On his October 15 posting from Rome, Archbishop Dew noted that there had been vigorous arguments in the small group discussions taking place this week.

"The arguments are very strong as to whether this should be about doctrine and truth, or about mercy and compassion for those who struggle or for whom life is difficult," he said.

But the Archbishop of Wellington stated that doctrine is not being done away with.

"We are saying that the Church needs to be warm and welcoming - showing the mercy and kindness of Jesus."

Archbishop Dew also noted another bishop referring to the parable of the wheat and the weeds and saying that we need to admit we are all in this together.

"Sometimes we are the wheat and sometimes we are the weeds, but whatever happens, life will be full of both," Archbishop Dew said.

He also observed that some synod members only want to use scripture passages that support their own arguments.

In his October 16 posting, Archbishop Dew mentioned media portrayals of the competing factions at the synod, and admitted there is some truth in these.

"[But] it seems to me the majority [at the synod] are very aware of the need for the Church to reach out in new ways to many who do struggle," he wrote.

"I am sure that the mission of Pope Francis - even though some don't like it - is to make the Church a place of love and welcome, a community where people know they are accepted and cared for."

Archbishop Dew was sure this would come through when the small group discussions were to be reported back.

The blog is being updated daily with Archbishop Dew's postings on the New Zealand Catholic Bishops Conference website.

Sources

• Archbishop Dew synod blog
• Archbishop Dew synod blog
• Image: NZ Catholic

The Cathedral had been closed for six years for earthquake strengthening and extensive renovations and was a significant moment for the local church community.

The Mass also marked three days of celebrations.

Hope for the future

In his homily Martin said he had been asked about his vision for the cathedral's future.

"People have asked me what my hope for the cathedral is, and this is it. That this place be where people come for prayer, reflection and nourishment of their spiritual lives" he stated.

He also emphasised the importance of community activities within the cathedral.

"I want it to be where the place is humming and active seven days of the week, with various activities tied to our faith and for helping people in their lives to be more fully the people God made them to be."

Martin hopes the cathedral will be a centre of faith and community, and its reopening will mark a new chapter for the Wellington community.

Earthy and tangible faith

Another aspect Martin reflected on was the tangible nature of the Christian faith.

"One of the powerful realities of our religion is that we are an earthy religion. Our God came to this earth in matter. He walked on it. He engaged with us as creatures in an earthly body like our own" he said.

Martin said that Jesus experienced life on this earth and all that goes with it.

Emphasising the importance of beauty in the world, Martin said we express the reality of Jesus' life in earthly ways, through signs and symbols, words and gestures, the clothes we wear, and physical and tangible images.

He said that beauty is also expressed in our buildings, in our architecture, how we decorate them.

Elaborating on the importance of beauty, Martin said that beauty is also about the names we carry and those that we seek protection and care from.

"It's why we are so blessed to have a cathedral that bears the name of the Sacred Heart of Jesus and also of Mary his mother, the perfect disciple, the one who helped Jesus to develop his own Heart of Love in this world.

"May this be a place where people are able to experience the fullness of God, to be freed from fear, forgiven their sins, experience the mercy and love of God, and find a community of faith for support in the Christian journey" he said.

Celebration and gratitude

Martin told the congregation that a cathedral has a very particular place in the life of the church community.

"I feel very blessed to be the Archbishop at this time as our cathedral reopens.

"That we can be back here in this cathedral after these years of absence is a cause of great celebration and gratitude" he said.

Martin expressed gratitude to all who helped with the reopening and for the attendance of Emeritus Archbishop, Cardinal John Dew, who concelebrated at the Mass.

Dew's presence was met with hearty applause.

Fundraising goals

Acknowledging the considerable generosity of parishioners, the Government and Wellington City Council, Martin commented that the renovation project is not yet fully funded and that some aspects of the Cathedral still need to become fully operational.

"In terms of fundraising, we now have a target of $720,000 to be able to finish the project" Martin said.

The community looks forward to the necessary funds being raised to complete the renovations.

Sources

• YouTube: Mass of Thanksgiving for the Reopening of the Cathedral, 7 June 2024
• Welcom
• CathNews
• The Post

After reviewing the complaint dated back to the 1970s, the Vatican decided no further Church inquiry was required.

The Vatican's finding is similar to that of the New Zealand Police, which concluded earlier this year that Cardinal John Dew had no case to answer.

When the story broke in the media in March, Dew responded personally - "No doubt many of you have been dismayed at the many instances in which I have had to decline to participate in baptisms, weddings, funerals and Diocesan events."

He said he was acutely aware of how distressing the allegations have been - and are - for many people: survivors who have put their trust in him, the church community, his family and friends.

"Throughout my life as a priest, I have endeavoured to serve the Church and uphold the Gospels with all of my ability" Dew emphasised.

Vatican finding confirmed

The Catholic Metropolitan Archbishop, Paul Martin, confirmed the Vatican finding.

"Cardinal John Dew can now resume public activities that he stood aside from under Church protocols when the allegation was brought to the attention of the Church in May last year" Martin said.

Dew retired as Archbishop of Wellington in May last year when he turned 75 - the retirement age for Catholic Church bishops.

"The Church became aware of an allegation of abuse being made against Cardinal Dew at about the same time as his retirement" Martin said.

"Cardinal Dew immediately stood aside from all public church activities while the Police investigated the allegations.

"When the Police advised in March that no charges would be laid, Cardinal Dew continued to stand aside while a separate Vatican review proceeded, using the Church's international procedures for complaints against bishops.

"With the Church's review complete and no further action proposed, Cardinal Dew can resume public Church activities.

Pastoral support

"This has been a distressing experience and painful for everyone concerned" Martin said.

"The Church has an ongoing pastoral responsibility to offer support to all those involved and continues to do so.

"This includes the complainant to whom the Church has continued to offer support."

Source

• Supplied - NZ Catholic Bishops Conference
• CathNews

Dew was accused of serious criminal sexual misconduct during his time as an assistant priest in Upper Hutt.

The announcement comes after a 10-month Police probe into the allegation dating back 46 years.

The Police have determined the allegation is unsubstantiated.

Witnesses swear affidavits

Dew acknowledged the assistance of several witnesses who came forward, swearing affidavits establishing the allegation did not happen and could never have happened.

In a statement, Dew says he does not know the person making the allegation and has never met him.

The alleged incident is said to have occurred in November 1977 when the complainant was sent to an orphanage in Lower Hutt owned by the Sisters of Mercy.

The complainant was in the orphanage's care for less than two weeks.

Integrity a guide

"The word 'integrity' has always meant a great deal to me, and those words have guided my life" Dew said.

Dew stated that when he became a Bishop almost thirty years ago, he was asked what his Episcopal motto would be.

"I had no hesitation in saying that it would consist of three words, "Peace through Integrity".

"I have tried in my forty-seven years of priesthood to live as a man of integrity."

People CathNews has spoken to about the allegation are shocked.

"No, it can't be true."

"I always found his relationships with people to be both careful and respectful."

Royal Commission involvement

Dew appeared on behalf of the Catholic Church at the Royal Commission into Abuse of those in State Care and Faith-based Institutions.

