Fazenda da Esperanca

Dear beloved and friends of the Diocese of Bethlehem and of the Diocesan web-page…

Herewith below, you will find the completed short history of our Fazenda. I have done my best to give accurate and concise information, but if I have missed anything out that you feel should be included, please let me know.


·        2013 – Bishop Jan makes contact with the leadership of Fazenda da Esperanca, Brazil

·        2014 – The leadership of Fazenda da Esperanca Brazil visit Bishop Jan in Bethlehem to help find the right farm to start a Fazenda.

·        2015  – Bishop Jan purchases the farm located 9 kms outside Bethlehem viz. Farm Barnea, Portion 3 of 231, Bethlehem, 9700, under the auspices of John Paul II Centre.

·        2016 – Bishop Jan together with Fr George Wagner purchase a vehicle (Bakkie) for Fazenda Bethlehem, with funds received from an overseas donor.

·        2016 – August – Fr Deckson Teope (the first person to live on the farm) arrives at Fazenda da Esperanca Bethlehem, to start the work of turning the horse farm into a Rehabilitation Centre.

·        2016 – Dianne Moses visits the Fazenda for the first time and starts helping Fr Deckson on the Fazenda.

·        2016 – Fr Deckson starts with the irrigation/ water reticulation and electricity supply for the farm.

·        2016 – October – Jandier Cossa arrives as the first Missionary Volunteer from Brazil. He assists Fr Deckson with all the work that he is busy with at the time. Together they build the piggery, build a cow shed with caretakers room, tile and paint the chapel (which was built by a local contract builder), and help complete new additions to the current house.

·        2016 – Fr Deckson buys Pigs and two milk cows.

·        2016 – Solar electricity is installed in the house and a water reticulation system established. This includes pumping water from the river that runs through the property, up to the house and into storage tanks. This water is then reticulated through a water filtration system which feeds the house.

·        2016 – Patricia Swartz of Durban aligns herself with the Farm of Hope as an Ambassador of the project. She does much to promote the Fazenda by publicizing the project – making use of different forms of media to get this done.

·        2017 – Bishop Jan together with Fr George acquire funds from an overseas donor to start the amelioration of buildings. Starting with a small Chapel and adding bedrooms, bathrooms, toilets etc. to the original horse stable building.

·        2017 – Bishop Jan and Fr George buy a number of Hereford meat cows from funds that they acquire from overseas donors.

·        2018 – Two Missionary Workers arrive at the Fazenda viz. Douglas Santos (Responsible) and Gabriel Muzza de Lorenzo.

·        2018 – Motsepe Family Foundation (local donor from South Africa) provides the funds for Fr Deckson to start building the new larger Chapel/ meeting room.

·        2018 – May – Robert Champion visits the Fazenda for the first time and meets Fr Deckson, Douglas and Gabriel.

·        2018 – July – Fr Deckson leaves the Fazenda and returns to the Philippines, leaving Douglas in charge (responsible) with Gabriel as his assistant.

·        2019 – July 6  – Fund Raising Event (Fr Andrew’s 40th Birthday) at Malvern Parish in Johannesburg. R30,000 donated to the Fazenda from this Fund Raising event which was co-ordinated by Ethel Codorwel of The Living Group (GEV).

·        2019 – August – We start to collaborate with Kelly O’Keefe of Alpha & Omega Rehab Centre, Johannesburg.

·        2019 – September – Fr Luis (Fazenda da Esperanca General) visits Fazenda Bethlehem together with Ivan (Responsible Kenya), Ildo & Wife (Responsible Mozambique & Africa), Joao Paulo (Responsible Angola)

·        2020 – January 5 – Lincoln Kariuki (Kenyan Missionary) arrives at the Fazenda.

·        2020 – February 22 – Fabio Santos (Brazilian Missionary) arrives at the Fazenda.

·        2020 – February 27 – Fr Fabiano Cota (Brazilian Priest) arrives at the Fazenda.

·        2020 – June – Fr Fabiano together with Robert start to collaborate with Fr Leuta (Bethlehem Priest) of Sekwele.

·        2020 – August 15 – Fabio Santos returns to Brazil.

·        2020 – October – Fr Fabiano Cota receives funding from Brazil and initiates the completion of the new Chapel/ meeting room.

·        2020 – February – The Chapel/ meeting room is completed.

