are to be freely elected by the priests themselves, with special regard for the different regions of the diocese, and the diversity of ministries.

By virtue of the office which they hold, the following are to be considered as ex officio members:

THE VICAR(S) GENERAL

THE CHANCELLOR

THE EPISCOPAL VICARS

THE DEANS.

 

ELECTIONS:

The right to nominate, elect and be elected to the Council of Priests belongs to all secular priests incardinated in the Diocese, as well as to other priests living in the Diocese and exercising some useful office on behalf of the Diocese.

ELECTION PROCESS:

1. The Bishop will call for the election at the due time, and he will appoint two scrutineers to supervise the nomination and balloting process.

2. Nomination forms will be sent to all priests in the diocese who have the right to participate in the election process.

3. All nomination papers must be completed and returned within thirty (30) days of the posting date of notification that an election is to take place. Any nomination forms received after the last day of the allocated time will be invalid.

and sealed, and addressed to:

THE SCRUTINEERS

BISHOP'S OFFICE

6. This sealed envelope containing the ballot paper is then enclosed in another envelope, stamped and addressed to:

The Secretary
Bishop's Office
P. O. Box 12194
CENTRAHIL 6006.

7. When received at the Bishop's Office, the inside envelope addressed to the Scrutineers is to remain unopened and put aside for the attention of the two scrutineers duly appointed by the Bishop.

8. After the scrutineers have processed the nominations, the names of the priests duly nominated and eligible for election, and prepared to stand for election, will be sent to the priests who have the right to vote.

VACANCY:

In the event of a vacancy on the Council due to death, resignation or other cause, the vacancy shall be filled by the priest who had received the next highest number of votes in the election, as shown on the results filed in the Bishop's office.

OFFICERS:

The officers of the Council of Priests shall be:

THE PRESIDENT / CHAIRMAN

THE ASSOCIATE CHAIRMAN

THE SECRETARY / TREASURER.

The Bishop shall convoke the Council, preside over it, determine the questions to be treated by it, and receive proposals from the members. He may ask the Associate Chairman to chair the meeting or meetings.

TERMS OF OFFICE:

Members of the Council are elected for a period of three years. In accordance with Canon 501 par. 1, the whole or part of the Council is to be juridically (not factually) renewed every five years. (The renewal need not result in different members. Elected and appointed members are eligible for re-election and re-appointment. Commentary page 406).

Ex officio members lose their membership on the Council when they lose the office which was the basis of their membership.

CESSATION:

The Council of Priests ceases as a juridic body if and when the Episcopal See becomes vacant.

The Council of Priests may not e dissolved for any reason, except dereliction of duty or grave abuse, and then only after the Bishop has consulted the Metropolitan.

When a new Bishop is installed in the Diocese, he must establish a new Council of Priests within a year, and approve the statutes. If he wishes to continue the prior Council he must indicate this in his decree of establishment, signed by him and notarized. Cn.474).

APPENDIX "A"

COLLEGE OF CONSULTORS

The Consultors are freely selected by the Bishop from among the members of the Council of Priests.

They are appointed for a period of five years, and may be re-appointed for a further term of office.

If during that period, they cease to be a member of the Council of Priests, they do not cease to be members of the College of Consultors. The Council of Priests and the College of Consultors are canonically independent.

The Consultors retain the right to exercise their office until officially replaced by the Diocesan Bishop, and notified in writing.

The number of Consultors is to be not less than six, and not more than twelve, and they are responsible for the functions determined by the law.

If and when the Episcopal See becomes vacant, the Consultors remain in office and function according to the Law.

CONFIDENTIALITY:

The members of the Council of Priests and the Consultors will pledge themselves to observe confidentiality in accordance with the Code of Canon Law. The Bishop alone can make public those things of more serious moment which have been decided by the Bishop and his Council.

If the Bishop or a member request that a certain matter be discussed “ ín camera", the discussion will be recorded in the minutes, but will not be contained in the summary port. Members are not free to speak about it to non-members without the permission of the Bishop.

"Nobody should be looking for his own advantage, but everybody for the other man's. Whatever you do at all, do it for the glory of God." (1 Cor. 10: 24-31.)

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