Mariannhill Missionaries<\/em>order created by Trappist monks\nby Trappist monks sent to South Africa in 1880. Upon their arrival they went to what was called the \"Vicariate of the Eastern Cape\" (now Port Elizabeth) and two years later\nwhat was called the \"Vicariate of the Eastern Cape\" (now Port Elizabeth) and two years later moved to what is now\ntwo years later they moved to what is now Mariannhill, near Durban. Within five\nyears it would become the largest Trappist abbey in the world. <\/p>\n\n\n\nDirected by Abbot Franz Pfanner\nby Abbot Franz Pfanner, they soon realized that the austere and ascetic life of the Trappist monks would not meet the needs of the local population.\nthe austere and ascetic life of the Trappist monks would not solve the needs of the local population, in particular the need for education of the black population.\nthe needs of the local population, particularly the need for education of the black population. They therefore founded schools\nand started various programs to equip young people with skills in carpentry, animal husbandry or\ncarpentry, animal husbandry or agriculture. In 1909 they separated from the Trappist order.\nTrappist order. The essential factor in their success in evangelization - the region surrounding\nregion surrounding Mariannhill now has the highest proportion of Catholics in the country - was to recognize the needs of their time.\nthe needs of their time; the response they offered became their mechanism of evangelization.\nof evangelization.<\/p>\n\n\n\n
At\nmy opinion, the most relevant thing is that the \"mission\" does not end. Its nature and characteristics may change\nits nature and characteristics, but the Church will always be missionary through Baptism.\nBaptism. Obstacles to the mission appear when there is no flexibility to adapt to the \"signs of the times\" and when we think\nto adapt to the \"signs of the times\" and when we think of past successes as the only way to \"be\npast successes as the only way to \"be Church\". The first missionaries - the congregations\ncongregations and many others - bore so much fruit because they responded to the needs of the people they served.\nthe needs of the people they served, such as the need for education or health and a deep spiritual hunger.\nhealth and a deep spiritual hunger. These were their \"entry points\nin the proclamation of the Gospel. Congregations like the Scalabrinians continue to evangelize because they see the needs of the people they serve.\nevangelizing because they see the needs of the people; in their case, of migrants, refugees and seafarers.\nmigrants, refugees and seafarers.<\/p>\n\n\n\n
One\none of the greatest dangers to evangelization is to be satisfied with what has worked in the past and lack the dynamism\nwhat worked in the past and lacking the dynamism necessary to understand and appreciate a changing world, without having the courage to \"put out into the deep\" in a sea that is changing.\na changing world, without having the courage to \"put out into the deep\" in a sea that can be unsafe and hostile.\nand hostile sea. Some \"signs of the times\" pose a great challenge: sexual abuse of minors by clergy.\nsexual abuse of minors by clerics, migration and refugees,\nsecularization, life issues. The missionary challenge is to accept\nthat these signs \"shape\" our ministry, and that we have to offer responses with concepts and words that make sense.\nand words that make sense to people, without diminishing or adulterating in any way the\ndiminish or adulterate the Gospel in any way.<\/p>\n\n\n\n
-Among Catholics, does any race or social sector predominate?<\/strong><\/p>\n\n\n\nThe\nChristianity represents about 80 % of the population. About 6.5 %\nare Catholics, or about 3.4 million people. The largest number of\nCatholics are found in the Zulu areas evangelized by the first brave missionaries of the local population, the Zulus.\nmissionaries of the local population, the Oblates and the Mariannhill missionaries. <\/p>\n\n\n\n
Approximately\n80 % of South African Catholics are \"black\"; about 300,000 are \"colored\" (i.e., mixed race); and about 300,000 are \"white\".\n(i.e., of mixed race); and about 300,000 are \"white\". Needless to say\nthat this racial classification is absurd, since any DNA test will show that each individual\nin each individual a wide range of ancestors. Perhaps the most important thing to note is\nthat the highest prevalence of Catholicism is among poor people: those who were once discriminated against and continue to struggle\ndiscriminated against and continue to struggle economically.<\/p>\n\n\n\n
