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    • Poverty and Justice Bible
      • September 2015 News Cardinal John Dew One of the world’s great works of art is the fresco of The Last Judgement by Michelangelo in the Sistine Chapel. Many millions of people have looked at that since it was completed in 1541. Many will have seen it as a work of art ‒ millions will have seen more than the colours and the intriguing figures and the stories behind them; and will have also reflected on their own lives and how they will be judged by God at the end of time. Maybe people have looked at the fresco and thought of Chapter 25 of Matthew’s Gospel and of the words of Jesus about what we will be judged on. ‘I was hungry and you gave me no food, I was thirsty and you gave me nothing to drink, I was a stranger and you did not welcome me, naked and you gave me no clothing, sick and in prison and you did not visit me’ (Matthew 25: 42-43). If you were to read those words in the New Zealand Catholic edition of the Poverty and Justice Bible you would find Jesus’ words highlighted in orange. In fact you would find every word of the Bible which speaks of poverty and justice also highlighted. The passages are highlighted to help the reader, the pray-er, to know that God has a deep concern for the poor and for all those who suffer from injustices of any kind. Those who use this Bible are also encouraged to use their own highlighter to mark other passages that both inspire and challenge them. Bible Society New Zealand, Caritas Aotearoa New Zealand, and The Catholic Institute of Aotearoa New Zealand have worked together to bring this Poverty and Justice Bible to New Zealanders. This collaborative effort has the blessing and the full support of the New Zealand Catholic Bishops Conference. Bible Society New Zealand and Caritas are to be thanked deeply for this work. It is a wonderful work. It is a resource that will challenge us to do whatever we can to overcome poverty in New Zealand and overseas and to work ceaselessly to, as Pope Francis says, ‘Give a voice to the cry of the poor’. We know there will be a Last Judgement, we know we will be judged on how we either cared for or did not care for others. The words of Jesus to us are ‘Just as you did this to one of the least of those who are members of my family you did it to me’ (Matthew 25: 40). Reading, reflecting, praying with the words of Scripture will transform our hearts and enable us to transform the world. In a letter endorsing this New Zealand edition of the Poverty and Justice Bible, Cardinal Peter Turkson, President of the Pontifical Council for Justice and Peace wrote, ‘By developing a greater love for Scripture and being more aware of social justice issues throughout the world, we are better able to make positive change’. The Bible will be formally launched in the parish of Te Awakairangi at Ss Peter and Paul Church on Sunday 13 September at 5.30pm Mass. This will also be the formal launch of Social Justice Week and of the campaign of Bible Society New Zealand and Caritas called ‘Buy One, Gift One’. If you buy a copy of this Bible for yourself then another copy will be given to someone who cannot afford to buy their own. I would love to see generous support for the ‘Buy One, Gift One’ Campaign. The more Bibles sold, the more people will have the opportunity to read and pray deeply those words of sacred scripture which will inspire and enable us to make the world – ‘Our Common Home’ – a better place to live.

    • Poverty and Justice Bible (2)
      • September 2015 News Cardinal John Dew One of the world’s great works of art is the fresco of The Last Judgement by Michelangelo in the Sistine Chapel. Many millions of people have looked at that since it was completed in 1541. Many will have seen it as a work of art ‒ millions will have seen more than the colours and the intriguing figures and the stories behind them; and will have also reflected on their own lives and how they will be judged by God at the end of time. Maybe people have looked at the fresco and thought of Chapter 25 of Matthew’s Gospel and of the words of Jesus about what we will be judged on. ‘I was hungry and you gave me no food, I was thirsty and you gave me nothing to drink, I was a stranger and you did not welcome me, naked and you gave me no clothing, sick and in prison and you did not visit me’ (Matthew 25: 42-43). If you were to read those words in the New Zealand Catholic edition of The Poverty and Justice Bible you would find Jesus’ words highlighted in orange. In fact you would find every word of the Bible which speaks of poverty and justice also highlighted. The passages are highlighted to help the reader, the pray-er, to know that God has a deep concern for the poor and for all those who suffer from injustices of any kind. Those who use this Bible are also encouraged to use their own highlighter to mark other passages that both inspire and challenge them. Bible Society New Zealand, Caritas Aotearoa New Zealand, and The Catholic Institute of Aotearoa New Zealand have worked together to bring this Poverty and Justice Bible to New Zealanders. This collaborative effort has the blessing and the full support of the New Zealand Catholic Bishops Conference. Bible Society New Zealand and Caritas are to be thanked deeply for this work. It is a wonderful work. It is a resource that will challenge us to do whatever we can to overcome poverty in New Zealand and overseas and to work ceaselessly to, as Pope Francis says, ‘Give a voice to the cry of the poor’. We know there will be a Last Judgement, we know we will be judged on how we either cared for or did not care for others. The words of Jesus to us are ‘Just as you did this to one of the least of those who are members of my family you did it to me’ (Matthew 25: 40). Reading, reflecting, praying with the words of Scripture will transform our hearts and enable us to transform the world. In a letter endorsing this New Zealand edition of the Poverty and Justice Bible, Cardinal Peter Turkson, President of the Pontifical Council for Justice and Peace wrote, ‘By developing a greater love for Scripture and being more aware of social justice issues throughout the world, we are better able to make positive change’. The Bible will be formally launched in the parish of Te Awakairangi at Ss Peter and Paul Church on Sunday 13 September at 5.30pm Mass. This will also be the formal launch of Social Justice Week and of the campaign of Bible Society New Zealand and Caritas called ‘Buy One, Gift One’. If you buy a copy of this Bible for yourself then another copy will be given to someone who cannot afford to buy their own. I would love to see generous support for the ‘Buy One, Gift One’ Campaign. The more Bibles sold, the more people will have the opportunity to read and pray deeply those words of sacred scripture which will inspire and enable us to make the world – ‘Our Common Home’ – a better place to live. At the launch of The Poverty and Justice Bible, on 13 September at an evening Mass at Ss Peter and Paul Mass Centre in Lower Hutt, Cardinal John will bless the specially developed Bible.The ‘Buy One, Gift One’ campaign, inspired by Pope Francis, has been developed by Bible Society New Zealand in partnership with Caritas. ‘Pope Francis is passionate about people living the gospel of Jesus and he has a deep concern for those who suffer from injustice and live lives of poverty,’ says Cardinal John. It is expected many Catholic parishes throughout New Zealand will participate in the launch and the campaign in the coming months.

    • Homeless awareness: Help make a difference
      • September 2015 News Sr Catherine Hannan, Wellington Homeless Women’s Trust You can help Wellington’s homeless by being part of the ‘14 Hours Homeless’ sleep-out event on Friday 9 October. The event is being organised by Wellington’s many agencies collaborating to help raise funds and awareness about the new reality of homelessness in New Zealand. You can take part by forming a team of three or more and finding people to sponsor you to sleep out in cars, on couches or on cardboard for 14 hours alongside our other event participants. You must be aged over 18 years and have a team of three or five people. Security and medical support is available on site. The event will be held at the Wesley Church, 75 Taranaki Street, Wellington, from 6pm, Friday 9 October to 8am Saturday 10 October. You will hear from homeless people, and those helping them, then sleep outdoors overnight in a secure location. Funds raised will go to one of the many projects being undertaken by participating agencies. Register your team, set your own fundraising target and create your team profile before sharing it with friends and family to sponsor. The Salvation Army is also co-ordinating the sleepout event in several of New Zealand’s main centres including: The Salvation Army, 431 Church Street, Palmerston North; The Salvation Army, 36 Faraday Street, Napier; and The Salvation Army, Cnr Powderham and Dawson Streets, New Plymouth. Contact Nicola Maycroft or phone (04) 382-0732. Every day, in Wellington, many support agencies – including the Downtown Community Ministry, The Salvation Army, Kahungunu Whānau Services, The Soup Kitchen, Wellington City Mission, Wellington Homeless Women’s Trust, Wellington Night Shelter, the Wellington City Council – work together to help homeless individuals and families to access food, emergency accommodation, clothing, furnishings, counselling and other welfare support for financial, health, security and social needs.  This country’s housing-access situation is having a devastating impact on vulnerable families and individuals. With housing and living costs so high at least one in 120 Kiwis are now classed as homeless. ‘Rough sleepers’ represent only 20 per cent of those without homes – but ‘homelessness’ includes people living in unsafe and unsuitable locations such as on the streets, in garages, tents, caravans, cars, couch surfing or in shared housing with other families. This increasing problem needs to be addressed. Since 2012 – with the backing of Wellington City Council – more than 100 agencies and individuals have adopted Te Mahana, a collaborative-sector strategy to end homelessness in Wellington by 2020.

    • Social Justice Week 2015
      • September 2015 Feature Kiwi Families: It's Our Story Every year the Catholic Bishops of New Zealand set aside a week in September for Social Justice Week. This is an opportunity to consider Catholic social teaching on a specific social justice issue that is relevant to our society and Church community. In 2015, Caritas Aotearoa New Zealand has focussed on family poverty and what it will take for all families in New Zealand to flourish. The family is the foundation of Kiwi communities, and families of all shapes and sizes are called to love each other and grow together. In Aotearoa New Zealand many families struggle with the basics of simply making ends meet. According to the 2014 Child Poverty Monitor, 24 per cent of New Zealand families with children experience income poverty. For these families, life can become about just surviving instead of flourishing. The experience of hardship is tinged with stress and isolation. Caritas aims to increase awareness and understanding of the challenges struggling families face today in our country and provide parishes and communities with the opportunity to take the next step in ensuring all families can participate fully and experience flourishing. Isolation to community Material hardship and poverty is a reality that affects families around New Zealand, and in South Dunedin, the decline of manufacturing has seen many jobs disappear from the area. In spite of growing hardship and poverty in one of New Zealand's most deprived suburbs (according to the 2013 census), the Dunedin South Pastoral Area and Dunedin Catholic Social Services have teamed up to respond to some of the challenges facing families in need. The parish and Catholic Social Services run cooking classes, community dinners, distribute food from the community centre and run an interest-free loan scheme. "One of the things I love seeing is the way that people, with no prompting, help out and support each other. It’s a wonderful community in that sense," says Fr Gerard Aynsley, Parish Priest for Dunedin South Pastoral Area. "But we also see occasions where families get isolated and end up battling along on their own and life can be really difficult. When people get isolated, we find that they fall into traps." Fr Gerard says one of the main traps that people in the area fall into is debt, and with so many high-interest lenders around the suburb offering easily acquired loans it is easy to understand why a struggling family would take out a loan. This problem is that these debts often cripple families and create a lot of stress for family members. "So any way that we can build community and support each other, I think we can help to remedy that," Fr Gerard says.  From low income to enough to thrive As the cost of living continues to increase, low income families are facing the challenge of low wages and inadequate income support. Around the country, the Living Wage Movement is helping to shine a light on the many stories of low-paid workers working 50-70 hour weeks in order to make ends meet. For husband and young father Esau Taniela this meant less time to spend with his daughter and wife, while they also struggled to make ends meet because of the low wages he was paid as a parking attendant. " I was always working so much and.... we couldn’t, I couldn’t do anything [about it]. It was a really dark place back then. I can just remember how helpless I felt. Life has to be about more than just work," says Mr Taniela. Now paid a living wage by his employer Wellington City Council, Mr Taniela says life has changed drastically for him and his family. They are now able to save, live comfortably and buy things for his daughter that he never had growing up. "The living wage is also about participating in society. I’m able to do that, I’m able to go for a walk with my daughter, take her to the park. This is all I’ve been fighting for, this is all I’ve wanted... this is what my family deserves," Mr Taniela says. From poor housing to a good home A secure and good home is often the first step for many families beginning to think about their future. But with prices spiralling out of control, it is becoming increasingly difficult for low income families to find suitable housing in Auckland. Rental prices for homes increased by as much as $30 per week between 2013 and 2014 in West Auckland, for example, and throughout Auckland around 2,500 households are on the waiting list for social housing. One avenue of support for homeless and struggling families is De Paul House, an emergency housing provider based in Northcote, Auckland. "Before De Paul House...we were in really bad debt, couldn’t afford to live, couldn’t afford to eat really and were living with family. If De Paul House wasn’t here, we wouldn’t know where we’d be, we’d probably be homeless," says Auckland resident Va Mose. "It was a real struggle knowing that I was in debt, knowing I had a four year old...a new baby on the way. Not knowing where we were going to live, whether you’re going to have a roof over your head, what the kids are going to have for breakfast or dinner." In 2014 the Children's Commission reported that 17 per cent of children in New Zealand live in overcrowded households, and with many households spending more than half their income on rent, families are forced to make the choice to do without other necessities. Provincial poverty to flourishing regions In the birthplace of Catholicism in Aotearoa (Hokianga Harbour) many whānau in the rural Māori communities of Panguru and Motuti have had to make the difficult choice of moving to cities like Auckland just to find work. Unemployment in North Hokianga was 16.2 per cent in 2013 (according to the census that year), more than double the national average of 7.1 per cent. Faced with a serious lack of job opportunities, the area experienced a 14.1 per cent population decrease between 2006 and 2013. “Employment... is one thing that we need, that we’d love to see," says Sherry Pomare, a recent graduate from Te Kura Taumata o Panguru in the community of Panguru. "A lot of people would come home. Because at the end of the day, the kids miss out on being brought up around tikanga.” For both the families that leave and those that stay there are difficulties. Those who remain take on multiple roles on the marae and in the community to uphold tikanga and tradition, while those who leave often encounter a life in the city that is not always as straight forward as it seems. Many whānau continue to feel the draw home - ki to rātou kāinga tupu - to their birthplace. From transience to stability Kiwi families searching for affordable and suitable accommodation often find themselves moving from place to place, sometimes even to new cities to find a home, and for many of these families transience is a stressful and isolating experience. During the past year, De Paul House (an emergency housing provider based in Northcote, Auckland) has seen a number of long established families from the area leave behind support networks and schools and move to South and West Auckland to find affordable housing. "Recently, the situations families have been in prior to coming to us have become more extreme, there is more rough sleeping," says Jan Rutledge, Manager of De Paul House. "We have had an incident of a mother and her ten or eleven year old daughter sleeping at Takapuna beach... And that’s extremely shocking when you find children in that situation.”

