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Pope's Message: 2010 World Communications Day

The Priest and Pastoral Ministry in a Digital World: New Media at the Service of the Word.

Dear Brothers and Sisters,

The theme of this year's World Communications Day - The Priest and Pastoral Ministry in a Digital World: New Media at the Service of the Word - is meant to coincide with the Church's celebration of the Year for Priests. It focuses attention on the important and sensitive pastoral area of digital communications, in which priests can discover new possibilities for carrying out their ministry to and for the Word of God. Church communities have always used the modern media for fostering communication, engagement with society, and, increasingly, for encouraging dialogue at a wider level. Yet the recent, explosive growth and greater social impact of these media make them all the more important for a fruitful priestly ministry.

All priests have as their primary duty the proclamation of Jesus Christ, the incarnate Word of God, and the communication of his saving grace in the sacraments. Gathered and called by the Word, the Church is the sign and instrument of the communion that God creates with all people, and every priest is called to build up this communion, in Christ and with Christ. Such is the lofty dignity and beauty of the mission of the priest, which responds in a special way to the challenge raised by the Apostle Paul: "The Scripture says, 'No one who believes in him will be put to shame ... everyone who calls on the name of the Lord will be saved.' But how can they call on him in whom they have not believed? And how can they believe in him of whom they have not heard? And how can they hear without someone to preach? And how can people preach unless they are sent? (Rom 10:11, 13-15).

Responding adequately to this challenge amid today's cultural shifts, to which young people are especially sensitive, necessarily involves using new communications technologies. The world of digital communication, with its almost limitless expressive capacity, makes us appreciate all the more Saint Paul's exclamation: "Woe to me if I do not preach the Gospel" (1 Cor 9:16) The increased availability of the new technologies demands greater responsibility on the part of those called to proclaim the Word, but it also requires them to become more focused, efficient and compelling in their efforts. Priests stand at the threshold of a new era: as new technologies create deeper forms of relationship across greater distances, they are called to respond pastorally by putting the media ever more effectively at the service of the Word.

The spread of multimedia communications and its rich "menu of options" might make us think it sufficient simply to be present on the Web, or to see it only as a space to be filled. Yet priests can rightly be expected to be present in the world of digital communications as faithful witnesses to the Gospel, exercising their proper role as leaders of communities which increasingly express themselves with the different "voices" provided by the digital marketplace. Priests are thus challenged to proclaim the Gospel by employing the latest generation of audiovisual resources (images, videos, animated features, blogs, websites) which, alongside traditional means, can open up broad new vistas for dialogue, evangelization and catechesis.

Using new communication technologies, priests can introduce people to the life of the Church and help our contemporaries to discover the face of Christ. They will best achieve this aim if they learn, from the time of their formation, how to use these technologies in a competent and appropriate way, shaped by sound theological insights and reflecting a strong priestly spirituality grounded in constant dialogue with the Lord. Yet priests present in the world of digital communications should be less notable for their media savvy than for their priestly heart, their closeness to Christ. This will not only enliven their pastoral outreach, but also will give a "soul" to the fabric of communications that makes up the "Web".

God's loving care for all people in Christ must be expressed in the digital world not simply as an artifact from the past, or a learned theory, but as something concrete, present and engaging. Our pastoral presence in that world must thus serve to show our contemporaries, especially the many people in our day who experience uncertainty and confusion, "that God is near; that in Christ we all belong to one another" (Benedict XVI, Address to the Roman Curia, 21 December 2009).

Who better than a priest, as a man of God, can develop and put into practice, by his competence in current digital technology, a pastoral outreach capable of making God concretely present in today's world and presenting the religious wisdom of the past as a treasure which can inspire our efforts to live in the present with dignity while building a better future? Consecrated men and women working in the media have a special responsibility for opening the door to new forms of encounter, maintaining the quality of human interaction, and showing concern for individuals and their genuine spiritual needs. They can thus help the men and women of our digital age to sense the Lord's presence, to grow in expectation and hope, and to draw near to the Word of God which offers salvation and fosters an integral human development. In this way the Word can traverse the many crossroads created by the intersection of all the different "highways" that form "cyberspace", and show that God has his rightful place in every age, including our own. Thanks to the new communications media, the Lord can walk the streets of our cities and, stopping before the threshold of our homes and our hearts, say once more: "Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will enter his house and dine with him, and he with me" (Rev 3:20).

