Report on IDC Conference: Vienna 2009

INTERNATIONAL DIACONATE CENTRE

VIENNA CONFERENCE 26 - 30 MARCH 2009

AFRICA DELEGATION REPORT

African Delegation

On the Wednesday 25th March 2009 the Southern Africa Delegation left from the O R Tambo International airport for Vienna. The Delegation was as follows:

Cardinal Wilfred Napier - Archdiocese of Durban, South Africa

Bishop Philipp Pöllitzer - Diocese of Keetmanshoop, Namibia & President of IDC IMBISA

Fr Christoph Eisentraunt - IDC member

Dcn Wally Adams - Archdiocese of Johannesburg, South Africa

Dcn Charles Dube - Archdiocese of Bulawayo, Zimbabwe

Dcn Tony de Freitas - Archdiocese of Durban, South Africa

Dcn Greg Garnie - Archdiocese of Johannesburg, South Africa

Dcn Joseph Matsheng - Diocese of Gabarone, Botswana

Dcn Eugene Tito - Archdiocese of Cape Town, South Africa

Apologies

Dcn Franziskus Ananias of the Diocese of Windhoek, Namibia was unable to attend the conference due to a medical condition that arose at the last minute.

Vote of Thanks

The funding for the Africa delegation to participate in the international conference was made available by sponsors via the IDC. We sincerely thank the sponsors for their generosity and support. We are truly grateful. During the conference we stayed at Pallotti Haus which is a twenty minute walk from the Conference Centre which was at Kardinal König Haus.

Program

The Conference began on the evening of Thursday 26th March 2009 and the theme of the Conference was, 'Diaconal Spirituality yesterday, today, tomorrow'. There were approximately 180 participants from 30 countries around the world. There were also representatives, Deaconess’ from the Lutheran Evangelical church.

The opening address was given by IDC president Dcn Rob Mascini. During the four day conference among the speaker's were Cardinal Wilfred Napier; Dcn Prof DDr. Klaus Kiessling, IDC Vice-president; Cardinal Oswald Gracias of Mumbai India who could not make it and sent Fr Gilbert Da Lima from the diocese of Mumbia to represent him.

Some of the topics given were:

1. Spirituality as a source of strength as we face global challenges.
2. How can the deacon of tomorrow live with greater Spirituality

The Conference was in more ways than one very inspiring and the group discussions covered topics that related to the deacon in various situations that are affecting the church community and society as a whole. The participants from Africa were put into one of the 12 discussion or work groups. However, it was group 9 that dealt with the theme of Deacons in Southern Africa and the fight against HIV/AIDS. This work group was chaired by Dcn Greg Garnie and Bishop Philipp Pöllitzer. It was four days of intense formal and informal talks, discussions and networking. The daily Mass was truly needed to carry us through the day.

Elections
On Friday 27^th March 2009 there was the election of a new IDC executive board made up of four people and eight delegates who will be responsible for the management and development of the IDC programs for the next four years. Dcn Greg Garnie was elected as one of the delegates. On Saturday 28^th March 2009 the new IDC board approved the co-option of Fr Gilbert da Lima of Mumbia, India and Dcn Charles Dube of Zimbabwe as additional delegates. The new IDC board is very representative of the universal church.

Tours
Important as the conference was, the Holy Mass at St Stephen Cathedral on Sunday 29^th March 2009, was the climax. This was concelebrated by Cardinal Christoph Schönborn, Cardinal Wilfred Napier and Bishop Philipp Pöllitzer. Despite this being the only cloudy and rainy day, there was no way the weather could dampen our spirits!!

From this Mass we went for lunch in downtown Vienna. Now who will ever forget the enjoyable half chicken and chips, not to mention the rolls! From the restaurant we boarded one of two buses and went on a sight seeing trip of the beautiful city of Vienna.

We visited a Cistercian Monastery, where the monks actually waited in order that we could participate in their afternoon prayer. What a privilege to just sit in the presence of the monks allowing one self to float on the wings of their prayers!

From there it was on to a wine village a light meal and extra special wine for us. I should say for those who enjoy a glass of good wine and song! Thereafter, we then returned to Pallotti Haus.


