As we join other Religious Leaders in calling for calm, we wish to draw attention to the caution by Pope Francis during his visit to Mozambique in 2019 that, sometimes, it takes small steps of violence for a nation to descend into full-fledged anarchy, an endless spiral of violence and massive bloodshed. The Pope said: “No family, no group of neighbours or ethnic group and even less – no country has a future if the motor that unites them, brings them together and resolves their differences is composed of violence and vengeance.” (Pope Francis, 2 September 2019). 

Presently, certain parts of our country, namely, Kwazulu-Natal and Gauteng are engulfed by violence and looting that started off as protest against the incarceration of former president Jacob Zuma, with fear that this might spread wider. Let us not allow the difference of opinion on political matters to be hijacked by criminal intentions to create anarchy in our country that will result in a worse social and economic situation than we presently find ourselves in. 

We condemn in strong terms the glaring criminal elements that are taking advantage of this situation. We call upon individuals who are involved in vandalism and thuggery to give a thought to the livelihood of many people that they are jeopardising by destroying their places of employment. We must also remember that we are in the height of a Covid-19 pandemic that thrives in the conditions of disorder that we see, and that the longer these conditions prevail, the more we put ourselves and others in danger of infection that will be difficult to deal with. 

To those who incite this violence and looting for political ends, we call upon them to rise above political interests, to protect life and to preserve the common good. Eventually, it was dialogue and not violence that brought us to the present democratic dispensation. As we navigate some difficult routes of this democratic journey let us continue to choose the path of dialogue to settle our differences as brothers and sisters, united by the love of our country and the desire for its prosperity for the good of all who reside and work in it. The path of dialogue is long and arduous, but it is the only one that can help us to “keep our attention focused, to penetrate to the heart of matters, and to recognize what is essential” (Fratelli Tutti 50). 

We also realize that the current crisis is due in no small measure to extreme economic inequalities as well as economic hardships suffered by the poor during the pandemic. These are issues that our government, business and the corporate sector over the years have failed to address in a comprehensive manner. What started off as difference of opinion has sparked off a wildfire of violence and looting because the “dry grass” of poverty has been left to “overgrow” over decades. A big contributing factor to this “dry grass” of poverty is the lack of efficient leadership in government and unethical practices in business. We call for a return to efficient leadership at all levels of government that will see service being delivered to the people and business enabling all to participate meaningfully in the economic system.

Our society has normalized the use of violence and vandalism to get the government to listen and be serious in addressing economic concerns of the poor. We need a shift in mind-set, a collective conversion of heart and mind, which affirms that violent protests and destruction of property can never be a just response to the current economic hardships and economic injustice. We reiterate Pope Francis’ call in Fratelli Tutti, reminding all that: in the face of political and economic problems there is always a possibility of choosing constructive engagement over violence. 

As many people in our country continue to suffer because of business collapse, job losses and other impacts of the pandemic, may the Lord grant our nation “politicians (and businesspeople) who are genuinely disturbed by the state of society, the people, (and) the lives of the poor” (Pope Francis, 01 May 2013). In these tempting times for violence, we invite all to make a choice for life which will manifest in a desire to “co-operate, build and dialogue, pardon, grow, respect sacredness of life, the dignity and freedom of others, and loving commitment to the welfare of all” (FT 285). 

+Sithembele Sipuka 
Bishop of Mthatha and SACBC President 

Southern African Catholic Bishops’ Conference 
Khanya House, 129 Main Street, Waterkloof, 0181 Pretoria; P.O. Box 941, Pretoria 0001, South Africa. Tel: +27 (12) 323 6458, Fax: +27 (12) 326 6218, E-mail: sacbcgen@sacbc.org.za 

Archbishop Stephen Brislin offers his prayer and reflection for the people of the Archdiocese of Cape Town for today, Wednesday 14 July 2021, during this time of the coronavirus pandemic. It is also available on the Archdiocese of Cape Town’s Facebook page and YouTube channel. Please also see below the text of his reflection, primarily for the deaf.