·        2021 – March 15 – Fr Fabiano returns to Brazil.

·        2021 – March 19 – Ayres & Fabio Santos arrive at the Fazenda.

·        2021 – March 22 – Lincoln Kariuki returns to Kenya.

·        2021 – June 17 – Joshua Nduru arrives at the Fazenda

·        2021 – July – Mr Tefo (Bethlehem Businessman) donates a new fridge to the Fazenda.

·        2021 – July – Fr George agrees to pay for the road of Fazenda to be graded, whilst awaiting funding from the Papal Foundation to be approved.

·        2021 – July 10 – Frei Hans & Nelson Rosendo (Founding Members) visit Fazenda Bethlehem together with Frei Han’s brother, Fr Paul, and Joao Paulo (Responsible Angola/ Regional Responsible Africa)









2017 Building Healthy Christian Families


While practically invisible to the rich man,

we see and know Lazarus as someone familiar.

He becomes a face, and as such, a gift, a priceless treasure, a human being

whom God loves and cares for, despite his concrete condition as an outcast.

(From Pope Francis’ message for Lent 2017)

The parable of the rich man and Lazarus (cf Lk16:19-31) first invites us to open

the doors of our heart to others because each person is a gift,

whether it be our neighbour or an anonymous pauper.

(From Pope Francis’ message for Lent 2017)

At the root of all the rich man’s ills was the failure to heed God’s Word.

When we close our heart to the gift of God’s Word, we end up closing our heart to God.

When we close our heart to the gift of God’s Word,

we end up closing our heart to the gift of our brothers and sisters.

(From Pope Francis’ message for Lent 2017)

Dear Fathers and Deacons, dear Sisters, dear Seminarians, dear brothers and sisters in Christ,

In a couple of weeks time we shall end the season of Lent with Holy Week leading us into Easter, the Solemnity of the Resurrection of the Lord, which is for all of us the source of new life remembering our baptism. It really is the culmination of the whole liturgical year.

Finally I received the statistics from all parishes which allows me now to make my final report. I shall comment on it during our next Presbyteral meeting.

During this past month we received the visit of Philippe and Anne, responsible for the Fidesco volunteers in Africa, among whom we have in Bethlehem David and Paul. They were very pleased with the engagement of David and Paul and are ready to recommend a replacement when Paul comes to the end of his engagement this year. During their stay here Anne got the news that her ageing mother in France got very sick. Let us keep her in our prayers.

I enjoyed a nice walk in the Central Drakensbergen with two confreres M.Afr., Real – with whom I worked together in Merrivale, Natal, before my episcopal ordination – and Jean Michel – with whom I lived together during some years of my formation. It was a bit long for me. It reminded me that I am no longer that young.

I checked with Msgr. George concerning the Priests’ Provident Fund collection which was held throughout Advent last year. After three months only the Cathedral, Bohlokong, Lindley and Senekal parish communities transferred the money to the diocese. Many thanks to those communities. I challenge the other parishes to send in their contributions without further delay.

Together with the three Fazenda inhabitants, Paul Fotoh and one lady from the cathedral community I participated in a day organized by the Focolare movement in Johannesburg to commemorate the founder, Chiara Lubich. It was both a joyful and a spiritual event with a very varied program like a Mariapolis gathering in one day. It surely encouraged the participants to take part in the Mariapolis which will take place at our John Paul II centre in December (09 till 13 December).

Bishop Emeritus Hubert Bucher, who was staying in Mariannhill having a well-deserved rest after so many years being at the helm of the ship of Bethlehem diocese, has now decided to return definitely to his home country in Germany. We still want to thank him wholeheartedly for all he has done for this diocese and wish him still many years in his own country.

Every year we celebrate the Chrism Mass in one of the parishes of the diocese. This year we shall celebrate it on Wednesday 12th April in Harrismith parish, in St. Mary Immaculate, Ntabazwe. Please arrive before 10h00. It is a very important day for all of us as we will bless the oils of catechumens and of the sick and consecrate the Chrism oil. All Priests will renew their Priestly promises. Invite all your communities (also the town communities) to be present. It is our diocesan custom that all parishes bring a contribution towards our seminary expenses at that occasion.

Dear Seminarians, I heard from Fr. Mosebetsi that, as Easter holidays are quite short, you would stay at the seminary. Know that we are united with you in prayer specially when we celebrate Holy Week and in particular the Chrism Mass.