Africa Day Meeting
On Monday 30^th March 2009, the Africa delegation held an Africa day mini-conference. This conference dealt with the aspect of the IDC IMBISA formerly known as the IDCSAR. It covered constitutional and structural elements needed for the IDC IMBISA to function. The minutes of this meeting have been prepared and are available. In summary the following were elected to the executive committee of the IDC IMBISA:

Chairman - Dcn Greg Garnie
Vice-Chairmen - Dcn Charles Dube and Dcn Wally Adam
Secretary - To be co-opted
Treasurer - To be co-opted

Conclusion
All in all the entire experience was enriching, meaningful, well planned and well catered for. There was a well defined vision for the diaconate as a whole and for the Southern African diaconate in particular. We were able to draw on the universal experiences of deacons and to see the bigger picture of who we are as Permanent Deacons and the scope of our ministry. Most importantly this international conference revealed the need for deacons all over the world and in particular, Southern Africa to overcome the isolation from the universal experience and growth of the diaconate.

It could be seen that all deacons, irrespective of geographic location, can and must contribute to the universal study, development and identity of the Permanent Deacon.

Report Prepared By:
Dcn. Wally Adams
Vice-Chairman
IDC IMBISA

Report to the IDC Conference: Vienna 2009

INTERNATIONAL DIACONATE CENTRE: SOUTHERN AFRICA REGION

　

REPORT TO THE IDC: VIENNA 2009

Introduction
The IDCSAR was established in April 2008 on the occasion of the IDC International Conference held in Johannesburg, South Africa. An interim board was put in place initially consisting of Bishop Philipp Pöllitzer, President (Namibia); Deacon Greg Garnie, Coordinating Secretary (Zimbabwe / South Africa); members, Deacons Charles Dube (Zimbabwe) & Tony de Freitas (Durban).

Board Expansion
Subsequent to the conference and as per the mandate, four principal Deacons representing their specific territories were invited onto the interim board. They are: Deacons Wally Adams (Johannesburg), Eugene Tito (Capetown), Joseph Matsheng (Botswana) & Franziskus Ananias (Namibia).

Purpose of the IDCSAR
The concept of a regional networking group for Southern Africa was articulated in Germany in 2004 during an international diaconate conference before it became a reality in 2008 as already mentioned. Two key reasons for its establishment have been expressed:

1. The diaconate in Southern Africa consists of groupings of deacons in their various dioceses with little or no interaction at national, regional or international levels. In the main, deacons in our region have been isolated from the universal diaconate experience and the subsequent learning curve especially concerning the Theology and identity of the Deacon as developed since Vatican II. The image of an island comes to mind in this regard.
2. There are variations, from one diocese to the next, in the formation process and formation programs for applicants, aspirants and candidates to the Order of Permanent Deacon. Questions have arisen as to the scope, content, quantity and quality of academic, pastoral and spiritual formation that is deemed necessary for deacons to affectively fulfill their ministry and develop a strong sense of identity, distinct from the presbyterate and lay ministries. There also arises the question concerning tangible recognition of achievements in the three areas mentioned, which again vary from diocese to diocese. On one hand; certificates, diplomas and degrees are awarded via institutions such as T.E.E.C. and on the other; no formal recognition outside of ordination.

The IDCSAR as an association has, as its primary goal, the desire to develop a fraternal network of cooperation amongst deacons that serves to enrich and further this ministry in Southern Africa and be the link between the deacons of the region and the international fraternity. To this end the fledgling IDCSAR developed a working document to guide its undertaking.

St. Augustine College
The first point of business for the IDCSAR was to follow-up on the very fruitful discussions that took place during the Johannesburg conference between St. Augustine College, the IDC and the newly formed IDCSAR. A letter was submitted to the College formally requesting for the establishment of an Institute for the Permanent Diaconate to offer formation and on-going formation programs on a regional level. Subsequent to that request the College, through electronic mail and two meetings, affirmed their desire to see this shared vision come to fruition by 2010. It is envisaged that the formation and on-going formation programs will be run on an education-by-extension basis, with home based tutorials given several times a year. The College may pool the input and resources of several Catholic institutions to realize this goal e.g. the Jesuit institute, Lumco and the Catholic Bible society in Johannesburg as well as the Ogilvie institute in Aberdeen, Scotland.

IDCSAR Constitution
The second point of business was the establishment of a constitution which would give credibility, recognition & purpose to this diaconate association. Hopefully we will be able to move ahead with the planned objectives of the IDCSAR after this conference in the form we will have determined.