Peace and blessings on you. It is with great sadness that I greet you today, considering what is happening in our country at this time, and what has happened recently in eSwatini. We must all pray for peace and work for peace. Those who are putting the lives and livelihoods of others at risk, must desist. They are throwing the country deeper into poverty and hardship for ordinary people. While we must identify and eradicate the root causes of what is happening, there can be no excuse for the looting and violence. Those who are inciting people to violence must be brought to account for their actions and held responsible. 

Please join me now in a prayer for peace:

O God of justice and love, bless us, the people of Southern Africa, and help us to
live in your peace.
Lord, make me an instrument of your peace:
Where there is hatred, let me sow love;
Where there is injury; let me sow pardon;
Where there is discord, let me sow harmony.
Divine Master, grant that I may not so much
Seek to be understood, as to understand;
To be loved, as to love;
To receive sympathy, as to give it;
For it is in giving that we shall receive,
In pardoning that we shall be pardoned,
In forgetting ourselves that we shall find
Unending peace with others. Through Christ our Lord,
Amen.

Welcome to this reflection. In the First Reading of today’s Mass (Exodus 3:1-6,9-12) we hear of Moses’ encounter with the Lord in the burning bush. Moses wanted a closer look at this strange and wondrous sight – a bush burning but not being consumed by the fire. This is what we hear next:

When the Lord saw that he had turned aside to see, God called to him out of the bush, “Moses, Moses!” And he said, “Here am I”. Then he said, “Do not come near; put off your shoes from your feet, for the place on which you are standing is holy ground”. And then he said, “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob”. And Moses hid his face, for he was afraid to look at God. Then the Lord said, “I have seen the affliction of my people…”

Moses had been on the run after killing an Egyptian who had been beating a Hebrew, one of Moses’ own people, and he had fled to the land of Midian. He had witnessed the injustice done to his people in Egypt and this had given rise to a burning passion within him which resulted in the killing of the Egyptian. Now, when he encounters the Divine in the burning bush, a fire lights up again in his heart when he hears the Lord say “I have seen the affliction of my people”, “I know their sufferings”. The experience of the burning bush empowers him to take a stand and to respond to the deep impulse that was already in him to do something about the suffering of the Israelites. He is still afraid, he fears the unknown, he is filled with self-doubt and feels inadequate. In fact, the lack of confidence will remain with him throughout. Nonetheless, he takes action. Despite being wanted for murder, he returns to Egypt, despite his self-doubt he approaches Pharaoh and demands the liberation of his people. Even though fearful he perseveres despite frustration and the cruelty inflicted on the Israelites by Pharaoh in retaliation to Moses’ demands for liberation. The experience of the burning bush changed his life, transformed him, not by removing his sense of inadequacy and his fear, but by liberating him from their power.

There are many things that can be said about this experience and the meaning of the burning bush, but I would like to speak of only three. Firstly, I think it is true to say, that the encounter with the Divine helped Moses recognize something that was already in himself. He had witnessed the injustice meted out to the Jews and he wanted to do something about it, but at the same time he fled from doing anything through fear and anxiety. His flight from Egypt was not only a geographical flight, it was also fleeing from something he knew he should be doing but was too afraid to do – he tried to deny the burning thirst for justice and to suppress it. This gives rise to the question that we all need to ask ourselves: Do I feel a stirring in my heart about something good I should be doing, but I’m not doing anything about it? Do I see an injustice but am not doing anything about it?” Sometimes we let fear, lethargy and self-doubt get in the way and we land up doing nothing. The encounter with the Divine lets us see what we already have in our hearts but also that we need to untie the knots that are preventing us from doing something.

Secondly, when Moses approached the burning bush, he was warned by the Lord to remove his shoes for he was standing on holy ground; he was also afraid to look at God and covered is face. This gives rise to two questions. Do we have a deep sense of the sacred and the sacredness of God? There are times when we can take God for granted and we become over familiar with him. It is interesting that in the New Testament, after Jesus had risen from dead, when he appeared to his apostles he would have to say “do not be afraid” and similarly he would greet them with words of peace. The disciples had developed a great sense of awe and recognized the power of Jesus as Lord of the Cosmos and that he sits on the right hand of the Father “far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in that which is to come; and has put all things under his feet” (Ephesians 1:21-22). God is mystery and we must approach the sacredness of God with humility, respect and a deep awe. This sense of mystery will enable us to respect the presence of God in his Word, in his Sacraments and, indeed, the mysterious presence of God in our neighbour. The second question we must answer in this regard, is what must we put off (what are the shoes we must take off) in the presence of the Sacred. In other words, what changes must I make in my life to remove those things which do not belong to God and are contrary to the Gospel