-You have been an \"observer\" at the recent elections, the sixth since the end of apartheid and the second since Mandela's death.\nthe end of apartheid and the second since Mandela's death. Is the system born in 1994 consolidated?\nthe system born in 1994 consolidated?<\/strong><\/p>\n\n\n\nI have\nbeen an election observer on several occasions, at different levels. The last\nelections -for the national government- have been different, in the sense that, for the first time since 1994\nthat for the first time since 1994 it seemed that they could be overshadowed by political violence.\npolitical violence. There has been plenty of it in KwaZulu-Natal, and strangely enough, mostly among members of the ruling party, more\nbetween members of the ruling party, rather than between different political parties.\ndifferent political parties. There were persistent rumors that violence could even block them in some places.\nblock them in some places. This did not happen. There were difficulties - such as an alleged\nalleged \"double voting\" in some places - but they went smoothly, peacefully and with good humor.\nand in good humor.<\/p>\n\n\n\n
No\nI have no doubt that they were free and fair, and that the result reflects the will of the majority of voters.\nwill of the majority of the voters. I was an observer in the Cape Town area\nCape Town area, along with leaders of other religions, and we focused particularly on the polling stations that could be problematic, including the one at the\npolling stations that could be problematic, including the one at Pollsmoor Prison.\nPollsmoor Prison. Apart from minor irregularities (such as one polling station that opened late) everything went well.\nlate opening) everything went well. There is no doubt that democracy is maturing in South Africa.\nSouth Africa. We have freedom of speech and association, a free press and separation of powers, with checks and balances.\nseparation of powers, with mutual checks and balances. Informed readers\ninformed readers will know that we have been rocked by numerous corruption scandals, but these are being\ncorruption scandals, but they are being investigated: the Zondo Commission is investigating the corruption case\nthe corruption case known as \"State Capture\". The judiciary is free\nand it works. <\/p>\n\n\n\n
Even\nWe cannot consider ourselves satisfied, however, because it is evident that some want to undermine and \"appropriate\" the democratic processes.\nwant to undermine and \"appropriate\" democratic processes. It is a \"battle\nIt is a \"battle royal\" that is being fought primarily between factions of the ruling party, and it will require determination and courage to overcome the forces that seem bent on destroying the democratic processes.\ndetermination and courage will be required to overcome the forces that seem bent on destroying democracy and using it in the service of the ruling party.\ndemocracy and use it in the service of their selfishness and greed.<\/p>\n\n\n\n
A\nHaving said that, I think there is still a lot of work ahead to educate people on democracy, which means more than just voting every five years.\npeople in democracy, which means more than just voting every five years.\nyears. An important part is active participation in civic life and the ability to hold leaders accountable.\nand the possibility of holding leaders accountable: perhaps that is what we need to continue to strengthen\nto continue to strengthen the political education of the people.<\/p>\n\n\n\n
Although\nthe system of racial discrimination has disappeared, there are still tensions. The\npeople tend to associate and deal with those who are similar to them, especially in terms of race.\nrace. It is also true that the huge rift between the rich and the poor in South Africa means that we can hardly say we can\nand the poor in South Africa means that we can hardly call ourselves \"one people\".\npeople. If we do not reform the economy to make the situation more equitable, the future will\nthe future will be uncertain and there could be growing frustration and violence.\nfrustration and violence. There is an atmosphere of anger and hopelessness,\ncorruption and the lack of clear projects are weighing heavily. The economic\nThe economic situation is very serious: about a third of public spending goes to pay off the debt.\nthe debt. State-owned companies (such as Eskom, our electricity supplier) are heavily indebted and have\nare heavily indebted, and have been mismanaged and dangerously mismanaged.\nThe current situation is unsustainable. There is a widespread impression (which\nis largely true) that most of the wealth is still in the hands of whites, and the\nin the hands of whites; and this prevents us from healing our racial past. The\nfact is that millions of black people remain in poverty.<\/p>\n\n\n\n