Though we concluded the Year of Mercy last year, we are still very much aware how much we need God’s mercy in our lives. Saint Pope John Paul II has given us Divine Mercy Sunday, celebrated on the second Sunday of Easter. To prepare properly for it we have the Divine Mercy novena (I shall bring some material to the Chrism Mass) starting on Good Friday. On the weekend of Divine Mercy Sunday the youth have their yearly pilgrimage at our diocesan Marian shrine at Tsheseng starting on Saturday morning and continuing until Sunday morning. I hope that many youth will participate in it.

During this precious time of Lent let us make use of the sacrament of reconciliation as a special way to be reconciled with God and with one another.

I already passed on to you the sad news of the death of the death of Sr. Antonia, of the Congregation of the Sisters of St. Paul. She passed away rather suddenly. I also got the news of the death of Sr. Blandina, of the Congregation of the Franciscan Sisters of Siessen (house in Assisi) from Fouriesburg parish. Both funerals will be celebrated on Saturday 01st April the one at Reitz at 10h00 at the hall near the convent and the other one at Assisi.

Fr. Emmanuel, MSP, has been appointed elsewhere. We thank him for his contribution towards our diocese these past years and wish him all the best in his new field of work. We welcome Fr. Macjoe Akpan, MSP, as the new Priest in Charge of Ficksburg parish. He will be assisted by Fr. Valentine Iheanacho, MSP, who is still learning Sotho in Qwaqwa. Fr. Valentine, I wish you much courage and progress in your language study. To know the local language is an asset in order to be able to do one’s pastoral work and build a strong relationship with the parishioners.

The theme for family life for this month ‘Walk humbly with your God’ links up very well with this Lenten season leading into Holy Week and Easter. Holy Week can be an accompaniment of Jesus from Palm Sunday right through to Easter Sunday and resurrection joy. Pope Francis in ‘Amoris Laetitia’ point out that the spirituality of family love is made up of thousands of small but real gestures. In that variety of gifts and encounters God has his dwelling place (A.L. 315).

The Holy Father’s monthly prayer intention for the month of April is ‘Young People’ that young people may respond generously to their vocations and seriously consider offering themselves to God in the priesthood or consecrated life.

Feast of Patron Saints of various churches in the diocese this month:

  • 29th April, St. Catherine, Tambo at Senekal parish

Engagements of the bishop during the month of April:

  • 01st April, funeral of Sr. Antonia in Reitz
  • 03rd April, meeting with Missionary Group at archdiocesan chancery in Joburg
  • 04th April, farewell of Bp. Emeritus Hubert Bucher at John Paul II centre
  • 05th April, accompanying Bp. Bucher to the airport
  • 09th April, Palm Sunday celebration at Bohlokong
  • 10th April, farewell of Fr. Jean Pierre, M.Afr., at Edenglen
  • 12th April, Chrism Mass at Ntabazwe, Harrismith
  • 13th April, Holy Thursday celebration at Bohlokong
  • 14th April, Good Friday service at Bohlokong
  • 15th April, Easter Vigil at Ntabazwe, Harrismith
  • 16th April, Easter Mass at Bethlehem cathedral
  • 17th April, Family Day at Harrismith
  • 21st April, Mass at Annual Council meeting of St. Anne Sodality in Joburg
  • 22nd April, participation at CCS AGM
  • 22nd till 23rd April, participation in youth pilgrimage
  • 25th April, meeting of Deans at Bishop’s house
  • 25th April, meeting of DPC Executive at Bishop’s house
  • 26th April, meeting of Social Awareness Committee at Sekwele in the morning followed by meeting of Justice and Peace committee at Bishop’s house in the afternoon
  • 27th April, meeting with Council of Sisters of St. Paul in Reitz
  • 29th April, Lay Leaders Conference at Santa Sophia, Pretoria

Special Feast days:

  • Anniversary of Priestly Ordination of Fr. Mokhesi Mokhesi on 12th April; of Fr. Sifiso Thusi on 17th April; of Fr. Dikotsi Mofokeng on 28th
  • Birthdays of Dc. Daniel Mofokeng on 01st April; of Fr. Mokhesi Mokhesi on 08th April; of Fr. Buang Mofokeng on 12th April; of Sr. Pio Eyo, CSP, on 26th April; of Fr. Sakhi Mofokeng on 27th

May the Lord bless them and fill them with His Joy and Easter Peace,

Wishing you all a blessed time of Lent and Easter,

+Jan De Groef, M.Afr.