Thirdly, despite his awe and fear, there is something that pulls Moses to the bush – he is drawn to it. It causes us to remember the words of Jesus, No one can come to me unless the Father who sent me draws him; and I will raise him up on the last day (John 6:44). Being “drawn to God” is itself God’s gift. When we are given this gift, as indeed we have been, we must be sure that our hearts are open to receive it, and our will is ready to respond to it. As with Moses, we feel the attraction from God, we feel that we are being drawn by God. At such times, we cannot shrink back in fear, or be too comfortable in our present lifestyle that we draw back rather than be drawn to God. By having the crucified Christ before our eyes at all times of our life we will be drawn to God. Jesus himself said, …and I, when I am lifted up, will draw all men to myself (John 12:32).

Let us now pray for God’s blessing:

The Lord be with you R/ And with your Spirit

Bow down for the blessing:

Help us, Lord, through the intercession of the Blessed Mary ever-virgin, to untie the knots that bind us and prevent us from being the people we are called to be, so that we will be truly free and enjoy the peace that only you can give. Through Christ our Lord, amen

May Almighty God bless you, the Father and the Son and the Holy Spirit (+), amen.

“WHOLESALE DESTRUCTION MOCKS LIBERTY”

Do not envy the violent or choose any of their ways!

(Proverbs 3:31)

The continued and escalating violence in South Africa is of grave concern. Violence always begets more violence. Violence causes immediate and long-term suffering to all and will not address the pertinent issues that need to be urgently addressed in this country. 

South Africa has long been on a precipice. What we witness is symptomatic of a number of factors that cannot be ignored. The country’s tragic history, endemic corruption, political infighting, moral decay, disregard for the law, and the unfavourable global economic conditions, exacerbated by the COVID-19 pandemic, are among them. However, the burning, looting and destruction of property will not bring about change, it will deepen the crisis. 

The words of the great prophet and champion of the oppressed of last century, Salvadorian Archbishop, Oscar Romero, ring true and are pertinent now:

“I will not tire of declaring that if we really want an effective end to violence we must remove the violence that lies at the root of all violence: structural violence, social injustice, exclusion of citizens from the management of the country… All this is what constitutes the primal cause, from which the rest flows naturally.”

The Jesuit Institute South Africa urges those involved in violence to stop immediately. It is our own brothers and sisters that we are harming, not the elites or political tricksters who live securely and are shielded from the violence and destruction. They are not affected; they do not suffer. We appeal to you: stop the violence for your own sakes!

Furthermore, we urge that:

·      Politicians from all persuasions stop using this crisis to manipulate people by spewing irresponsible comments and incitements in the media and on social media. You are not showing leadership by being politically expedient and this incitement must be condemned.

·      Those who are inciting people on social media must be held accountable. Social media platforms have the moral responsibility to monitor incitement.

·      There is a return to the rule of law and right processes respected, namely, the Constitution, and the judicial system.

·      Religious leaders, address your followers, and offer direction in this time of crisis

·      The high levels of poverty, inequality, unemployment are not “addressed” but acted upon in a concrete manner.

·      That corruption is dealt with decisively. South Africans are tired of empty promises. Corruption has to be stamped out because this is a strong ingredient in the current crisis.

“The cause of liberty becomes a mockery if the price to be paid is the wholesale destruction of those who are to enjoy liberty” wrote the Trappist monk, theologian and social activist, Thomas Merton. 

The liberty of all is threatened if South Africa responds to the massive challenges we face on the current violent trajectory. Our hard fought for democracy is at stake and will lead to the wholesale destruction of this land. The civil anarchy and mayhem must end. We appeal to all South Africans to stop the violence. Serious problems afflict us, this is undeniable, but violence will never move us forward. 

ENDS

For more information: 
Dr Anthony Egan SJ: 072 938 4553 or a.egan@jesuitinstitute.org.za
Fr Russell Pollitt SJ: 082 737 2054 or director@jesuitinstitute.org.za

Please see the following directive from our Bishops.

