Vol 23 No 5 - 11-18 March 2012 - St Joseph`s Theological Institute

Networking Cedara
Volume 23
23, Number 5
12-18 March 2012
The Next Two Weeks at Cedara
Tuesday, 13 March: NO INSTITUTE LITURGY
Friday, 16 March:
Institute Patronal Feast (Institute Liturgy at 09h00 am
Raymond Mwangala OMI presiding—followed by a cup of tea in the
Hall)—NO LECTURES
Tuesday, 20 March: Institute Liturgy (5 pm, Stuart Bate OMI presiding)
Wed, 21 March:
Public Holiday—Human Rights Day—NO LECTURES
Friday, 23 March:
Lecture by Jan Jans (10.30 am: Auditorium)─Theme: “From Imposed
Order to Responsible Freedom: Key Developments in Moral Theology
between Vatican I and Vatican II.”
Staff Meanderings
Sue Rakoczy IHM will attend the Council meeting of the College of the Transfiguration, 13-14
March, Grahamstown.
Staff Publications
Since the end of last year three articles of Fr Paul Decock OMI have been published:
1. Origen's theological and mystical approach to the Scriptures in the introduction to his
commentary on John's Gospel. In die Skriflig 45:673-688. [Journal published by the Reformed
Theological Society of South Africa].
2. The transformative potential of the Apocalypse of John. Acta Theologica: Supplementum
15:183-199. [Journal the Theological Faculty of the University of the Free State]
3. Images of war and creation, of violence and non-violence in the Revelation of John. Pages
185-200 in Coping with violence in the New Testament. Edited by P. G. R. de Villiers & J. W.
van Henten. Leiden: Brill (Studies in Theology and Religion 16), 2012.
First Steve de Gruchy Memorial Lecture
The first Steve de Gruchy Memorial Lecture will be held on Thursday, 22 March at 19.30 in
the Denis Schreiner Lecture Theatre (the Main Science Lecture Theatre) on the main campus of
UKZN in Pietermaritzburg. At the time of his sudden and tragic death on 21 February 2010 Prof
de Gruchy was the head of the School of Religion and Theology at UKZN.
Rev Canon Professor Barney Pityana who is the Rector of the College of the Transfiguration in
Grahamstown, St Joseph’s exchange programme partner, will speak on “Theologies in Dialogue:
Of What Relevance to South Africa.” All are welcome.
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Obituary
Obituary for Justin Ukpong
Prof Justin Ukpong was born on the 26th December 1940 in Ikot
Essen Oku, Etinan LGA, Akwa Ibom State, Nigeria. He died on
16th December, 2011, having been diagnosed with cancer a few
months previously. He passed away in his home hospital on the
eve of the 44th anniversary of his priestly ordination.
Justin Ukpong is one of the pioneers of African biblical
scholarship, having made a massive contribution at both a
methodological and an institutional level. His nearly two decades
of work as a New Testament scholar at the Catholic Institute of
West Africa, Port Harcourt, Nigeria not only established a
significant site for African biblical scholarship but also
contributed to the formation of numerous contextually committed intellectuals. For Justin
Ukpong broke the hegemonic hold that Euro-American ‘contextless’ biblical scholarship had on
much of the African continent, declaring that African contexts must become the subject of
biblical interpretation. Forging a way from within the dominant traditions of his own training,
Justin Ukpong invited other African biblical scholars to join him in constructing forms of biblical
scholarship that resonated with our African contexts and made a difference to the many millions
of Africans who read the Bible in African contexts yearning for social transformation.
Justin Ukpong was one of the first African biblical scholars to recognise the import of the
liberation of South Africa in 1994 for African biblical
scholarship. He understood that this was the moment in
which the religious-cultural contextual concerns of much of
West Africa, East Africa, and Central Africa might engage
more fully with the economic-political contextual concerns
of Southern Africa. In what was to be the last year of his
life, he was working at the University of KwaZulu-Natal in
South Africa on a book that would bring together his
reflections on what he called the ‘intercontextual’
dimensions of African biblical scholarship. This work, his
many other published works (including a number in SBL
publications), and the memories we share of our humble and
dedicated colleague will continue to nurture African biblical
scholarship.