-What is the Church's contribution to the process of forgiveness and reconciliation?\nreconciliation? <\/strong><\/p>\n\n\n\nThe Truth and Reconciliation\nThe Truth and Reconciliation Commission (TRC), which was set up by the government of national unity after the 1994 democratic elections\nthe government of national unity after the democratic elections of 1994, sought to bring healing and reconciliation to the aftermath of apartheid,\nsought to bring healing and reconciliation to the aftermath of apartheid. It offered\nthose who had intervened in politics and committed human rights abuses during the freedom struggle\nthe opportunity to acknowledge their actions, in which case they could be granted amnesty,\nin which case they could be amnestied for their crimes; and it provided for the possibility of compensation for the victims or their families.\ncompensation for victims or their families in certain cases. The TRC was\na great success, an essential factor in the transition to a full and free democracy.\ndemocracy. Politically, it allowed the country to move forward, and it provided information to many people who did not know what had happened to them.\npeople who did not know what had happened to their loved ones. Unfortunately\nthere were also failures: few received compensation, many crimes went unanswered, and, unfortunately\ncrimes went unanswered and, despite the political breakthrough, it was ineffective in healing relationships.\nin healing relationships across color lines.<\/p>\n\n\n\n
A\ngreat task of the Church is to continue to promote and deepen healing and reconciliation.\nreconciliation. To that end, during Lent of 2018 the Church initiated a\nprogram of reflection on the pervasiveness of racism and took it around the country.\ncountry. Racial discrimination is no longer in the laws, but racism remains a real problem.\na real problem. The goal of the Lenten program was to become a listening exercise, and a listening\nand participants were asked to avoid justifications in order to understand the pain of racism.\njustifications, in order to understand the pain and perspectives of others. It is\nClearly, a program cannot erase the depth of racial attitudes that our country has experienced for nearly 400 years.\nthat our country has experienced for nearly 400 years. That is why the Church in\nSouth Africa recognizes that healing racial divisions is an inescapable part of its mission, as the Church in South Africa recognizes\nthe Pastoral Plan approved by the bishops at their recent plenary session in August 2019.\nAugust 2019 plenary session, after many years of intense work. <\/p>\n\n\n\n
By\nSo: yes, there is still racism in our country. In view of our colonial and apartheid past\ncolonial and apartheid past, I would be surprised if that were not the case. But there have been\ngreat strides forward in the normalization of society, and by and large people are respectful and courteous to\npeople are generally respectful and courteous to each other. <\/p>\n\n\n\n
Without\nHowever, there are two important issues in this context. The first is to recognize\nthat some are using racial rhetoric to their own advantage and to advance their cause, especially populist movements.\ntheir cause, especially populist movements. Similarly, others have used and continue to use it to\nhave used and continue to use it to divert attention from their own actions and crimes, especially corruption.\nactions and crimes, especially corruption. Such rhetoric is disturbing and dangerous.\ndangerous. In the world of the media it is now much easier to inflame emotions and manipulate the conditions to do so.\nto inflame emotions and manipulate the conditions that allow them to do so. <\/p>\n\n\n\n
The\nsecond issue is this question: what kind of unit do we want? In many\ncountries where different cultures live closely together, people work or shop together, but when they get home\ngo shopping together, but when they get home they often live in neighborhoods where there are people of their own culture and prefer to limit their dealings with them.\nwhere there are people from their own culture and prefer to limit their social intercourse to them.\nDoes this reflect an imperfect unity, or can we live with differences in culture and cultural practices, sharing\nculture and cultural practices, while sharing the conviction that we have a common destiny and need each other.\nwe have a common destiny and need each other? <\/p>\n\n\n\n
This\naffects the life of the Church. A simple example: during apartheid, different races had to live in demarcated areas.\ndifferent races had to live in demarcated areas. As a result, it was usual for a parish to have\nparish would have several parish churches in different racial areas: one church in the white area, one in the\none church in the white area, one in the colored area and one in the black area.\nthe black area. Today, of course, everyone is free to go to the church of their choice,\nbut there are still separate churches that allow for differences in the expression of faith.\nof faith. I think that people should have the possibility to pray in their own language, to sing music of their own language, to sing music of their own language.\nmusic of their own culture and to celebrate in cultural concepts that are meaningful to them and serve them.\nthat are meaningful to them and serve to deepen their faith.\nparish pastoral council, an economic council, etc., and the three parties come together for important feasts such as the\nimportant feasts such as First Communions, Confirmations or family days.\nCan unity be built on these lines? Is this the best, most appropriate answer?\nthe best response, the most appropriate in the post-apartheid era? Should we move towards a liturgical expression and a\nmove towards a jointly agreed upon liturgical expression and type of identity,\nor should we continue to allow diversity, trying not to let it become exclusivity?\nexclusivity? These are some of the questions we face.<\/p>\n\n\n\n