Auxiliary Bishop Sylvester David offers his prayer and reflection for the people of the Archdiocese of Cape Town for today, Friday 9 July 2021, during this time of the Coronavirus pandemic. It is also available on the Archdiocese of Cape Town’s Facebook page and YouTube channel. Please also see below the text of his reflection, primarily for the deaf.

Gospel passage – Matthew 10:16-23

I want to comment on one verse (Matthew 10:16) of the Gospel passage but prior to doing that I want to recommend a reading of the “Joseph Cycle” in the book of Genesis i.e. from Chapter 37 to the end of the book. It is about sibling rivalry, jealousy, forgiveness and family reunion. It is about pent-up emotion and the relief that comes with floods of tears – giving credibility to the observation of St Oscar Romero that some realities can only be seen by eyes which have shed tears. I resist the temptation to say more as that will rob you of the meaning that will come from your own engagement with the text.

Okay, now for Matthew 10:16 – “Look, I am sending you out like sheep among wolves; so be cunning as snakes and yet innocent as doves.” This is the commissioning of the twelve and Jesus immediately speaks of the difficulties associated with following him. This is remarkable as when organisations want to attract people they hold out before them the many perks associated with the job. The logic of Jesus is different. The analogy of sheep among wolves is quite powerful as wolves have a reputation for tearing sheep apart and feasting on their flesh. This was a constant threat to the sheepfolds of first century Palestine. What Jesus is saying in essence is that discipleship is associated with deep inner strength. It is not meant for cowards. Later on Paul was to say that the spirit given to the Christian is not a spirit of timidity but of love and fortitude (2 Timothy 1:7). The word translated “timidity” also means cowardice. This is the tradition in which we stand and the history of the Church shows a rich tapestry of fortitude. Think of St Maximilian Kolbe, Bl. Josef Cebula, Bl. Benedict Daswa, St Kizito and a host of other courageous witnesses.

Jesus also gives advice on how to negotiate the difficulties associated with following him: “so be cunning as snakes and yet innocent as doves”. The word for cunning in the original text means “wise” or “prudent”. What is the wisdom of the serpent? If one observes a serpent, one will notice that it will do anything to protect its head – even being prepared to lose a part of its tail. When it gets into its lair, it immediately turns around so that the head faces the opening. This is not to watch the news of who is going by. It is a defensive strategy so that it could strike at any threat. The disciple is called to imitate this innate wisdom of the snake and to protect the integrity of the head of the Body. It is an invitation not to bring shame upon the face of Christ as that weakens the Body of Christ. We bring shame when we fail to give expression to lives we are meant to live and choose instead the way of dishonesty and compromise.

The word translated “innocent” as in innocent or gentle as doves means pure, unadulterated and untainted. This is an invitation not to imitate the aggressor and not to exact revenge. We see this in nature when flowers give off their delightful fragrance even while they are being cut down. This is exactly what Jesus did when he was murdered. He did not curse his aggressors but prayed for their forgiveness. This was perhaps the most serious lesson he taught. After he suffered every blow that could ever be laid on the innocent and after having endured every insult that human cruelty could muster, from the pulpit of the cross he preached his message: “Father, forgive them for they do not know what they do” (Luke 23:34). They knew exactly what they were doing. Mark 3:6 makes that clear. What Jesus did from his cross was to appeal for them to be shown mercy. 1 Corinthians 13:4-7 tells us about genuine love which bears all things and constantly seeks the good of others.

Jesus sends us out like lambs among wolves. He himself was led like a lamb to the slaughter. The characterisation of the suffering servant in Isaiah 52:13 – 53:12 is seen in his life and salvific death. As the NT puts it: “by his stripes we are healed” (1 Peter 2:24). In Matthew 10:16 he is not asking us to do anything that he himself would not do. Rather he offers us a chance to participate in his mission – in other words to have union with him.

Let us pray: Father through his innocence your Son saved us. We humbly ask that you purify our motives, forgive us and help us to recover our innocence so that we participate more fully in his life, death and resurrection. We ask this through Christ our Lord. Amen.