    • Revered singing teacher Sr Mary Winefride Blake dies, 101
      • September 2015 Obituary Mercy sister Mary Winefride Blake died on 30 July in Hutt Hospital. She was aged 101. Winefride grew up in a musical household and spent much of her life teaching singing and choral music at St Mary’s College in Thorndon. She was still involved in teaching as recently as July. Her father sang and her grandmother and aunts were musical. She was trained as a singer before she entered St Mary’s Convent in 1933 and was professed as a Sister of Mercy in 1936. Sr Winefride considered her career highlight to be founding St Mary’s Schola – an entry choir for young singers into church and other regional choirs. She also trained many individual singers. Some went on to become notable performers in New Zealand and internationally such as Andrea Creighton, Suzanne Green, Val Sinclair and Rosaleen Hickmott. ‘RIP Sister Mary Winefride,’ Creighton wrote on Facebook. ‘Thank you for your love, your guidance and your belief in me. God bless you xx.’ Sr Winefride’s contribution to the arts and religious culture was recognised with a Queen’s Service Medal in 1981. She was recognised especially for her production of public concerts and her contribution to Radio New Zealand and Television New Zealand programmes. In 2007, Sr Winefride received a papal medal – Pro Ecclesia et Pontifice (for Church and Pope) from Pope Benedict XVI for her services to music and religious culture. It was followed by recognition from one of New Zealand’s highest awards when she was made an Officer of the NZ Order of Merit (ONZM). Requiem Mass for Sr Winefride was celebrated at Sacred Heart Cathedral, Hill St, Thorndon, Wellington, on Tuesday 4 August. A full congregation of family members included her sister Sr M Antonia, her brother Leo and other family members, sisters, friends and past students. Her music was a presence throughout. Sr M de Porres RSM paid tribute to her sister in her eulogy. All of you will have your own memories of this remarkable Sister of Mercy who has become a real legend in our country’s music and Church affairs. It is not just because of her life-long accomplishments that we honour her but far more because of the person she was and always will be to us. One of nine children, singing was very much an important part of her family life. Her father, grandmother and aunts (three of whom also became Sisters of Mercy) had fine voices. Winefride’s early years were spent in Lower Hutt where she attended Ss Peter and Paul School and Sacred Heart College and on her family’s move to Wadestown, she completed her education at St Mary’s College in Thorndon. From a young age, Winefride had singing lessons from Sr M Cecelia, another renowned singer and teacher, at the Star of the Sea Convent in Seatoun. Called to serve the Lord in a life of prayer and service, she entered St Mary’s Novitiate here in Thorndon in 1933. She professed her vows in January 1936 and chose as her motto AMDG – for the honour and glory of God. Winefride’s voice has given inspiration and joy to so many over the years. Her early years were spent in the classroom where she taught singing, French, Latin and English. But she was soon involved in teaching singing full-time. She taught choral work and gave lessons to private pupils. Many of her pupils have gone on to achieve national and international acclaim – and how proud she was of you all. Winefride continued to extend her knowledge of singing and voice production from such well-known musicians as Dorothy Davies, Maxwell Fernie, Professor Douglas Mews, and Todd McCaw – who encouraged her to hold her annual concerts in the Wellington Town hall to much acclaim. Winefride’s voice has given inspiration and joy to many over the years. And being so much in the public eye she has been rightly acknowledged for her great contributions to the arts in our land. This and so much more could be said of what Winefride accomplished. But what of the person we knew? She was a woman of great prayer and great faith – always up early and in the chapel about 6am to her very last days. When not teaching, she was in her apron doing various chores, seeing to the flowers in the chapel, dusting and mopping, helping in the kitchen. She was never too busy to stop and have a few words and a smile. She was well read, a good conversationalist, gracious, gentle yet strong, hospitable, caring, loyal to her many friends and pupils with whom she corresponded regularly and faithful to St Mary’s Old Girl’s Association. When so-called relaxing she had her knitting needles working on rugs, scarves, and hats, and many of you were the recipients as you assisted her to raise money for the missions and, more latterly, Christchurch’s earthquake victims. The words of the Proverbs apply, ‘She is always busy with wool and twine, she does her work with eager hands’. Yes, as a true daughter of Catherine McAuley, countless needy people and causes owe her so much. So now it is time for you to rest in the Lord, dear Winefride, and thank you for the privilege of knowing and loving you. ‘May choirs of Angels come to greet you and lead you home to Paradise.’ May you rest in peace.  

    • Christian Ethics and the Formation of Character
      • September 2015 Feature Professor Murray Rae, Head of Theology and Religion, Otago University, spoke at the NZCatholic Education Convention in June about Christian ethics and formation of Christian character. Professor Rae presents his address in three parts in Wel-Com. Part 1 ‘Christian Ethics not Christian Values’ is presented below. A generation or two ago, there was a fairly high degree of uniformity in the cultural experience and moral awareness of most New Zealanders. Being religious usually meant being Christian. Believing in God meant believing in the God associated with Jesus. Knowing right from wrong meant knowing, for instance, that sex was for married people, that one shouldn’t swear in polite society and certainly not on radio or television; it meant knowing that adults should be addressed respectfully, that shops should be closed on Sundays, and so on... Understanding the way the world worked meant general acknowledgement of, if not conformity to, particular standards of behaviour. It was thought a clip around the ear or whacks with the strap were a good means of correction for children who violated accepted standards. Administering the punishment was the prerogative of parents, of teachers, and even of corner dairy owners in cases where the violation of standards involved a bit of shop-lifting after school. If the assumptions and practices of that era seem questionable now, at least we knew where we stood. It was a relatively homogeneous world so far as our cultural experience and moral assumptions were concerned. But of course, the world has changed. Being religious now in New Zealand may mean being Christian, but it could just as well mean being Buddhist, or Hindu or Muslim. Increasingly, however, belief in ‘God’, or ‘spirituality’ of various kinds, is a private option one might pursue apart from any institutional affiliation. Knowing right from wrong means having a set of personal values, but those values shouldn’t be imposed on anyone else. It is up to individuals to decide how they will live their lives. We live now in a world of vast diversity, of religious difference, and of competing belief systems. Moral convictions are widely contested, and cannot be taken for granted. Although we may lament an erosion of moral standards, we generally acknowledge that morality cannot be imposed on others. The cultural landscape we now inhabit is pluralistic, diverse, uncertain, confused — some might say, chaotic. How are we to think Christianly in such a context? And what might be the implications for the formation of Christian character, particularly in church schools? Christians have sometimes reacted to this pluralistic world by seeking a compromise with it. An instance of that, I suggest, is the increasingly prevalent talk of Christian values. Christian values are things like respect for others, compassion, integrity, honesty, a concern for truth, empathy, a commitment to justice, standing up for what you believe is right, doing unto others as you would have them do unto you, and so on. The appeal of this approach is that the values mentioned still have some currency; while we may not adhere to them very consistently, few people would dispute that they are admirable ideals. There is a problem, however, in supposing that the preservation of such values is more or less the same thing as preserving the Christian character of our society, or indeed of our church schools. Let me try to explain, beginning with a story about Captain Cook. In the journal of his third voyage, Cook records the discovery by English speakers of the word taboo, used widely throughout Polynesian cultures (Alasdair McIntyre After Virtue, University of Notre Dame Press, 1984, pp111-112). Some of Cook’s crew were astonished by the permissive sexual habits of the Tahitians, on the one hand, and the strict prohibition of men and women eating together, on the other. When inquiring after the reason for the prohibition, Cook’s men were told the practice of dining together was taboo. No further explanation was forthcoming. To describe something as taboo apparently constituted a moral argument all by itself. Indeed, when Cook’s men pressed the matter further they found the Tahitian people couldn’t offer any further justification. Reflecting upon this situation, it has been suggested by some anthropologists, notably Mary Douglas and Franz Steiner (McIntyre After Virtue), that taboo rules have a history that falls into two stages. In the first stage the rules are embedded in a cultural and religious context that provides them with a degree of intelligibility. There was a time in the evolution of Polynesian culture, no doubt, when it made sense for women and men to eat separately. It may not make sense to outsiders but the practice fitted with the worldview under which Tahitian society then operated. As time passes however, the culture changes and the framework of intelligibility is lost. Taboo rules may survive as remnants of the earlier culture, but they are bereft, in that second stage of development, of the cultural and religious framework according to which they were once justified. They become free-floating rules cut adrift from their moorings in an understanding of the world that has long since been abandoned and perhaps forgotten. This is the stage, it appears, at which Cook’s crew encountered the Polynesian culture. A series of taboos were still observed, but the reason for them had long since been lost to the cultural memory. In 1819, about 40 years after Cook’s visit to Hawaii, where the same systems of taboo were in place, the Hawaian King Kamehameha II abolished all taboos in Hawaii with very little social disruption. Apparently, no one knew any good reason why the taboos should be maintained. Consider now the situation we face in Western culture. Although there was once a time when the Christian story of the world was widely known and accepted, that story now commands much less allegiance among people of Western culture. For many people, the Biblical story is neither known nor understood. In this context, talk of Christian values is in danger of meeting the same fate as the Polynesian taboos. Like the taboos of earlier Polynesian cultures, the values said to be Christian become increasingly unintelligible when cut adrift from the story that gave them their birth. Put otherwise, values are like the fruits of a tree. They will wither and die if not sustained by the nourishment of the roots. In the case of ‘Christian values’, the root that gives life is the gospel, the story told in Scripture of the life, death and resurrection of Jesus. If Christian values are to be sustained, we need to attend to and be formed by that Gospel. We need to be people rooted in the biblical conception of God’s purposes for the world. There is another result too that ensues from attending to the gospel. We find, in fact, that genuinely Christian values are more radical, and indeed subversive, than the customary marks of good citizenship – honesty, integrity, respect for others, and the like... These things are good, but there is a more to the Christian gospel than that. I will take this point further in the third article in the series. Professor Murray Rae Department of Theology and Religion University of Otago.

    • No longer strangers but friends: an evening with Rabbi Fred Morgan
      • September 2015 News The NZ Catholic Bishops Committee for Interfaith Relations invites you to hear Rabbi Fred Morgan on Monday 21 September, 6pm–9pm at Government Building Lecture Room 1, VUW Pipitea Campus, Stout St, Wellington. Ordained in 1984, Rabbi Fred Morgan served in London before migrating to Australia in 1997 to take up the position of Senior Rabbi of Temple Beth Israel, Melbourne. He has been active in interfaith relations for most of his working life and currently serves as Professorial Fellow at the Australian Catholic University in the area of Jewish-Christian relations. Fifty years ago the Second Vatican Council stated in Nostra Aetate (the Declaration on the Relations of the Church to Non-Christian Religions), ‘The Church urges her sons and daughters to enter with prudence and charity into discussion and collaboration with members of other religions’.  Nostra Aetate revolutionised the Catholic Church’s approach to Jews and Judaism. Rabbi Fred will reflect on what has happened in the 50 years since then. Reverend Jenny Chalmers of the Anglican Diocese of Wellington will be the Christian respondent to Rabbi Fred. For more information contact Sr Catherine Jones at c.jones@wn.catholic.org.nz or phone (04) 496 1337.  

    • Cardinal John blesses new building site at St Catherine’s College
      • September 2015 News Annette Scullion Cardinal John Dew led the early-morning blessing of the site of a new teaching and administration block for St Catherine’s College, Kilbirnie, on Wednesday 26 August. Cardinal John praised the college’s students for their commitment to education. ‘Your passion for knowledge and commitment to mercy is laying the foundation for a life full of discovery, achievement and service,’ he said. ‘Today, the image of two Catherines – Catherine of Siena [scholastic philosopher and theologian] and Catherine Elizabeth McAuley [Irish nun who founded the Sisters of Mercy in 1831] – is of women on the move inspiring young women. ‘Here the Sisters of Mercy and all at St Catherine’s College continue to inspire and extend young women on the move today. ‘I’m delighted to be here to break this ground and turn this sod and I wish all young women on the move every joy and blessing. ‘E Te Atua Atawhai, God of Mercy, yours is the earth and all that is in it. And in your goodness you have trusted it to our care. ‘We ask you to bless this land today. May it be a place where your design for our student’s lives are wisely discerned and nurtured. ‘We ask your blessing and safety for all who will work on this new building. ‘May they be filled with your strength and peace as the labour to bring to fruition the plans you inspire for this block. ‘May all who eventually pass through its doors be filled with the joy of your abiding presence as they work and learn in the light pf our Catholic faith. We make this prayer to you, in the name of Jesus Christ, our Lord, Amen.’ The new 1,160m2 building is expected to be completed mid-2016. Naylor Love, the main contractor, says more than 100 builders and sub-contractors will be involved in the $3m project. ‘A school project is always special,’ said Mike Fitzharris, Naylor Love’s project manager. ‘We know we are, quite literally, building the country’s future.’ St Catherine’s College is one of five integrated Catholic girls’ colleges run by the Sisters of  Mercy’s Tiaki Manatū Ministries Trust. Sr Sue France says education has been central to the Order’s mission in Aotearoa New Zealand since 1850. ‘Education is a key to unlocking the precious potential of every human being. ‘We are humbled to be able to support a building that will serve the Wellington community for many generations to come.’ Bless this ground that gives of itself to support this structure – the earth teeming with life - and the soil that calls forth our own mortality. May this building live lightly on this earth, using resources sparingly and respectfully. E te Ariki…whakarongo mai ra ki a mātou.  

    • Watching the garden grow
      • September 2015 News Ethan Boyd, student of St Mary’s School, Palmerston North. At the end of term one 2015, Rooms 2 and 6 students at St Mary’s School in Palmerston North planted the first vegetables in our school garden, such as purple cauliflower, carrots, cabbages and much more. The garden is part of our ‘inquiry for technology’ and each ‘buddy class’ has a section to look after. Rooms 3, 4 and 5 joined together to create a few scarecrows to protect our garden. Rooms 6 and 7 made bird houses, which are put on a fence far away from the garden. It took about one and a half terms to grow some healthy snacks. We started first eating the purple cauliflower and from there expanded to other items. Please feel free to take a look if you’re in the neighbourhood.