-In the years of your term as president of the Bishops' Conference until 2018, there was a smooth relationship with the authorities,\nUntil 2018, there was fluidity in the relationship with the authorities. Is this still the case?<\/strong><\/p>\n\n\n\nAt\nIn general terms, relations between the Church and the government have become easier in the last few years.\neasier in the last few years. During my term as president of the\nConference I was privileged to participate in fruitful and productive meetings with the government.\nproductive meetings with the government. It seems that the civil authorities are\ninterested in developing that relationship, with the Catholic Church and with religious groups in general.\nreligious groups in general. We wish to continue to improve it, and at the same\nat the same time, we are aware of the political fluidity that South Africa is experiencing and the\nand the possibility of attempts to \"hijack\" the Church. From\nwe believe there have already been such attempts. That is why we will continue to try to\nto deepen our relationship with the civil authorities, but we will be cautious in such an approach.\nin such an approach. The new president of the Bishops' Conference, Msgr.\nAnton Sipuka, indicated in his opening address to the August plenary meeting of the bishops that he will continue this line of action.\nthat he will continue this line of action. In the near future he will meet with\nthe president of the country together with the leaders of the South African Council of Churches.<\/p>\n\n\n\n
-The Catholic Church in South Africa is part of the Council of Churches.\nAre you satisfied with the climate of ecumenical relations? And how are the\nrelations with Muslims?<\/strong><\/p>\n\n\n\nInterestingly\napartheid helped churches and religious groups to unite in the common struggle for the dignity of the people and for justice.\ncommon struggle for the dignity of the people and for justice. Even if it did not resolve doctrinal\ndoctrinal issues, this common cause allowed people of different denominations and religions to work together, to meet\ndenominations and religions to work together, to get to know each other and to develop professional\nprofessional relationships among the leaders. The exception was the Dutch Calvinist\nThe exception was the Dutch Calvinist Reformed Church, which was closely associated with the apartheid government in those years.\nthe apartheid government in those years; later, the leaders of that church appeared before the TRC.\nbefore the TRC (as did the Catholic Church) and expressed their deep regret for having given\nhaving given respectability and theological justification to apartheid. From that moment on, the relationship between the DRC and the\nrelationship between the DRC and the Catholic Church has deepened significantly, and we have a regular dialogue with the Catholic Church.\nsignificantly, and we have a regular dialogue. The Catholic Church is\nThe Catholic Church is also a full member of the South African Council of Churches,\nhere too the relationship is positive. We can never be fully satisfied\nsatisfied with these relationships, which can always improve, but it's a great blessing that the working relationship is\nblessing that the working relationship is so good. However, it will be necessary to\nHowever, it will also be necessary to enter into dialogue and debate about doctrinal differences, in order to improve our mutual understanding.\nto improve our understanding of each other.<\/p>\n\n\n\n
The relationship\nbetween the Church and Islam is interesting. Muslims are 2 % of the total population.\nof the total population. The first ones came to South Africa as slaves from the 16th century onwards, brought by the\n16th century, brought by the Dutch East India Company<\/em> from the east, especially\nespecially from Malaysia. They became part of the oppressed people alongside the indigenous South Africans, and that created ties between them.\nindigenous South Africans, and that created ties between them. For example, Muslims and\nMuslims and Christians still live together in good neighborliness in Cape Town,\nparticipate in each other's feasts and sufferings, and always try to help each other.\nto help each other. During Ramadan, it is customary for me to be invited to one of the mosques to address the Muslims.\nmosques to address the attendees. Extremism has been absent\namong Muslims in South Africa, although there are some signs in isolated cases.\nisolated cases. Unfortunately, some (few) attacks on mosques have been recorded,\nsometimes as a hate crime and other times perhaps at the hands of a rival Muslim faction.\nrival. Of course, these actions jeopardize peaceful coexistence and acceptance.\ncoexistence and acceptance.<\/p>\n\n\n\n-Pope Francis calls to care for migrants and refugees. How is this taking shape in South Africa?\nin South Africa?<\/strong><\/p>\n\n\n\nAs\nAs in almost all countries, the problem of refugees and migrants is a real pastoral concern.\npastoral concern. There is a movement of people around the world and, in my opinion, this movement cannot be stopped,\nthis movement cannot be stopped. We have to embrace it, accept it and manage it as best we can.\nas best we can. <\/p>\n\n\n\n