He said he could not have gone into the witness box and made a public apology on behalf of the Catholic Church in New Zealand if the allegation were true.

Chronology of events

Dew says he first heard of the allegation on 6 May last year - the day after he retired as Archbishop of Wellington.

Dew's successor, Archbishop Paul Martin, contacted him asking for an urgent meeting.

Martin informed Dew that an allegation had been made against him, dating back 46 years to when he was an assistant priest in Upper Hutt.

After meeting with Martin, Dew says the established church protocols were followed, which involved stepping aside from all ministries during the Police investigation.

When the Police interviewed him about the allegation, Dew said:

"I stated immediately, and state again now, that there have never been any instances of improper or abusive behaviour in my 48 years of priesthood."

Dew still does not have a written copy of the complaint from the Church's National Office of Professional Standards.

TV3 provides details Dew did not know

Although Martin had informed him that an allegation had been made, Dew did not know any details of the allegation until August 3, when he received a text message from a TV3 reporter.

The following day, another text arrived saying TV3 would give Dew until 10:00 am on Monday, August 7th, to respond because they were airing a programme that evening.

Through his lawyer, Dew asked the reporter to provide details of what he was said to have done.

"For the first time then, I learned of the shocking behaviour I, and others, were said to have been involved in" Dew says.

After receiving advice, and on the grounds that the TV3 broadcast was false and grossly defamatory, Dew authorised his lawyer to take action to stop the broadcast of the false allegation through the High Court.

The Court determined it could not stop the broadcast and ruled that Dew's only remedy was to sue for defamation.

It's personal

"No doubt many of you have been dismayed at the many instances in which I have had to decline to participate in: baptisms, weddings, funerals and Diocesan events" Dew wrote in a letter to friends.

He says he is acutely aware of how distressing the allegations have been - and are - for many people: survivors who have put their trust in him, the church community, his family and friends.

"Throughout my life as a priest, I have endeavoured to serve the Church and uphold the Gospels with all of my ability" Dew wrote.

Dew says that while the Police have concluded their investigation and closed their file, it seems that others wish to publish the story against him.

Church says NZ Police investigation not sufficient

As well as a NZ Police investigation, Dew is now subject to a separate Church investigation.

The process, "Vos estis lux mundi', generally referred to as "Vos estis," is a Vatican process.

It gives the Metropolitan archbishop a significant role in overseeing a Church investigation when an allegation of sexual abuse is made against a bishop, priest or deacon.

Upon completion, the report is sent to the Holy See.

Until his retirement, Dew was the Metropolitan Archbishop in New Zealand. In this role he oversaw the Vos estis process.

As the new Metropolitan archbishop in New Zealand, Martin is now responsible for overseeing the Vos estis process into his predecessor.

During the Church investigation, Dew remains suspended from ministry.

The story remained embargoed until 2 pm on 7 March 2024, when the court's suppression orders regarding publishing were lifted.

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Dew (pictured right) explains "Canon law requires that bishops offer their resignation to the Holy Father when they reach 75 years of age, and yesterday I reached that age."

Pope Francis has accepted his resignation.

"It is with sadness that I say goodbye and an enormous thank you to you all," says Dew.

"I will still be about and look forward to being involved in the life of the Archdiocese in other ways."

Dew remains as Apostolic Administrator of the Diocese of Palmerston North and will continue with his various Vatican roles, including appointments to the Dicastery for Evangelisation, the Dicastery for Divine Worship and the Discipline of the Sacraments, and the Dicastery for Promoting Christian Unity.

He remains eligible to take part in papal elections until he is 80.

Being archbishop "has been a privilege" that came with "many challenges and some difficulties.

"Like Jesus at times I have also had to be resolute about "taking the road to Jerusalem" (Luke 9:51).

"I have always loved this part of Luke's Gospel which follows straight after the experience of Jesus on the Mount of Transfiguration.

"It is a reminder that when we have encountered Jesus in prayer we can be resolute in dealing with challenges and difficulties."

"Never forget that we are all the chosen and beloved daughters and sons of God. We are privileged to walk together in our Church, our family of faith.

"Thank you for your prayers, love and support.

"Your constant support, your commitment to the Church, your willingness to walk the way of Jesus, tell the truth of Jesus and live the life of Jesus have been inspiring."

Since June 2022 pain in his legs meant Dew found it difficult to walk and on March 21 he had spinal surgery. After a period of convalescence, he is back walking with much more ease.

Dew had only briefly resumed his duties before Pope Francis accepted his resignation.

Simultaneous with Dew's resignation Pope Francis appointed Coadjutor Archbishop Paul Martin (pictured left) as the 8th Archbishop of Wellington.

"I wish Paul every blessing and ask that you support him in the same way as you have supported me," says Dew.

Dew wants people to pray for his successor.

"Every time you go to Mass and hear Archbishop Paul's name in the Eucharistic Prayer, please make that a sincere prayer for him," he says.

For his part, Martin says the Archdiocese will miss Dew.

"He has guided the Archdiocese of Wellington through many challenges and major changes, always with a very pastoral approach. He has also had many demanding national roles in the Church", says Martin.

Although already Archbishop of Wellington, Martin's installation as Archbishop takes place on Saturday 17th June at St Teresa's Pro-Cathedral, Karori.

Source

• NZ Catholic Bishops Conference
• Vatican
• Catholic Archdiocese of Wellington

The news of deconsecration withdrawal came in a letter to Wairarapa Parish Priest Fr Bruce England and was distributed to the Martinborough community parishioners.

With Dew recovering from an operation, the letter was written by Coadjutor Archbishop Paul Martin.

In his letter, Martin is clear that the church should not be strengthened and should be permanently closed.

Martin, however, encourages England to further explore a Mission Centre as originally proposed in 2020 by Dew.

He says the Mission Centre needed to be carefully designed, have a small chapel and a space (including toilets and kitchen) where the community can gather for a weekday Liturgy of the Word with Communion or occasional weekday Mass, for the Rosary, for meeting and praying with Christians of other denominations and even for small funerals for local people.

Martin says the Mission Centre should be a place of welcome for the wider community and be available for community activities and as a base for activities to help the needy, including the services provided by Catholic Social Services.

In a reversal of view, Martin asks England to explore subdividing the Martinborough property so the church can be separated from the adjoining vacant land.

Martin also strongly encourages England to urgently add competent people to the Parish Finance Committee so that it involves the whole parish, and that there be proper processes around nominations and appointments.

He is asking England to have someone on the committee with good communication skills.

The move comes after parishioners lodged a Church legal case to the Vatican opposing Dew's "Decree of Deconsecration and Reduction to Profane but not Sordid Use" letter.

The parishioners' appeal is in accord with CIC Canon 1737.

Relying on the book "Fruits of the Toil," a history of St Anthony of Padua Church by Fr Vince McGlone, the parishioners say building the church began in 1923 but was completed by parishioners' efforts only in 1953.

The book recounts a clear statement from Church authorities in Masterton and Wellington saying they could not financially assist in its construction.