Archbishop Stephen Brislin offers his prayer and reflection for the people of the Archdiocese of Cape Town for today, Wednesday 7 July 2021, during this time of the coronavirus pandemic. It is also available on the Archdiocese of Cape Town’s Facebook page and YouTube channel. Please also see below the text of his reflection, primarily for the deaf.

I trust and pray that you are observing all the health protocols that will help us manage the Covid 19 virus. As I’ve mentioned many times before, some of the precautions we are asked to take can be annoying and a nuisance, but they are necessary, and ultimately simple to comply with. Welcome to this reflection. I have taken a passage from the First Reading of today’s Mass (Genesis 41:55-57, 42:5-7,17-24).

When all the land of Egypt was famished, the people cried to Pharaoh for bread; and Pharaoh said to all the Egyptians, ‘Go to Joseph; what he says to you, do.’ So when the famine had spread over all the land, Joseph opened all the storehouses, and sold to the Egyptians, for the famine was severe in the land of Egypt. Moreover, all the earth came to Egypt to buy grain from Joseph, because the famine was severe over all the earth.

Let us pray:

Father, source of all goodness, you nourish us and care for us in every aspect of our lives. You transform hardships and crises into blessings and new beginnings. Strengthen us to place our trust in you even in the most difficult times when things are darkest.  We make this prayer, through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, God for ever and ever, amen.

The story of Joseph is well known to all of us. He was a man of dreams, much favoured by his father Jacob to the annoyance of his brothers, who experienced the discontent of the most torturous of sins, namely envy. It was that burning jealousy that drove them to plot to kill Joseph, but eventually they sold him as a slave – despite the fact that they knew it was a betrayal of their father and that his heart would be broken; it was also a betrayal of their “older brother” responsibility to protect and care for the younger siblings. Joseph landed up in Egypt and also in prison, after he resisted the charms of his master’s wife who tried to seduce him. It was an insult that caused her to seek revenge and ensure that he paid for the snub. All turns out well, of course. Joseph is able to interpret a dream of Pharaoh and is released from prison and given high honour and authority. He is united with his brothers, and eventually with his father when the whole family join the queues of migrants who seek relief from famine and a better life in Egypt. The whole event becomes the forerunner of the salvific Exodus and the deliverance of God’s people.

It is a story of sin and betrayal. As Bishop Sylvester said in his reflection of last Friday, even the best of families have their struggles and quarrels. Jacob was a man chosen by God, his sons would be the progenitors of the 12 tribes of Israel – but they were also sinners par excellence, who showed great cruelty to their father by telling him that Jospeh was dead, who ate and drank ignoring the pleas of Joseph for mercy and, for money, condemned him to a life of hardship and pain. They then lived their lives keeping this dark secret in their hearts which must have continued to poison their souls.

While we should not romanticize and try to remove the very real and grave sin from this account, it is – in fact – an encouraging and hope-filled insight into the nature of God and his activity in the world. Living in these Covid times we need that encouragement and hope, because like Joseph when he was in slavery, many people are experiencing hopelessness and desolation. For Joseph, the fact that he was separated from his family, that it was his very flesh and blood that had sold him, and that he had to endure a life of slavery, must have caused despair at times. He would have thought himself condemned to that life for the rest of his years. He did not abandon his faith in God, nor did he give up. In time, God transformed all that pain, suffering, loneliness, desolation, darkness and hardship into something good – not only good for Joseph, but good for the Biblical world of the time. Joseph’s understanding of Pharaoh’s dream, and his rise to “power” in administering the Egyptian stores of grain, made him instrumental in saving the world of his time. Impoverished, drought-stricken countries found relief in Egypt because God had transformed Joseph’s life and inspired him. How we pray, and long for, God’s transformation of our present times, that the bitter struggles and frustrations we experience may be changed into something good and beneficial for people. It is our trust that God will do this. But we cannot just leave it to God. Like Joseph, we do not give up, we do not despair, we do not lose faith and we do not allow the darkness to smother our hope. Furthermore, we cultivate and maintain a positive attitude and consciously seek ways of finding good that we can do in these difficult circumstances.