It is very\nsad, but in South Africa there have been some very serious xenophobic attacks on refugees or migrants.\nrefugees or migrants. Recently there have been attacks on foreign truck drivers in the KwaZulu-Natal area, in some cases with fatalities.\nin the KwaZulu-Natal area, in some cases with fatalities. Probably\nIt should also probably be said that most of these have been economically motivated, because some refugees open up\nrefugees open what is called spaza<\/em>small neighborhood stores that offer basic household\nand some local shopkeepers who feel threatened may have instigated violence against the refugees.\nmay have instigated violence against the refugees.<\/p>\n\n\n\nAs of\nSouth Africa has so far adopted a different approach to refugees than other countries.\nThere are no refugee camps, and the aim is to integrate them into local communities.\ncommunities. I think this is a very wise approach, but sometimes it makes them more vulnerable.\nvulnerable. It is worth noting that most of the xenophobic attacks have been against refugees from other African countries.\nagainst refugees from other African countries.<\/p>\n\n\n\n
The pastoral\napproach in Cape Town is to integrate migrants and refugees into their local parish community.\ntheir local parish community. At the same time, we know that their general and spiritual wellbeing requires that they\ntheir general and spiritual well-being requires that they be able to meet and pray in their own language. That is why at St. Francis\nSt. Francis parish celebrates Sunday Mass for Nigerians once a month, and there is a Sunday\nNigerians, and there is a mass in the cathedral for the Zimbawue people, or for the Syro-Malabar people at St. Clare.\nat St. Clare's. There are at least three Sunday Masses each month for French speakers,\nwho are the largest linguistic group of emigrants. We also have\nchaplaincies and Masses for the Korean, Polish, German, Italian, Portuguese, Dutch and Dutch\nPortuguese, Dutch and Malawian communities. These groups also have other occasions for prayer and\nprayer and meeting, but the general objective is to integrate them into the local parishes.\nlocal parishes. Once a year we celebrate the \"Festival of the Nations\", which brings together all the groups of the chapel.\nbrings together all the chaplaincy groups and anyone else who wishes to participate,\nto celebrate diversity and unity as gifts from God. The celebration of\nMass is followed by a common meal of the different nations and some cultural expression.\ncultural expression.<\/p>\n\n\n\n
-How does the Church in South Africa live the concern for poverty and care for the environment?\ncare of the environment? <\/strong><\/p>\n\n\n\nThe\n2016 plenary session of the regional Bishops' Conferences (IMBISA) in Maseru, Lesotho, was\n(Lesotho) had as its main theme the implementation of the Laudato Si<\/em> in the\nnine countries covered by IMBISA. Each bishops' conference designed its own\nits own plan of action to this end. The South African Catholic Bishops' Conference\nSouth African Catholic Bishops' Conference (SACBC) is now carrying out an evaluation of what has been achieved in this regard.\nin this regard. <\/p>\n\n\n\nAt\nCape Town the primary focus has been on water, due to the extremely severe drought\nwe have suffered from 2015 to mid-2018. The metropolis of Cape Town\nof Cape Town, home to more than 4 million people, was on the verge of running out of water as the\nwater as the population stockpiled it for what was called \"day zero\" when taps would run dry.\nwhen the taps would run dry. Provincial authorities imposed severe water\nsevere water restrictions, such as two-minute showers, and succeeded in motivating people to reduce\nmotivated the population to reduce water consumption by more than half.\nThere was a great deal of awareness of the need for water, and this led to an overt change in behavior.\nled to a clear change in behavior. The Church took an active part with\nits proclamation of the teaching of Laudato Si<\/em> and encouraging behavioral change, and\nand also paved the way for practical ways to conserve water, such as the installation of 5,000-liter tanks in parishes to retain\nthe installation of 5,000-liter tanks in parishes to retain rainwater or the use of already used water in household appliances.