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The Southern Cross, October 24 to October 30, 2018
LEADER PAGE LETTERS TO THE EDITOR
Editor: Günther Simmermacher
How to do Halloween
O
VER the next couple of weeks, many South Africans, especially the young, will plan activities that mark two foreign days of festivities. Both should concern Catholics. On November 5, fireworks will be let off in many places to mark Guy Fawkes Day, a British celebration that marks the foiled coup against the English crown by Catholic conspirators in 1605, which was followed by more than two centuries of persecution of and discrimination against Catholics. When the popular poem asks us to “remember the fifth of November”, Catholics must know also that it calls for “A rope, a rope, to hang the Pope…and a jolly good fire to burn him”—an anti-Catholic polemic which is still enacted in effigy in the English town of Lewes. (A racist tradition of wearing blackface and nose rings in reference to the amaZulu was reluctantly discontinued in Lewes last year following protests by a Zulu dance troupe!) Those who burn their fireworks on November 5 will likely expend little thought on the politics of the early 17th century, nor on the blood of Catholics that flowed in the wake of the so-called Gunpowder Plot, nor on the bizarre traditions of an obscure town in England. Nonetheless, Catholics should be aware of what they are “celebrating” on November 5. The same applies to the celebration of Halloween, which is becoming a tradition in South Africa and many other countries, thanks to the hegemony of US culture. Halloween has its origins in the Catholic faith, deriving its name from “All Hallows’ Evening”, which incorporated the archaic English term for All Saints (in the old reckoning, a feast day began with sunset the evening before). The nature of the celebrations, with the spooky costumes and trick-and-treating, has changed over the years, to the point that Halloween is now very much a secular affair. But even the grim elements of Halloween have Christian roots. Symbols such as skulls and scythes were once used to remind the faithful of their in-
evitable death and judgment, raising the question of whether they were destined for heaven or hell. Today these symbols are used not to remind us of our mortality—with the attendant reminder to be prepared at any time for our judgment—but for merriment. The ghoulish costumes may give the appearance of celebrating death and even evil, which would be a reversal of the original meaning of Halloween, or All Saints, which celebrates virtue and everlasting life. Naturally, we must be wary of any Halloween activities or symbols that glamourise or normalise the occult. Even so, we must not be curmudgeonly about Halloween. It is a time of innocent amusement for many people, and if it is celebrated in a good spirit— and due vigilance to the obvious hazards in letting children go from house to house in the pursuit for sweets—then one should not object to that. Indeed, in Catholic families where members wish to participate in Halloween events, it can become a teaching moment by incorporating in the celebrations the proper devotions for the feasts of All Saints and All Souls. One can even combine the two. The skeleton outfits and fake cobwebs could make way for positive costumes and symbols. For example, one could dress up as a favourite saint— since, after all, Halloween has its origins in the celebration of the saints. By subverting the subversion of the feast, we can reclaim it, at least among ourselves. In doing so, we shine the light of Christian discipleship into the murkiness of temporal pursuits. On the feast of All Saints we celebrate the defeat of death, which was won through Christ’s sacrifice. For Catholics and all Christians, this consciousness must infuse their participation in the temporal celebration of Halloween. And however we might mark Halloween (or don’t mark it at all), let the feast of All Saints be an occasion for us to celebrate the saints, whose examples give us hope for eternal life through Christ.
The Editor reserves the right to shorten or edit published letters. Letters below 300 words receive preference. Pseudonyms are acceptable only under special circumstances and at the Editor’s discretion. Name and address of the writer must be supplied. No anonymous letter will be considered.