In my Message last year, I encouraged leaders in the world of communications to promote a culture of respect for the dignity and value of the human person. This is one of the ways in which the Church is called to exercise a "diaconia of culture" on today's "digital continent". With the Gospels in our hands and in our hearts, we must reaffirm the need to continue preparing ways that lead to the Word of God, while being at the same time constantly attentive to those who continue to seek; indeed, we should encourage their seeking as a first step of evangelization. A pastoral presence in the world of digital communications, precisely because it brings us into contact with the followers of other religions, non-believers and people of every culture, requires sensitivity to those who do not believe, the disheartened and those who have a deep, unarticulated desire for enduring truth and the absolute. Just as the prophet Isaiah envisioned a house of prayer for all peoples (cf. Is 56:7), can we not see the web as also offering a space - like the "Court of the Gentiles" of the Temple of Jerusalem - for those who have not yet come to know God?

The development of the new technologies and the larger digital world represents a great resource for humanity as a whole and for every individual, and it can act as a stimulus to encounter and dialogue. But this development likewise represents a great opportunity for believers. No door can or should be closed to those who, in the name of the risen Christ, are committed to drawing near to others. To priests in particular the new media offer ever new and far-reaching pastoral possibilities, encouraging them to embody the universality of the Church's mission, to build a vast and real fellowship, and to testify in today's world to the new life which comes from hearing the Gospel of Jesus, the eternal Son who came among us for our salvation. At the same time, priests must always bear in mind that the ultimate fruitfulness of their ministry comes from Christ himself, encountered and listened to in prayer; proclaimed in preaching and lived witness; and known, loved and celebrated in the sacraments, especially the Holy Eucharist and Reconciliation.

To my dear brother priests, then, I renew the invitation to make astute use of the unique possibilities offered by modern communications. May the Lord make all of you enthusiastic heralds of the Gospel in the new "agorà" which the current media are opening up

With this confidence, I invoke upon you the protection of the Mother of God and of the Holy Curè of Ars and, with affection, I impart to each of you my Apostolic Blessing.

From the Vatican, 24 January 2010, Feast of Saint Francis de Sales.

BENEDICTUS PP. XVI

Social Communications Commission

Bishops' Statement: Stand Up for Life

Dear Brothers and Sisters,

Greetings in the name of the Risen Lord.

We are all aware that a Referendum on the Proposed Constitution for Kenya will take place later in 2010. As Bishops of the Catholic Church in Kenya, we are supportive of a new Constitutional Order for our country and have worked long and hard to bring the process to its present state. We encourage all of you to prepare carefully for this important event by first of all registering, and then on Referendum day, to go out and vote.

It is our duty, as moral leaders and shepherds of the Catholic Church in Kenya, to present for your reflection certain, serious problems connected with Article 26 (paragraph 4) of the Proposed Constitution. In order to refresh your memories, this article states:

“Abortion is not permitted unless, in the opinion of a trained health professional, there is need for emergency treatment, or the life or health of the mother is in danger, or if permitted by any other written law”.

If this article is maintained in the Proposed Constitution as it is, we will be compelled based on moral grounds to advise the people of Kenya to vote NO.

To begin with, let us be clear on one point. The Catholic Church has always recognised the “emergency” situation when the life of the mother is in danger. The mother has a right to treatment in life-threatening situations. But we have always recognised that both the mother and the unborn child have an equal, personal right to life.

This is already recognised in the Kenya Penal Code. The physician must do all in his/her power to save the lives of both mother and child. The doctor, by his/her Hypocratic Oath, is bound to save and protect life. The State must expressly state in its Law to respect, defend and vindicate the rights of both mother and child.