Lead submitter Dan Riddiford maintains that St Anthony of Padua church is part of the community's patrimony and, quoting Canon 1222 §2, Riddiford submits that Archbishop Dew did not have the consent of those who lawfully claim rights over the church.

Using the language of the Canon, parishioners also claim that the ‘good of their souls' has been harmed by the transfer to profane use. They told CathNews that using an alternative venue means they have no place to call their own, and no provision is made for reserving the Blessed Sacrament for the purpose of ministering to the sick.

In this small rural community, parishioners also say they used to have 30+ regularly at Saturday night Mass, that few drive out of Martinborough for anything, and after the Mass in Martinborough was cancelled, a maximum of only six people travel to Mass in Featherston.

He says that the community is experiencing a surge in population but, like parishes everywhere, there is a mix of regular and resting Catholics.

He views the presence of resting Catholics as an opportunity.

Looking forward, the parishioners note the success of the well-patronised monthly service Catholics in Greytown run by themselves in the Union Church, followed by morning tea in an adjoining café.

Riddiford says rural parishes should not be forced to adopt a model of church that fits a city where churches are 5-10 minutes away and there is a public transport system.

"On the basis of my personal family history and the Catholic Church in general, I also question the assumption that our Catholic faith and churches must necessarily collapse in the absence of priests," writes Riddiford.

In line with the request of Archbishop Martin, parishioners are keen to hear back from Fr Bruce England, parish priest of Wairarapa.

Source

• Supplied
• Image: Parishioner Yvonne Riddiford in front of the stained-glass windows in St Anthony's Catholic Church in Martinborough donated by her family.

Known to be a keen walker, Dew writes on Facebook: "since June of last year I have had difficulty walking due to pain in my legs.

"I have greatly missed my early morning walks and the beauty of the harbour in its many changing moods."

Dew says he won't be posting to Facebook during his time of convalescence.

He concludes his Facebook message by thanking people for all the support and appreciation they have offered over the years the page has been in operation.

On May 5, Dew turns 75 and as required by Canon Law he has to offer the Pope his resignation.

• Source: Facebook

It's just a matter of time before they'll be conducting funerals, marriages and baptisms in the Dublin archdiocese and elsewhere, a diocesan spokesman says.

They'll be doing everything but celebrating the Mass and blessing the Sacraments. Priests will continue to be responsible for those rites.

The Catholic Church in Ireland has for some time been exploring ways to involve further lay Catholics in the Church.

Dublin's Catholic Archdiocese currently has nine full-time lay parish pastoral workers working in ministry, 30-plus permanent deacons, mostly married men.

Last June, Archbishop of Dublin Dermot Farrell invited "women and men who feel that they are called to ministry to come forward to train as instituted lectors, acolytes and catechists.

"These are lay ministers, women and men, who are publicly recognised by the Church and appointed by the diocese to minister alongside priests and deacons in leading liturgies, supporting adult faith formation and accompanying families preparing for the sacraments.

"It is my pastoral responsibility as Bishop to do this - for the sake of the gospel and for the sake of the People of God," he said.

Farrell has been expressing this view since his instalment as Archbishop in 2021.

His mission was to "downsize" - in consultation with the Catholics of Dublin, lay and clerical.

It would be about "talking to the people, it's talking to the priests, listening. These are their churches, their faith communities".

Also on his day of installation, Farrell noted the archdiocese included 197 parishes served by 350 active priests with an average age of 70.

"So more and more lay people are going to have to take responsibility in terms of the leadership that's provided at parish level," he said.

"We won't be able to celebrate Sunday Mass in every church in every parish in this diocese.

"I think the Lord is probably saying to us at this time: ‘I don't want you to keep doing the things that you were doing 100 years ago, 200 years ago'."

He then set up the 'Building Hope' taskforce to assess the needs of the people of the archdiocese.

The taskforce found Christian belief in Ireland had "for all intents and purposes vanished".

This "underlying crisis of faith" was "particularly acute among the younger generations," Farrell said.

"The challenges facing me are pretty clear. We have an ageing clergy and very few vocations ... and a major decline in the number of people who actively practice and live their faith."

Dublin especially needs "an effective programme of catechetics ... to eventually replace the current teaching of faith to the young," he said.

In 2018, the Irish archbishops invited Cardinal John Dew to speak about the Wellington Archdiocese's experience with its own Launch Out programme, which was established to form lay pastoral leaders.

Dew's topic was "Lessons from New Zealand, Launch Out: Lay Pastoral Leadership Roles".

Source

• Irish Times
• CathNews

Lowe is responding to a piece by Luke Coppen in The Pillar, suggesting the Vatican has forgotten about New Zealand's need to find two bishops.

Coppen points out that the Diocese of Palmerston North has been leaderless for more than three years, and on December 17 it will be a year since Lowe moved from Hamilton to become Bishop of Auckland.

"The process of appointing a bishop is not fast, and this can lead to frustration and speculation on what is happening.

"Behind the scenes, however, the process is happening," Lowe said to a recent media enquiry.

He said the process is in the hands of the Apostolic Nuncio. The Apostolic Nuncio is Pope Francis' diplomatic representative in New Zealand.

Coppen says the current Nuncio is Archbishop Novatus Rugambwa, who has served in this role since 2019.

He suggests Rugambwa might have a different model of Church than is commonly accepted in New Zealand.

Outlining the process to appoint a bishop, Lowe says the Apostolic Nuncio starts a process of consultations with a range of lay people and clergy to look at the pastoral needs of the diocese and suggest names for potential candidates.

The Nuncio then passes this information on to the department in the Vatican responsible for New Zealand, the Dicastery for Evangelisation, headed by Filipino Cardinal Luis Tagle.

The Dicastery for Evangelisation then confirms a short list of possible candidates called a Terna, at which point the Nuncio starts a second consultation process.

The consultation is with a wide variety of lay people and clergy who are also asked to suggest others who might be consulted.

Once the consultation is complete, the Nuncio sends his report back to the Dicastery for Evangelisation who then makes the recommendation to Pope Francis.

When the Pope nominates a new bishop, the Nuncio informs the nominated priest that the Pope has appointed him as the bishop of a diocese and asks whether he is willing to accept.

At no point along the process are prospective candidates asked if they agree to their names going forward.

Coppen notes appointing bishops in New Zealand has not previously been too much of a problem, but his Excellency Archbishop Rugambwa did not respond to Coppen's request for comment.

In response to the same media request, Cardinal John Dew said: "The process to appoint new bishops for the two dioceses is underway and under the supervision of the Apostolic Nuncio, which is the standard way bishops are appointed."

On 29 March 2019, Pope Francis named Rugambwa apostolic nuncio to New Zealand and apostolic delegate to the countries of the Pacific Ocean. On 25 May, the responsibilities of Apostolic Nuncio to Fiji and to Palau were assigned to him, then on 30 November, he was given additional responsibility as Apostolic Nuncio to the Marshall Islands, Kiribati, Nauru, and Tonga.

On 17 April the following year, he was named Apostolic Nuncio to Samoa, then on 2 February Rugambwa was appointed Apostolic Nuncio to the Cook Islands, a post that had been vacant since 2018, and on 30 March to Micronesia.