\nwater or the use of already used water in household appliances.\nThe SACBC has also succeeded in having \"Creation Sunday\" celebrated in\nSeptember and is preceded by a novena of preparation centered on the gift of the earth.\nthe earth. Much more needs to be done, but I believe that Catholics are now more aware that we need to be concerned about the gift of the earth.\nthat we need to be concerned about the earth, and not only for practical reasons, but also for theological reasons.\npractical reasons, but also for theological and spiritual motivations.<\/p>\n\n\n\nThe\nPope Francis has closely linked poverty with care for the environment, noting that it is almost always the poor who suffer most from environmental damage.\nthe environment, noting that it is almost always the poor who suffer most from environmental damage.\nenvironmental damage. As I have already emphasized, South Africa is afflicted by poverty. The\nofficial unemployment figure has risen to 29 % of the potential workforce, but in reality it is much higher.\nis actually much higher. According to Statistics South Africa, more than\n53 % of the population is living in poverty (about 30 million people), if we take the upper limit of the poverty rate as the\n992 rand ($67) per month as the upper limit of the poverty rate.\nSuch a high incidence of poverty is of great concern, because it affects the dignity of the\ndignity of the human person, increases the likelihood of violence, leads young people to frustration and frustration.\nto frustration and opens the door to the injustice of inequality.\nIn the latter stages of my presidency of the SACBC, and the new president has\nthe new president has taken over, I invited dialogue on a new economic system that can address the enormous imbalances and that\nthat can address the huge imbalances and allow South Africa's wealth to be shared by all its people.\nSouth Africa's wealth to be shared by all its people. In this context, it is also important for the Church to give hope, so that people do not\nhope, so that people do not enter into a cycle of despair: things do not have to go on as they are.\nthings do not have to stay the way they are; there are possibilities to address the major problems; and we will continue to motivate and motivate\nproblems; and we will continue to motivate and intervene with the public authorities.\nauthorities.<\/p>\n\n\n\n
There is\nIt is worth noting that many dioceses in our country have development programs to train young people in skills that enhance their\nto train young people in skills that improve their chances of finding employment.\nfind work. They do not focus only on \"hard\" skills (such as plumbing or the tourism industry), but also on \"soft\" skills.\nor the tourism industry), but also on \"soft\" skills, which enable them to engage in activities that focus on the\nactivities focused on relationships with other people, such as conflict management or interviewing behavior.\nconflict management or how to behave in a job interview. It is a drop in the ocean\nIt is a drop in the bucket compared to effective needs, but it relates to people's lives\npeople's lives and makes a difference to them.<\/p>\n\n\n\n
-Africans are characterized by a strong sense of family. What is the South African family like?\nSouth African family?<\/strong><\/p>\n\n\n\nHe is right\nAfricans place great value on the family, especially the extended family.\nfamily. Unfortunately, the family situation in South Africa is very serious. We\nWe are afflicted by the same disease as virtually every country in the world, but we also have our own particular fragility.\nbut we also have our own particular fragility. Research by the South African Institute of Race\nInstitute of Race Relations in 2011 found that only one-third of children in South Africa live and grow up with their two children.\nSouth Africa live and grow up with both parents. The majority (48 %) grow up with\nparents who are living but absent. 100,000 children grow up in child-headed households.\nhead is a child.<\/p>\n\n\n\n
There are\na variety of factors that explain this: the weakening of marriage and the family that affects most countries in the world\nmost countries in the world; our particular history of apartheid, which separated families by the labor\nhistory of apartheid, which separated families by the labor system of mass migration; the loss of life from the HIV\/AIDS pandemic\nmigration system; the loss of life due to the HIV\/AIDS pandemic; a major shift in the\nmajor shift in the valuation of sexual morality, etc. It would be wrong\nto think that this sad state of affairs affects only one sector of society: all spheres are affected.\nsociety: all spheres are affected.<\/p>\n\n\n\n