Bishop of Bethlehem



The Ten Most Common Liturgical Abuses

Before Vatican II there weren’t any surprises when it came to the Mass. Now in many parts of the United States you’ll find priests improvising as they go along. Even archbishops issue pastoral letters directing things at odds with liturgical regulations. As Pope John Paul II noted in a 1998 ad limina address to the American bishops of the western states, not all of the changes in the liturgy “have always and everywhere been accompanied by the necessary explanation and catechesis; as a result, in some cases there has been a misunderstanding of the very nature of the liturgy, leading to abuses, polarization, and sometimes even grave scandal.”

“Scandal” is a word much in the news these days, but it doesn’t really mean a shameful or sexual misdemeanor. “Scandal” in the Church’s vocabulary means just what it means in the Bible: a stumbling block, something that obstructs a person’s way to the faith (Matt. 18:6–9).

When the Mass is presented as something casual, entertaining, or improvisational, the whole point of it disappears. If the priest conducts himself as if Christ were not truly present in the Eucharist, why should the lay people in his parish think the Eucharist means anything? Why should they bother to go to Mass at all? Although census figures report that the Church in America is growing, only twenty-five percent of Americans who call themselves Catholic attend Mass regularly (down from seventy percent before the liturgical reforms following Vatican II). Worse, close to two-thirds of American Catholics say they don’t believe in the True Presence of Christ in the Eucharist—and many of those are among the twenty-five percent who still attend Mass.

A strong argument can be made that the loss of structure in liturgy caused an erosion of faith that in turn dealt a near-mortal blow to the American priesthood. Religious vocations, always sufficient in this country, began dropping off as the new order of the Mass was imposed without the necessary explanation and catechesis. Now many parishes have priests of other nationalities; we have become virtually a missionary country.

In an atmosphere of free-form liturgy, it’s up to the laity to know the laws about texts, gestures, the sacred objects used, and the proper conduct of the Mass; to obey those laws; and to see that the clergy obeys them, too. It’s up to us to call our priests back to due reverence when it comes to matters of taste that aren’t covered by law. It’s also important to know the difference between matters of law and matters of taste, because you have to know when you can insist and when you have to persuade. But by and large the laws binding on all priests are enough to bring back the reverence that is all too often missing.

If you question some liturgical practice at your parish, go to your nearest Catholic library or bookstore and have a look at these texts: the General Instruction on the Roman Missal (GIRM); the Code of Canon Law (its acronym, CIC, is derived from its Latin title, Codex Iuris Canonici); the Ceremonial of Bishops (CB); and the Ceremonies of the Modern Roman Rite (CMRR). The Documents on the Liturgy 1963-1979 (DOL) published by the Liturgical Press in Collegeville, Minnesota, includes many kinds of regulations in a single volume; so does The Liturgy Documents: A Parish Resource by Liturgy Training Publications at the Archdiocese of Chicago.

Check the directives from popes and Vatican congregations, particularly the Congregation for Sacraments and Divine Worship (CSDW). The Congregation publishes the answers to questions of interest in a periodical called Notitiae. These reinforcements of law are binding on all the faithful, and they go into greater detail than the laws themselves can; but mostly they repeat that the laws must be followed in this and every other instance.. Pauline Books & Media publishes many of these documents in inexpensive editions. And if you have a computer, check the Internet. You can easily find the complete texts of just about any Church document, free, including a good many articles from Notitiae.

Above all get a copy of the Order of Mass approved for use in the United States. Unfortunately, it’s hard to find the Order outside of huge altar books, which are expensive, or missalettes, which aren’t always accurate. Pangaeus Press in Dallas publishes an affordable edition of the Order.

When you have the applicable laws, write to the offending priest, citing the law, chapter, and verse and quoting it in full. Be objective and charitable; if you can, phrase your concerns as questions. An errant priest simply might not know what he’s doing, but whether he’s negligent or willful he might get obstinate or try to save face when his error is pointed out. If you get no satisfaction after a reasonable exchange, repeat your concerns to the priest in writing and send a copy to your bishop. It might end up being a longer and less pleasant process than you’d think. So be prepared to repeat the process and to keep the focus on the exact issue and the exact laws that it violates. As frustrating as the process might get, never lose your sense of charity. If your complaint comes to a successful conclusion, don’t crow about it; you haven’t won anything. The law has been fulfilled. The Blessed Sacrament has won.