Other than the New Zealand dioceses of Palmerston North and Hamilton, currently, only one other diocese from the vast array of dioceses Rugambwa is responsible for is vacant, and this vacancy follows the August 7 death of Koru Tito bishop of Tarawa and Nauru.

Coppen suggested that an option the Vatican might consider is uniting the Hamilton and Palmerston North dioceses under one bishop without merging them. This process, known as linking dioceses in persona episcopi, has been used in recent years in Canada, Ireland, Italy, Spain, and Wales.

Several CathNews sources say bishops in New Zealand are busy, and there is no suggestion that merging dioceses is being considered.

Source

• Supplied
• CathNews
• Wikipedia

A media release from a group called "Be the Change, Catholic Church, Aotearoa" notes New Zealand women's suffrage was granted on 19 September 1893, and this month's anniversary shows the Catholic Church is 129 years behind New Zealand in recognising the leadership skills of women.

To mark the event on 18 September, Catholic women in Wellington are mounting an installation of shoes between Parliament and Sacred Heart Cathedral.

The organisers are highlighting God's call for the Church to allow women to exercise their gifts.

They say women are often the majority of any Catholic congregation and are usually the ones organising the various tasks that need to be done at every liturgical celebration.

Yet the Catholic Church continues the injustice of refusing to recognise women's worth by denying them equality in leadership roles, their media release says.

The shoes signify the largely unpaid work women have done for the Church throughout the ages. These contributions have been recorded in short, printed vignettes accompanying the shoes.

There will be splashes of pink, including on some of the shoes, and music, singing and speeches.

The day starts at midday with shoes being placed in a walking pattern from the steps of Parliament onto Molesworth Street, around the corner into Hill Street and across the road to the cathedral.

The event is due to finish around 2pm when the shoes will be gathered up and donated to charity.

The idea for the project came to light two years ago, but the action was postponed several times because of Covid-19 lockdowns.

The women invited Cardinal John Dew to meet them again outside the Sacred Heart Cathedral on 18 September. They would like to give him a "suffrage charter" of requests about women's role in participation in decision-making at all levels.

With Dew in Rome, Coadjutor Archbishop of Wellington Paul Martin has responded.

Martin denied the group the opportunity to promote the event around the Archdiocese's parishes and wrote to parishes reinforcing his decision to prevent their publicising the event.

"I appreciate your recognition of the synodal process and what has emerged as part of that, some of which supports what your group wishes to promote regarding the role of women in the authorised leadership and decision-making bodies within the Church," he said.

"My sense is that the gathering ... on the 18th has more of a focus of making a statement and furthering a particular point of view, rather than for the building up of the Church community, especially at a time when we are fragile.

"There are many ways we can celebrate the role of women in the Catholic church and also laymen over the years.

"This is something for us to do as a Church community in our own places rather than starting at Parliament and then moving to a church that is currently closed.

"I do struggle with the idea that the participation of women has been and is invisible," Martin said.

"There are so many who do work, have worked and worshipped in our Church community, and who have made a significant contribution to the life of the Church and have served it in the way we are all called to do.

"There are many women who have leadership roles in the Wellington Archdiocese and in parishes also.

"I do not think that our church communities see them as invisible, and I know that I don't.

"I think that is a different issue to being part of the authorised leadership and decision-making bodies within the Church," he said.

New Zealand's Catholic Bishops Conference (NZCBC) says six themes have emerged from the diocesan phase of the 2023 Synod on Synodality.

These are: inclusion, gathering, leadership, education and formation, mission, and synodality and change.

The leadership theme is particularly relevant to the women's request, saying "Collaborative ministry should become the norm, with greater sacramental involvement for lay people."

• NZ Catholic
• Supplied
• This article has been updated to include Coadjutor Archbishop Paul Martin's publicity denial in the archdiocese. CathNews regrets the glaring omission from the original piece.

The way Catholics live out their faith is what's important, he says. They should trust in God, who always loves and blesses them. They should also try to bring divine love to people around them.

"We should try our best to promote charity work and give witness to the faith in our daily lives," he explained during a pastoral visit to four tiny parishes last week.

"Evangelisation does not mean to do major things but to live a good and simple life."

Build happy families, offer faith education to children, be honest in your livelihood, stay clear of drug abuse and treat drug abusers with love and respect.

Thien is the first archbishop to have visited one of the sub-parishes for a century or more. Welcomed with drums and trumpets, the 160-member Catholic community swelled so much that Thien had to celebrate an open-air Mass: the church was too small to accommodate the hundreds of visitors.

He praised the local people for properly maintaining their faith during decades of hard times and for producing a priest. This is despite hardships such as when their part of Vietnam was under communist control, the land reform system, religious restrictions and the Vietnam War were the order of the day.

"We come here to profess the faith and I am here to encourage all of you to be brave in your life of faith," he said.

Thien's pastoral visits are part of this year's archdiocese-wide programme for "year of evangelisation".

Other plans include introducing the Legion of Mary at parishes. Thien is calling on all parishes to have the Marian association do evangelisation work.

Hanoi Archdiocese, serves 330,000 Catholics out of a population of 10 million.

Source

• UCA News

Finlayson says he has vigorously chided church leaders who try to intervene in politics.

On one occasion the Archbishop of Wellington, Cardinal John Dew, invited him to a picnic on Parliament's lawn.

Finlayson says Dew wanted to demonstrate that through the sharing of food collectively we have sufficient resources to ensure all New Zealanders a moderate standard of living.

Appalled, Finlayson declined in writing, saying the picnic was almost as "gimmicky" as the antics of the Anglican leadership.

Quoting a Thatcher Bible favourite, 1 Timothy 5-8 Finlayson says St Paul warns that people who do not provide for their own families were disowning their faith. The former Cabinet Minister's letter also said he deplored Catholic teaching being used "as a cover for extreme left-wing redistributionist views."

He says that former Prime Minister John Key later said he'd had complaints from some bishops that Finlayson had been rude to them.

"I didn't think I'd been rude - rather, I was attempting to tell them how to do their jobs," he says.

Finlayson says it makes him cringe when other politicians discuss their faith publicly.

In fact he advised one new MP, Paulo Garcia, "not to talk about Jesus" in his maiden speech.

"He did.

"It's not New Zealand, is it?

"I just think it jars in this country.

"Often it doesn't seem authentic," he says.

Finlayson says that New Zealand is a secular country and when dealing with matters that impact on religion it's important to find a secular response.

Asked by The Spinoff's Ben Thomas whether it is really possible to ring-fence belief from politics, Finlayson says politicians have to.

"I mean, my view on abortion is that I don't know when life begins and I don't know when life ends because there are these blurry periods.

"I acknowledge that my views, which come from mainstream Catholicism, are in many respects out of place in a secular New Zealand.

"And so I can't go around imposing my views on people.

"This is where I think the United States have got it completely wrong.

"On the one hand, you have people who would be in favour of partial-birth abortions, and then there are those who say nothing from the moment of conception.

"I would have thought sensible people could get together and work out some kind of compromise which would get the damn topic out of the headlines."

A former Cabinet minister's memoir - Yes, Minister - is now out on the shelves.