Networking
A significant milestone of the IDCSAR has been the establishment of a working network of representative deacons spanning the Southern African region. Communications have not been ideal but there has been a vast improvement in the past few months especially with Botswana and Namibia. The goal of a fraternal network bringing together deacons from the region with a shared vision for the Permanent Diaconate in the 21^st Century, is well and truly within reach. Yet to be established is a network that includes other IMBISA territories in our region e.g. Angola, Lesotho & Swaziland.

Resources
Thus far the IDCSAR has not dealt with the aspect of resources, with the exception of funding pertaining to this conference. The term resource refers in the main to finance, administration & personnel. The attendance to IDCSAR business has thus far been carried out on a voluntary, ad hoc basis. Going forward this will have to be addressed to ensure IDCSAR plans and objectives are always in focus and being worked on and towards with adequate resources on a regular basis. To this end St. Augustine College has offered the IDCSAR an office on the campus. This is a positive start and we are truly grateful for this generous offer and will hopefully take it up in the near future.

Diaconate Database
Turning to the Diaconate database, we have yet to establish this platform from which all deacons in the region can be communicated with. This database coupled with a user friendly website is a necessary tool in building a strong diaconate fraternity from where a cross pollination of ideas, experiences, knowledge and general information can enrich the diaconal ministry and especially the diaconal identity.

Conclusion
In conclusion I wish to thank Bishop Pöllitzer & my fellow board members for the spirit of cooperation in the work we have undertaken in the past year. A special thanks to Fr. Christoph for his mentorship. We are ever indebted & grateful for the generosity of the IDC who have made it possible for us to gather in this beautiful country. Finally, with a very humble & grateful heart we thank our Lord Jesus. His grace is always sufficient to carry out His work.

Prepared by:
Dcn. Greg Garnie
Co-ordinating Secretary
IDCSAR

Report on First IDC Conference Held in Southern Africa: April 2008

INTERNATIONAL DIACONATE CENTER

JOHANNESBURG CONFERENCE: 9 – 15 APRIL 2008

ZIMBABWE DELEGATION REPORT

　

Invitation
The International Diaconate Center (IDC) invited representatives from Zimbabwe to participate at the international conference held in Johannesburg from 9^th to 15^th April 2008. Since the Archdiocese of Bulawayo has the only Diaconate body in Zimbabwe, the representatives were subsequently chosen as follows:

Father Martin Schupp CMM – Apostolic Administrator of the Diocese
Deacon Gregory Garnie – Chairman of the Council of Deacons
Deacon Justice Ncube – Secretary & Assistant Director of formation
Deacon Charles Dube – Vice Secretary

Meetings
The Zimbabwe delegation arrived at Koinonia House on Wednesday, 9^th April and attended the introductory meeting the same evening. The following day, Thursday, 10^th April consisted of a full day of country reports and group discussions by region. The Africa group discussed the need to build a regional network to overcome the current isolated existence of the Diaconate in Southern Africa. It was agreed to form a sub committee of the IDC in a similar manner to the CIDAL initiative. The new formation has been termed the International Diaconate Center for the Southern Africa Region (IDCSAR). The Africa delegates also put in place an interim board to oversee the establishment of this initiative whose members were drawn from those Africa delegates who were present or co-opted by those present.

IDCSAR board
President – Bishop Philipp PÖllitzer of the Diocese of Keetmanshoop, Namibia
Coordinating Secretary – Deacon Greg Garnie of Zimbabwe (now South Africa)
Member – Deacon Tony de Freitas of South Africa
Member – Deacon Charles Dube of Zimbabwe
It was agreed that other members would be co-opted from Botswana and Namibia other Archdioceses as these were not present at the conference.
　
St. Augustine College
On Friday, 11^th April, the delegates all attended a presentation at St. Augustine College, where two college speakers presented topics. The first topic covered the socio-economic and socio-political climate in post apartheid South Africa, whilst the second topic dealt with the social, moral and religious impact of HIV/AIDS in South Africa . The delegates then adjourned for group discussions on the topics presented.
At the same time as, but separate to these discussions, there was an extraordinary meeting that took place involving the IDC executive, the IDCSAR executive and the College President, Professor Dr. Edith Raidt. The meeting was facilitated by Fr. Christoph Eisentraut CMM and former representative of the Diaconate in Zimbabwe. The concept of a regional formation center for Permanent Deacons was proposed. After general discussions on the merits of this proposal a general agreement was reached that, in principle, this was the way forward for the Diaconate in Africa. Professor Raidt requested a letter from the IDCSAR outlining the concept, the proposal and the overall vision for such an initiative.