Here are the most common abuses that you find in American liturgies today, with a few references to the laws that prohibit them. Check out those references and you’ll probably find laws on similar problems in your own parish.

1. Disregarding the prescribed text of the Order of Mass.

This particular abuse is perhaps the most widespread. You might think that the mere existence of a prescribed, official Order of Mass would be enough to show priests that they’re not to change or improvise, but it isn’t.

It’s not uncommon to find lectors eliminating male references to God in the Scripture readings or using the New Revised Standard Version of the Bible (or other inaccurate and unapproved ones) for the readings. You sometimes hear priests changing the words of the Nicene Creed—omitting the word “men” in “for us men and for our salvation” is the most common violation—or omitting the Creed altogether; saying aloud the prayers to be said quietly; or generalizing them, saying, for instance, “Lord, wash away our iniquities and cleanse us of our sins” (instead of “my” and “me”).

You hear priests changing the tense and thereby the sense of phrases like “pray that our sacrifice is acceptable” instead of “may be acceptable” or “the Lord is with you” instead of “the Lord be with you.” You hear them inviting the congregation to join in prayers specified as the priest’s alone. On occasion you even find priests winging it during the Eucharistic Prayer. And beyond the improvised words you’ll find a lot of flippant practices like using blue vestments for Marian feasts or gingerbread for the Eucharist at children’s Masses.

All of this is unlawful: “Regulation of the sacred liturgy depends solely on the authority of the Church, that is, on the Apostolic See and, as laws may determine, on the bishop. Therefore no other person, even if he be a priest, may add, remove, or change anything in the liturgy on his own authority” (Constitution on the Sacred Liturgy, 22, repeated in documents like Sacram Liturgiam; Tres Abhinc Annos; CIC 841, 846; and many other laws and regulations). Deviations from the Order are illicit, and when done intentionally they’re a grave offense both against the Church and the faithful who have a right to an authentic liturgy (Inaestimabile Donum, CSDW, April 3, 1980).

2. Interrupting the Mass.

The priest has no more right to interrupt the Mass from the sanctuary than you have to interrupt it from the pews. At the conclusion of Mass the lector or priest may make general announcements for the information of the parish; that’s specified in the Order. But no one may stop the Mass to make announcements, give financial reports, or make pleas for funds (Inter Oecumenici; Inaestimabile Donum). No one may stop the Mass for extra homilies (CSDW, Liturgicae Instaurationes 2(a)) and certainly not for other activities that are themselves unlawful, like skits or “liturgical dance.”

3. Omitting the penitential rite.

This one is often misunderstood. A priest may choose to use the rite of blessing and sprinkling as given in the Order, in which case he must omit the “Lord have mercy.” But a priest can never omit the penitential rite altogether, and he cannot give a general absolution during the penitential rite of the Mass as a substitute for individual Reconciliation (nor can he do so during a communal penance service [CIC 961]).

There are other options available to the celebrant elsewhere in the Order. The sign of peace, for instance, is optional (GIRM 112). If he includes it, though, the priest is not allowed to leave the sanctuary to exchange it with the congregation (GIRM 136).

4. Replacing or omitting the homily.

A priest may omit the homily only on weekdays that are not holy days. On Sundays and holy days he must give a homily (Sacrosanctum Concilium; CIC 767); it should relate the readings to one another and indicate how their message can be applied to the lives of his parishioners (Paul VI, Evangelii Nuntianidi; Inter Oecumenici). No priest can substitute announcements, financial reports, or pleas in place of the homily, nor add such things to it. Of course the Holy See isn’t going to make a fuss if he takes a couple of sentences at the end of the homily to make an announcement, tell how much is in the building fund, or mention a second collection.

Nobody who is not a priest, deacon, or bishop can give the homily at Mass; nobody who is not ordained can give a “talk” or “reflection” in place of the homily (CIC 766–768). Although some few groups like the Society for the Propagation of the Faith have a dispensation to speak on behalf of an order or mission at the time appointed for the homily, it is never permitted without that dispensation—not even if he (or, worse, she) gives a short homily before launching into the appeal. An ordained minister gives a homily structured on certain guidelines; that’s it.