Subtitled "An insider's account of the John Key years," Finlayson's book makes positive comments about his former boss and nice things about other politicians too - not all of them on the same side of the House.

Sources

• NZ Herald
• The Spinoff

Before the meeting, a request was made to the bishops asking that at least one independent person might observe, but the request was declined.

However, a statement received by CathNews says that nevertheless, two people who thought they should be at the event walked in "unchallenged".

They were present only a short time before a woman asked them to leave, but said they would do so only if asked by a bishop.

The two unnamed gatecrashers complied with the request to leave the meeting.

"A woman asked them to leave. The observers said they would comply if asked by a bishop (there were several present) but this spokesperson seemed to believe that as a 'woman of the Church' she had the necessary authority, as if as one of this new category of 'women of the Church' she was equivalent to a bishop," reads the statement.

In a statement to CathNews, national Catholic communications adviser David McLoughlin says the agreed process would be disrupted had uninvited people attended the national Synod.

"People were unable to attend the National Synodal Hui as observers because the Hui was for invited people from each of the six dioceses.

"Those people were chosen to ensure the hui was attended by a broad range of local people with a good grasp of the voices of their local churches, as gleaned through the diocesan Synod public engagement process that had taken place in the preceding months," says McLoughlin.

He says the time for all people to be involved and be heard was during the earlier diocesan phase.

"There was wide publicity of the diocesan/parish phase, not just in Church newsletters and announcements but also through extensive paid advertising online via Stuff, Facebook and Instagram," says McLoughlin.

He confirmed no new material outside the diocesan syntheses was introduced.

However, the gatecrashers say they tried to get involved at a diocesan level but "uninvited parishioners were sent away".

The gatecrashers' motivation for attending the national phase of the Synod process is because they have grave concerns about the conduct of the Synod and its potential impact on Christ's Church. They are concerned the already published diocesan synod documents seemed to advocate radical change within the Church.

They say that Catholics now seem to be able to develop new doctrine without recognised theological reflection.

"Dioceses seemed increasingly free to create their own rules and doctrine," they claim.

The group says that the Synodal method used to synthesise the individual diocesan level responses was "captured by factional interest groups".

They question if the Synodal process is truly representative and that some factions seem to have privileged positions within the process.

"Only a small proportion of Catholics nationally have contributed to the synod, and those who did contribute seem to be dominated by elderly Europeans, especially females.

"New ethnic groups are rapidly filling our pews, but their synodal contributions seem to be minimal," they say.

About 80 representatives from Catholic parishes across New Zealand had been invited to the meeting.

They, the bishops and only one or two priests came together to produce a final document for contribution to the Synod on Synodality.

When published, the New Zealand contribution will go to an Oceanian Synod meeting where a further synthesis will then be forwarded to Rome in time for the 2023 Synod of Bishops meeting.

Source

• Supplied

The national Synod synthesis in New Zealand is the latest part of the local Church's participation in the Pope's Synodal path to the Church's future.

The weekend meeting follows the "Diocesan Phase" of the 2021-23 Synod of Bishops launched in 2021 by Pope Francis. It represents people's hope for change in the New Zealand Catholic Church.

In opening the meeting, Cardinal John Dew told the gathering of around 80 that Synodality is an invitation to continue to grow together as Church.

Dew observed that while many of the suggestions pointed the finger at the New Zealand Church organisation and structures, he challenged New Zealand Catholics to also engage in some self-reflection as we grow together as Church.

"In participating in the Synod process over the last few months many people have voiced their hopes for change, some radical, some unrealistic, maybe some heretical, some projected out there to the Church - but not to themselves", said Dew.

He said that when Francis was elected he knew that the Roman Curia needed to change. He also knew that it would not just happen by changing rules and processes about the way the Curia operated.

Dew says that Francis emphasised that our faith journey is one of ‘personal conversion'.

There's no blueprint, Dew said, but a Church sensitive to the least breath of the Holy Spirit, a church that was open to being led by the unpredictability of grace.

For this, Dew highlighted listening as an essential element of a synodal Church.

"Even people who can be considered dubious on account of their errors have something to offer which must not be overlooked," said Dew, quoting Pope Francis in Evangelium Gaudium. (EG 2236)

"Today is not an event," emphasised Dew, rather it is part of a beginning point to discern, to prepare the ground for decisions on how best to express the mission of the Church in New Zealand.

He told the gathering that for Francis, the Synod process is a concrete form of a "decentralised ecclesiology of communion" met by a style where all participate and dialogue.

Synods are not about finding "exhaustive exclusive solutions for all difficulties," nor do they demonise those with whom we disagree, rather we listen to them too.

The national Catholic communications advisor, Mr David McLoughlin, told CathNews that the national Synod synthesis document from the meeting will be published in due course and in a similar way as the individual diocesan documents were published.

Sources

• NZCBC media release
• Supplied

He made the announcement in a newsletter to priests and lay pastoral workers.

Last year Dew welcomed the news of Martin's appointment as Coadjutor Archbishop, however, only occasionally in the Archdiocese, Martin resided primarily in Christchurch where he functioned as 'Administrator' until a new bishop was appointed.

While in Christchurch, and where Canon Law allowed, Martin continued to work on the preparations for building a new Cathedral and combining Christchurch city's smaller parishes into four larger communities.

Although not yet formally installed as Bishop of Christchurch, Michael Gielen took up his appointment immediately.

When appointed, Gielen was quick to praise the work done by the previous Christchurch bishop and apostolic administrator, Paul Martin.

Gielen says he is looking forward to continuing Martin's work to consolidate the city's parishes.

"The work he has done in paving the way for the consolidation and strengthening of our parishes and schools stands the diocese in fantastic stead going forward," Gielen said.

In a newsletter to priests and lay pastoral leaders, Dew says he is confident Martin will be welcome permanently to the Archdiocese and is urging parishes and schools to look for opportunities to invite him to be among them.

Sources

• Supplied
• CathNews

The change takes place on January 1, 2023.

The move by Dooley comes after a report shows former Dunedin bishop, John Kavanagh, did not act on a complaint of sexual abuse.

Dooley says systemic failures at the time let survivors down badly and it is wrong to have a school associated with Kavanagh's name.

"A number of survivors of abuse in the Dunedin diocese have asked me to change the name of the college," says Dooley.

"Having the college named after the bishop of that time represents for a number of people the systemic failures of that time and contributes to their trauma.

"I would hope that the renaming of the college will contribute to some healing and reaffirm our desire as a church to listen to victims of abuse and work hard to provide a safe environment for those in our care," Dooley says.

Renaming the college is the result of an investigation after a number of Dunedin survivors complained that Kavanagh failed to act on claims of sexual abuse by priests.

The result of the investigation shows that seven priests, two brothers and one lay teacher sexually abused children and, in one case, an adult during Bishop Kavanagh's time as Bishop of Dunedin.

In line with Pope Francis' 2019 decree, "Vos estis lux mundi" the Metropolitan Archbishop of New Zealand, Cardinal John Dew, requested the inquiry.

In a statement, Dew reported that the investigation showed Kavanagh failed to act on one complaint.