With\noften the poor have to make trade-offs to support the family.\nA father may leave his son or daughter in the care of relatives to look for work elsewhere.\nto look for work elsewhere. Most people value the family, which, as we know, is the basic cell of society and of the family.\nmost people value the family which, as we know, is the basic cell of society and of the Church. Marriage and the\nand family are one of the central areas of the recently developed SACBC Pastoral Plan.\nplan. I quote: \"The parish can help parents and families in their daily struggles as well as in special situations.\nin their daily struggles as well as in special situations: single-parent homes, divorce, widowhood and orphanhood,\ndivorce, widowhood and orphanhood. Those who need help attending to responsibilities in their extended family, as well as\nextended family, as well as the expectations of culture and tradition, can also find help in the parish and the\nand in the diocese... The parish Pastoral Council is to identify and work with\nThe parish Pastoral Council is to identify and work with organizations and movements in the Church that support family life.\nthat support family life.<\/em><\/p>\n\n\n\n-In this context, are there vocations to the priesthood\nvocations to the priesthood and religious life?<\/strong><\/p>\n\n\n\nAt\nrecent years there has been an increase in the number of young men giving themselves to the diocesan priesthood.\ndiocesan priesthood. Religious orders, especially those of nuns, have\nreligious orders, especially those of nuns, have seen a drop in vocations, and are striving to attract South Africans to religious life.\nto attract South Africans to religious life. Many of the formation houses for religious\nfor religious have vocations from nearby countries, such as Zimbabwe, Zambia, Malawi, etc., and so on,\nMalawi, etc., but few South African vocations. In some orders there are\nsigns of a change, but it is rather slow. <\/p>\n\n\n\n
There are\nThere are several reasons for this drop in vocations in South Africa. First, of course, families\nfamilies are having fewer children, and so they are more interested in having their children continue the family line or support the parents in the family line.\nthe children to carry on the family line or to support the parents in old age and provide for the other siblings.\nand support the other siblings. In reality, the freedom won in 1994 gave way to unrealistic expectations.\nin 1994 gave way to unrealistic expectations about economic opportunities and personal advancement.\npersonal advancement. <\/p>\n\n\n\n
There are\nnew challenges for the formation of priests and religious. In the past, it could be assumed\nthat almost all vocations came from stable, believing families. But, as I\nI have said, family life in South Africa is suffering, and children are also growing up in single-parent or broken\nin single-parent or broken families, or even in abusive families,\nand they grow up with the trauma of violence. In addition, children in South Africa are exposed\nto pornography and active sexuality from an early age, and there are essential aspects that need to be taken into account.\nThere are essential aspects that need to be taken into account in the formation of priests and religious.\nreligious.<\/p>\n\n\n\n
-The patroness of Cape Town is Our Lady of the Flight into Egypt, and the patroness of the country is the Assumption of Our Lady.\nHow is the piety and religious practice?\nreligious practice?<\/strong><\/strong><\/p>\n\n\n\nAt\nIn general, South Africans are a deeply spiritual people. Most belong to\nbelong to the \"African traditional churches\", which combine traditional and Christian beliefs.\ntraditional and Christian beliefs. There are many other churches and religions.\ndo not regularly \"practice\" their faith, in the sense of attending church services; and others are atheists.\nchurch services; and others are atheists or agnostics. <\/p>\n\n\n\n
Without\nHowever, there is a deep sense of transcendence, of the fact that we are created and that there is a living God.\ncreated and that there is a living God. In general, people are respectful of the faith as such, and of priests or pastors.\nand priests or pastors; many people pray without necessarily going to church.\nnecessarily go to church. In the Catholic Church, we estimate that\nregular attendance at Mass on Sundays in our parishes, at least in Cape Town, is 22 1\nCape Town, is 22 % of Catholics resident in the archdiocese. This\ndoes not mean that there is active resentment against the Church or a rejection of the faith.\nof the faith. It is usually apathy (\"there are other things to do\") or a consequence of a mistaken sacramental view of the Church.\nwrong sacramental vision of the Church, which leads to considering it important as soon as children are baptized.\nimportant when children are about to be baptized, or to make their First Communion or Confirmation, or when they are\nconfirmation, or when funerals are celebrated. The same is true today in many countries of the world.\nmany countries of the world.<\/p>\n\n\n\n