    • Read the Stars: Laudato Si’ chapter two
      • September 2015 Reflection Fr Tom Rouse The Gospel of Creation’ is an expressive title for a chapter dedicated to briefly exploring the key biblical themes of creation theology. This title suggests that creation is to be read, absorbed and proclaimed because it is also a bearer of the Good News of Jesus Christ. As Pope Francis acclaims in the course of this chapter, ‘God has written a precious book…’ (85). This chapter is like a catechetical tool that suggests an underlying poetic form, with three sets of ‘couplets’ and a concluding refrain. The first two themes – light and wisdom – respond to the initial question of who should be part of the conversation that underlies the challenge to create an ecology capable of repairing the damage done to our world. The answer is all branches of science and all forms of wisdom, including religion. For this reason, we Christians should shoulder responsibility for safeguarding our planetary heritage as an essential part of our faith. The argument in support of this demand is spelt out in Francis’ brief study of the biblical accounts that speak to our relationship to the world. In drawing to light the next two themes – mystery and message – Francis argues that, according to our Judeo-Christian tradition, there is a distinction between the notions of ‘creation’ and ‘nature’. Nature is what we study or analyse in order to manipulate or control. Creation, on the other hand, is the gift of God. As he puts it, ‘The entire universe speaks of God’s love, his boundless affection for us.’ (84). What this notion also advises is that we ‘respect the infinite distance between God and the things of this world’ (88). Communion and destination, the following thematic ‘couplet’, remind us of the social dimension of our relationship and interconnectedness with creation. Intimate connection with our natural environment should arouse indignation ‘at the enormous inequalities in our midst’ (90) because ‘the earth is essentially a shared inheritance whose fruits are meant to benefit everyone’ (93). A key term in the final section of this chapter is invitation. Jesus invites us, his disciples, to be attentive to the beauty of, and to live in harmony with, creation. The ultimate destiny of creation is to be drawn back into ‘the fullness of God’ through the reconciling power of Jesus’ death and resurrection. The concluding sentence chimes with the refrain ‘the gaze of Jesus’. ‘The very flowers of the field and the birds which his human eyes contemplated and admired are now imbued with his radiant presence.’ (100) How do we look at the world around us here in Aotearoa? Is not the ‘gaze of Jesus’ found in the eyes of those who search the stars, those whose wisdom stems from a feel for the spirits that reside in the land, in the mountains and the rivers, the birds and the trees? The power of Māori spirituality lies not only in its deep sense of connectedness with the whenua but also with its sense of communal responsibility for all who live in the land. Perhaps we need to bring to light those images that connect us with the wisdom of Māori, tangata whenua, and the experiences of the diverse peoples who have come, not only to make this land their home, but also to value, cherish and respect this land we call Aotearoa-New Zealand. Let us continually strive to bring to the fore the wisdom of those who read the stars, those who have a feel for the sacredness of the land, and those who ensure that none are excluded from the fruits of the earth. In this way, and within our own environment, we can meet the challenge and invitation of Francis – to read, absorb and proclaim ‘the gospel of creation’.  

    • Pope announces annual World Day of Prayer for Care of Creation
      • September 2015 News Pope Francis has instituted an annual World Day of Prayer for the Care of Creation, to be celebrated on 1 September. Announced in a letter to Cardinal Peter Turkson, president of the Pontifical Council for Justice and Peace, and Cardinal Kurt Koch, president of the Pontifical Council for the Promotion of Christian Unity, the Pope reaffirmed part of our responsibility as Christians is to resolve today’s ecological crisis. He said we must first rediscover in our own ‘rich spiritual patrimony’ the deepest motivations for our concern for the care of creation and how Jesus lived in the world. Referring to Laudato Si’, Francis said, ‘Christians are called to “an ecological conversion” whereby the effects of their encounter with Jesus Christ become evident in their relationship with the world around them,’ (217). The annual World Day of Prayer for the Care of Creation will offer individual believers and communities a fitting opportunity to reaffirm their personal vocation to be stewards of creation, to thank God for the wonderful handiwork which he has entrusted to our care, and to implore his help for the protection of creation as well as his pardon for the sins committed against the world in which we live. ‘We live at a time when all Christians are faced with the same decisive challenges, to which we must respond together, in order to be more credible and effective’. He noted his hope that this day will ‘in some way also involve other Churches and ecclesial Communities, and be celebrated in union with similar initiatives of the World Council of Churches’. Pope Francis cited the intercession of Mary, Mother of God, and of Saint Francis of Assisi, whose Canticle of the Creatures, he said, ‘inspires so many men and women of goodwill to live in praise of the Creator and with respect for creation’.  

    • Priests launch new album
      • September 2015 News Fr James Lyon It was an evening of wonderful affirmation. After six months of intense collaboration between Marist priest and well-known singer/songwriter Chris Skinner and myself producing an album of ten songs, it was time to perform to an audience. An almost a full house at Ss Peter and Paul Church in Lower Hutt on Friday 21 August showed great enthusiasm for our efforts. We were humbled by the response. The partnership began when I sent Chris words I had written as a tribute to the many who left homeland and loved ones to build new lives in Aotearoa-New Zealand. Chris brought the words to life in music – With The Morning was born. Four songs later, Chris felt we could progress to an album, and some of his own compositions, including a beautiful song for his parents, Mum And Dad, ensure the disc is rich with variety and creativity. The album title, Angel of the Forest, is from the song celebrating the kotuku, white heron. This mystical and protected bird has only one nesting place in New Zealand. After visiting the site in Westland for the first time this year, my memory of this regal bird needed to be recorded. Because the kotuku is rarely seen, it is a blessing to view one. The song is my way of returning the blessing. We now have CDs available and the words of all ten songs are on the website www.chrisskinner.org.nz The Angel of the Forest CD, selling for $25 (plus postage), is available through the website or direct from Sacred Heart Cathedral Parish Office, PO Box 1937 Wellington 6140.

    • Priestly ordination for Bryan Buenger
      • August 2015 News On Saturday, 4 July 2015, American Independence Day, US-born and raised Bryan Buenger was ordained to the priesthood at Palmerston North’s Cathedral of the Holy Spirit. Bishop Charles Drennan celebrated the Sacrament of Holy Orders. Fr Bryan was born in Phoenix, Arizona, USA, earning advanced degrees in marketing, and Northern Arizona Education, and Educatioanal Leadership. His varied career path before answering the call to priesthood included working in banking, being an international flight attendant, a retail store manager, and a secondary school teacher and department Chair at Gilbert High School in Gilbert, Arizona. ‘The good Lord has blessed me with many opportunities throughout my life prior to becoming a priest,’ he says. While discerning the call to the priesthood since the age of 15, Fr Bryan finally said, ‘yes’ during his fifties. Fr Bryan said, ‘Spending hours each week before the Blessed Sacrament at St Anne’s – my home parish in Gilbert, Arizona, where I was involved in various pastoral works – I came to realise that I had been saying ‘not yet’ to the Lord for many years, and the longing to serve Him in ordained ministry reached its pinnacle there’. ‘As an older person entering the priesthood, I bring a lifetime of experience. This isn’t to say younger men are to be discounted in their experience – their youth and vitality are just as important. There is, however, a benefit that can come from life experiences only time can provide.’ Fr Bryan enrolled in the Kino Institute to begin theological studies, culminating in an invitation by Bishop Charles Drennan to continue studies at New Zealand’s national seminary in Auckland. There he completed a BA in theology. Fr Bryan was assigned to Fr Brian Walsh, parish priest of St Joseph’s, Dannevirke (including Eketahuna, Pahiatua and Woodville) to further his preparation to the priesthood. ‘Fr Brian Walsh has been a great mentor and friend. The people of the many parishes I have been honoured to serve in New Zealand as well as in Arizona have, and always will be, my inspiration to do God’s will. I thank God for each and every one of them daily.’ Coming from the United States to celebrate the ordination were Barbara Buenger (sister), Fr Sergio Munoz Fita (pastor at St Anne’s), as well as Fr Bryan’s friends from Arizona and Oregon. On the subject of becoming, and serving as, a priest so far from home, Fr Bryan says, ‘While I miss my own family in the States, the warm and generous people with whom I have been placed seem to have adopted me in my new ‘home country’, Aotearoa New Zealand. Our wonderful Māori community in Dannevirke, where I am based at St Joseph’s, has honoured me with the title Pā Bryan, and it seems to be catching on with the locals.’

    • Bryan Buenger ordained
      • August 2015 News On Saturday, 4 July 2015, American Independence Day, US-born and raised Bryan Buenger was ordained to the priesthood at Palmerston North’s Cathedral of the Holy Spirit. Bishop Charles Drennan celebrated the Sacrament of Holy Orders. Fr Bryan was born in Phoenix, Arizona, USA, earning advanced degrees in marketing, and Northern Arizona Education, and Educatioanal Leadership. His varied career path before answering the call to priesthood included working in banking, being an international flight attendant, a retail store manager, and a secondary school teacher and department Chair at Gilbert High School in Gilbert, Arizona. ‘The good Lord has blessed me with many opportunities throughout my life prior to becoming a priest,’ he says. While discerning the call to the priesthood since the age of 15, Fr Bryan finally said, ‘yes’ during his fifties. Fr Bryan said, ‘Spending hours each week before the Blessed Sacrament at St Anne’s – my home parish in Gilbert, Arizona, where I was involved in various pastoral works – I came to realise that I had been saying ‘not yet’ to the Lord for many years, and the longing to serve Him in ordained ministry reached its pinnacle there’. ‘As an older person entering the priesthood, I bring a lifetime of experience. This isn’t to say younger men are to be discounted in their experience – their youth and vitality are just as important. There is, however, a benefit that can come from life experiences only time can provide.’ Fr Bryan enrolled in the Kino Institute to begin theological studies, culminating in an invitation by Bishop Charles Drennan to continue studies at New Zealand’s national seminary in Auckland. There he completed a BA in theology. Fr Bryan was assigned to Fr Brian Walsh, parish priest of St Joseph’s, Dannevirke (including Eketahuna, Pahiatua and Woodville) to further his preparation to the priesthood. ‘Fr Brian Walsh has been a great mentor and friend. The people of the many parishes I have been honoured to serve in New Zealand as well as in Arizona have, and always will be, my inspiration to do God’s will. I thank God for each and every one of them daily.’ Coming from the United States to celebrate the ordination were Barbara Buenger (sister), Fr Sergio Munoz Fita (pastor at St Anne’s), as well as Fr Bryan’s friends from Arizona and Oregon. On the subject of becoming, and serving as, a priest so far from home, Fr Bryan says, ‘While I miss my own family in the States, the warm and generous people with whom I have been placed seem to have adopted me in my new ‘home country’, Aotearoa New Zealand. Our wonderful Māori community in Dannevirke, where I am based at St Joseph’s, has honoured me with the title Pā Bryan, and it seems to be catching on with the locals.’

    • New portrait unveiled for Mother Aubert’s 180th anniversary
      • August 2015 News Annette Scullion A newly commission portrait of Suzanne Aubert marking the 180th anniversary of her birth was unveiled at a reception at the Home of Compassion Heritage Centre, Island Bay, in July. Painted by Paekakariki artist Elspeth Shannon, the portrait captures the scholarly aspects of Suzanne Aubert. Elsbeth said prior to painting the portrait she knew very little about Mother Aubert. ‘I’d seen the movies How Far is Heaven and Gardening with Soul and I was given Jessie Munro’s book The Story of Suzanne Aubert to read.‘I learned Aubert was a wonderfully strong and compassionate woman who has touched so many lives. And I realised the importance to her of writing throughout her life. I wanted to depict in her face a gentle woman, but to show her strength and determination. ‘The last painting of her was done a long time ago and is very traditional. But this one shows her scholarly commitment. She knew how to communicate in French, English and Māori. I started painting layers of text into the work, some of which disappeared into the painting. I like to think the remaining text gives substance to the strong scholarly aspect of her life.’ At the unveiling Sr Margaret Anne Mills spoke of Suzanne Aubert’s anniversary as an inspiration for the Sisters of Compassion and the work she started in New Zealand in 1860 that continues 155 years on. ‘We are fortunate our story is so recent, so factual and so well documented. Much of that is due to Suzanne Aubert herself. She was a prolific writer of letters and her more scholarly works such as her work on the Māori language, her testament for the care of children and the Directory to the Sisters of Compassion, are real reminders of everything she stood for and a permanent record of her Christian commitment to the most needy in our society. ‘I think it is a wonderful picture.  At first glance it is a traditional presentation of Suzanne. But a closer look reveals so much about the many facets of her life – her French origins, her commitment to the Māori people, to the needy, her scholarship and most importantly her commitment to God. All of these things are represented in this portrait. Elspeth has portrayed Suzanne with accuracy, freshness and as a woman at peace at the end of her life of achievement and service.’ Sr Margaret Anne also thanked the commissioning donor, ‘for the recognition this portrait brings to Suzanne Aubert and for the wonderful work of art that is ours to use for promotion of the legacy of Suzanne Aubert for the years to come.’

    • New portrait unveiled for Mother Aubert’s 180th anniversary (2)
      • August 2015 News Annette Scullion A newly commission portrait of Suzanne Aubert marking the 180th anniversary of her birth was unveiled at a reception at the Home of Compassion Heritage Centre, Island Bay, in July. Painted by Paekakariki artist Elspeth Shannon, the portrait captures the scholarly aspects of Suzanne Aubert. Elsbeth said prior to painting the portrait she knew very little about Mother Aubert. ‘I’d seen the movies How Far is Heaven and Gardening with Soul and I was given Jessie Munro’s book The Story of Suzanne Aubert to read.‘I learned Aubert was a wonderfully strong and compassionate woman who has touched so many lives. And I realised the importance to her of writing throughout her life. I wanted to depict in her face a gentle woman, but to show her strength and determination. ‘The last painting of her was done a long time ago and is very traditional. But this one shows her scholarly commitment. She knew how to communicate in French, English and Māori. I started painting layers of text into the work, some of which disappeared into the painting. I like to think the remaining text gives substance to the strong scholarly aspect of her life.’ At the unveiling Sr Margaret Anne Mills spoke of Suzanne Aubert’s anniversary as an inspiration for the Sisters of Compassion and the work she started in New Zealand in 1860 that continues 155 years on. ‘We are fortunate our story is so recent, so factual and so well documented. Much of that is due to Suzanne Aubert herself. She was a prolific writer of letters and her more scholarly works such as her work on the Māori language, her testament for the care of children and the Directory to the Sisters of Compassion, are real reminders of everything she stood for and a permanent record of her Christian commitment to the most needy in our society. ‘I think it is a wonderful picture.  At first glance it is a traditional presentation of Suzanne. But a closer look reveals so much about the many facets of her life – her French origins, her commitment to the Māori people, to the needy, her scholarship and most importantly her commitment to God. All of these things are represented in this portrait. Elspeth has portrayed Suzanne with accuracy, freshness and as a woman at peace at the end of her life of achievement and service.’ Sr Margaret Anne also thanked the commissioning donor, ‘for the recognition this portrait brings to Suzanne Aubert and for the wonderful work of art that is ours to use for promotion of the legacy of Suzanne Aubert for the years to come.’