Kavanagh was Bishop of Dunedin for 28 years; from 1957 to 1985.

Dew said the investigation found that Kavanagh knew of complaints relating to two priests: Fathers Freek Schokker in about 1963 and Magnus Murray in about 1972.

He said the investigation also showed Kavanagh did not know of the other cases because complaints were not made until some years after Kavanagh died.

"In the case of Murray, the Complaints Assessment Committee found that Murray admitted the abuse to Bishop Kavanagh and was sent to Australia for treatment," said Dew.

"Because of that admission, and by sending Murray for treatment, Bishop Kavanagh did what he was required to under the Church canon law at the time.

After returning from treatment in Australia Magnus Murray did not return to Dunedin but became a priest in the Auckland Diocese.

In 2003 he was jailed for five years after admitting 10 offences against four Dunedin boys from 1958 to 1972.

Murray was removed from the priesthood in 2019.

"In the case of Father Schokker, Bishop Kavanagh should have investigated the complaint, but failed to do so," Cardinal Dew added.

Freek Schokker was a priest from the Netherlands working in the diocese at the time of the complaint. He was accused of abusing two young people. He left New Zealand at some stage after the complaint and was told not to come back. He died in the Netherlands in 1993, at age 81.

"There has been considerable public interest in this inquiry," said Cardinal Dew.

"Survivors of abuse committed in the Dunedin diocese have called for Kavanagh College in Dunedin to be renamed, based on their belief that Bishop Kavanagh did not act properly on complaints of abuse.

"The outcome of the inquiry is that Bishop Kavanagh failed to act as required at the time on one of the two complaints he knew of. It is now for Bishop Dooley to decide the future of the name of the college.

"I accept that some survivors may not be happy with the decision that Bishop Kavanagh acted properly in respect to Magnus Murray. But that was in the context of canon law of the time.

"We take immediate action on complaints of abuse today. We are committed to a safe environment for all within the Church community," said Dew.

The inquiry was conducted by the Church's complaints body which engaged senior Christchurch investigator Micky Earl of the firm Corporate Risks.

Earlier Male Survivors Otago spokesman Michael Chamberlain said he was quietly hopeful the name would change but was unhappy the investigation was to be conducted by the Church's National Office of Professional Standards.

"It's coming out, and it will come out from others, how much blood Kavanagh's got on his hands," Chamberlain told the Otago Daily Times in 2020.

Sources

• ODT
• Supplied Catholic Bishops Conference
• Scoop
• CathNews

In recent weeks, the Russia's Patriarch Kirill has used religious language to justify his support for Russia's military aggression.

Even Kirill's own supporters are looking elsewhere, says Dew.

"The invasion has created new ecumenical tensions. As many as 160 Russian Orthodox parishes around the world have sought to join other communions as a result."

Dew says New Zealand Church leaders, together with many others around the world, have written to Kirill expressing their "great concern about his religious justification for the war and asking him to use his influence in Moscow to bring it to an end".

Kirill's use of religious language to justify his support for Russia's military aggression is failing to impress Pope Francis who recently rejected the idea put by the Patriarch Kirill that Russia's Ukraine invasion is a "holy war".

During his Sunday address and blessing, Francis continued his implicit criticism of Russia, calling the conflict in Ukraine an unjustified "senseless massacre".

"The violent aggression against Ukraine is unfortunately not slowing down," he told about 30,000 people in St Peter's Square.

"It is a senseless massacre where every day slaughters and atrocities are being repeated," Francis said in his latest strong condemnation of the war, which has so far avoided mentioning Russia by name.

"There is no justification for this," he added.

Moscow says the action it launched on February 24 is a "special military operation" designed not to occupy territory but to demilitarise its neighbour and purge it what it sees as dangerous nationalists. Francis has already rejected that terminology.

"I beg all the players in the international community to truly commit themselves to stopping this repugnant war," the pope said, drawing loud cheers and applause from the crowd.

"Even this week missiles and bombs hit civilians, the elderly, children and pregnant mothers," he said.

Source

• Supplied
• Reuters

Although we have not been able to find the text of the letter on any public website or otherwise, we have been provided with a copy.

The authors remain unknown to us.

We are women and men writing our own open letter, to support your November 2021 pastoral letter that vaccine mandates are currently necessary to protect the most vulnerable members of our communities.

We believe that position is even more relevant now in March 2022 than it was four months ago.

It is important that the voices of both women and men are heard in this discussion.

We do not seek anonymity like the male correspondents in the letter mentioned above, but sign our names openly to this letter.

In summary, the anonymous open letter argues that the omicron variant of Covid-19 is only a mild illness for most people, that vaccinations are not very effective against omicron, and that for these reasons, and also because of the negative consequences of mandates - especially in our church - mandates should be abandoned.

The "open letter" mischaracterises both the nature of omicron and the effectiveness of vaccinations. It selectively quotes from both church and scientific documents in a way that is misleading and inaccurate.

We support reviewing and removing mandates when they are no longer required. But that time is not now.

The open letter says that the morale of Catholics in New Zealand would be enhanced by the Bishops advocating for an early end to mandates (p.4).

We do not agree.

We are Catholics who would be dismayed if the Bishops were seen to abandon the precepts of solidarity, protection for the poor and vulnerable, and concern for the common good which are foundational to Catholic Social Teaching. It is in the light of those precepts that we, and so many others, whether people of any faith or none, have accepted the limitations of the last two years.

We thank you as our Bishops for recognising the Covid-19 pandemic is a threat to the wellbeing - and even the lives - of our most vulnerable parishioners and neighbours. We thank you for providing options that provide for all Catholics to attend Mass despite difficult circumstances. We thank all our sisters and brothers for making the sacrifices required to ensure the health and safety of all.

We would like the writers of the anonymous letter to know that we hear the pain, disconnection and alienation they and others are feeling at this time. We would like them to know that while we support the mandates and vaccine passes, we continue to recognise all our brothers and sisters as children of our loving God.

We hope you can assure the writers of the letter that our connection as Catholics goes beyond Mass attendance, and that there are people available within each local Catholic community to connect with, whether it is for practical assistance such as food and support, or for a listening ear for people who feel isolated because of the different choices and circumstances we each face during this time of pandemic.

We acknowledge openly that we are all tired of Covid and the restrictions we have been living with now for two years. However, Pope Francis reminds us this year in the theme of his Lenten message of St Paul's words to the Galatians: Let us not tire of doing good. We hope, pray and believe that our current restrictions will not be necessary for much longer. But we ask you, following the example of St Paul, to continue to exhort our whole community not to give up, but to continue with practices that protect the most vulnerable, for the good of all.

We now address some of the specific matters raised in the open letter.

1. Omicron and Vaccinations

The open letter acknowledges the value of vaccine mandates against the delta variant of Covid-19, but argues that they are no longer needed. Rather than arguing this on ethical or moral grounds, or from reflection on Catholic teaching, the claim is that omicron does not pose a serious threat to public health.

The letter suggests that omicron is not very serious for most people, and that vaccinations are not very effective against it. These claims are not supported by reputable epidemiologists, and indeed are not suppported by some of the documents to which the open letter itself refers.