Capitalism hurts women most M OST people in developed countries and many millions living in towns in developing countries are aware, or becoming aware now, of the damage global capitalism is inflicting on the majority of human beings and on the earth. This damage includes the deepening of poverty, the increasing number of poor people, and the greed with which transnational companies, such as Wilmar and Monsanto, are destroying our natural resources, for example, palm forests, soil and water. Women are also increasingly victims of capitalism. The leading principle of capitalism is to use whatever means to grow the market, and this has led to a loss of human dignity. It has turned people—especially the least powerful, such as women and children—into merchandise that can be traded; human trafficking and the cruelty it inflicts is on the increase. Despite our efforts as a human community to grow, our societies are still patriarchal, and it is therefore women who are especially affected
Clear answers now on SA abuse
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HE case of a Jesuit priest’s sexual abuse of William Segodisho in the late 1980s (October 27), which both the order and the priest himself have acknowledged to be true, raises some serious questions for the local Church—through the bishops’ conference or the Johannesburg archdiocese. 1. Was the Church aware of this alleged sexual abuse by Fr Bill McCurtain? 2. If so, what action was taken? 3. If so, what support was given to Mr Segodisho? And key for the British Jesuit province: Was Fr McCurtain sent back to Britain to avoid harming the local Church or the order? This case, which now has nationwide coverage, needs to be addressed by the Catholic Church with a clear statement on what was known and what actions were taken. The worldwide reports of sexual abuse cases and their cover-ups have plunged the Church into perhaps the most serious crisis since the Reformation, and must be addressed at all levels. Mervyn Pollitt, Waterfall, KZN
Zimbabwe ruling will burden SA
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OUTH Africa will bear the “Zimbabwean Burden”, when many Zimbabweans living in South Africa
and humiliated by capitalism. They unknowingly support the capitalist system, as largely underpaid workers in production in industry, commerce and agriculture—and as major consumers. But women, by changing their behaviour and availability regarding capitalist scheming, also have the power to help change the system. Most advertising is aimed at women, to persuade them to buy goods that do not help them as persons but claim to help them to respond to the wishes and expectations of men. This makes women spend more time on shopping for unnecessary goods than on meeting with others to find solutions to the problems of our time, or on their personal spiritual and intellectual development. The market promises peace of mind and self-realisation through consumption; and supermarkets are, through music, layout and advertising, becoming the churches of the consumer. In capitalist thinking, development does not consist of genuine Opinions expressed in The Southern Cross, especially in letters to the Editor, do not necessarily reflect the views of the Editor or staff of the newspaper, or of the Catholic hierarchy. Letters can be sent to PO Box 2372, Cape Town 8000 or editor@scross.co.za or faxed to 021 465-3850
are left stateless. The Zimbabwean government has moved to cancel citizenship of those living outside the country for five years who do not pay diaspora tax. This means an estimated million Zimbabweans in South Africa might become stateless. South Africa and countries such as Britain, Canada, New Zealand and Australia should resist such a policy as they will suffer the most, having to cater for the stateless people of Zimbabwe. Tapiwa Muskwe, London
Remove ‘Jewish sow’ sculpture
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HERE is a campaign, which I strongly support, to have an anti-Semitic bas-relief on Martin Luther’s church in Wittenberg, Germany, relocated. The stone image shows Jews suckling the teats of a sow as a rabbi looks intently under its leg and tail. The following is an edited version of an article in a newsletter I received in 2017 from the Evangelical Sisterhood of Mary, a Lutheran Christian group in Germany, which
human empowerment of all, but of more consumption and more consumers. This perpetuates oppressive relationships between men and women; with men consuming women and their bodies as sexual merchandise. The trade in women and girls, and lately also in very young children, for sexual exploitation has grown alarmingly. This trade, showing the close link between patriarchy and capitalism, has been designated by the United Nations as “the slavery of the 21st century”. Part of the background to this reality is the increasing depth and extent of women’s poverty, violence against them, and the exploitation of female sexuality as merchandise for entertainment, while yielding appreciable financial income. The challenge of Romans 12:2 is relevant to the present form of capitalism: “Do not model your behaviour on the contemporary world, but let the renewing of your minds transform you, so that you may discern for yourselves what is the will of God—what is good and acceptable and mature.” Sr Angelika Laub OP, Pretoria
is at the forefront of the campaign to have the sculpture relocated. “Over the past year, with the 500th anniversary of the Reformation, a new spiritual battleground has been Wittenberg, the town that for Churches worldwide epitomises Reformation theology. “High on the wall of the city church where Martin Luther preached is a sculpture with a very different message. “It represents a grave error in Church history, both Roman Catholic and Protestant, for the 700-year-old Judensau or ‘Jewish sow’ sculpture is not only malicious but also obscene. “On the outside of the church, God and his Chosen People are dishonoured by the sculpture. Inside, his praises are sung. A plaque in the paving stones nearby serves as a very inadequate countermeasure. “To this day, deep roots of Christian anti-Semitism remain: they have not been radically pulled out. Painfully aware that this is so, both Christians and Jews have campaigned tirelessly for the relocation of the sculpture. “There is a petition to relocate the sculpture and you can sign it at www.change.orig/p/relocate-thewittenberg-judensau “What an opportunity presents itself. Healing could be brought to wounded hearts among God’s Chosen People. And the joy in heaven would be great.” The “Jewish sow” must fall! Käthe Deutschmann, Cape Town
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