But then, in extending the right of abortion to include a threat to the health of the pregnant woman, the article is opening the doors to “abortion on demand”. Those of us who live close to the people know that very many women suffer from ill-health in Kenya. There are many endemic diseases throughout this country. Most of them are preventable and treatable.

Is a danger to the health of the mother a sufficient reason to abort a child in the womb? Is the stress which a young schoolgirl undergoes on discovering that she is pregnant a sufficient threat to her health, so that she can demand and obtain an abortion? Further, on the other side of the economic scale, there are elitist groups who demand that abortion be legalised on spurious health grounds, such as “psychological damage to the ego”, body image or even the need to be accepted among one’s peers. All these are social problems – needing various social responses. They should not be addressed as medical - needing medical solutions.

Where there is a danger to the health of the mother is when she has procured an abortion. There are many “trained health professionals” who vouch for the fact that the guilt or trauma known as “post abortion syndrome” is a factor that can damage a woman’s emotional life. This is a result of aborting the child – an act that cannot be reversed.

There is another point in Article 26 (paragraph 4) which is not clear. What does it mean by “a trained health professional”? Is it a medical doctor, a clinical officer, a nurse, a mid-wife, a patient attendant or a Traditional Birth Attendant? All are “trained health professionals”. In any law – and particularly in the fundamental law being proposed for a country – the people have a right to precision before being asked to commit themselves to something. Clarification is needed from those who wrote and passed the Draft. We need to know the mind of the legislators. Then it can be stated clearly in the proposed article.

A final ambiguity with Article 26 (paragraph 4) is the phrase “any other written law”. The Constitution is the supreme law of the land. Are we satisfied with assurances or even MOUs that “changes can take place after the Referendum”? Are we prepared to allow Parliament or a majority of counties to pass other laws on issues of life and death? What is “a majority” in Parliament or of counties – referred to in Article 257 (vii) and (viii)? Do we want another Referendum in the near future? (Article 257 (x)? Can we financially afford this? Do we wish to spend time and money in seeking interpretations from the Judiciary?

“Nothing and no one can in any way permit the killing of an innocent human being, whether foetus or an embryo, an infant or an adult, an old person or one suffering from an incurable disease or a person who is dying”. (Compendium of the Social Teaching of the Church No. 108).

“We are called upon to do as much as we can to defend the lives of unborn children, who cannot of their nature, defend themselves….Once abortion is sanctioned by parliament and the law, it becomes “OK” in the minds of many, and as a result a society loses its respect for the value of human life. Such a society is not a good society: the practice of abortion has a morally corrosive effect”. (A Catholic Catechism No. 332).

Proposals

1. That the Clause 26 (4) be removed from the Draft Constitution.

Reasons

There is insufficient time to achieve consensus and clarify all the issues in a calm, reasoned and unemotional manner.

There is insufficient time for a proper civic education on such grave, moral issues that affect life and death.

The present government of Kenya is made up of a Grand Coalition, which itself, is an extraordinary situation. All parties and interests are represented in it. This moral issue in Article 26 (paragraph 4) is not a political party issue.

We believe that an executive order by the President, with the agreement of the Prime Minister, can delete Article 26 (paragraph 4) and bring the country forward.

The President has stated on at least two public occasions that abortion would not be allowed in any proposed Constitution for Kenya.

The responsibility is now squarely in the hands of the “Two Principals” – President Mwai Kibaki and Prime Minister Raila Odinga.

2. That all Catholics will hold a Prayer Day in Defence of Human Life. The date, manner and content for this Prayer Day will be communicated at a later date.

Now we turn to Articles 169, 170 and 172(a). The Question of the Kadhi courts has been linked by commentators to our views on Article 26. There is no such link.

In brief, the articles establish Kadhi Courts as part of our judiciary. In so doing they give a special treatment, to a section of the population that professes the Muslim religion. These courts would then be funded by the state.

The debate on Kadhi courts has been widely misunderstood and has created a lot of unnecessary suspicion amongst Kenyans on the basis of religion. It is not a Christians versus Muslims affair. It is simply about equality of all before the state. Here we are stating an anomaly that is in the current constitution and still maintained in the proposed constitution.