    • New portrait of Mother Aubert
      • August 2015 News Annette Scullion A newly commission portrait of Suzanne Aubert marking the 180th anniversary of her birth was unveiled at a reception at the Home of Compassion Heritage Centre, Island Bay, in July. Painted by Paekakariki artist Elspeth Shannon, the portrait captures the scholarly aspects of Suzanne Aubert. Elsbeth said prior to painting the portrait she knew very little about Mother Aubert. ‘I’d seen the movies How Far is Heaven and Gardening with Soul and I was given Jessie Munro’s book The Story of Suzanne Aubert to read.‘I learned Aubert was a wonderfully strong and compassionate woman who has touched so many lives. And I realised the importance to her of writing throughout her life. I wanted to depict in her face a gentle woman, but to show her strength and determination. ‘The last painting of her was done a long time ago and is very traditional. But this one shows her scholarly commitment. She knew how to communicate in French, English and Māori. I started painting layers of text into the work, some of which disappeared into the painting. I like to think the remaining text gives substance to the strong scholarly aspect of her life.’ At the unveiling Sr Margaret Anne Mills spoke of Suzanne Aubert’s anniversary as an inspiration for the Sisters of Compassion and the work she started in New Zealand in 1860 that continues 155 years on. ‘We are fortunate our story is so recent, so factual and so well documented. Much of that is due to Suzanne Aubert herself. She was a prolific writer of letters and her more scholarly works such as her work on the Māori language, her testament for the care of children and the Directory to the Sisters of Compassion, are real reminders of everything she stood for and a permanent record of her Christian commitment to the most needy in our society. ‘I think it is a wonderful picture.  At first glance it is a traditional presentation of Suzanne. But a closer look reveals so much about the many facets of her life – her French origins, her commitment to the Māori people, to the needy, her scholarship and most importantly her commitment to God. All of these things are represented in this portrait. Elspeth has portrayed Suzanne with accuracy, freshness and as a woman at peace at the end of her life of achievement and service.’ Sr Margaret Anne also thanked the commissioning donor, ‘for the recognition this portrait brings to Suzanne Aubert and for the wonderful work of art that is ours to use for promotion of the legacy of Suzanne Aubert for the years to come.’

    • Cardinal John’s column: Collaborative ministry
      • August 2015 Opinion Cardinal John Dew Summary of talk given by Cardinal John at Ministry Formation Days in Wellington (April) and Richmond (July). Just over 10 years ago I succeeded Cardinal Tom Williams as the Archbishop of Wellington. For me there were many big questions. One involved wondering how to staff  our parishes in the future. We were already committed through the Launch Out training programme to having lay pastoral leaders working with our clergy. Three years before, in 2002, Cardinal Tom and I had been to every area in the diocese that was to become one of the new pastoral areas. The material we presented at the 15 related meetings was about the Spirituality of Communion. The words we used then are just as relevant and just as important today. Pope John Paul spoke often about ‘collaboration’, and Pope Benedict XVI spoke about ‘co-operation’. Pope Francis continues to challenge us about how we deal with people and relate to them with mercy, compassion and pastoral care. The Archdiocesan Synod in 1998 voted clearly in support of lay pastoral leadership in parishes without a resident priest. Clergy and laity voted together on this, electing to work together in teams. Although clergy and laity working together had been decided, I continued to have questions, right up to the day I commissioned our first lay pastoral leader in February 2006. Even at the beginning of the ceremony I was hesitant and was telling myself I needed to trust this would work. Once I began the actual commissioning ceremony I became confident and spoke with assurance knowing this new leadership was going to work and that it was going to be good. And it has worked, even though – as with any change – many still have questions. One of the things I have said and continue to say at every commissioning, is that the lay pastoral leader does not work for Father: he or she works with the priest. I am convinced about the concept of ‘team’. I have seen it work, and I have seen team members grow personally. I have seen new initiatives and vibrant life in parishes as a result. In this diocese, we’ve been called to work collaboratively in teams to support, encourage and help one another and those we have been called to serve. That’s what lay pastoral leadership is about: the people we are called to serve. It’s not about what we get out of it, what we think we might deserve or what we think we are entitled to. It is always about the people we are called to serve. Our parish leaders have been called to lead in such a way that the wisdom and talents of each member of the team are fully utilised in decision making, pastoral planning and ministry. That’s also what it’s about – people sharing their wisdom and their talents. That’s what makes it ‘collaborative ministry’. It is not one priest in a parish trying to do everything himself; it’s a team of people using their gifts for the good of those we are called to serve. It is about service … we have the example of Jesus himself. We are reminded of it every Holy Thursday evening. ‘If I then the Lord and Master, have washed your feet, you should wash each other’s feet. I have given you an example so that you may copy what I have done to you.’ John 13:14-15. It is wonderful to know Cardinal Tom listened to the call of the people of the Archdiocese at the 1998 Synod and very quickly established Launch Out to train lay men and women to work with priests and be given positions of responsibility in the Archdiocese. I have been privileged to continue that, and am delighted with the way our lay pastoral leaders and clergy work together…and it is about working together! I truly believe since our 11 lay pastoral leaders have been working in parishes, Samoan chaplaincy, hospital and prison chaplaincies, they have given outstanding pastoral leadership, and done wonderful pastoral work. But perhaps even more than that, they have added a dimension to priestly service that has enhanced the ministry of the priests they work with. Cardinal Tom used to say that training and employing lay pastoral leaders is not just a matter of expediency or of necessity; that we are not training and employing them just because we don’t have the same numbers of clergy we once had. In some ways it is a matter of expediency, but it is also because Baptism and Confirmation call for all the baptised to be involved in ministry. We have discovered here in Wellington that ‘an ecclesiology of communion looks upon different gifts and functions not as adversarial but as enriching and complementary’ (US Catholic Bishops, Co-workers in the Vineyard of the Lord, 2005). We cannot do that alone. We need each other and it is about working together: priests with priests, priests with lay pastoral leaders, men and women, young and old, clergy and religious, priests and me as your bishop. We work together. If we are to do that, it cannot be an adversarial relationship … it is a mutual relationship, enriching and complementary. When we approach one another from that mutually enriching and complementary stance, we will also enrich the people of God we are privileged to serve. I conclude with words from Pope John Paul’s Novo Millenio Ineunte: ‘A spiritualty of communion indicates above all the heart’s contemplation of the mystery of the Trinity dwelling in us, and whose light we must also be able to see shining on the face of the brothers and sisters around us. A spirituality of communion also means an ability to think of our brothers and sisters in faith within the profound unity of the Mystical Body, and therefore as “those who are part of me”. A spirituality of communion implies also the ability to see what is positive in others, to welcome it and prize it as a gift from God; not only as a gift for the brother or sister who has received it directly, but also as a “Gift for me”…Let us have no illusions: unless we follow this spiritual path, external structures of communion will serve very little purpose. They would become mechanisms without a soul, “masks” of communion rather than its means of expression and growth.’ (NMI #43).

    • TCI Open Lecture 2015: Basilica of St Peter, Rome
      • August 2015 Event On Sunday 30 August, The Catholic Institute 2015 Open Lecture will be delivered by Dr Christopher Evan Longhurst STD, at the Cathedral of the Sacred Heart, Hill Street, Wellington. The lecture starts at 8pm, following  7pm Eucharist. Dr Longhurst works at the Musei Vaticani in Rome as a researcher and scholar, covering theology and the visual arts, theological aesthetics, religion and the arts, and sacred art and architecture. His lecture looks at the construction and ornamentation of the new basilica of St Peter, Rome, as a metaphor for building up the Church, and essential to the Church’s structure. Exploring the stages of the basilica’s building and elaborate decoration will reveal the dynamic interplay between divine purpose and human free will. It will be seen how forces continue to shape the present-day basilica, offering a new dimension and exceptional mode of expression for humanity’s spiritual growth. All welcome, koha appreciated. For more information, visit the TCI website, email Catherine Gibbs or call (04) 974-5384.

    • Synod on families, marriage, relationships worldwide
      • August 2015 Opinion Bishop Charles Drennan In preparation for the XIV Ordinary General Assembly of the Synod of Bishops in October 2015, Pope Francis has encouraged bishops around the world to undertake wide consultation on the topic ‘The Vocation and Mission of the Family in the Church and Contemporary World’. The New Zealand Conference of Bishops invited people to add their ‘voice’ to the global discussion that began ahead of last year’s Synod. The conversation continued this year with a further online questionnaire. Bishop Charles Drennan of Palmerston North will represent the New Zealand Bishops at the Synod in October and spoke to Wel-Com. To recap, what was Pope Francis’ intention in calling the first session of the Extraordinary General Assembly of the Synod of Bishops in Rome last October? Marriage and family life are at the heart of both the Church and civic society. All cultures and societies are experiencing circumstances and influences which are destabilising family life. Pope Francis wishes us to reflect deeply on how we might strengthen marriage and family life and thus make a positive contribution to the world-wide human family. We should not lose sight of the fact that this Synod follows the Synod on the New Evangelisation. The fruits of the earlier Synod made us acutely aware that there is a significant percentage of Catholics who feel they no longer belong within the Church. The current Synod’s questionnaire responses confirmed that in many instances this is because their committed relationship or their family does not fit within the parameters or language the Church usually uses to describe family. Put simply, many Catholics and their loved ones do not recognise themselves in the language we sometimes use to define or describe ourselves. To use terminology we usually find elsewhere, we have a large community of ‘displaced persons’, ‘refugees’, who have found acceptance outside of the Church. Do we repeat the tired language of ‘they walked away’ or do we feel a stirring within to reimagine the ‘them’ and ‘us’ language? What is the significance of this Synod in the context of quite dramatically changing structures and mores of marriage and the modern family of today? Is the Church looking to make changes that reflect and accommodate ‘new family profiles’ in the 21st century? Certainly the look of families is changing. Think of migrant families without their extended families; daughters or sons, some unmarried, looking after elderly parents; single parents bringing up a child or children who might have felt pressure to terminate the pregnancy; grandparents raising grandchildren, the practice of whāngai. Some of these people are the very ones who feel they are not on ‘the radar screen’ of Church documents. The contribution we bring to the world stage is the understanding of marriage and family which comes to us primarily through Jesus Christ and through the beauty of faith, spirituality, and theology. We are not necessarily experts in sociology and psychology, though faith of course always walks hand in hand with reason. So, in regard to the Synod it is not so much about us ‘accommodating’ trends as it is about us praying to the Holy Spirit for guidance, evolving our theological insights, and, for example in regard to the origins of homosexuality, learning from the best of evolving scientific knowledge. Those who say nothing will ever change have scant regard for the work of the Holy Spirit or the mission of theology. It is the Magisterium which teaches us that we ‘grow in insight’ (Dei Verbum 8). What, if any, changes are expected in Church teachings as a result of the Synod? Personally I am not convinced that the Synod process itself is one to launch changes. Rightly, the synod process should air all sorts of views. And rightly the usual pattern of a teaching document emerging after a Synod is one that takes time. There needs to be a healthy period of distillation. There may well be theological think tanks that are requested as a fruit of the Synod. Our pastoral responses and initiatives must always be theologically informed. Otherwise we run the grave risk of placing ourselves at the centre rather than the wondrous revelation of God, who we already know is infinitely merciful and compassionate. We don’t need to wait for the Synod to grapple with the fact that many of our people in responding to the questionnaire have said – in a very non-confrontational tone I might add – that in the Church they have experienced judgemental attitudes not a guiding hand to help them take a step ahead. The Synod is a great sign of hope not because it is an avenue to bet on this or that outcome but because it is a call to humility: the humility that says to each of us, I have more to learn, we are disciples of the one Teacher, come Holy Spirit enlighten us. On that note, may I take the opportunity, on behalf of my brother Bishops, to thank everyone who contributed to the Synod questionnaire. Your views and reflections have been well-heard.

    • Synod on families, marriage, relationships worldwide (2)
      • August 2015 Opinion Bishop Charles Drennan In preparation for the XIV Ordinary General Assembly of the Synod of Bishops in October 2015, Pope Francis has encouraged bishops around the world to undertake wide consultation on the topic ‘The Vocation and Mission of the Family in the Church and Contemporary World’. The New Zealand Conference of Bishops invited people to add their ‘voice’ to the global discussion that began ahead of last year’s Synod. The conversation continued this year with a further online questionnaire. Bishop Charles Drennan of Palmerston North will represent the New Zealand Bishops at the Synod in October and spoke to Wel-Com. To recap, what was Pope Francis’ intention in calling the first session of the Extraordinary General Assembly of the Synod of Bishops in Rome last October? Marriage and family life are at the heart of both the Church and civic society. All cultures and societies are experiencing circumstances and influences which are destabilising family life. Pope Francis wishes us to reflect deeply on how we might strengthen marriage and family life and thus make a positive contribution to the world-wide human family. We should not lose sight of the fact that this Synod follows the Synod on the New Evangelisation. The fruits of the earlier Synod made us acutely aware that there is a significant percentage of Catholics who feel they no longer belong within the Church. The current Synod’s questionnaire responses confirmed that in many instances this is because their committed relationship or their family does not fit within the parameters or language the Church usually uses to describe family. Put simply, many Catholics and their loved ones do not recognise themselves in the language we sometimes use to define or describe ourselves. To use terminology we usually find elsewhere, we have a large community of ‘displaced persons’, ‘refugees’, who have found acceptance outside of the Church. Do we repeat the tired language of ‘they walked away’ or do we feel a stirring within to reimagine the ‘them’ and ‘us’ language? What is the significance of this Synod in the context of quite dramatically changing structures and mores of marriage and the modern family of today? Is the Church looking to make changes that reflect and accommodate ‘new family profiles’ in the 21st century? Certainly the look of families is changing. Think of migrant families without their extended families; daughters or sons, some unmarried, looking after elderly parents; single parents bringing up a child or children who might have felt pressure to terminate the pregnancy; grandparents raising grandchildren, the practice of whāngai. Some of these people are the very ones who feel they are not on ‘the radar screen’ of Church documents. The contribution we bring to the world stage is the understanding of marriage and family which comes to us primarily through Jesus Christ and through the beauty of faith, spirituality, and theology. We are not necessarily experts in sociology and psychology, though faith of course always walks hand in hand with reason. So, in regard to the Synod it is not so much about us ‘accommodating’ trends as it is about us praying to the Holy Spirit for guidance, evolving our theological insights, and, for example in regard to the origins of homosexuality, learning from the best of evolving scientific knowledge. Those who say nothing will ever change have scant regard for the work of the Holy Spirit or the mission of theology. It is the Magisterium which teaches us that we ‘grow in insight’ (Dei Verbum 8). What, if any, changes are expected in Church teachings as a result of the Synod? Personally I am not convinced that the Synod process itself is one to launch changes. Rightly, the synod process should air all sorts of views. And rightly the usual pattern of a teaching document emerging after a Synod is one that takes time. There needs to be a healthy period of distillation. There may well be theological think tanks that are requested as a fruit of the Synod. Our pastoral responses and initiatives must always be theologically informed. Otherwise we run the grave risk of placing ourselves at the centre rather than the wondrous revelation of God, who we already know is infinitely merciful and compassionate. We don’t need to wait for the Synod to grapple with the fact that many of our people in responding to the questionnaire have said – in a very non-confrontational tone I might add – that in the Church they have experienced judgemental attitudes not a guiding hand to help them take a step ahead. The Synod is a great sign of hope not because it is an avenue to bet on this or that outcome but because it is a call to humility: the humility that says to each of us, I have more to learn, we are disciples of the one Teacher, come Holy Spirit enlighten us. On that note, may I take the opportunity, on behalf of my brother Bishops, to thank everyone who contributed to the Synod questionnaire. Your views and reflections have been well-heard.