The story of Joseph’s life also encourages us for another reason. Those who found new hope and salvation from God through Joseph included the family of Joseph who had sinned so grievously against him. His willingness to embrace his brothers, after putting them to the test, conveys the dignity and transformative nature of forgiveness. The family was restored, harmonious relationships were re-established, and the dark cloud that must have hung over the brothers was lifted. It is a sign of the unconditional love and compassion of God who is always prepared to forgive those who repent. No matter how burdened we are by guilt because of whatever sins we may have committed, in God we find the abundance of forgiveness which restores us to wholeness.

Finally, these events remind us, too, that there is no such thing as a perfect family – even Jesus’ family had their share of pain. As Bishop Sylvester pointed out, even those especially chosen by God for a special cause experienced the struggles of life in their families. With all the pain that we encounter in the family, coming to us from all sorts of angles, for the disappointments, the hurts, the dysfunction at times, we don’t give up on family, because family is family and it is our place of belonging, of acceptance, of solace and support. Forgiveness is continually needed, sometimes things don’t work out and there is a break-up, but whatever happens we must strive to keep together the family we have no matter how imperfect or far from the “ideal” it may be. Give thanks to God for your family, pray that he may heal what needs healing and that he may keep you together with a love that transcends the imperfections and, to use one of Pope Francis’ favourite words, the “messiness”, of the situations we sometimes find ourselves in.

Let us now pray for God’s blessing:

The Lord be with you R/ And with your Spirit

Bow down for the blessing:

Lift the burdens on the shoulders of your people, Lord, and lighten their yoke, that they may always rejoice in your love and cherish the peace that you alone can give. Through Christ our Lord, amen

May Almighty God bless you, the Father and the Son and the Holy Spirit (+), amen.

Auxiliary Bishop Sylvester David offers his prayer and reflection for the people of the Archdiocese of Cape Town for today, Friday 2 July 2021, during this time of the Coronavirus pandemic. It is also available on the Archdiocese of Cape Town’s Facebook page and YouTube channel. Please also see below the text of his reflection, primarily for the deaf.

Reflection on the first reading of today’s Mass (Genesis 23:1-4,19; 24:1-8,62-67).

The Old Testament is fascinating and filled with literary gems which fire up the imagination. The narratives are constructed in such a way as to draw the reader into the world created by the text – a forgotten art in these days of instant messaging and shortened formatting of messages. The idea for the bible reader is not so much to resolve issues as it is to live in the world created by the text and through that process to negotiate the struggles we experience in our present situations. Sometimes, when reading the text one has to contend with non resolution for such is the nature of mystery. At other times, one is consoled – but all the while the Bible reading nourishes our faith life. And so, as I normally do in these reflections, I encourage you to read the text which the Church gives to us for our growth in faith.

Our reading for today is a selection of verses from two chapters of Genesis. The reading starts with the death of one matriarch (Sarah) and ends with the arrival of another matriarch (Rebecca). In between we see Abraham the man of faith negotiating a burial plot for his deceased wife. This is an exercise in external relations which seem so remote on today’s international stage. Abraham, who is held up as a model of faith and obedience, expresses his insufficiency to foreigners – the sons of Heth, a descendant of Noah, and whose name means the one whom God has strengthened. He is appropriately named as he uses his strength to console a stranger. It is important to note that the reading presents Abraham as having been blessed by God in every way (Genesis 24:1) – and yet this blessed man was not self absorbed in any way. In Genesis 23:5ff we see the humility of this patriarch. He acknowledges his dependency and also the sovereignty of those he negotiates with. If only this model of dealing with neighbours in today’s world could be practiced, we will have fewer wars, quarrels and the trading of insults.

Another negotiation in the text is the finding of a wife for Isaac. Once again, decency and extreme hospitality prevail. Laban – the brother of Rebecca, discerns that this is the way of the Lord (Genesis 24:50) and hence no interference can hinder it. Rebecca’s name is significant. It means ‘to tie firmly’ and also ‘to ensnare’. Later in the text (cf. Genesis 27) she will dupe Isaac into giving Jacob the blessing his elder brother Esau was entitled to. This was not duplicity on her part – it was a mere acting out of what had been revealed to her by God in Genesis 25:23. The matriarch was not passive, but was an active agent in bringing about God’s plan. The younger receiving the benefit of the elder is a famous theme in the Bible and shows that God works through the small and the humble. We see this clearly in the Magnificat (Luke 1:46-55). It is interesting in our story for today that the name of the well (Lahai Roi) is: “the well of the one who lives and sees me”. The indication is that God witnesses the negotiation – lending credibility to the well worn saying that marriages are made in heaven.