Gerald West
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Obsession with Doomsday: A Waste of Time and Energy
One thing that will never end is speculation about the future. We
imagine and gossip about our hopes, our fears, our worries, our goals
and our possible demise. Throughout history, there have been
theories and predictions from many great minds about the end of the
world. Individuals have taken much time and effort building up
supporting evidence from religious texts, historical trends and
numerology about the end of the world. The majority of these
prophets have been wise enough to leave the date unspecified, presumably to avoid
embarrassment when the expected event fails to materialise. Others have put the date far into the
future, long after their corporeal bodies have return ed to dust. However, there are those few
brave souls, who are willing to stick their necks out, and give the world a date in the near future,
when they themselves will presumably still be around to either bask in the glow of glory, or
suffer the slings and arrows of outrageous fortune, should the cosmic plan go awry. These
predictions, unfortunately, have at times confused many devoted believers of various religions
and cults.
Speculation about the end of the world is not something that started yesterday. Many Christians
of the first generation we re intensely apocalyptic and believed that Christ’s second coming was
imminent.
At the dawn of the new millennium, Ugandans were shocked by a tragic end of a doomsday
prediction. After the world failed to end in December 1999, as predicted by the Movement for
Restoration of the Ten Commandments of God, hundreds of the sect’s followers were murdered.
Many of them were clubbed, strangled, hacked to death or poisoned. Trouble started when some
cult members who had been asked to sell their possessions and give the proceeds to the church
had apparently demanded their money back when a prediction that the world would end on
December 31, 1999 failed to come true. As a result, cult leaders decided to summarise the
lifespan of the dissenting and unruly cult members.
In the year 2006, members of the House of Yahweh, a religious sect in Kenya, braced themselves
for the doomsday warning issued by their spiritual leader Yisrayl Hawkins, who was based in the
United States. Kenyan followers of the House of Yahweh took seriously the words of their leader
and started building special shelters to protect themselves. The prophecy maintained that there
would be nuclear war which would bring a great deal of destruction. As a result there would be
three and a half years of great tribulation. In order to survive a doomsday scenario, House of
Yahweh followers were advised to eat properly and to build houses similar to a bunker in which
they would be able to hide and take refuge.
The 2011 prediction made by American Christian radio host Harold Camping stated that the
Rapture and Judgement Day would take place on the 21st of May, 2011 with the rapture sweeping
the globe, time zone by time zone. When the expected failed to occur, Camping feigned an error
and postponed the end of the world to October 21, 2011 which also, passed without the predicted
apocalypse. It was reported that many of Camping’s
followers sold their entire possessions and some
abandoned their jobs.
Now that we have just begun a new year, there is
speculation that 2012 is to be the end of the world,
based on the Mayan Calendar and other sources. The
reason is that the Mayan long count calendar ends in
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December 21, 2012 and so, some say that this date will mark the end of the world. If you are
reading this, know that you are living in one of the most interesting times.
The bottom line about all these predictions is that they have all been
wrong! The New Testament authors (Mathew, Mark, Luke, John, Paul,
Peter, James, Jude) all gave warnings about the deceivers that had, in
their time, already emerged and also about those that would come in the
future. Jesus war ns about false messiahs and false prophets who will
arise, and they will perform signs and wonders so great as to deceive the
believers. ‘There will be those who will say to you, “Look, there he is,”
or “Look, here he is.” Do not go off, do not run in pursuit.’ (Lk 17:23).
Believers should not preoccupy themselves with constructed
philosophies about the end of the world, but rather on the message that will free people from
sufferings of earthly existence. We should embrace tolerance at all times, caring for the welfare
and benefit of others, giving, sharing and being absolutely selfless in helping others to carry the
burden of suffering.
Jesus did tell us to stay alert and be prepared. However, he added that ‘of that day or hour, no one
knows, n either the angels in heaven, nor the Son, but only the Father.’ (Mk 13:32). So, why are
we so very worried about the end of the world? Let us hold on to the words of Jesus, ‘Take
Courage…do not be afraid!’ (Mt 14:27).