    • Synod on families, marriage, relationships worldwide (3)
      • August 2015 Opinion Bishop Charles Drennan In preparation for the XIV Ordinary General Assembly of the Synod of Bishops in October 2015, Pope Francis has encouraged bishops around the world to undertake wide consultation on the topic ‘The Vocation and Mission of the Family in the Church and Contemporary World’. The New Zealand Conference of Bishops invited people to add their ‘voice’ to the global discussion that began ahead of last year’s Synod. The conversation continued this year with a further online questionnaire. Bishop Charles Drennan of Palmerston North will represent the New Zealand Bishops at the Synod in October and spoke to Wel-Com. To recap, what was Pope Francis’ intention in calling the first session of the Extraordinary General Assembly of the Synod of Bishops in Rome last October? Marriage and family life are at the heart of both the Church and civic society. All cultures and societies are experiencing circumstances and influences which are destabilising family life. Pope Francis wishes us to reflect deeply on how we might strengthen marriage and family life and thus make a positive contribution to the world-wide human family. We should not lose sight of the fact that this Synod follows the Synod on the New Evangelisation. The fruits of the earlier Synod made us acutely aware that there is a significant percentage of Catholics who feel they no longer belong within the Church. The current Synod’s questionnaire responses confirmed that in many instances this is because their committed relationship or their family does not fit within the parameters or language the Church usually uses to describe family. Put simply, many Catholics and their loved ones do not recognise themselves in the language we sometimes use to define or describe ourselves. To use terminology we usually find elsewhere, we have a large community of ‘displaced persons’, ‘refugees’, who have found acceptance outside of the Church. Do we repeat the tired language of ‘they walked away’ or do we feel a stirring within to reimagine the ‘them’ and ‘us’ language? What is the significance of this Synod in the context of quite dramatically changing structures and mores of marriage and the modern family of today? Is the Church looking to make changes that reflect and accommodate ‘new family profiles’ in the 21st century? Certainly the look of families is changing. Think of migrant families without their extended families; daughters or sons, some unmarried, looking after elderly parents; single parents bringing up a child or children who might have felt pressure to terminate the pregnancy; grandparents raising grandchildren, the practice of whāngai. Some of these people are the very ones who feel they are not on ‘the radar screen’ of Church documents. The contribution we bring to the world stage is the understanding of marriage and family which comes to us primarily through Jesus Christ and through the beauty of faith, spirituality, and theology. We are not necessarily experts in sociology and psychology, though faith of course always walks hand in hand with reason. So, in regard to the Synod it is not so much about us ‘accommodating’ trends as it is about us praying to the Holy Spirit for guidance, evolving our theological insights, and, for example in regard to the origins of homosexuality, learning from the best of evolving scientific knowledge. Those who say nothing will ever change have scant regard for the work of the Holy Spirit or the mission of theology. It is the Magisterium which teaches us that we ‘grow in insight’ (Dei Verbum 8). What, if any, changes are expected in Church teachings as a result of the Synod? Personally I am not convinced that the Synod process itself is one to launch changes. Rightly, the synod process should air all sorts of views. And rightly the usual pattern of a teaching document emerging after a Synod is one that takes time. There needs to be a healthy period of distillation. There may well be theological think tanks that are requested as a fruit of the Synod. Our pastoral responses and initiatives must always be theologically informed. Otherwise we run the grave risk of placing ourselves at the centre rather than the wondrous revelation of God, who we already know is infinitely merciful and compassionate. We don’t need to wait for the Synod to grapple with the fact that many of our people in responding to the questionnaire have said – in a very non-confrontational tone I might add – that in the Church they have experienced judgemental attitudes not a guiding hand to help them take a step ahead. The Synod is a great sign of hope not because it is an avenue to bet on this or that outcome but because it is a call to humility: the humility that says to each of us, I have more to learn, we are disciples of the one Teacher, come Holy Spirit enlighten us. On that note, may I take the opportunity, on behalf of my brother Bishops, to thank everyone who contributed to the Synod questionnaire. Your views and reflections have been well-heard.

    • Synod on families, marriage, relationships
      • August 2015 Opinion Bishop Charles Drennan In preparation for the XIV Ordinary General Assembly of the Synod of Bishops in October 2015, Pope Francis has encouraged bishops around the world to undertake wide consultation on the topic ‘The Vocation and Mission of the Family in the Church and Contemporary World’. The New Zealand Conference of Bishops invited people to add their ‘voice’ to the global discussion that began ahead of last year’s Synod. The conversation continued this year with a further online questionnaire. Bishop Charles Drennan of Palmerston North will represent the New Zealand Bishops at the Synod in October and spoke to Wel-Com. To recap, what was Pope Francis’ intention in calling the first session of the Extraordinary General Assembly of the Synod of Bishops in Rome last October? Marriage and family life are at the heart of both the Church and civic society. All cultures and societies are experiencing circumstances and influences which are destabilising family life. Pope Francis wishes us to reflect deeply on how we might strengthen marriage and family life and thus make a positive contribution to the world-wide human family. We should not lose sight of the fact that this Synod follows the Synod on the New Evangelisation. The fruits of the earlier Synod made us acutely aware that there is a significant percentage of Catholics who feel they no longer belong within the Church. The current Synod’s questionnaire responses confirmed that in many instances this is because their committed relationship or their family does not fit within the parameters or language the Church usually uses to describe family. Put simply, many Catholics and their loved ones do not recognise themselves in the language we sometimes use to define or describe ourselves. To use terminology we usually find elsewhere, we have a large community of ‘displaced persons’, ‘refugees’, who have found acceptance outside of the Church. Do we repeat the tired language of ‘they walked away’ or do we feel a stirring within to reimagine the ‘them’ and ‘us’ language? What is the significance of this Synod in the context of quite dramatically changing structures and mores of marriage and the modern family of today? Is the Church looking to make changes that reflect and accommodate ‘new family profiles’ in the 21st century? Certainly the look of families is changing. Think of migrant families without their extended families; daughters or sons, some unmarried, looking after elderly parents; single parents bringing up a child or children who might have felt pressure to terminate the pregnancy; grandparents raising grandchildren, the practice of whāngai. Some of these people are the very ones who feel they are not on ‘the radar screen’ of Church documents. The contribution we bring to the world stage is the understanding of marriage and family which comes to us primarily through Jesus Christ and through the beauty of faith, spirituality, and theology. We are not necessarily experts in sociology and psychology, though faith of course always walks hand in hand with reason. So, in regard to the Synod it is not so much about us ‘accommodating’ trends as it is about us praying to the Holy Spirit for guidance, evolving our theological insights, and, for example in regard to the origins of homosexuality, learning from the best of evolving scientific knowledge. Those who say nothing will ever change have scant regard for the work of the Holy Spirit or the mission of theology. It is the Magisterium which teaches us that we ‘grow in insight’ (Dei Verbum 8). What, if any, changes are expected in Church teachings as a result of the Synod? Personally I am not convinced that the Synod process itself is one to launch changes. Rightly, the synod process should air all sorts of views. And rightly the usual pattern of a teaching document emerging after a Synod is one that takes time. There needs to be a healthy period of distillation. There may well be theological think tanks that are requested as a fruit of the Synod. Our pastoral responses and initiatives must always be theologically informed. Otherwise we run the grave risk of placing ourselves at the centre rather than the wondrous revelation of God, who we already know is infinitely merciful and compassionate. We don’t need to wait for the Synod to grapple with the fact that many of our people in responding to the questionnaire have said – in a very non-confrontational tone I might add – that in the Church they have experienced judgemental attitudes not a guiding hand to help them take a step ahead. The Synod is a great sign of hope not because it is an avenue to bet on this or that outcome but because it is a call to humility: the humility that says to each of us, I have more to learn, we are disciples of the one Teacher, come Holy Spirit enlighten us. On that note, may I take the opportunity, on behalf of my brother Bishops, to thank everyone who contributed to the Synod questionnaire. Your views and reflections have been well-heard. The Pope’s advisers Pope Paul VI established the Synod of Bishops as a permanent Church institution after the close of the Second Vatican Council in 1965, to continue the Council’s spirit of collegiality and communion. The Synod is an assembly of Bishops chosen by the Pope as an advisory body to him. The Synod provides counsel on important questions facing the Church in a manner that ‘preserves the Church’s teaching and strengthens her internal discipline’ (Code of Canon Law, 342). Periodically, the Synod holds assemblies, which are either general, if called to consider matters directly concerning the universal Church, or special, if called for problems of a particular geographical area.

    • Synod on families, marriage, relationships (2)
      • August 2015 Opinion Bishop Charles Drennan In preparation for the XIV Ordinary General Assembly of the Synod of Bishops in October 2015, Pope Francis has encouraged bishops around the world to undertake wide consultation on the topic ‘The Vocation and Mission of the Family in the Church and Contemporary World’. The New Zealand Conference of Bishops invited people to add their ‘voice’ to the global discussion that began ahead of last year’s Synod. The conversation continued this year with a further online questionnaire. Bishop Charles Drennan of Palmerston North will represent the New Zealand Bishops at the Synod in October and spoke to Wel-Com. To recap, what was Pope Francis’ intention in calling the first session of the Extraordinary General Assembly of the Synod of Bishops in Rome last October? Marriage and family life are at the heart of both the Church and civic society. All cultures and societies are experiencing circumstances and influences which are destabilising family life. Pope Francis wishes us to reflect deeply on how we might strengthen marriage and family life and thus make a positive contribution to the world-wide human family. We should not lose sight of the fact that this Synod follows the Synod on the New Evangelisation. The fruits of the earlier Synod made us acutely aware that there is a significant percentage of Catholics who feel they no longer belong within the Church. The current Synod’s questionnaire responses confirmed that in many instances this is because their committed relationship or their family does not fit within the parameters or language the Church usually uses to describe family. Put simply, many Catholics and their loved ones do not recognise themselves in the language we sometimes use to define or describe ourselves. To use terminology we usually find elsewhere, we have a large community of ‘displaced persons’, ‘refugees’, who have found acceptance outside of the Church. Do we repeat the tired language of ‘they walked away’ or do we feel a stirring within to reimagine the ‘them’ and ‘us’ language? What is the significance of this Synod in the context of quite dramatically changing structures and mores of marriage and the modern family of today? Is the Church looking to make changes that reflect and accommodate ‘new family profiles’ in the 21st century? Certainly the look of families is changing. Think of migrant families without their extended families; daughters or sons, some unmarried, looking after elderly parents; single parents bringing up a child or children who might have felt pressure to terminate the pregnancy; grandparents raising grandchildren, the practice of whāngai. Some of these people are the very ones who feel they are not on ‘the radar screen’ of Church documents. The contribution we bring to the world stage is the understanding of marriage and family which comes to us primarily through Jesus Christ and through the beauty of faith, spirituality, and theology. We are not necessarily experts in sociology and psychology, though faith of course always walks hand in hand with reason. So, in regard to the Synod it is not so much about us ‘accommodating’ trends as it is about us praying to the Holy Spirit for guidance, evolving our theological insights, and, for example in regard to the origins of homosexuality, learning from the best of evolving scientific knowledge. Those who say nothing will ever change have scant regard for the work of the Holy Spirit or the mission of theology. It is the Magisterium which teaches us that we ‘grow in insight’ (Dei Verbum 8). What, if any, changes are expected in Church teachings as a result of the Synod? Personally I am not convinced that the Synod process itself is one to launch changes. Rightly, the synod process should air all sorts of views. And rightly the usual pattern of a teaching document emerging after a Synod is one that takes time. There needs to be a healthy period of distillation. There may well be theological think tanks that are requested as a fruit of the Synod. Our pastoral responses and initiatives must always be theologically informed. Otherwise we run the grave risk of placing ourselves at the centre rather than the wondrous revelation of God, who we already know is infinitely merciful and compassionate. We don’t need to wait for the Synod to grapple with the fact that many of our people in responding to the questionnaire have said – in a very non-confrontational tone I might add – that in the Church they have experienced judgemental attitudes not a guiding hand to help them take a step ahead. The Synod is a great sign of hope not because it is an avenue to bet on this or that outcome but because it is a call to humility: the humility that says to each of us, I have more to learn, we are disciples of the one Teacher, come Holy Spirit enlighten us. On that note, may I take the opportunity, on behalf of my brother Bishops, to thank everyone who contributed to the Synod questionnaire. Your views and reflections have been well-heard. The Pope’s advisers Pope Paul VI established the Synod of Bishops as a permanent Church institution after the close of the Second Vatican Council in 1965, to continue the Council’s spirit of collegiality and communion. The Synod is an assembly of Bishops chosen by the Pope as an advisory body to him. The Synod provides counsel on important questions facing the Church in a manner that ‘preserves the Church’s teaching and strengthens her internal discipline’ (Code of Canon Law, 342). Periodically, the Synod holds assemblies, which are either general, if called to consider matters directly concerning the universal Church, or special, if called for problems of a particular geographical area.