It is a question of Justice, not to give privileges to certain Kenyans (as opposed to others) because of their religion, race or tribe. That is the beginning of discrimination - more so if the issue refers to a religious group. What we are stating is that there is no equity. This right is only reserved to those professing one faith.

Justice calls that the Constitution provide similar rights to other religious groups. This could be regulated by Acts of Parliament. All the Christian churches, Hinduism, Islam, Catholicism etc. which have legitimate concerns, fears or expectations, should rectify and consolidate these through Acts of Parliament.
All are equal before the supreme law of the land and therefore need to be granted equal opportunity to enjoy all the liberties accorded to others.

In allowing certain groups, whether religious, tribal, geographic or otherwise to negotiate special privileges that will be enshrined in the constitution, then we shall be going against the very fundamental principle that we are all equal. We believe a solution can be found to provide for the equity that justice calls for and requires.

Let all religions be treated equally as provided for in the very Proposed Constitution. “There shall be no state religion” (Article 8).

In conclusion, our dear brothers and sisters, we assure you that we are praying with you and for you as we discern the best way forward for Kenya. As your shepherds, we have tried to put forward on many occasions to all forms of committees, groups, commissions and individuals, the legitimate concerns which we have in our hearts concerning these two Articles of the Proposed Constitution. Our patriotism and commitment, and that of the estimated Catholic population of one third of the people of this land (who are drawn from all parts of Kenya) have never been in doubt. The contribution of the Catholic Church to the physical, moral, spiritual, intellectual and developmental aspects of all over the past one hundred years is a matter of public record. We assure you and the people of Kenya that this commitment will continue.

May the Lord strengthen all of us.

Signed

His Eminence John Cardinal Njue;
Archbishop of Nairobi.
Apostolic Administrator of Ngong
Chairman, Kenya Episcopal Conference

1. Rt. Rev. Philip Sulumeti - KEC Vice Chairman (Kakamega)
2. Most Rev. Zacchaeus Okoth (Kisumu)
3. Most Rev. Boniface Lele (Mombasa)
4. Most Rev. Peter Kairo (Nyeri)
5. Rt. Rev. Paul Darmanin (Garissa)
- Apostolic Administrator (Malindi)
6. Rt. Rev. Cornelius K. Arap Korir (Eldoret)
7. Rt. Rev. Joseph Mairura Okemwa(Kisii)
8. Rt. Rev. Philip Anyolo (Homa Bay)
9. Rt. Rev. Alfred Rotich (Military Ordinariate )
10. Rt. Rev. Maurice Crowley (Kitale)
11. Rt. Rev. Norman King’oo Wambua (Bungoma)
12. Rt. Rev. Peter Kihara, IMC (Marsabit)
13. Rt. Rev. David Kamau Ng’ang’a- (Auxiliary Bishop Nairobi)
14. Rt. Rev. Anthony Ireri Mukobo, IMC (Isiolo Vicariate)
15. Rt. Rev. Patrick Harrington (Lodwar)
16. Rt. Rev. Virgilio Pante (Maralal )
17. Rt. Rev. Salesius Mugambi (Meru)
18. Rt. Rev. Luigi Paiaro (Nyahururu)
19. Rt. Rev. Emmanuel Okombo (Kericho)
20. Rt. Rev. Martin Kivuva Musonde (Machakos)
21. Rt. Rev. Anthony Muheria (Kitui)
22. Rt. Rev. James Maria Wainaina (Muranga)
23. Rt. Rev. Paul Kariuki Njiru (Embu)
24. Rt. Rev. Maurice Muhatia Makumba (Nakuru)
25. Rt. Rev. Dominic Kimengich – (Aux. Bishop Elect Lodwar)

Thursday, 15th April 2010

Bishops’ Statement: THOU SHALL NOT KILL (Exodus 20:13)
‘Before I formed you in the womb I knew you; before you came to birth I consecrated you..’ Jeremiah 1:4-5

Life begins at conception and ends with natural death. Any attempt to deny this truth is wrong and misleading.