For example, this observation is quoted from a UK Health Security Agency report:

"Vaccine effectiveness against symptomatic disease with the Omicron variant is substantially lower than against the Delta variant, with rapid waning." (p. 2).[mfn]UK Health Security Agency, COVID-19 Vaccine Surveillance Report, Week 6, 10 February 2022, https://assets.publishing.service.gov.uk/government/uploads/system/uploads/attachment_data/file/1054071/vaccinesurveillance-report-week-6.pdf, p. 2.[/mfn]

But the very next sentence in that report, not quoted in the open letter, is:

"However, [mfn]protection against hospitalisation remains high[/mfn], particularly after 3 doses'. 2

The HSA report goes on to note that for omicron, there are insufficient data on the effectiveness of a third dose in preventing infection, but the third dose is between 50 and 75% effective in preventing symptomatic disease within three months, 80 to 95% in preventing hospitalisation, and 85 to 99% in preventing mortality. For delta, the respective figures are: insufficient data, 90 to 99%, 95 to 99%, and 95 to 99%.3

Some US data suggest that the third dose gives 62.5% protection against Omicron infection compared with 95.2% for delta. While less, this is far from negligible.4

So the third dose is less effective against omicron - but not ineffective. All the evidence is that it is effective against serious consequences - hospitalisation and death - for the vast majority of cases. As Auckland University's Rod Jackson put it, "Paradoxically Omicron is a much bigger threat to New Zealand than any other previous variant. We keep on hearing it's mild, but what we should be saying is it's less severe if you're vaccinated". Professor Jackson went on to say that the critical thing is to slow the spread, if health services are not to be overwhelmed.5

A very recent modelling exercise, in New Zealand, suggested that ‘when compared with boosted people, unvaccinated people were 3.1 times more likely to infect others and 2.4 times more likely to be infected'.6

A readily accessible explanation of some of these points appeared in Stuff newspapers and website on 10 January and is still available online.7

The anonymous open letter argues that vaccinations have been "wasted" as their efficacy has waned during the time that Covid has been kept out of New Zealand.

Vaccination efficacy does decline over time. But the vaccination buys time by reducing infection and therefore - in the now-familiar phrase - flattening the curve and, as Professor Jackson noted, saving an already stretched health system from being overwhelmed.

Let us illustrate this point. If half of those getting a severe infection (like delta) require hospital treatment, but only 500 people get that infection, that's 250 hospital cases. If one in twenty of people getting a ‘milder' but more contagious infection (like omicron) require hospital treatment, but 20,000 people get the infection, that's 1000 hospital cases.

New Zealand is now seeing over 10,000 cases reported each day, with hospitalisations in the hundreds, and more deaths. With this information - easily available as it is - we think that there is evidently still every justification, indeed requirement, for mandates. Contrary to the assertion in the open letter that ‘Whatever role mandates might have played in the past, they are no longer relevant' (p. 3), they are still entirely relevant and very necessary.

2. Spiritual and Social Consequences of Mandates

The open letter opens with a quote from paragraph 5 of the Congregation for the Doctrine of the Faith's 2020 instruction Note on the morality of using some anti-Covid-19 vaccines,8 which says that vaccinations are not a moral obligation and must be voluntary. However, it is important to read that single sentence in the context of the rest of that paragraph which makes it clear that those who refuse vaccinations must change their behaviour to prevent the spread of infection.

"... the morality of vaccination depends not only on the duty to protect one's own health, but also on the duty to pursue the common good. Those who, however, for reasons of conscience, refuse vaccines... must do their utmost to avoid, by other prophylactic means and appropriate behavior, becoming vehicles for the transmission of the infectious agent. In particular, they must avoid any risk to the health of those who cannot be vaccinated for medical or other reasons, and who are the most vulnerable."

The open letter expresses concern that mandates are causing ‘spiritual harm'.9 We offer some thoughts on that point here.

First, it is said that the mandates produce ‘bad fruit' and should not be tolerated ‘given the new lack of clear-cut medical justification'. As we have said above, there is every medical justification for continuing the mandates at this time.

Specifically it is said that some have abandoned the church because, being unvaccinated, they are unable to attend Mass, or feel excluded from the church (in other ways that are not specified).

Your media release accompanying the November pastoral letter asked all parishes in New Zealand to provide Masses specifically for people with vaccine passes, and also to ensure Masses were provided which do not require a vaccine pass. Rather than seeing this as segregating our communities into vaccinated and non-vaccinated groups, we understand this as providing some Masses which are open to all members of our communities.

As noted above, the Congregation of the Doctrine of the Faith, while recognising that some may choose not to be vaccinated, asked people in those situations to change behaviour to protect the most vulnerable.

We see the Bishops' guidelines as providing opportunities for this to happen.

We acknowledge that the present arrangements are not ideal, but are a temporary response to a pandemic that will pass.

The great majority of people in New Zealand have now been vaccinated.

We suggest that those who have left the church over mandates have chosen to do so, and we respect their choice. We have no idea how many have made that choice.

However, we are aware some people only feel safe and confident in attending Mass precisely because of the general application of vaccine mandates. At this time, people may not be attending Mass out of an abundance of caution, or having some other illness, or for reasons completely unrelated to the pandemic.

In most parishes those unable to attend Mass for one reason or another are remembered in prayer.

While some people may feel excluded by the present arrangements, without them, other people would also feel excluded, particularly people who are immune-compromised, or are unable to be vaccinated. The youngest members of our parish communities (children under five), and older members of our congregations, and their family members and caregivers could feel they have to withdraw their attendance in the absence of such health measures.9

These are discussed on p. 3 of the open letter.

The open letter also refers to division in the wider society as a consequence of mandates (p. 3).

A recent opinion poll found that around half of those surveyed thought the government's various measures to contain the pandemic were about at the right level, while a quarter thought them insufficient and a quarter too rigorous.10 Three quarters of those polled do not think the measures too rigorous. Thus we do not think that there is ‘unprecedented divisiveness' in our society, especially compared to other periods in New Zealand history, such as the Springbok tour of 1981, the waterfront lockout of 1951, or the New Zealand wars of the 19th century.

3. The Way Ahead

The open letter calls on the bishops to advocate with the government to identify the conditions under which mandates can be lifted. This expects an impossible level of foresight.

The future course of the pandemic is not known. We thought we'd got through the first - alpha - wave, and then along came delta. We thought we'd got through delta, and then along came omicron.

However, the government has pointed to the easing of mandates, to some extent, on the other side of the omicron peak, and further easing well beyond the peak.11 We do not think that there can be more certainty than that.

In saying all this, we again acknowledge that everyone's sick of Covid.

Everyone's experienced some consequences, and some have experienced significant consequences.

We would all like to be able to resume ‘normal life'. We'd all like to be able to attend Mass without masks, to be able to sing again, to be able to receive Communion under both kinds, to be able to shake hands at the Sign of Peace, to enjoy a cup of tea after Mass. All that, as well as to enjoy social and civic life, and to pursue our occupations, without those sorts of restrictions.

But we are also aware how damaging Covid-19 has been, and still is - even, perhaps especially, the so-called ‘mild' omicron variant. This is the moment that we have been preparing for, with all the requirements and restrictions we have been living with for the past two years.

