What Every Parent Should Know About - Interview With Pete Vere And Sandra Miesel
INDIANAPOLIS, INDIANA(Zenit.org).- The film "The Golden Compass" isn't simply about using fairy-tale magic to tell a good story, it corrupts the imagery of Lewis and Tolkien to undermine children's faith in God and the Church, says Catholic author Pete Vere.
In this interview with ZENIT, Vere and Sandra Miesel discuss the movie adaptation of the fantasy novels written by Philip Pullman. The film, staring Nicole Kidman and Daniel Craig, will be released in the United States in early December.
Vere and Miesel are co-authors of the booklet "Pied Piper of Atheism : Philip Pullman and Children's Fantasy," to be published by Ignatius Press next month on the topic of "The Golden Compass."
Q: The first movie of "The Golden Compass" trilogy is being released at Christmas. For those unfamiliar with the series, what kind of books are these and to whom do they appeal?
Vere: To begin, the books are marketed for 9-12 year olds as children's fantasy literature in the tradition of J.R.R. Tolkien, C.S. Lewis, and J.K. Rowling. "If you're a fan of 'Lord of the Rings,' 'Narnia ' or 'Harry Potter,'" the critics tell us, "you'll love Pullman."
Personally, I just can't see a child picking up these books and reading them. I see them more as books that adults give kids to read.
Having said that, "The Golden Compass" (1995) is the first book in Pullman's trilogy. The second book is titled "The Subtle Knife" (1997) and it is followed by "The Amber Spyglass" (2000).
Collectively, the trilogy is known as "His Dark Materials," a phrase taken from John Milton's "Paradise Lost." This is appropriately titled in my opinion, since each book gets progressively darker -- both in the intensity with which Pullman attacks the Catholic Church and the Judeo-Christian concept of God, as well as the stridency with which he promotes atheism.
For example, one of the main supporting characters, Dr. Mary Malone, is a former Catholic nun who abandoned her vocation to pursue sex and science. The reader does not meet her until the second book, by which time the young reader is already engrossed in the story. By the third book, Dr. Malone is engaging in occult practices to lead the two main characters, a 12-year-old boy and girl, to sleep in the same bed and engage in -- at the very least -- heavy kissing. This is the act through which they renew the multiple universes created by Pullman.
Another example is Pullman's portrayal of the Judeo-Christian God. Pullman refers to him as "The Authority," although a number of passages make clear that this is the God of the Bible. The Authority is a liar and a mere angel, and as we discover in the third book, senile as well. He was locked in some sort of jewel and held prisoner by the patriarch Enoch, who is now called Metatron and who rules in the Authority's name. When the children find the jewel and accidentally release the Authority, he falls apart and dies.
Additionally, Pullman uses the imagery of C.S. Lewis' "Narnia" chronicles. "His Dark Materials" opens with the young heroine stuck in a wardrobe belonging to an old academic, conversing with a talking animal, when she discovers multiple worlds. So the young reader is lulled early on with the familiar feel of Lewis.
Nevertheless, Pullman's work isn't simply about using fairy-tale magic to tell a good story. He openly proselytizes for atheism, corrupting the imagery of Lewis and Tolkien to undermine children's faith in God and the Church.
Q: Many Catholics, including William Donohue of the Catholic League, are speaking out against the movie. What should parents know before they let their children watch this film?
Vere: I don't recommend any parent allow their children to view the film. While the movie has reportedly been sanitized of its more anti-Christian and anti-religious elements, it will do nothing but pique children's curiosity about the books. I'm a parent myself. My children would think it hypocritical if I told them it was OK to see the movie, but not to read the books. And they would be right.
It's not OK for children -- impressionable as they are -- to read stories in which the plot revolves around the supreme blasphemy, namely, that God is a liar and a mortal. It is not appropriate for children to read books in which the heroine is the product of adultery and murder; priests act as professional hit men, torturers and authorize occult experimentation on young children; an ex-nun engages in occult practices and promiscuous behavior, and speaks of it openly with a 12-year-old couple; and the angels who rebel against God are good, while those who fight on God's side are evil. This is wrong. And while it's been softened in the movie -- or at least that's what Hollywood is telling us -- it's still there in the books.
Miesel: Furthermore, there's a great deal of cruelty and gore in the books, not just battles but deliberate murder, sadism, mutilation, suicide, euthanasia and even cannibalism. There are also passages of disturbing sensuality and homosexual angels who are "platonic lovers."
I agree with Pete. Avoid both the movie and the books. It would be best if people didn't picket or make a public fuss because that's just free publicity. If the movie fails at the box office, the second and third books won't be filmed.