    • Feel the pain: reflections on Laudato Si’
      • August 2015 Reflection Tom Rouse A song opens Pope Francis’ Laudato Si’ and it ends with two prayers – such an expressive way to frame an encyclical letter. The Canticle of St Francis of Assisi speaks of an intimacy and a connectedness with all creation. Pope Francis then explores what his predecessors had to say about the environment so as to affirm a sense of continuity. But unlike his earlier apostolic exhortation Evangelii Gaudium (The Joy of the Gospel), which was directed towards the members of the Church, this letter is for all people throughout the world, who share this common home. In the spirit of dialogue, Pope Francis acknowledges the statements made by the Ecumenical Patriarch Bartholomew of the Eastern Orthodox Church who has consistently spoken about the need for humanity to repent for the damage being done to the environment. In his introduction, Pope Francis turns again to his saintly namesake and gives a modern spin to St Francis’ sense of communion with nature by speaking of it in terms of ‘integral ecology’. This is what it means to fall in love, to burst into song and to be in communion with all of creation! He concludes his introduction by calling for ‘a new dialogue about how we are shaping the future of our planet’. While Pope Francis asserts he is in continuity with his more recent papal predecessors, Laudato Si’ is also a departure from the norm. This is evident in the fact that most of  the few references in Chapter One are to documents produced by various episcopal conferences around the world, a sign Francis is putting collegiality into practice by his reliance upon fellow bishops for theological reflections regarding climate change and environmental degradation. Even more so, he relies upon unnamed advisers. Here is a document, then, without precedence, for it is the work of one who would dare to gather together the analyses and reflections of diverse ‘scientists, philosophers, theologians and civic groups’ and present his own findings; of one who would have the nerve to say, ‘The earth, our home, is beginning to look more and more like an immense pile of filth’? In the spirit of his saintly namesake, Pope Francis insists that a deep sense of intimacy with all of God’s creation not only gives rise to songs of praise but also enables us to feel the pain of a planet being irreparably damaged. To feel the pain is to be spurred into action. But it also helps to deepen our analyses to the point where we can hear ‘both the cry of the earth and the cry of the poor’. It is indeed the poor and excluded peoples of our world who experience the consequences of living in a world that gives rise to a ‘throwaway culture’ and that encourages ‘extreme and selective consumerism on the part of some’. In looking at ‘what is happening to our common home’, Pope Francis focuses on a few key issues – pollution and climate change, water, loss of biodiversity, the decline in the quality of life and the loss of social cohesion, global inequality, and the failure to adequately respond In the light of Francis’ analysis, what are the challenges we are facing here in Aotearoa-New Zealand? First of all, it is embarrassing to note that, in preparation for the Paris negotiations on climate change to take place in Paris later this year, our government has committed itself to reduce our carbon emissions by 2050 to a mere 11 per cent of our 1990 levels! This is less than our Prime Minister pledged in Copenhagen in 2009 and it is far less than the targets set by Europe, Canada and the United States. Secondly, aware of our dismal historical record in the area of conservation, we have desperately sought to establish sanctuaries in our effort to preserve our native flora and fauna. Thirdly, we have become more sensitive to and are learning from what it means for Māori as tangata whenua to have a deep attachment to the land. A disturbing feature of our society, however, is increasing inequality. Since the 1980s, the income of the top one per cent has more than doubled while that of the bottom 10 per cent is now lower than it was then. Back then, the top 10 per cent earnt five times the amount earnt by the bottom 10 per cent. Now the top 10 per cent earn eight times more than the bottom 10 per cent! Have we the nerve to face up to the disturbing realities of our own society, in the spirit of Pope Francis, and seek to address in more effective ways, not only the issues of conservation but also our responsibilities for the health of our common global home, and rights of all New Zealanders to enjoy the abundant fruits of this land in a way that shows respect and a real sense of compassion for the land? Fr Tom Rouse lives and works at the Columban Mission, Lower Hutt.

    • Reflections on Laudato Si’
      • August 2015 Reflection Tom Rouse A song opens Pope Francis’ Laudato Si’ and it ends with two prayers – such an expressive way to frame an encyclical letter. The Canticle of St Francis of Assisi speaks of an intimacy and a connectedness with all creation. Pope Francis then explores what his predecessors had to say about the environment so as to affirm a sense of continuity. But unlike his earlier apostolic exhortation Evangelii Gaudium (The Joy of the Gospel), which was directed towards the members of the Church, this letter is for all people throughout the world, who share this common home. In the spirit of dialogue, Pope Francis acknowledges the statements made by the Ecumenical Patriarch Bartholomew of the Eastern Orthodox Church who has consistently spoken about the need for humanity to repent for the damage being done to the environment. In his introduction, Pope Francis turns again to his saintly namesake and gives a modern spin to St Francis’ sense of communion with nature by speaking of it in terms of ‘integral ecology’. This is what it means to fall in love, to burst into song and to be in communion with all of creation! He concludes his introduction by calling for ‘a new dialogue about how we are shaping the future of our planet’. While Pope Francis asserts he is in continuity with his more recent papal predecessors, Laudato Si’ is also a departure from the norm. This is evident in the fact that most of  the few references in Chapter One are to documents produced by various episcopal conferences around the world, a sign Francis is putting collegiality into practice by his reliance upon fellow bishops for theological reflections regarding climate change and environmental degradation. Even more so, he relies upon unnamed advisers. Here is a document, then, without precedence, for it is the work of one who would dare to gather together the analyses and reflections of diverse ‘scientists, philosophers, theologians and civic groups’ and present his own findings; of one who would have the nerve to say, ‘The earth, our home, is beginning to look more and more like an immense pile of filth’? In the spirit of his saintly namesake, Pope Francis insists that a deep sense of intimacy with all of God’s creation not only gives rise to songs of praise but also enables us to feel the pain of a planet being irreparably damaged. To feel the pain is to be spurred into action. But it also helps to deepen our analyses to the point where we can hear ‘both the cry of the earth and the cry of the poor’. It is indeed the poor and excluded peoples of our world who experience the consequences of living in a world that gives rise to a ‘throwaway culture’ and that encourages ‘extreme and selective consumerism on the part of some’. In looking at ‘what is happening to our common home’, Pope Francis focuses on a few key issues – pollution and climate change, water, loss of biodiversity, the decline in the quality of life and the loss of social cohesion, global inequality, and the failure to adequately respond In the light of Francis’ analysis, what are the challenges we are facing here in Aotearoa-New Zealand? First of all, it is embarrassing to note that, in preparation for the Paris negotiations on climate change to take place in Paris later this year, our government has committed itself to reduce our carbon emissions by 2050 to a mere 11 per cent of our 1990 levels! This is less than our Prime Minister pledged in Copenhagen in 2009 and it is far less than the targets set by Europe, Canada and the United States. Secondly, aware of our dismal historical record in the area of conservation, we have desperately sought to establish sanctuaries in our effort to preserve our native flora and fauna. Thirdly, we have become more sensitive to and are learning from what it means for Māori as tangata whenua to have a deep attachment to the land. A disturbing feature of our society, however, is increasing inequality. Since the 1980s, the income of the top one per cent has more than doubled while that of the bottom 10 per cent is now lower than it was then. Back then, the top 10 per cent earnt five times the amount earnt by the bottom 10 per cent. Now the top 10 per cent earn eight times more than the bottom 10 per cent! Have we the nerve to face up to the disturbing realities of our own society, in the spirit of Pope Francis, and seek to address in more effective ways, not only the issues of conservation but also our responsibilities for the health of our common global home, and rights of all New Zealanders to enjoy the abundant fruits of this land in a way that shows respect and a real sense of compassion for the land? Fr Tom Rouse lives and works at the Columban Mission, Lower Hutt.

    • National Vocations Awareness Week '15
      • August 2015 Feature The annual ‘National Vocations Awareness Week’, 2–9 August 2015, promotes vocations to the priesthood, women and men religious, diaconate and consecrated life through prayer and education, and to renew prayers and support for those who are considering one of these particular vocations. Featured are insights from people at various stages of their religious vocation and life. Life as a Marist priest today Fr Neil Vaney Religious life today is diverse and complex. I have lived it for over 40 years as a priest religious. That is what I know best; this is what I want to share with you. During my lifetime, priests have shifted light years. Once the most knowledgeable, secure and revered of men, we are now fewer, older, somewhat suspect (the legacy of sex abuse), and (to some at least) irrelevant in a secular society. But, odd as it may seem, this has made it possible for religious priests to be the Christ-figures Pope Francis is imploring us to be. Once we have come to recognise and accept that God wants us to step away from power, we are free to share work and even much ministry with our lay brothers and sisters.No longer school principals or money-moguls we can work alongside young people as chaplains, friends and formators in camps and youth projects. Because we live in communities spanning very old to young, our homes can be open to the young and vulnerable. We can be oases when so many families are broken. In a society where instant results and new fads see celebrities come and go we can be pillars of commitment, focusing all we have in serving others – and receiving quiet joy in bringing stability and new hope to discordant lives. Because many of us have been privileged with study opportunities we can talk ethics, psychology and science with those who hunger for a more Christian perspective. These are some of the factors that are beginning to draw young men back into religious priesthood. It is not the flood of post-war entrants, but those now entering are young men of real quality, care and commitment. Neil Vaney SM is Vicar Provincial Society of Mary at Kelburn Provincial Community, Wellington. Bryan Buenger answers calling Newly ordained at Palmerston North’s Cathedral of the Holy Spirit, Fr Bryan Buenger, who was born, raised and worked in the United States, answered a calling to become a priest later in life. Fr Bryan, now based at St Joseph’s parish, Dannevirke, shares the steps over the years that led him towards deciding to become a priest. I think it is important to note a vocation is not simply to the ordained or religious life. Vocation – a divine call to service in a Christian manner – also includes a calling to married or to the single life. It takes prayer to discern the call, and to be open to God’s will. He is patient, generous, and loving. I have no regrets in answering the call to the priesthood or to New Zealand. God has been so good to me. I pray that I am worthy to serve Him by serving others. I, like many other other young and not-so-young seminarians, experienced a sense of the religious call as an altar boy. For me, the ‘sense of the calling was there early on but it was when I was 15 that I could say it became a true calling. While I didn’t ignore it, later in life I came to realise I was not saying ‘no’ or ignoring the calling, but was actually saying ‘not yet’ to the Lord. I can’t really say I ‘knew’ accepting the call was ‘right’; it was more of a feeling of peace and joy that overcame my heart and soul at saying ‘yes’. It was as if any need I had to seek worldly gain and accomplishment was removed and replaced by a quiet calm. This was all the more important because I thoroughly enjoyed teaching and working in the parish. I knew I wasn’t running away from anything but I was running toward something – serving the Lord and His people. My advice to anyone contemplating religious life, in discerning the calling, is that spending significant time in prayer and contemplation, especially before the Blessed Sacrament, cannot be underestimated. The grace that pours forth from the intimate encounter with Christ is profound. I found it was more ‘listening’ to God who spoke to me in my heart that provided the necessary clarity to discern the call. A good spiritual director is important, but it is also good to talk to others who have discerned the call or who are discerning a call. The journey can be shared if so desired. There can be many roadblocks that can derail the calling. That is why spending time with Jesus in the Blessed Sacrament is so important. I have received a few comments of my ‘missing out’ but these are based on misconceptions of ordained  life. In fact, these comments can lead to evangelisation opportunities when discussed in a respectful manner. There is a relevance to the offerings of religious life to others in today’s world, but it is through the eyes of faith that the relevance can be seen. Pope Francis is doing a wonderful job of opening up the eyes of people inside and outside the Church. I believe the time has come for all of us to display our faith and not hide it within, practicing our faith sacramentally, within the family, in our workplace, or whenever the opportunity presents itself to show our neighbour and the world that we love Jesus Christ and our Catholic faith.  Thoughts from a young seminarian Daniel Kleinsman After a semester of Ecclesiastical Latin – among other papers prescribed for a first-year Marist seminarian – I know the word ‘vocation’ comes from the Latin ‘vocare’, meaning, ‘to call’. The etymology of the word makes me think,‘ Have I been called and, if so, to what exactly?’ As yet, I haven’t heard anything audible in this regard, but I assume that’s a good thing. One of the Marist founders talked of hearing ‘not with bodily ears, but with those of the heart, interiorly but very distinctly’. This poetic language is enchanting, even faith inspiring, but it is not language I identify with on a personal or a practical level. How then can I know I am called to something like priesthood or religious life? Perhaps I can’t, and perhaps that’s alright. If faith is necessary, then I would think uncertainty is also necessary for faith to flourish. That said, I did feel drawn to join the Marists. I feel this is where I’m meant to be right now and I can only describe my decision to enter the Marist seminary as a response. What am I responding to? Encounters and experiences that have given me a glimpse of something sacred in myself and others and the world around me. I am responding to the invitation to live, to love and be loved, to discover myself, to communicate that life and love with others on the journey, and – together with others – to reveal the sacred presence in the process of doing so. I believe this invitation is a call from God. But even a call from God can only be answered in human terms and the realities of the human institution of the Church are, at times, disillusioning. The typical institutional politics, and some of the more hierarchical or patriarchal structures of the Church, seem to me to compromise the powerful message of love and realisation of dignity for all. Mind you, the discussions and dynamics around these issues even within a small community such as ours (at the Marist seminary) help me realise these things are never black-and-white, but are multi-layered. And they can only be navigated and negotiated by way of loving and life-giving relationships. All of us can participate, and the more of us that do so, in whatever way, the more we will experience that love which is, I think, the love of God. This is my experience, and is what is most exciting and inspiring for me. This is also what continues to call me to Marist life. Marist seminary formation includes two and a half years at the Marist Seminary in Auckland while studying at Good Shepherd College (towards a Bachelor of Theology with a major in philosophy). A year-long novitiate in the Philippines is also included, which takes place at the end of either the first or second year in Auckland. After returning from the Philippines, and completing the time in Auckland, the seminarian then continues theology studies in Rome for three years, before a year of pastoral experience back in New Zealand. This makes up about seven and a half years of formation, with commitments made in the form of perpetual vows and deaconate in the final year, and then ordination as a priest. See www.maristseminary.org.nz for more information. Daniel Kleinsman LLB is a first-year seminarian with the Society of Mary.  Living always and everywhere Summarised from You Must Be Joking by Dr Elizabeth Julian rsm. Catholic sisters, brothers and priests have chosen a different career option from most New Zealanders. They offer an alternative approach to life from that driven by ‘outward’ pursuits and gains. They use their talents, skills and time to assist people most in need and to help bring about a more just and tolerant society. Through the three vows or promises of poverty, chastity and obedience, religious women and men profess publicly, visibly and forever that God exists, is personal, can be counted on absolutely, and can fulfil the longings of the human heart. Celibacy frees Religious to live, love and serve many people rather than focus for the most part on those for whom they have primary responsibility. Through poverty, they live collaboratively rather than competitively. They pool and share resources and use only what is necessary. This simplicity illustrates personal dignity is not determined by earning capability. It does this in the midst of a society ravaged by greed and consumerism – where power and status are proportionate to accumulated wealth. Obedience is in complete contrast to a way of life in which conflict, competition and coercion are accepted as normal. It means always being prepared to listen to the voice of God in their hearts, in other people and in everything around them. Religious attach a high value to living in community where they can experience prayer, ritual, celebration, a sense of belonging and mutual support. Questions of God are always high on their agenda and determine choices made. They are inexplicably captivated by Jesus’ dream for the world of justice and peace, love and freedom, holiness and fullness of life for everyone and for the integrity of creation. They look to the Gospels to see how Jesus understood and lived out this dream as his whole life’s mission and guiding passion and try to do what he did, that is, to spread God’s goodness so they can be bearers of hope and meaning to people in situations devoid of either. Have you or someone you know got what it takes? Dr Elizabeth Julian rsm is a lecturer and distance learning education co-ordinator for The Catholic Institute of Aoteraroa New Zealand.