Incidentally, he may not leave the sanctuary during the homily (GIRM 97).

5. Dictating posture.

There are parishes where the ushers will ask you to stand when you’re kneeling. Many churches are being built now without kneelers to discourage you from kneeling at all. This violates the law and does no honor to Christ nor to the martyrs who died rather than compromise the outward signs of their faith.

But if the celebrant and his ushers can’t mandate your posture, the law can, and it does. Everybody at Mass is supposed to be uniform in standing, sitting, and kneeling (GIRM 20), and there are universal rules about it. In this country you are still required to kneel during the Consecration, from after the end of the Sanctus until the Great Amen, even if there aren’t any kneelers (GIRM 21; Appendix to the General Instruction 21). You are required to bow or kneel at the words “by the power of the Holy Spirit” in the Creed (GIRM 98). You are required to genuflect whenever you pass the Eucharist, whether it’s in the tabernacle or publicly exposed except when in procession (GIRM 233; CB 71). And contrary to what you might see these days, the Eucharist’s tabernacle can’t be tucked out of the way. It should be “placed in a part of the church that is prominent, conspicuous, beautifully decorated, and suitable for prayer” (CIC 938).

After Communion, though, you’re free to stand, sit, or kneel as you choose.

6. Dictating the manner of reception of the Eucharist.

Vatican II never mentioned receiving the host in hand. But when some countries introduced the practice illicitly Pope Paul VI surveyed the world’s bishops to see if it should be allowed where it already existed. Rather than suddenly suppressing reception in the hand, the pope granted an indult intended to let the practice continue for a time in those areas where it already existed. Oddly enough, the bishops of the United States—where the practice did not exist—asked permission of the Holy See to introduce it here. Even more amazingly, they got it.

Still, universal Church law does not permit reception of the Sacrament in the hand, and John Paul II disapproves of the practice. The indult that allowed it specified that reception in the hand “must not be imposed” (CSDW, En réponse, 1969). Absolutely no priest or extraordinary minister of Holy Communion may refuse to administer the Eucharist on the tongue. Your right to determine which lawful manner you use is stated in the GIRM (Appendix for the United States, 240b).

The chalice cannot be left on the altar for people to pick up and drink from, not even during lightly attended Masses. The celebrant must distribute the Sacrament (United States Bishops’ Directory on Communion Under Both Species, 47). In fact, you’re not allowed to dip your host into the chalice; you have to take the cup and drink from it (DCUBS 45).

By the way, as to Eucharistic ministers, it’s important to note that they’re not supposed to help distribute the Sacrament routinely; only if there’s an unusually large number of people at Mass or if they’re sent to distribute extraordinarily outside of Mass, as to the sick. They are not supposed to assist at all when a priest is in attendance. Their office has nothing whatever to do with increased participation by the laity.

7. Ignoring rules for reception of the Eucharist.

The official statement of the rules for reception has recently been rewritten by the National Conference of Catholic Bishops, and unfortunately it’s pretty vague. But it still says clearly that “in order to be properly disposed to receive communion, participants . . . normally should have fasted for one hour,” abstaining from food and drink except water or medicine.

The rewrite also goes to great lengths to say that non-Christians and Christians not in communion with the Church are welcome to come to Mass, but it’s not nearly so clear as it used to be on the fact that they may not receive the Eucharist. The new phrase “ordinarily not admitted to holy communion” makes some Catholics—and too many priests—figure that it’s all right for non-Catholics to take communion on special occasions like weddings or funerals, or if the non-Catholic is a prominent person like a government official or head of state. Exceptions are so few and given in circumstances so rare that it might have been more helpful to write simply “not admitted to holy communion”; but that’s for the bishops to say.

Naturally, you’re also required to be free from “grave” sin—what we all used to call “mortal” sin—which means Reconciliation before reception if you have committed a grave offense. And, no, the theology about what constitutes a grave sin has not changed, even if the terminology has.

8. Holding hands during the Our Father.

This is oddly widespread in the United States but it’s an illicit addition to the liturgy. The official publication of the Sacred Congregation for the Sacrament sand Divine Worship, Notitiae (11 [1975] 226), states the practice “must be repudiated . . . it is a liturgical gesture introduced spontaneously but on a personal initiative; it is not in the rubrics.” And anything not in the rubrics is unlawful, again because “no other person . . . may add . . . anything [to] the liturgy on his own authority” (ibid).