The open letter observes:

the risks of COVID are very heavily skewed towards the elderly and the vulnerable, and for the vast majority of people, Omicron is unlikely to be severe. This makes it much more reasonable to aim for focused protection of those who need it, and for vaccination to be a personal choice, taking into account an informed assessment of risks and benefits (pp 3-4).

Apparently, just at the time that Covid is spreading widely through our community, it is proposed that the general public abandon collective responsibility for the most vulnerable.

The open letter speaks of ‘freedom'.

We recall the words of Pope Benedict XVI: ‘individual rights, when detached from a framework of duties which grants them their full meaning, can run wild, leading to an escalation of demands which is effectively unlimited and indiscriminate. An overemphasis on rights leads to a disregard for duties' (Caritas in Veritate, para 43).

We all have friends, workmates, relations, who have reason to be very worried about omicron, for their families and whanau if not for themselves.

We know, too, that in whatever variant Covid disproportionately affects the poorer, the more marginalised, in our country.

Our Catholic Social Teaching emphasises the virtue of solidarity, and it is in that light that we have accepted the need for restrictions over the last two years.

As we said at the beginning, we, therefore, support the position you took on mandates in your November 2021 statement.

We believe that position is even more relevant now than it was four months ago.

We support reviewing and removing mandates when they are no longer required, and we assume that such is the government's intention. But the time for that is not now.

We close with some words from the late Sir James Henare, which others have quoted recently in the same context:

"Kua tawhiti ke to haerenga mai kia kore e haere tonu. He nui rawa o mahi kia kore e mahi
tonu." — you have come too far not to go further; you have done too much not to do more.

• Jim McAloon, Ana Ayora, Lisa Beech, Rex Begley Mgsr Gerard Burns, Sr Ruth Coleman pbvm, Hélène Doyle,
  Catherine Gibbs, Jofferson Gonzales, Fr Peter Healy sm, Estelle Henrys, Sr Elizabeth Julian rsm, John Kennedy-Good, Margaret O'Connor, Steve O'Connor, Fr John Pettit, Sr Ruth Pickering dolc, Fr Tom Rouse ssc.
  - Members of the Archdiocese of Wellington Ecology Justice and Peace Commission and Committees

As daily Omicron cases soar throughout the country, avoiding high risk places means steering clear of bars, restaurants, cafés, gyms, churches and protests.

Retail shops, offices, lifts, stairwells, malls, community pools, public transport and other commonly shared public spaces that offer slightly more space between people are at the next tier of risk.

Passing aerosols (breath) around the room in small, indoor areas is the perfect recipe for virus transmission. Singing, yelling, talking and laughing in enclosed spaces are particularly risky, Wilson explains.

He also says it's important to note that having your vaccine pass checked at high risk places - like churches and bars - won't stop you getting Covid.

In his view it's "irresponsible" to claim people are safe just because their vaccine passes have been checked, Wilson says.

Nonetheless, it is possible to live a relatively normal life provided you take sensible precautions along the way.

Wilson and Baker recommend keeping the "3 Cs" rule in mind before going out - crowded, confined, close contact settings are the highest risk places.

Particularly high risk meeting places meet all three criteria. Churches fall into this category.

One way we can help ourselves when we're out and about is to think how well a space is ventilated and how well people are spaced apart before entering, Baker suggests.

He and Wilson also suggest wearing a high quality N95 mask and ensuring you are vaccinated and boosted.

"Avoid unmasked situations with lots of people Baker said. "I would certainly prefer not to have it [Covid]".

Sunday Mass needs to be safe

Cardinal John Dew says it's important for people to feel safe coming to Mass by clearly having precautions in place for their safety.

He says this may involve going beyond the government's guidelines in some areas, such as by not singing, and requiring the priest and other ministers to be masked.

Priests and lay pastoral leaders in the Archdiocese of Wellington have been advised they may have to cancel Mass if local Omicron numbers rise to a point they consider unsafe, or if they themselves have to self-isolate.

Keeping safe by not going to Mass at present is an option, as Dew says there is a dispensation from the Sunday obligation during the pandemic.

He also has a request: that while numbers in churches are limited to 100 people or fewer, people avoid trying to book in to attend Mass in other parishes. Those parishes will be trying to accommodate their parishioners within their 100-person limits too.

Source

• Stuff
• Supplied - Archbishop of Wellington
• Image: NZ Herald

In their over 3000-word letter, a group identifying simply as "catholic men" tell the bishops not to "try to combine faith ... with the making of distinctions between classes of people".

They say "practical reason makes evident that vaccination is not, as a rule, a moral obligation and that therefore it must be voluntary"

Another concern is the "practical and spiritual harms" that have been caused by the Covid vaccine mandate, they say.

The bishops presently "have an opportunity to help lead the transition from segregation back to freedom, both in our churches and in wider society" by calling for a review, the men say.

They note they aren't questioning the bishops' pandemic management efforts last November. But they want them to reconsider their position as the group thinks the situation today is quite different from last November's.

The spiritual harms resulting from the vaccine mandates include Catholics being "driven away from the Church", the men tell the bishops.

In addition, "some Catholics, excluded from Mass, have abandoned the Church as their spiritual home".

Other criticisms:

• Create coercion on the conscience and will of lay Catholics forcing choices between a conscientious objection to vaccines and careers, ability to visit loved ones, or freedom to worship.
• Have changed the Church from a place of refuge to a place of exclusion: for some socially isolated or ostracised by the vaccine pass system, the Church safe haven has additionally marginalised them.
• Have segregated Catholic parishes, with two classes based on a medical choice, actively fostering divisions between Catholics
• Have brought unhealthy psychology of fear and of judgment (particularly of the "other") into our parishes
• Have been associated with spiritual abuses - accusations that unvaccinated Catholics are violating the commandment to love your neighbour.
• Have lost their job and now have no income and remain unable to work, go out, shop or use public facilities.

"We realise that ultimately public health decisions lie with the public health authorities, and not with you as Catholic bishops.

"But every reasonable person knows that the mandates must eventually be abandoned, and as respected leaders ... you...could play a role in galvanising a move in this direction.

Although not a reply to the men's letter, correspondence dated 17 February from Cardinal John Dew, to priests and lay pastoral leaders in the Archdiocese of Wellington indicates a different perspective.

The letter outlines the archbishop's position on the mandate with Dew saying the archdiocese will go beyond the government's guidelines in some areas, for example by not singing and requesting the priest and other ministers be masked.

Dew says it is important to relieve people's anxiety by clearly having precautions in place.

He says it is vital to help people coming to Mass feel safe, even to the point of cancelling Masses for safety reasons.

Today in the NZ Herald, a top heart specialist is warning New Zealand is facing a "tsunami" of long Covid after the Omicron outbreak subsides

Cardiologist Professor Harvey White says the country is faced with a tidal wave of heart disease and strokes and myriad other debilitating symptoms.

White fears New Zealanders are too blasé about the risk of Omicron infection, which has been painted as mild for most people.

Source

• Supplied
• NZ Herald
• Image: 1News