After the discussions, Holy Mass was celebrated and thereafter, lunch was served.
After lunch a meeting took place between Father Kees Keijsper, Deacon Greg Garnie and Deacon Rob Mascini on the needs of the Diaconate in Zimbabwe. Deacon Garnie presented a project paper to Father Keijsper for the sourcing of literature and audio visual material to assist Deacons in their on-going formation and to build up their own personal reference libraries. The request was positively received and we await further feedback. If successful all twenty-eight Deacons incardinated in the Archdiocese of Bulawayo should receive several resource books.

South South cooperation
An informal meeting was held between the Latin American, Spanish and Zimbabwean Deacons in the evening of that same day. It was agreed that a South South cooperation be instituted whereby the Deacons from Southern Africa would contribute articles to the CIDAL newsletter which is circulated twice per month. The Latin American and Spanish Deacons are very keen to hear about the realities of the life and ministry of individual Deacons and not hypothetical what-ifs.

Tours
On Saturday, 12^th April, the delegation went on a tour to Regina Mundi Church in SOWETO. We were also taken to see various historical sights in the same township including the memorial in honour of the late Hector Petersen.

Thereafter, we were taken to the Apartheid Museum for a glimpse into the life of people during this era of South African history. A most disturbing, yet insightful experience which had a profound effect on the delegation.
　
Holy Mass
On Sunday, 13^th April, the delegates attended Holy Mass at St. Francis Church in SOWETO, which was a beautiful experience of charismatic worship in our Catholic context. The community also prepared tea and eats after the Mass on the occasion of our visit to their parish.
Thereafter, we traveled to Mariannhill Mission, near Durban.

Durban meetings
On Monday, 14^th April, we met with Cardinal Wilfred Napier in Durban. The meeting proved fruitful in the open and candid dialogue held with his eminence. The Cardinal was particularly keen to learn about the initiatives that have been set in motion; namely the formation of the IDCSAR and the prospect of a center for the formation of Permanent Deacons at St. Augustine College.
The delegation met with the Deacons of Durban Diocese later that same afternoon, to hear the experiences of these Deacons and to share information on the initiatives launched during the conference. The Deacons were very appreciative of the efforts underway and pledged their support for these initiatives. There was an opportunity for socializing with the Durban Deacons after the meeting.

Community Outreach Center
On Tuesday, 15^th April, the delegates went to the Community Outreach Center at the hospital in the vicinity. A presentation was given, by the project manager, on the mission and work of the center. We were then taken on a tour to two Drop in Centers which are a new concept in home based care and are in fact an extension of the care given to terminally ill people in the area. The Drop in Center is basically a day care center for orphans, who come from child-headed families.

Mariannhill Monastery
In the afternoon of that same day, we toured the Mariannhill Monastery, founded by Abbot Francis Pfanner. We were given the historical background of the development of the religious community. We were also able to see the church and the amazing architecture, especially the artistry of the tabernacle mural carved of solid wood.

Koinonia House
On Wednesday, 16^th April, most of the delegation traveled back to Koinonia House in Johannesburg, from where the delegates departed either that same day or the following day.

Vote of Thanks
The delegation from Zimbabwe, would like to thank most sincerely, the organizers and sponsors of this conference. Some of our members have attended previous conferences, Deacon Charles Dube, Germany in 2004 and Deacon Justice Ncube, Argentina in 2007, which has promoted continuity from one conference to another. During the conference a number of initiatives were proffered some of which originated in Germany in 2004 or in Argentina in 2007. It is hoped that both new and old initiatives will be taken up and pursued by the newly created IDCSAR board. A special vote of thanks goes to Fr. Christoph Eisentraut, Fr. Kees Keijsper, Deacon Rob Mascini and the Auxiliary Bishop of the Diocese of Rottenburg for their support.
　
Report prepared by:
Deacon Gregory Garnie
Archdiocese of Bulawayo, Zimbabwe

Marriage & Celibacy

We read and hear about the discussions and debates among the faithful regarding marriage and celibacy in the context of the Catholic Church, with the focus mainly on the clergy. Laity and clergy, conservative and liberal, thinkers who proffer their points of view, the pros and cons, with some convincing arguments. This article is probably one of many a thinking on this topic: Marriage and Celibacy. It is not intended to be a controversial article, but an objective contribution to the overall discussion.