    • Vatican II conclusion remembered
      • August 2015 Feature Sr Catherine Jones smsm The Second Vatican Council came to a close 50 years ago. This anniversary is being marked around the world in September and October. Significant Council documents and how they relate to today are explored in this and in future issues of Wel-Com. Now is the time for the medicine of mercy.’ These prophetic words of Pope, now Saint, John XXIII at the opening session of the Second Vatican Council in 1962, ring out anew with the proclamation of a Year of Mercy by Pope Francis. Is it time to reap the fruits of that council, 50 years since it closed in December 1965? When Pope John XXIII died, Pope Paul VI took up the reins and personally intervened with his vision of a dialogical church, rooted in scripture and prayer, open to the new world. Every aspect of Church life came under scrutiny: the role of laity, social communications, education, formation and ministry of priests and bishops, the renewal of religious life, Eastern Catholic churches, missionary activity, religious freedom and relationships with believers of others faiths. The  four main Council documents – Constitutions on the Church, Church in the Modern World, Liturgy, and Divine Revelation –  are centred on ‘the call to holiness’, lived out in the daily ‘joys and hopes, griefs and anxieties’ (opening lines of Gaudium et spes) of each one of us. Nostra aetate Missionary activity and relationships with believers of other faiths. ‘No longer strangers, but friends, brothers and sisters’ – Pope Francis Three documents, signed in the final session of the Council, offered a revolution in the Church’s missionary attitudes. They are the Declaration on Religious Freedom Dignitatis humanae personae; the Decree on the Church’s Missionary Activity, Ad gentes; and the Declaration on the Relationship of the Church to non-Christian Religions, Nostra aetate. The realisation ‘the whole  Church is missionary by its very nature’ (LG 5; AG 2, 35) sent many of the traditional missionary congregations into a profound identity crisis. If all the baptised are called to be missionary, what is their vocation now in the Church? Even more revolutionary was the new attitude of respect for believers of other faiths. ‘The Church looks with esteem upon Muslims’, urging both Muslims and Christians ‘to strive for mutual understanding’ and to work together in fostering ‘social justice, moral values, peace and freedom’ (NA5). Can we imagine how different the Middle East would be today if we’d taken that to heart? Addressing the International Council of Christians and Jews in Rome in June this year, Pope Francis insisted, ‘Nostra aetate represents a definitive “yes” to the Jewish roots of Christianity and an irrevocable “no” to anti-semitism’. He said, ‘We are strangers no more, but friends, and brothers and sisters’. This was beautifully symbolised in the gift of a statue showing two female figures of Church and Synagogue standing proudly and powerfully together, embodying a new vision of mutuality and respect. To mark the 50th anniversary of Vatican II closing, and the document Nostra aetate, the NZ Catholic Bishops Committee for Interfaith Relations has invited Rabbi Fred Morgan to visit New Zealand in September to speak on a Jewish perspective on Jewish-Catholic relations over the past 50 years. Rabbi Fred will present a Jewish perspective on Nostra aetate on Monday 21 September, 6–9pm at VUW's Pipitea Campus: Lecture Theatre 1, Stout St entrance, Wellington. Email for more information.

    • Catholic faith education
      • August 2015 Feature Catholic Education in New Zealand Jenny Gordon Catholic education’s distinctive identity is rooted in Baptism. Each of us is called to be a light to the world. The role of Catholic faith education and in particular the Catholic school in our contemporary world can be considered to be twofold. Firstly, it is a centre for evangelisation and catechesis; and secondly, it provides a faith environment for the ongoing formation and encounter with Jesus. ‘Every member of our parish and school faith communities has the wondrous task of bringing Christ’s good news to those whom we are privileged to serve. All the more joyful is this duty when it is our young people with whom we share the love of Jesus and the mission of his Church.’ (NZCBC document.) Our Catholic education system is held in high regard by the wider community and is supported by dedicated and passionate people. It has been observed that it is the holistic and integrated approach to schooling that engages the whole family and community, which makes the Catholic school so successful. This is certainly true but foundational to our community is our Catholic faith, gospel values and teachings which create a rich Catholic culture, where each person is called to grow in Catholic witness and leadership. Our faith journey is just that – a life-long journey in which we continue to explore our Catholic faith and grow in the knowledge that we are loved by God and called to love and serve God, to draw on our strengths to bring out the best in one another and to share our heritage and faith with all we meet and to bring God’s light to the world. These pages feature just some of the many committed agencies whose people work tirelessly to bring Good News to all people in whatever stage of their lives. Jenny Gordon is Vicar for Education Archdiocese of Wellington.     Catholic schools on the move Br Sir Pat Lynch KNZM The mid-June Catholic Education Convention attracted 830 individuals from our national network of 238 primary schools and colleges. The convention’s title – ‘Horizons of Hope’ – was deliberately chosen, since it is forward looking and inspirational. The phrase was coined by Pope Francis and reflects the passage in the Book of Jeremiah: ‘Yes, I know the plans I have for you, plans for peace…a future full of hope’, (Jeremiah 29.11). We are indeed a faith-based business, where faith is our fundamental capital, and where we recognise God is involved in our everyday history. This is the genius we bring to our education enterprise. Our work is focused on the realisation of God’s love and plans for the cosmos of which we are an important part. 2015 is a significant milestone for New Zealand’s Catholic school system. In September we will mark the 14th anniversary of the passage of the Private Schools Conditional Integration Act, which gave rise to our schools becoming State Integrated Schools. In 1975 most Catholic schools were extremely hard up, so much so that without the integration legislation most of them would simply have had to close. Effectively, integration saved our school system and enabled it to slowly rebuild itself. Today it is robust and admired by our Church community and the wider community of New Zealanders. Many people have had a significant part to play in rejuvenating and expanding our national school network, so that we are now able to be very proud of it and its achievements. Some of the pivotal achievements that have transformed our schools are: a collaborative national system that embraces each of the Diocesan Education Offices, their Bishops and other Religious Order-based proprietors in each diocese; a pooling of resources in the capital works areas; a nationally organised and monitored review and development system that oversees the Catholic character of each school; professional development opportunities for teachers, principals and school trustees – and the list goes on. Today Catholic schools punch above their weight, particularly with their results in the National Certificate in Education Achievement (NCEA). This happy state of affairs is predicated on the good work done in our primary schools. As a result of this public evidence, the reputation of our schools is high with the New Zealand community and of course with Government. Fundamentally, our commitment to excellence in all that we do is a tribute to our trustees, principals, teachers and support staff. Of course, we cannot omit mentioning the leadership of our bishops, proprietors and all their staff in this regard. Collectively we have established a strong Catholic education brand. A brand is a school’s promise on what it will deliver. In order to sustain and strengthen the brand these characteristics need to be kept in focus – reliability, dependability, predictability, consistency, authenticity and uniqueness. We have all heard about the need for ramping-up our energies in the area of evangelisation. Pope Francis has given it new meaning by saying, the Gospel is never focused on our own community, exclusively. Effectively it is globalised as we seek to make known God’s love to everyone. We are the same brothers and sisters of the same Father, regardless of any other reality. As we look forward, trustees, principals and teachers will need to reflect on Francis’ rather salient message about the need to focus more on the person of Jesus as the basis of our Faith. This is clearly important in building up the faith commitment of our young people. The positive aspects of globalisation always need to be actively mined in order to extract the best innovative ideas and practices available worldwide. The technology revolution will continue to deliver extraordinary resources in religious education, liturgy, prayer and other aspects of special character. Those running our schools need always to be on the lookout for the good ideas from Catholic and other educators, wherever these are found in the world. I am very confident we have a bright future in front of us, which is invigorated by the lively active faith that immigrant New Zealanders are bringing to our parish and school communities. Catholic education fundamentally focuses on the fact that all humans are part of God’s family – we are the adopted daughters and sons of God. What an incredible revelation that is! Br Sir Pat Lynch KNZM is Chief Executive Officer, New Zealand Catholic Education Office.     Microsoft, NZCEO team up NZ Catholic Education Office  and Microsoft launched an online education network at the recent Catholic education convention. The network will increase the digital literacy of the whole Catholic school community. The project, three years in the making, will allow teachers, principals, boards, diocesan offices and others the capability of collaborating and sharing our special character resources, such as liturgy, prayers and other religious education information on line. Those connected to the network will be able to collaborate online in new ways. Microsoft is working with the NZCEO to train teachers and schools to help them get the most out of the network.     NCRS – providing tools for teachers Dr Chris Duthie-Jung In 1976, Fr Ezio Blasoni SM received a letter of commission from the NZ Catholic Bishops Conference to begin producing resource materials to support Catholic education on a national basis. Subsequently, Fr Ezio, who was based in Sacred Heart Parish Hastings, surveyed school and CCD religious education teachers around the country. With the aim of producing a statement of essential Catholic teaching in faith and morals, he then set about devising a National Religious Education Syllabus. In a nutshell, this is what the National Centre for Religious Studies (NCRS) continues to do today. NCRS is now one of the three organisations, along with the Tertiary Education provider (PTE) and the Nathaniel Centre, which forms the Catholic Institute of Aotearoa New Zealand. NCRS works with teachers and principals from all over New Zealand to continue developing the RE curriculum delivered in our 190 Catholic primary and 48 Catholic secondary schools. Current staff includes myself as Director; Anne Kennedy, Associate Director; and Melania Luka-Lui, Office Administrator. Two websites support the online provision of the curriculum for RE teachers, www.FaithAlive.org.nz (Years 1‒8) and www.FaithCentral.org.nz (Years 9‒13). NCRS has warmly welcomed the Bishops’ statement on The Catholic Education for School-Age Children as it clearly outlines the intent of all of our efforts to form new generations of Catholics. Challenges ahead include addressing the need for a revitalised approach to Catholic education for the significant number of our children and young people who are not in Catholic schools. As with RE curriculum development in our schools, this project will examine and draw on the local Catholic communities of New Zealand, and overseas, to identify what is emerging as the most promising ways forward. We are going to need adults – young and old – to assist as parish-based teachers. Knowing your faith through living it is a great start but spending a little time studying it at greater depth is also vital in order to do the role justice. Now is the time for anyone interested in collaborating in this crucial ministry to consider a paper or two to get geared up! See www.tci.ac.nz/ncrs for more information about NCRS. Dr Chris Duthie-Jung is Head of Partnerships and Director of NCRS.     Catholic Education of School Age Children Maureen Phillips Eighteen months ago the New Zealand Catholic Bishops  Conference produced a document that highlighted the more significant challenges faced by Catholic school. More importantly it gave a vision for Catholic education. Response to the document was extensive and varied. In most dioceses, professional development opportunities were offered by local Catholic Education offices. This initial level of engagement with the document prompted considerable self-review as schools considered both their areas of success and areas for development that would see their school a place where students experienced ‘a meaningful encounter with the person of Jesus Christ’. The many stakeholders involved in Catholic children’s education were also also challenged to consider how they could best respond to the document. It became evident that the document was the ‘start point’ for considering paths forward, whether in the areas of religious education, professional development, liturgical celebrations, retreats or other. The Bishops’ introductory letter within the document reminds us ‘Pope Francis has been calling us to imagine with freshness who we are as God’s people. Every generation of Christians seeks understanding and clarity about our nature and purpose as disciples of Jesus. For we adults this is particularly important if we are to contribute effectively to the sacred duty to pass on or faith to the next generation. (Dei Verbum 7,8). In his first homily as Pope, Francis said: “we can walk (and talk) as much as we like, we can build many things, but if we do not profess Jesus Christ … we are not the Church … everything is swept away.” ‘This resource puts the encounter with Jesus at the centre of Catholic education ... It is our expectation it become an indispensable reference point for all Trust Boards, Boards of Trustees, school and diocesan staff as well as parish-based educators in faith and parish councils. It is a robust document which does not shy from highlighting challenges for us all ... as together we strive to shape every family and every educational institute into disciples of a single teacher, Jesus the Lord and Saviour of our Word!’ The idea of ‘imagining with freshness’ speaks of exciting new beginnings. We in Catholic education have the privilege of being a part of that as we continue to engage with bringing the Bishops’ vision to life.     About the Catholic Enquiry Centre The Catholic Enquiry Centre (CEC), like The Catholic Institute (TCI), is an agency of the Bishops Conference. Each exists to sow the Gospel but in different ways. TCI is an educational institute offering tertiary-study courses in the Catholic Faith whereas CEC responds to immediate pastoral needs of people who have made contact. CEC in New Zealand was established to promote the Catholic Faith to New Zealanders. CEC has been based in Wellington since 1961 as an agency of the Catholic Bishops Conference NZ. It is supported spiritually and financially by Catholics throughout the country. CEC in New Zealand was inspired by the original Catholic Enquiry Centre started in London in 1954 by priests of the Catholic Missionary Society. In 1957, Society priests Frs Dwyer and Holland preached a series of retreats and parish missions in New Zealand. They also spoke to our Bishops about the work of their Centre in England. The Bishops announced their decision to establish a Catholic Enquiry Centre in New Zealand on the feast of the Holy Cross, 1960, at Holy Cross College. Frs Maurice Ryan and Brian Ashby were appointed to lead the new venture and CEC NZ began its work here in February 1961. Current Director Fr Allan Jones SM was appointed by the Bishops Conference in 2006. With the assistance of three office and financial staff members and a group of volunteers, Fr Allan responds to enquirers who contact CEC by phone, email, or the internet ‘Ask a question’. ‘I also decide – with the Bishops’ approval – on Catholic material content and design we send by post and email to enquirers. And along with my team I manage the website and our television and internet advertising. We are governed by a Board appointed by Bishops Conference.’ The focus of CEC information is to non-Catholics, lapsed Catholics and New Zealanders without religious affiliation. However, research shows almost half of enquirers identify as ‘Catholic’. Some of their questions are: What is the difference between divorce and annulment?; Why can’t Catholics receive Communion in non-Catholic services?; and Why is same-sex marriage against Catholic teaching? Research shows other enquirers as 31 per cent ‘other Christian’, and 25 per cent ‘other religion’ or no religion. Ethnically, 64 per cent identify as Pakeha, 13 per cent Te Iwi Māori, 15 per cent Pacifican, 14 per cent Asian and 18 per cent ‘other’. By age-group, 80 per cent are between 15 and 39 years. ‘The implications of this information is ongoing for the Board and our planning,’ The Centre provides a ‘first response’ to enquirers. Those requesting the 10 free booklets What Catholics Believe – an introduction to the Catholic Faith, are potential RCIA catechumens and candidates. The booklets (and e-books) are sent out in three postings, with comments and evaluation pages. ‘Enquirers like the ‘drip-feed’ approach and we encourage feedback for follow-up,’ says Fr Allan. ‘The evaluation page offers the enquirer help with contacting the local parish if he or she wants to, and if invited to, I will contact the enquirer direct.’ CEC is familiar to and supported by middle-aged and older Catholics and clergy. ‘When I visit the parishes and deaneries, people are very positive about our work; and we work hard to engage the next generation of Catholics and clergy – the future supporters of CEC.’ Advertisements attract between 20–40 enquiries a week, mostly for CEC’s booklets or to talk to a priest. ‘Every day I have emails, questions from the internet and phone calls to respond to,’ says Fr Allan. ‘Most people request the free booklets on the Catholic Faith and the Catholic understanding of marriage. Parishes also order and purchase CEC’s booklet on Baptism. ‘People seek information and advice about marriage situations, moral issues, Catholic teachings, Bible questions, going to Confession, how to pray etc. I support people by being available to talk to them, by connecting them to people who have the skills to help them and by putting them in touch with the diocesan and parish agencies that will address their pastoral needs. Some also come to CEC for spiritual direction, Mass and the Sacrament of Penance. ‘We reach out to Catholics in terms of supporting adult-faith growth or to people interested in Catholicism by making parish visits, attending Catholic events, advertising CEC’s website among parishes, working with CEC’s diocesan liaison people, encouraging parish clergy to promote CEC, doing interviews and writing columns for Catholic publications and other ways to keep our Centre profiled and engaged with the Catholic community.’ Father Allan appreciates the effort that it takes to get in touch and will answer enquirers’ questions as quickly as possible. Rest assured that Father Allan will respect privacy. Call freephone 0800 FATHER (0800 328 437). Visit www.catholicenquiry.org.nz to order the Catholic Enquiry Centre’s set of 10 instruction booklets What Catholics Believe – An Introduction to the Catholic Faith.     Growth – the opposite of stagnation Nick Wilson There are 121 Marist priests in New Zealand and 85 of them are over 65. This was the news from the Marist Provincial to the Manawatu this week (July 2015). Things are changing in the Church! Traditionally, the abundant numbers of clergy have been the educated ones in Scripture and Theology and so forth. But since Vatican II, we have a new ‘spin’ on how laity are involved in the Church. There is a responsibility we each have for full and active participation in our Church community. Our participation in the life of the Church starts with having a good grounding in the symbolism, action and meaning of how we worship in our Catholic Christian tradition. This is not to be confused, as it often is, with how entertained one feels at Mass. Fortunately, there are many who dare to embrace the very counter-cultural call to follow the Gospel, the summation of the our collective formation is not held solely in the First Reconciliation and First Communion sessions we had as 7- and 8-year-olds in our local Catholic schools! This, more accurately, can be denoted as the starting point as which we as children, have a cognitive recognition of the grace inherently held in the sacramental life of the Church. And this is just the beginning! Not even Pope Francis himself can say he has arrived at a place of full knowing of God; and that is why as an 80-year-old man he still lives his life as journey – passionately convicted of the power of the Cross. Many say Pope Francis is an inspiration. But these sentiments could evaporate into nothingness if we are not then inspired to seek God and live the Gospel in ways that uphold justice, alleviate suffering and promote love ourselves. Are we individually and as a faith community fully informed and growing our knowledge in how to do this in a Catholic way? Once, in a Catholic boarding house, I invited the Mormons into our home. The residents grumbled, ‘What are they doing here? We’re Catholic!’ I asked them to discuss their faith with these chaps – who were obviously well schooled as missionaries of the Mormon Church – and the residents fell silent. It is one thing to identify as Catholic, but I contend it is quite another to be Catholic. ‘Information, Formation and Transformation’ is the The Catholic Institute (TCI) mission – to grow the understanding of faith of the Catholic faithful. Mandated by the New Zealand Bishops Conference, the sole mission of TCI is to teach the different disciplines within our faith so we can grow in knowledge and understanding of the lives we are living. And how many of us have an indepth understanding of the normative process of the RCIA? ‘Introduced in 1972 and presented in final form in 1986, the Church’s Rite of Christian Initiation of Adults (RCIA) is now the norm for all who desire to become Catholic’ (4, National Policy for RICA). To ignore opportunities for growing and deepening an understanding of faith is to essentially remain as an infant in faith development. God desires more from us than that! Things are altering in the Church – as they always have over its 2000-year history. Today, we have access to life transforming stuff. What barriers keep us from learning more? What similarities might we have like the rich young man who in theory wants everything but can’t decide to truly follow Jesus? What holds us back from Jesus’ invitation ‘to come follow me and have life to the full?’ Things are changing rapidly in the Church in New Zealand. Therefore we need bold, courageous and learned men and women to step up in our ecclesial communities to continue the mission of the Church and we can only do this when we confidently know about it. Nick Wilson is the TCI and Adult Education Coordinator Diocese of Palmerston North.     The Catholic Institute Of Aotearoa New Zealand Professor Anne Touhy The Catholic Institute (TCI) provides tertiary-level, nationally-registered qualifications and adult education for teachers, chaplains, people working in pastoral ministry and for Catholics desiring to know more about their faith. TCI is distinctive in the range of qualifications on offer and its nationwide delivery – through face-to-face classes and distance education – in its commitment to meet Catholic pastoral and educational needs. TCI graduates are in schools, parishes, diocesan offices, in general employment and working with young people and vulnerable communities. With a small, but highly-qualified team of lecturers and tutors, TCI delivers nationally-accredited certificate and diploma programmes in Pastoral Ministry, Religious Education, Theology and Leadership in all six New Zealand Catholic dioceses. We also offer specialised qualifications to those who are called to work in youth ministry, with the sick, the elderly and prisoners. Some students enrol in qualifications with TCI not because they wish to exercise ministry roles within the Church, but to understand their faith better, and so contribute to the transformation of society by bringing Christian values into the social, political and economic sectors. As Pope Francis states, ‘Lay people are, put simply, the vast majority of the people of God … There has been a growing awareness of the identity and mission of the laity in the Church. We can count on many lay persons, although still not nearly enough, who have a deeply-rooted sense of community and great fidelity to the tasks of charity, catechesis and the celebration of the faith. … Even if many are now involved in the lay ministries, this involvement is not reflected in a greater penetration of Christian values in the social, political and economic sectors. It often remains tied to tasks within the Church, without a real commitment to applying the Gospel to the transformation of society. The formation of the laity and the evangelisation of professional and intellectual life represent a significant pastoral challenge (Evangelii Gaudium). So, through knowledge, voice and conscience TCI seeks to demonstrate a commitment to human dignity, mutual respect, and the pursuit of truth and service to Church and society. TCI makes every effort to be relevant to contemporary concerns; provide an institutional witness to the person of Christ and his message; and foster effective partnerships that strengthen research, teaching and community engagement. Visit www.tci.ac.nz for more information. Professor Anne Tuohy is Director TCI.            