Once again the story helps us to understand the struggle for power even between siblings (cf. Genesis 25:22-23). Even in the chosen patriarchal family there was struggle. However through negotiation rather than avoidance, denial and the generation of false narratives; God’s purpose is achieved. The promise God made to Abraham is set to continue. The call and response dialogue indicates that entitlement theories are foreign to the missionary spirit in the Bible as Abraham purchased a burial plot on foreign soil. He must have been grateful that the Canaanites did not put up a wall to keep the neighbours out. Biblical neighbourliness demands acceptance of otherness. South Africa comprises a mosaic of different cultures and creeds and where the rights of any group are trampled on or cancelled, it makes for extreme unhappiness and causes immeasurable suffering. But where the spirit of unbuntu is practiced we see humanity at its absolute best. For those who are not South African ubuntu comes from our national lexicon and is a term which refers to the qualities of compassion and neighbourliness. Nelson Mandela is a prime example of someone who embodied this spirit.

Let us pray: Lord, from the beginning the Bible testifies to hospitality and the acceptance of otherness. Help us to embrace these values so that lasting peace may endure. Your Son himself became refugee in a foreign land when the murderous Herod planned his assault on innocence. Help us to treat all your children as brothers and sisters whom you love. We ask this through Christ our Lord. Amen.

Pope Francis declared the Year of St Joseph, running from 8 December 2020 to 8 December 2021. This is a rare opportunity for us to focus on this great man who is often described as “standing in the shadows”. Joseph becomes our guide to visit the important moments of the life of Mary and the childhood of Jesus. Though operating in obscurity, Joseph leads us to a deeper understanding of Church, work, family, husband, fatherhood and prayer as we delve into some important aspects of his life. Every time we do we this have a refreshing encounter with who we are as Church in the world today. As this is also the Year of the Eucharist, Benediction forms an integral part of our devotions.

This year is an invitation by Pope Francis to celebrate St Joseph. It is an opportunity that the Church and the faithful should appropriate fully. 

Fr Rui Henriques presents the fifth of the monthly reflections. It is titled: St Joseph the Husband of Mary and will be livestreamed to Good Shepherd Bothasig YouTube channel on 6 July 2021 from 7.00 pm-7.30 pm. 

The livestream link is: https://www.youtube.com/channel/UCnj6J2Sc_dW058_zPCSA4zw

It has been announced that with effect from 13:00 today, 1st July 2021, the 50+ age group may register to be vaccinated against Covid 19.

Archbishop Stephen Brislin offers his prayer and reflection for the people of the Archdiocese of Cape Town for today, Wednesday 30 June 2021, during this time of the coronavirus pandemic. It is also available on the Archdiocese of Cape Town’s Facebook page and YouTube channel. Please also see below the text of his reflection, primarily for the deaf.

Peace and blessings to all of you. On Monday I had my second shot of the Pfizer vaccine. It was an easy and efficient process and the staff were extraordinarily helpful and caring. I hope that, it you are over 60, you are registered and that you will have the vaccine. It is really important for all of us to do so. Thank you for joining me for this reflection. The love of Jesus, as his Sacred Heart reminds us, is a liberating love that frees us from fear, sin and eternal death. In the Gospel Reading of today’s Mass (Matthew 8:28-34), we hear the remarkable account of the two demoniacs who recognized Jesus and asked him “What have you to do with us?” They requested that if he was to cast them out that it be into a herd of pigs. He acceded to their request and the pigs rushed into the water and drowned. This is what happened next:

The herdsmen fled, and going into the city they told everything, and what had happened to the demoniacs, and behold, all the city came out to meet Jesus; and when they saw him, they begged him to leave their neighbourhood.

Let us pray:

All powerful God, cast far from us everything that binds us and prevents us from following your Son, Jesus, with a fully free and generous heart.  We make this prayer, through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, God for ever and ever, amen.