Philosophical view
We are endowed with the ability to think for ourselves; to take in information, to analyse it, to reflect on it and to draw our own conclusions and actions from it. In other words we are capable of discernment. Both Christians and non-Christians seek the truth to the questions of life and to do this we either accept, without question, something presented to us as truth or we discern it through the life process of acquired knowledge and experience, both temporal and spiritual.

Marriage
Marriage, that aboriginal union between a man and a woman, is not the sole preserve of the Old or New Testament nor of the Church or Christianity as a whole nor of any other religions. It is as fundamental an element of humanity as the very fact of creation. Natural law, without recourse to the bible and other sacred writings, teaches us that from the very first appearance of the human person, there were both male and female. Every facet of procreation, the furtherance of the human race, is dependent upon this fundamental reality.

Divine law, discerned from the faith experience of and encounter with God as revealed in the sacred scriptures and in sacred tradition, teaches us that both man and woman are created in the image and likeness of God, imbued with that immortal condition; the Soul. This sharing in the likeness of God sets human beings apart from the rest of creation. Faith and balanced reasoning guide us into the Divine truth revealed in creation and more importantly in the human person. Whether we hold to creationism or evolutionism, the fundamental truth remains unchanging for all people of faith. God is the origin, the initiator and the architect of all that is seen and unseen and is therefore rightfully called the Creator.

Theologically, in creating them male and female sharing in His likeness, God shares with each His own nature equally. Both the nature of man and of woman fully reside in the One God who is Father of all and who is in all. Niether man or woman is lesser than or more than the other. The fact that human traditions and cultures have put a definite slant to the relationship between man and woman is based more on the physical dominance of man than any other criteria. Some would defend this development by referring to sacred scriptures to justify this superior / subordinate relationship, yet exegetically, one must take full cognisance of the human traditions and cultures obtaining in both oral and written traditons of any sacred scriptures and seek the divine or fundamental truth therein. We know that the slanted relationship gave rise to the patriarchal societies of antiquity and that social / belief system continues to permeate society even today, perpetuating this misconceived and unjust view and treatment of women.

The equal dignity given by God to both man and woman is a foundational, theological truth corroborated by Jesus Christ in his own words and actions despite the very powerful patriarchal society of his time. For example; his interaction between the woman caught in the act of adultery and the men who sort to punish her, or his encounter with the Samaritan woman at the well of Jacob and his disciples reaction, or his appearing first to Mary of Magdala and the other women after his resurrection and later to the male Apostles. One could call these encounters 'markers' of this foundational truth whilst not explicitly stated is nevertheless clearly implied. Therefore, when one speaks of marriage, that union of a man and a woman, it is a joining of equals in the sight of God. As such anything other than a heterosexual, monogomous union is contrary to both Natural and Divine law respectively. Theologically speaking, the reason for monogamy is simple: In the union of Marriage, a man and a woman (as envisaged by God) become one and in that state of unity they become a mirror image of the full nature of the Creator.

Throughout the Old and New Testament, the image of Marriage is used to describe and define the community's relationship with God through the covenant; first between Israel and Yahweh and next between the Church and Christ. We can confidently state that Marriage, in as much as it is a fundamental part of our human existence, from a faith perspective, it is first and foremost a God given proto-sacrament. Through this sacrament the very essence / continuity of human life is blessed.

As stated at the beginning of this article; Marriage is the aboriginal union and sacrament, that is seen and yet is mystical. It is the first natural order of things. It is as primitive a covenant between a couple as creation itself and, perhaps unknown then, a grace from God in which God is the designer, unifier and sanctifier of Marriage.

In our Catholic Church and Christianity as a whole, this primitive proto-sacrament of Marriage has been given a renewed and profoundly deeper theology in the light of Christ revealed. Jesus himself reminds the faithful of the sanctity of marriage and the need for fidelity and reaffirms the words of Genesis, that a man must leave his father and mother and join with his wife and the two become one. The events surrounding the conception and birth of Christ give eloquent testimony to this sanctity and transcendent beauty that is Marriage. Through Mary and Joseph, the Word incarnate reaffirms and strengthens the sacredness of marriage in a way that can leave no doubt as to its original sacramental nature. Moreover, marriage can be and is interpreted eschatologically, where marriage in its temporal form between a man and a woman becomes an image of our (the Church's) final union with Christ in Heaven, our eternal form as it were.