The Catholic Church has stated again and again that human life begins from the moment of conception and ends with natural death. The servant of God Pope John Paul II taught that: “Even in the midst of difficulties and uncertainties, every person sincerely open to truth and goodness can, by light of reason and the hidden action of grace, come to recognize in the natural law written in the heart the sacred value of human life from its very beginning until its end, and can affirm the right of every human being to have this primary good respected to the highest degree” (The Gospel of Life, no.2).

It follows therefore that the recognition of the right to life is the foundation in which every human community and the political community is based on. Based on this foundational principle, the Catholic Bishops in Kenya presented to the Committee of Experts on the Constitutional Review the following immutable statement in regard to Article 35 – Right to Life of the draft Constitution:

The Catholic Church upholds the fundamental principle of the Sanctity of life. We believe life is sacred and God-given and therefore propose the following legislation on this basis:-

1. Every person has a right to life
2. Life starts from the moment of conception and ends with natural death
3. There shall be no abortion
4. There shall be no capital punishment
5. There shall be no euthanasia

It comes therefore as a surprise that at this very moment when the people of Kenya are looking forward to a new Constitution, those entrusted with the task are removing the only one basic pillar and the corner stone that the entire structure of the constitution hangs on – the inviolable sanctity of human life that begins at the moment of conception.

To insert in the constitution a clause that shifts the moment of life from conception to the time of birth defeats reason and without doubt is to open the way to legalized abortion.

The acceptance of abortion - an unspeakable crime - in the popular mind, in behavior and even in law itself, is a telling sign of an extremely dangerous crisis of the moral sense, which is becoming more and more incapable of distinguishing between good and evil, even when the fundamental right to life is at a stake. Procured abortion is the deliberate and direct killing, by whatever means carried out, of a human being in the initial phase of his or her existence, extending from conception to birth. When it comes to abortion we are dealing with murder. The one eliminated is a human being from the very beginning of life.

Consequently, a constitution that does not protect life in all its phases is irremediably faulty and ceases to demand any recognition. Conscious of our divine mandate to promote the culture of life and to stand for inviolable right of every person to life from the moment of conception to natural death, we strongly feel that we cannot be party to any legislation that supports a culture of death.

We therefore call upon our members of Parliament and all concerned to correct the anomaly and recognize, in the Constitution, that life begins at the moment of conception.

Signed by the Mandate of
His Eminence John Cardinal Njue
Archbishop of Nairobi & Apostolic Administrator of Ngong
Chairman, Kenya Episcopal Conference

--------------------------------------------------------
Rt. Rev. Philip Sulumeti
Bishop of Kakamega/
Vice Chairman, Kenya Episcopal Conference

1. Most Rev. Zacchaeus Okoth (Kisumu)
2. Most Rev. Boniface Lele (Mombasa)
3. Most Rev. Peter Kairo (Nyeri)
4. Rt. Rev. Paul Darmanin (Garissa)
5. Rt. Rev. Cornelius K. Arap Korir (Eldoret)
6. Rt. Rev. Joseph Mairura Okemwa (Kisii)
7. Rt. Rev. Philip Anyolo (Homa Bay); (Apostolic Administrator (Nakuru))
8. Rt. Rev. Alfred Rotich (.Military Ordinariate)
9. Rt. Rev. Maurice Crowley (Kitale)
10. Rt. Rev. Norman Wambua King’oo (Bungoma)
11. Rt. Rev. Peter Kihara, IMC (Marsabit)
12. Rt. Rev. David Kamau Ng’ang’a- Auxiliary Bishop (Nairobi)
13. Rt. Rev. Anthony Ireri Mukobo, IMC (Isiolo Vicariate)
14. Rt. Rev. Patrick Harrington (Lodwar)
15. Rt. Rev. Virgilio Pante . (Maralal)
16. Rt. Rev. Salesius Mugambi (Meru)
17. Rt. Rev. Luigi Paiaro (Nyahururu)
18. Rt. Rev. Emmanuel Okombo (Kericho)
19. Rt. Rev. Martin Kivuva Musonde (Machakos)
20. Rt. Rev. Anthony Muheria (Kitui)
21. Rt. Rev. James Wainaina (Muranga)
22. Rt. Rev. Paul Kariuki (Embu)
23. Rt. Rev. Maurice Muhatia – Bishop Elect (Nakuru)
Thursday, January 21, 2010