SamuelSamuel-Francis IMC
Was Jesus a Zealot?
The Zealots and the Sicarii, the Jewish sects of the Second Temple
period, were known for their radical ideas and militancy. As terrorist
movements, they were unwilling to live under the Roman occupation.
They firmly argued that Israel as a theocratic state coul d only be ruled
by God and not by a foreign power. Thus, they advocated and trained for
a guerrilla-style revolt against the foreigners─the Roman domination.
They multiplied terror and intimidation in order to frighten their
oppressors. Some writers think that Jesus was in favour of these sects,
that is why two of his disciples came from there: Simon the Zealot and
Judas Iscariot. The name Iscariot is derived from the Latin word for
dagger, sica. The Sicarii or daggermen worked closely with the zealots to fight against the
Roman domination. They also assassinated pro-Roman Jews.
Like the Zealots and the Sicarii, the Apostles were armed with knives and swords. During the
arrest of Jesus, ‘Simon Peter, who had a sword, drew it and struck the high priest’s slave, cutting
off his right ear. The servant name was Malchus.’ (Jn 18:10). Did Jesus support terrorism? Why
did he include two terrorists in his inner circle of disciples? Why did the apostles carry knives
and swords? Moreover, just like what happened to many Zealots and Sicarii, Jesus was crucified
because of sedition. Though Pilate did not find any reason to condemn him, the motive of his
condemnation was political: “Are you the king of the Jews?” (Mk 15:2).
However, we think it would be too simplistic if our arguments were to lead
us to conclusions such as: ‘Jesus was in favour of terrorism’ or ‘Jesus called
Simon the Zealot and Judas Iscariot to support his liberation movement.’
Carrying weapons (knives and swords) in Jesus’ society was normal. One
would carry weapons in order to protect themselves from attack or danger
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provoked either by human beings or wild beasts. Jesus was against violence. When Simon Peter
struck the high priest’s slave an d cut off his right ear, Jesus said to Peter: “Put your sword back
in its scabbard; am I not to drink the cup that the Father has given me?” (Jn 18:11). Jesus does
not agree with the Zealots and the Sicarii in their use of knives and swords to achieve the end. He
was not a terrorist! Who was he then?
Thomas Bang OMI
ExEx-SJTI Student, Gustave Ineza, writes from Oxford
Oxford
It is with warm greetings that I wish you all a happy new
academic year. I am Gustave Ineza OP, one of the students
who completed their studies (B.Th) in 2010 at SJTI. I am a
faithful reader of Networking Cedara and I remain grateful
to SJTI for its standard of education and professionalism.
It has been 15 months since I left SJTI and only 6 months
since I started my studies in Applied Theology (Masters
degree) at the University of Oxford (Blackfriars Hall:
www.bfriars.ox.ac.uk). The method used by the University
of Oxford to keep its reputation is the tutorial system. The
faculty fellows teach the undergraduate students and they
expect them to write essays in a weekly basis. Then the
student discusses the essay with the tutor for one hour. It is a
demanding way of learning than just going to attend the lectures. This system does not entertain
plagiarism and laziness. The approach is a little bit different for post-graduate students. My main
subjects are: (a) Doctrine, Con text and Practice (b) a paper on an experiential project with
theological reflection (c) Interfaith Dialogue (Islam─Christianity (d) Sociology of Religion and
(e) long written paper (dissertation).
I get to attend lectures and workshops organised by some of the famous scholars such as Dr.
Tariq Ramadan, Prof. Richard Dowkins, Prof. Deirdre N. McCloseky (a worldwide well-known
economist, historian and languages professor who transitioned from male to female in 1995), Dr
Akiti Al-Afifi and Dr George Pattison.
The University of Oxford being one of the leading academic institutions in the world, one would
obviously expect its students to be more open and free of any racial and religious prejudices. It is
mainly the case; however, one still encounters certain elements
of intolerance based on racial and religious discrimination. The
Catholic youths seem to be very conservative and less
interested with the ecu menical dialogue. This makes one look
weird if they present themselves as ‘liberal’ Catholics. Some
people appear friendly and kind as long as one does not
question their convictions.