Celibacy
The aspect of celibacy is not a phenomenon solely associated with the Catholic Church. Celibacy has been an aspect of human traditions and cultures from before Christ. It was practiced, with or without consent for various reasons; illness, specific circumstances that prevented a union, death, requirements of service, religious, etc. It is really during the era of Christianity that celibacy takes on a new lease of life and becomes a prominent feature and discipline of the Catholic Church.

The most significant advancement for celibacy was from the fourth century onward, in the Church. The obligatory celibacy rule for Catholic Clergy has been a feature since the Council of Elvira (c. 305). Today the celibacy rule is still in force although it has been relaxed to restore the order of Permanent Deacon (married) and to accommodate married Priests and Bishops of the Anglican / Lutheran churches who have been received into the Catholic Church, gone through a period of formation and been ordained to the priesthood.

The theology for Catholic celibacy finds its source in the celibate life of Jesus and in the apparent celibacy of St. Paul. The premise or rationale outside of the theological consideration is purely practical. It was and still is believed that celibate Priests and Bishops allow for a more fuller commitment of service to the Church and God, without the distraction of a wife / husband and children. Obviously Ecclesial experience led to this practical approach, however, there remains the obvious question; that of the selection of Peter, himself a married man, chosen by Christ to be the 'Rock' upon whom His Church would be built. Did Christ perhaps ere in His decision? Should He not have foreseen problems and instead chosen a single person? What about being open to the gift of new life in marriage? The real question is whether or not this practical approach of the fourth century onward was warranted and if so, did it require such a clean sweep of earlier Church tradition drawn from Apostolic tradition?

As a result of the celibacy rule, marriage, particularly where clergy were concerned, came to be seen as something of lesser value. To practice celibacy, a very demanding discipline, was considered something better, more wholesome and of greater value. Indeed, the Council of Carthage (c. 390) went so far as to prohibit married clergy from sexual relations with their wives, perhaps even creating a stygma among married clergy. The drive for clerical celibacy appears to have taken on a singleminded theological view in the Ecclesial hierarchy and apparently Natural and Divine law became subject to this specific Church law.

Perhaps we need to briefly revisit, explore and understand the celibacy of Jesus which is the theological foundation for celibacy today. St. John in the very first chapter of his Gospel gives a very definitive teaching on who Jesus is. "In the beginning was the Word, the Word was with God and the Word was God". Later he teaches us that the Word (God) became flesh and dwelt amongst us. St. Paul teaches us that He (Jesus) did not count equality with God a thing to be grasped but emptied himself and became like one of us.

From the first hand witness of the Apostles, including Paul, the teaching is clear about who Jesus was (is). Since, as mentioned earlier in this article, God shares his very nature equally with man and with woman, through faith we profess that the fulness of God resides fully in Jesus who is "fully human and fully divine". This complete nature of Christ would therefore presuppose his disposition for a celibate life. He was complete in Himself. He needed nothing more. God-is-with-us (Emmanuel).

As individual human beings we are, in a sense relative to Christ, incomplete. Marriage on the one hand does offer a completeness that becomes an image of God and of the final union of the Church (bride) and Christ (groom), while on the other hand celibacy, as an imitation of Jesus' earthly life, can also bring about a completeness in the life of a single person.

Comment
The preference for either way of life, married or celibate, should never be construed or depicted in word and action as being less than or more than. Both marriage and celibacy are gifts from God to be lived according to the vocation and possibilities of the human person. It stands to reason that the gift of life must continue to flow from and through marriage and that those who can and do live celibate lives must be cognisant that they too originate from that sacramental gift which is, the first or basic Church. The danger of elevating celibacy as a status over marriage may very well lead to triumphilism in the Church. It can be a divisive element which sets itself apart from the pilgrim Church, the struggling faithful people of God, trying to reach the promised land.

In as far as the clerical orders are concerned, whether married or celibate, the focus rather should be on the authentic vocation. The call, discerned and authenticated, to serve the faithful people of God is after all inspired of the Holy Spirit who "blows where He will" and has no limit to His work of evangelisation, renewal and salvation. We therefore must consider carefully where we are going as Church, especially when formulating Church laws, lest we find ourselves working only partially with the same Holy Spirit. Perhaps we can learn a lesson from our separated (Protestant) brothers and sisters.

Please feel free to comment / dialogue on this topic.

Dcn. Greg