This event of the casting out of these demons is remarkable for a number of reasons. The demons recognize Jesus and his power – in many other situations those who encountered Jesus did not recognize him for who he was. It is the demons who address Jesus directly and they raise the issue of being cast out – in most other miracles it is the afflicted person who pleads for healing, or others who intercede on the person’s behalf. But that is not the case in this miracle. The demons make the cryptic comment, have you come to torment us before our time? Presumably, the forces of evil believe that they have full sway on earth until the end of time. Then, the demons are brave enough to make a request of Jesus – that they be cast into the herd of swine – and, surprisingly, he grants what they ask. One may well feel sorry for the pigs that then embarked on a mass suicide and, indeed, for their owners who could not have been too pleased about the loss of their herd. And what were pigs doing there in the first place? They were considered to be unclean animals and their meat not to be touched.

Most remarkable was the response of the citizens of that city. They came out en masse and were united in begging Jesus to leave their neighbourhood. There was not a word of gratitude that the two demoniacs – who were so fierce that nobody could pass their residence in the tombs where they lived among he dead – were liberated from the demonic power and, presumably, everyone would now be free to pass there without fear.

And yet, their desire to get rid of Jesus is understandable in a way. In ch 8 of Matthew’s Gospel, this miracle is in the context of a variety of miracles: Jesus cured a leper, he healed the centurion’s servant and Peter’s mother-in-law, there were a number of other healings and casting out of devils without any details given. He had calmed the storm at sea in response to his disciples’ plea “save us, Lord, we are going down”. All these miracles demonstrate the enormous power of Jesus. He had power over what is unclean, he has power over disease, he commands the winds and the sea and, yes, he has authority and power over evil and demons. He is “all powerful” over the world, the universe and the cosmos. We can surely understand that for these citizens to hear the account of such power was frightening. It is just a pity that they did not take time to get to know Jesus better, for they would have recognized that his power was the power of perfect love, gentleness and forgiveness.

Even for ourselves, Jesus can be frightening. The more we encounter him and allow his light to enter deeper into our being, the more we see ourselves as we are – and it is not always pleasant when the excuses, the rose-coloured spectacles and the images we have made for ourselves are stripped away. Perhaps our greatest fear, as we encounter Jesus more and more, is that we will have to change, to leave our comfort zones and the habits we have grown accustomed to and which make us feel safe and secure. It is no wonder that at times it is “safer” to relegate Jesus to be closed up in the tabernacle or to going to Mass on Sundays with a few prayers during the week. Among the miracles recounted in chapter 8 of St Matthew’s Gospel, Jesus warns his disciples that there is a cost to discipleship” “foxes have holes and the birds of the air have nests, but the Son of Man has nowhere to lay his head”, and “leave the dead to bury the dead”. Perhaps it is this innate fear of what Jesus may ask of us, and the changes he would like us to make in our lives that cause us to be reluctant at times to welcome him fully and unconditionally in our lives – it feels safer to say “thus far, Lord, and no further”.

When we recognize that there can be this frightening aspect to the encounter with Jesus, and we recognize that at times we can be fearful of what it means to belong to Christ, we need to reflect deeply on the dominant message of the Scriptures and what is so clearly visible in the life of Jesus: God is love. Our fears can only be overcome when we trust in what has been revealed to us – God is love, he wishes to embrace us with his love, he wants no harm to come to us, he longs for the sinner to return to him, he desires to make us whole and to share his life with us, he has prepared a place for us for there are “many rooms” in God’s house. God forgives the repentant, he heals the sick and broken-hearted, he is gentle to those who have been hurt. It is all summarized in those few words: God is love. When instinctively we wish to allow God to come into our lives only to a point defined by ourselves and to allow him to go no further, let us not be like the citizens of Gadara and ask him to leave. Rather, in trust, let us surrender to him and give our lives totally to him, so that we may be enveloped by his love and transformed more and more into his image. 

Let us now pray for God’s blessing:

The Lord be with you R/ And with your Spirit

Bow down for the blessing:

Almighty and compassionate God, look kindly on your people and free them from fear and anxiety, that they may trust you in all they say and do, knowing that you are with them at all times. Through Christ our Lord, amen

May Almighty God bless you, the Father and the Son and the Holy Spirit (+), amen.