I encourage SJTI students to carry on their learning with open
mind, tolerance and understanding towards people of other
faiths. Jesus wants us to live in harmony with the rest of humanity.
Gustave Noël Ineza
Ineza OP
The Laughter of God
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Reflecting on the story of fullness and growth of human beings, the laughter of God becomes the
bridge that shows what is in the heart of the Creator and the Creature. The gentle laughter of the
Creator fills the creature with some inner sense of awe and splendour. The laughter itself echoes
and radiates feelings of joy and happiness. The laughter of God is limitless; it springs from the
unknown zones and extends its graces to humanity as a whole. Its effect is felt in every heart that
longs for truth and genuine relationship with the creator. Harmony and coherence characterise
God’s laughter.
The laughter of God smiles and laughs at false identities that are constantly being expressed by
some individuals. False identities generate false images of humanity. They fabricate semi-gods
who unfortunately find satisfaction in themselves thus ignoring their true vocation of reliance on
the Creator. When the laughter of God laughs at what the Creature has tried and failed, it does not
condemn and abandon. It does not reject creature’s failures, but it gently orders the creature to
make an inward movement to re-discover the stem of their pomposity and false greatness. The
stem that embraces humility and non-judgemental spheres immediately makes a sharp u-turn and
becomes one of the powerful instruments of justice and peace. The creature gets freed from false
appetites of superiority complex.
This laughter inspires the potential of the creature. It recovers the creatures from their downfall.
God’s laughter rejuvenates creature’s voice, thought, reflection and ideals. Dwelling within this
reality needs pru dence and some effort to distinguish the real laughter from the artificial one.
The confidence that comes from the laughter of God points out to
higher levels of truth. In the quietness of the creature’s daily events,
stories of the warmth of God’s laughter are being written.
The laughter of God differs from our laughter. Our laughter brings
condemnation, mockery and death. The laughter of God brings
realisation and actualisation of humanity. It does not harbour
deceitful smiles and illusions. The laughter of God causes voices of
happiness to rise. It is in prayer that God’s laughter is made tangible.
Life is prayer and prayer is life. Each moment is the laughter of God
because it is all about happiness and enjoyment.
Munyaradzi Machau OMI
Are You Running the Comrades Marathon This Year?
If you are, this message is for you!
Cardinal Wilfrid Napier OFM is inviting runners taking part in this year’s Comrades Marathon
on 3 June, to make it a sponsored run for the Denis Hurley Centre in Durban. The idea came from
Thomas Daniels of Sacred Heart Parish, Woodlands, who will
be running his 17th Comrades this year, and has offered to do it
for the Hurley Centre.
The idea is that each Comrades runner who would like to
participate in the project will appeal to the members of their
family and friends, and parish/faith community to sponsor them.
All the proceeds will go to the Denis Hurley Centre.
Further information about this project and official sponsorship
forms can be obtained from the project organiser, Mark
Wardell, at markvwardell@gmail.com, 083 7895062 or from
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Jean-Marie at the Denis Hurley Centre Phone 031 3012240/ + 0725490338
ntajeanmarie@yahoo.com . Runners from other parts of South Africa as well as from other
countries are welcome to participate.
UKZN Critical Studies Forum presents
“Frank talk about race in the ‘new’ South Africa”
with
Steve Biko
and
Andile Mngxitama
Thursday 15 March, 12:30-2:30 pm Colin Webb Hall (Main campus, Pmb)
ALL WELCOME!
Queries: Philippa Kerr 033 260 5075 or kerrp@ukzn.ac.za
Networking Cedara
Editor:
Reporters:
Quinbert Kinunda MAfr
Sue Rakoczy IHM, Nyamadzawo Sibanda CMM
Samuel Francis IMC
Layout:
John Nhlanhla Mhlanga OMI,
Ernest D. Chimhowa OMI
Production and Distribution:
Ifeanyichukwu C. Elui SAC, Angel Bwalya OMI
Rose Nonkululeko Rubushe OFS
All articles must be submitted by Thursday afternoon
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