The\nCatholics in South Africa have a great love for St. Mary and, as she says, we have entrusted ourselves to Mary\nentrusted to Mary Assumed into Heaven as our patroness. The Archdiocese\nof Cape Town was entrusted from the beginning to Our Lady of the Flight to Egypt, perceiving a unity\nEgypt, perceiving a unity between the southernmost tip, in South Africa, and the faraway country of Egypt, in the far south.\nthe far country of Egypt in the north. This not only gives us a sense of\nof unity with our African brothers and sisters and of our community with this great continent, but it\nthis great continent, but it also serves as a reminder that the Lord Jesus, with Mary and Joseph, set foot on the\nMary and Joseph, set foot on African soil, that they found refuge and a welcome in Africa, that Africa was for them\nin Africa, that Africa was for them a place of safety. For many South Africans\nthe rosary is a powerful prayer, and it is interesting to know that it is not just for Catholics.\nCatholics. Some from other denominations buy the rosary perhaps as a symbol of the protection it can bring them.\nsymbol of the protection it can bring them, but increasingly because they want to learn how to pray it.\nto pray it.<\/p>\n\n\n\n
-What are the priorities of the Episcopal Conference at this stage? <\/strong><\/p>\n\n\n\nAt\nhis opening plenary address in August 2019, Bishop Sipuka continued and deepened\ncontinued and deepened a number of issues that the bishops have been working on.\nThe overall theme of the plenary has been the safeguarding of children, and Bishop Sipuka\nSipuka gave a detailed report on the February meeting in Rome of the presidents of the bishops' conferences with the bishops.\nSipuka gave a detailed report on the February meeting in Rome of the presidents of the bishops' conferences with the Holy Father. Sexual abuse has been a tragedy in the Church\ntragedy in the Church, and we are deeply ashamed that it has happened and the way it has been handled.\nand the way it has been handled - and covered up - by some bishops. We recognize\nthe damage that this human sinfulness has done to the mission of Christ, and we are committed to ensuring that the Church is\nWe are committed to ensuring that the Church is a safe place for children.\nchildren. We have spent time studying the document Vos Estis Lux Mundi<\/em>\nand its practical application in the field of our conference.<\/p>\n\n\n\nOn\nthe socio-economic and political situation in South Africa, Bishop Sipuka spoke of the need to put an end to the increasing violence.\nBishop Sipuka spoke of the need to put an end to the increasing violence,\ncorruption and the need for a new economic order. The Church will continue to\nthese priorities.<\/p>\n\n\n\n
Through\nthe bishops approved the new Pastoral Plan for Southern Africa.\nAfrica. It began to be drawn up after many consultations over several years, and the first draft\nfollowed the appointment of a task force in May 2017. The vision of the\nplan is. \"To evangelize the community by serving God, humanity and all of creation\".\nall of creation\".<\/em>. The mission statement, which summarizes its objectives, is:\n\"We, the Church, the family of God in Southern Africa, commit ourselves to work with others for the good of all, responding to the cry of the poor and the poorest.\nto work with others for the good of all, responding to the cry of the poor and the cry of the earth, through worship\nthe cry of the poor and the cry of the earth, through worship, proclamation of God's Word, formation, public presence\nof God, formation, public presence, human development and care for creation.\ncreation.\"<\/em>.<\/p>\n\n\n\nThe\neight central areas are the points that we have touched on throughout this interview: 1) evangelization\ninterview: 1) evangelization; 2) the formation and empowerment of the laity; 3) the life and ministry of priests and deacons; 4) the formation and empowerment of priests and\n3) the life and ministry of priests and deacons; 4) marriage and the family; 5) youth; 6) justice, justice, peace and justice\nand the family; 5) youth; 6) justice, peace and non-violence; 7) healing and healing\nviolence; 7) healing and reconciliation; 8) care for creation and the environment.\n8) care for creation and the environment. From these will come the impetus for the Church's evangelizing and pastoral efforts in the future.\npastoral efforts of the Church in the future.<\/p>","protected":false},"excerpt":{"rendered":"
Indica tambi\u00e9n el papel que la Iglesia tuvo y tiene en la superaci\u00f3n de las consecuencias del \u201capartheid\u201d, y los retos actuales, de la mano del Plan pastoral recientemente aprobado por los obispos. -Hace 200 a\u00f1os se cre\u00f3 el \u201cVicariato apost\u00f3lico del Cabo de Buena Esperanza\u201d. Pero la fe cat\u00f3lica est\u00e1 presente en Sud\u00e1frica desde […]<\/p>\n","protected":false},"author":3299,"featured_media":6430,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[36],"tags":[],"class_list":["post-4450","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-actualidad"],"yoast_head":"\n
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