Notitiae (17 [1981] 186)) also reaffirms that the priest may never invite the congregation to stand around the altar and hold hands during the Consecration. He stays in the sanctuary and we stay outside of it.

9. Performing liturgical dance.

Introducing dance into the liturgy in the United States would be to add “one of the most desacralized and desacralizing elements” leading to “an atmosphere of profanity, which would easily suggest to those present worldly places and profane situations. Nor is it acceptable to introduce into the liturgy the so-called artistic ballet because it would reduce the liturgy to mere entertainment” (Notitiae11 [1975] 202–205).

10. Closing the holy water fonts at some seasons.

This is another innovation introduced spontaneously, and while holy water fonts are not integral parts of the Mass, emptying them during Lent or Advent is wrong no matter how you look at it. It’s not found anywhere in liturgical law, which is reason enough to suppose it to be forbidden. And it makes absolutely no sense. Holy water is a sacramental, so its right use carries with it a certain degree of forgiveness of sin and remission of punishment (Catechism of the Catholic Church, 1668; CB 110–114). There is no positive spiritual benefit in depriving the faithful of this legitimate aid at any time. In fact, removing it during penitential seasons is bizarre—that’s when we need it most.

By the way, because the penitential rite of the Mass and reception of the Eucharist remit venial sins, there’s no need to use holy water on the way out of Mass. Unless you’ve been up to some mischief in those few minutes.

As a postscript, I mention something that might be categorized as an abuse by the laity: parish-hopping. The Code of Canon Law provides that “The precept of participating in the Mass is satisfied by assistance at a Mass which is celebrated anywhere in a Catholic rite either on the holy day or on the evening of the preceding day” (1248, para. 1). Consequently, you can fulfill your Sundayobligation by going to a Mass anywhere. While your legal membership still remains in your local parish, the only times you are required to check in there are when you want to receive a special sacrament (e.g., marriage, confirmation) for which the priest needs the jurisdiction to administer.

Nevertheless, if you flee your home parish when things get ugly, you are in a sense not living up to your responsibility as a lay person. It is your duty to point out that liturgy is not entertainment. The liturgy is reality, the primary reality of this world. Christ is God, the reality on whom the secondary reality of creation depends (“through him all things were made,” remember?). And the liturgy is the sacrament by which he comes personally and physically among us. The Mass is indisputably the single most important thing that human beings can do.

You have your part to fill in this great work. In fact, that’s what the liturgy is: the word is from the Greek meaning “the laity’s job.” We are the Church itself, we are not the Church’s customers. Still less are we the Church’s audience. And we have a right to authentic liturgy (Inaestimabile Donum), liturgy exactly in line with all applicable rules and celebrated with a suitable sense of reverence (CIC 528). So if your priest offers sloppy, illicit, or even inappropriate liturgies, guess whose job it should be to pitch in and fix the problem?


The Opening Of The Jubilee Of Mercy

The pilgrims of the Diocese of Bethlehem, gathered at the Marian shrine: our lady of Bethlehem on the 12 December 2015 for the opening of the jubilee of Mercy.
We begun by welcome note and expiation of the theme, by Fr Menyatso Michael Menyatso (the rector of the Shrine). The Bishop opened with prayer, and followed by reading of the Papal Bull by Fr’s Mosebetsi Simon Mokoena (vicar general) Mpho Mathias Mona (diocesan MC) and William Kaupa (vacations).
In light with the theme of the day, be merciful like the father, the procession led by the pilgrims praying the lumen mysteries to the Shrine via the stations.
By the entrance of the Shrine, the door of Mercy was covered with Basotho blankets, to be blessed by the Bishop for all to enter through and the blessings with sprinkling with holy water by Frs Tslolo Julian Mohlahli and Anselm Njoku
The ceremony in the Shrine begun by the Sacrament of reconciliation lead by Fr Buang Julias Mofokeng, followed by the anointing with oil by Bishop Jan the Groef and Fr Mosebetsi Simon Mokoena.
To sum up and conclude the celebration, the holy Eucharist was celebrated by the Bishop, where all the diocesan priests renewed their ordination vows and promises before the Bishop and the pilgrims of the Dioceses

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Report by:
Rev-Fr Khahliso Bonaventure Mofokeng (Diocesan media and communications)