    • National Vocations Awareness Week 2015
      • August 2015 Feature The annual ‘National Vocations Awareness Week’, 2–9 August 2015, promotes vocations to the priesthood, women and men religious, diaconate and consecrated life through prayer and education, and to renew prayers and support for those who are considering one of these particular vocations. Featured are insights from people at various stages of their religious vocation and life.   Life as a Marist priest today Fr Neil Vaney Religious life today is diverse and complex. I have lived it for over 40 years as a priest religious. That is what I know best; this is what I want to share with you. During my lifetime, priests have shifted light years. Once the most knowledgeable, secure and revered of men, we are now fewer, older, somewhat suspect (the legacy of sex abuse), and (to some at least) irrelevant in a secular society. But, odd as it may seem, this has made it possible for religious priests to be the Christ-figures Pope Francis is imploring us to be. Once we have come to recognise and accept that God wants us to step away from power, we are free to share work and even much ministry with our lay brothers and sisters.No longer school principals or money-moguls we can work alongside young people as chaplains, friends and formators in camps and youth projects. Because we live in communities spanning very old to young, our homes can be open to the young and vulnerable. We can be oases when so many families are broken. In a society where instant results and new fads see celebrities come and go we can be pillars of commitment, focusing all we have in serving others – and receiving quiet joy in bringing stability and new hope to discordant lives. Because many of us have been privileged with study opportunities we can talk ethics, psychology and science with those who hunger for a more Christian perspective. These are some of the factors that are beginning to draw young men back into religious priesthood. It is not the flood of post-war entrants, but those now entering are young men of real quality, care and commitment. Neil Vaney SM is Vicar Provincial Society of Mary at Kelburn Provincial Community, Wellington.   Bryan Buenger answers calling Newly ordained at Palmerston North’s Cathedral of the Holy Spirit, Fr Bryan Buenger, who was born, raised and worked in the United States, answered a calling to become a priest later in life. Fr Bryan, now based at St Joseph’s parish, Dannevirke, shares the steps over the years that led him towards deciding to become a priest. I think it is important to note a vocation is not simply to the ordained or religious life. Vocation – a divine call to service in a Christian manner – also includes a calling to married or to the single life. It takes prayer to discern the call, and to be open to God’s will. He is patient, generous, and loving. I have no regrets in answering the call to the priesthood or to New Zealand. God has been so good to me. I pray that I am worthy to serve Him by serving others. I, like many other other young and not-so-young seminarians, experienced a sense of the religious call as an altar boy. For me, the ‘sense of the calling was there early on but it was when I was 15 that I could say it became a true calling. While I didn’t ignore it, later in life I came to realise I was not saying ‘no’ or ignoring the calling, but was actually saying ‘not yet’ to the Lord. I can’t really say I ‘knew’ accepting the call was ‘right’; it was more of a feeling of peace and joy that overcame my heart and soul at saying ‘yes’. It was as if any need I had to seek worldly gain and accomplishment was removed and replaced by a quiet calm. This was all the more important because I thoroughly enjoyed teaching and working in the parish. I knew I wasn’t running away from anything but I was running toward something – serving the Lord and His people. My advice to anyone contemplating religious life, in discerning the calling, is that spending significant time in prayer and contemplation, especially before the Blessed Sacrament, cannot be underestimated. The grace that pours forth from the intimate encounter with Christ is profound. I found it was more ‘listening’ to God who spoke to me in my heart that provided the necessary clarity to discern the call. A good spiritual director is important, but it is also good to talk to others who have discerned the call or who are discerning a call. The journey can be shared if so desired. There can be many roadblocks that can derail the calling. That is why spending time with Jesus in the Blessed Sacrament is so important. I have received a few comments of my ‘missing out’ but these are based on misconceptions of ordained  life. In fact, these comments can lead to evangelisation opportunities when discussed in a respectful manner. There is a relevance to the offerings of religious life to others in today’s world, but it is through the eyes of faith that the relevance can be seen. Pope Francis is doing a wonderful job of opening up the eyes of people inside and outside the Church. I believe the time has come for all of us to display our faith and not hide it within, practicing our faith sacramentally, within the family, in our workplace, or whenever the opportunity presents itself to show our neighbour and the world that we love Jesus Christ and our Catholic faith.     Living always and everywhere Summarised from You Must Be Joking by Dr Elizabeth Julian rsm. Catholic sisters, brothers and priests have chosen a different career option from most New Zealanders. They offer an alternative approach to life from that driven by ‘outward’ pursuits and gains. They use their talents, skills and time to assist people most in need and to help bring about a more just and tolerant society. Through the three vows or promises of poverty, chastity and obedience, religious women and men profess publicly, visibly and forever that God exists, is personal, can be counted on absolutely, and can fulfil the longings of the human heart. Celibacy frees Religious to live, love and serve many people rather than focus for the most part on those for whom they have primary responsibility. Through poverty, they live collaboratively rather than competitively. They pool and share resources and use only what is necessary. This simplicity illustrates personal dignity is not determined by earning capability. It does this in the midst of a society ravaged by greed and consumerism – where power and status are proportionate to accumulated wealth. Obedience is in complete contrast to a way of life in which conflict, competition and coercion are accepted as normal. It means always being prepared to listen to the voice of God in their hearts, in other people and in everything around them. Religious attach a high value to living in community where they can experience prayer, ritual, celebration, a sense of belonging and mutual support. Questions of God are always high on their agenda and determine choices made. They are inexplicably captivated by Jesus’ dream for the world of justice and peace, love and freedom, holiness and fullness of life for everyone and for the integrity of creation. They look to the Gospels to see how Jesus understood and lived out this dream as his whole life’s mission and guiding passion and try to do what he did, that is, to spread God’s goodness so they can be bearers of hope and meaning to people in situations devoid of either. Have you or someone you know got what it takes? Dr Elizabeth Julian rsm is a lecturer and distance learning education co-ordinator for The Catholic Institute of Aoteraroa New Zealand.   Thoughts from a young seminarian Daniel Kleinsman After a semester of Ecclesiastical Latin – among other papers prescribed for a first-year Marist seminarian – I know the word ‘vocation’ comes from the Latin ‘vocare’, meaning, ‘to call’. The etymology of the word makes me think,‘ Have I been called and, if so, to what exactly?’ As yet, I haven’t heard anything audible in this regard, but I assume that’s a good thing. One of the Marist founders talked of hearing ‘not with bodily ears, but with those of the heart, interiorly but very distinctly’. This poetic language is enchanting, even faith inspiring, but it is not language I identify with on a personal or a practical level. How then can I know I am called to something like priesthood or religious life? Perhaps I can’t, and perhaps that’s alright. If faith is necessary, then I would think uncertainty is also necessary for faith to flourish. That said, I did feel drawn to join the Marists. I feel this is where I’m meant to be right now and I can only describe my decision to enter the Marist seminary as a response. What am I responding to? Encounters and experiences that have given me a glimpse of something sacred in myself and others and the world around me. I am responding to the invitation to live, to love and be loved, to discover myself, to communicate that life and love with others on the journey, and – together with others – to reveal the sacred presence in the process of doing so. I believe this invitation is a call from God. But even a call from God can only be answered in human terms and the realities of the human institution of the Church are, at times, disillusioning. The typical institutional politics, and some of the more hierarchical or patriarchal structures of the Church, seem to me to compromise the powerful message of love and realisation of dignity for all. Mind you, the discussions and dynamics around these issues even within a small community such as ours (at the Marist seminary) help me realise these things are never black-and-white, but are multi-layered. And they can only be navigated and negotiated by way of loving and life-giving relationships. All of us can participate, and the more of us that do so, in whatever way, the more we will experience that love which is, I think, the love of God. This is my experience, and is what is most exciting and inspiring for me. This is also what continues to call me to Marist life. Marist seminary formation includes two and a half years at the Marist Seminary in Auckland while studying at Good Shepherd College (towards a Bachelor of Theology with a major in philosophy). A year-long novitiate in the Philippines is also included, which takes place at the end of either the first or second year in Auckland. After returning from the Philippines, and completing the time in Auckland, the seminarian then continues theology studies in Rome for three years, before a year of pastoral experience back in New Zealand. This makes up about seven and a half years of formation, with commitments made in the form of perpetual vows and deaconate in the final year, and then ordination as a priest. See www.maristseminary.org.nz for more information. Daniel Kleinsman LLB is a first-year seminarian with the Society of Mary.  

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