**********************************************************

Matatu Minibus Transporters Paralyse the Nation’s transport system

It’s the second day running as matatus continue with their strike and paralyse transport across the country. All sectors seem affected as many companies start feeling the pain of the strike as workers fail to report for routine duty. Many workers interviewed by the Radio Waumini reporters say the cost of travelling from the nearest estates like Umoja Estate to the city centre has sky rocketed to Kshs 200 as compared to the normal Kshs 40 paid during rush hours hence forcing them to remain indoors.

Private car owners have cashed into the situation to charge exorbitant fares. Members of staff in the station have also had to pay dearly to report on duty using motorbikes that are emerging as a common means of transport to nearby destinations. Meanwhile the concerned ministries have remained tight lipped over the situation which has been compounded by the fact that most institutions of learning opened amid the confusion yesterday. Senior officials in the respective ministries are reported to be hiding to avoid addressing the matter while their respective ministers and permanent secretaries also remain tight lipped.

The operators are complaining of harassment and extortion by the police who on the other side claim they are out to ensure strict adherence to the transport rules.

Transport was disrupted in 2003 when new safety rules were put in place. The organised called off the strike since the new rules received enormous support from the public.

The rules returned sanity to Kenyan roads before they were relaxed. With the appointment of a new commissioner of police; he vowed to ensure the rules were re-introduced sparking the current strike.

There are allegations of complacency by the police, bearing in mind that many police officers both junior and senior also own matatus that ply various routes making it difficult for the current police crackdown to reflect total fairness sparking the protest. Its alleged that some matatus known to be owned by police officers are never subjected to the same treatment as the ordinary ones.

A representative of the operators, Mr. Dickson Mbugua told the media in Nairobi that they would improvise another strategy if the current one does work for them. He however failed to disclose what they were planning to do.

The police on their part refuted claims of bribery and complacency saying that last year alone saw 26 officers arraigned in court over traffic corruption allegations. Speaking in Nairobi, Mr. Kiraite the police spokesman said those calling for the continuity of the strike are not sincere and are out to back mail the public for selfish gains. He dismissed the claims by the matatu workers that police were asking for as much as between Kshs 2,000 and 3,000 whenever police wanted to.

Minister warns Private schools and introduces several measures for Examination Integrity.

Schools that fail to register candidates for national examinations now risk closure of their institutions especially those by private holders. Education Minister Professor Sam Ongeri says failure to register candidates have led to parents losing money and pupils wasting a lot of precious time.

Speaking when he announced this year’s Kenya Certificate of Primary Education (KCPE) results at the Kenya Institute of Education, the minister also urged politicians to keep off matters concerning the Ministry of Education saying such a move will erode the gains already made in bettering the sector.

At the same time he has appealed to the media to be objective in reporting matters to do with the education ministry. The Minister admitted that there may be issues but insisted his ministry is doing everything possible to address them.

The ministry has been in the spotlight in the recent days over loss to corrupt officers of millions of shillings meant for the Free Primary Education (FPE) kitty in the ministry. Several officers are reported to be on suspension but the public has continued to demand for the resignation of the minister and his permanent secretary, Professor Karega Mutahi, claiming that there is a deliberate move by the two officials and other senior ministry officials to cover-up the loss.

Noting that the number of pupils enrolled for KCPE in Primary schools has risen from 540,069 in 2002 to 727,054 in 2009, the minister rushed to assure parents that money meant for account 2 of the FPE program was already in school accounts and money for account 1 would be disbursed soon.

The Minister announced that the Kenya National Examinations Council will from next year make use of birth certificates when registering KCPE candidates to help address the challenge of double registration of candidates and impersonation. He also announced the introduction of photographs for the Kenya Certificate of Secondary Education (KCSE) to mitigate impersonation.