Q: The author, Philip Pullman, is an outspoken atheist. Does this come across in the books and the movie as a secularist position or more in the form of anti-Catholicism?
Vere: It's not an "either/or" situation. What begins as a rebellion against the Church turns into a rebellion against God. This then leads to the discovery that God -- and Christianity -- are a fraud.
The 12-year-old protagonists -- Lyra and Bill -- discover there is no immortal soul, no heaven or hell. All that awaits us in the afterlife is some gloomy Hades-type afterlife where the soul goes to wait until it completely dissolves. Thus Pullman uses anti-Catholicism as the gateway to promoting atheism.
Q: The trilogy is being compared to "Harry Potter" and "The Lord of the Rings." Is there a comparison to be made with either?
Vere: On the surface, yes. You've got wizards, heroines, strange creatures, alternate worlds, etc. Although for reasons already stated, the real comparison -- by way of inverted imagery -- is to C.S. Lewis' "Narnia" chronicles. Pullman, who has called "The Lord of the Rings" "infantile," has a particular dislike for Lewis and "Narnia." This is reflected in Pullman taking Lewis' literary devices and inverting them to attack Christianity and promote atheism.
As Pullman said in a 1998 article in The Guardian: "[Lewis] didn't like women in general, or sexuality at all, at least at the stage in his life when he wrote the 'Narnia' books. He was frightened and appalled at the notion of wanting to grow up. Susan, who did want to grow up, and who might have been the most interesting character in the whole cycle if she'd been allowed to, is a Cinderella in a story where the ugly sisters win."
Miesel: That nasty quote is factually wrong on both points. Lewis began corresponding with his future wife in 1950, the year the first "Narnia" book came out, and married her in 1956, the year the last one was published. Susan's problem isn't "growing up," but turning silly and conceited. She doesn't even appear -- much less get sent to hell -- in "The Last Battle."
Vere: Thus what we see here is more contrast and corruption than comparison. Also, the work of Tolkien, Lewis and Rowling is primarily driven by the audience. It is the average reader who purchases these works, reads them, and makes them popular.
Pullman's work, on the other hand, appears to be driven by the critics. The only people I know recommending Pullman's work are English majors and university professors. I don't know a single electrician, hairdresser or accountant who recommends Pullman's work by word of mouth. Thus the books haven't resonated with the average person to the same degree as "Lord of the Rings," "Narnia" and "Harry Potter."
Q: Nicole Kidman, a Catholic who stars in the film, has said she wouldn't have taken the role if she thought the movie was anti-Catholic. What do you make of this response?
Vere: The film has not yet been released, so I cannot comment on it. However, Christ asks very pointedly in the Gospels: Can a good tree bear rotten fruit? The movie is the fruit of the books and Pullman's imagination. These are anti-Christian and atheistic at their core. How does one sanitize this from the movie without completely gutting Pullman from his story?
During an interview with Hollywood screenwriter Barbara Nicolosi a couple of months ago, I asked her whether it was possible to tone down the anti-Christian elements for the movie. Nicolosi is the chair of Act One, a training and mentoring organization for Christians starting out in Hollywood.
She had given the question thought. A few years ago one of her friends -- an evangelical Christian -- had been asked by her agent to pitch on the project, that is, propose to write the screenplay adapting "The Golden Compass" to film.
"We read [the book] and there was just no way we could come in on this," Nicolosi told me. "Pullman's fantasy universe is nihilistic and rooted in chaos. You cannot fix that in a rewrite without changing the story Pullman is trying to tell -- which is atheistic, angry and at times polemical."
But let's suppose it is possible. Let's suppose Kidman is right and that the movie has been sanitized of its anti-Catholicism. The books remain saturated with bitter anti-Christian polemic. So why promote a movie that will only generate interest in the books among impressionable young children?
For the Christian parent, the movie cannot be anything but spiritual poison to their children -- for the movie is the fruit of the book.
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Movie Alert: Elizabeth - The Golden AgeSIGNIS STATEMENT By Fr. Peter Malone
NOVEMBER 3, 2007(SIGNIS).- This week's movie headlines proclaim that the Vatican has condemned this sequel to the 1998 Elizabeth. The Golden Age is denounced as an attempt to undermine Christianity and the makers of the film are seen as part of an atheist plot promoting secularism. This film is not to be confused with The Golden Compass, based on the novels by Philip Pullman which the Catholic League in the United States has condemned before its December 2007 release and has already published a booklet to combat the film and Pullman's ideas, again a promotion of atheism.
This means that Catholic reviewers and commentators will be involved in these discussions in the coming months.
A point of clarification. The condemnation of Elizabeth - The Golden Age comes from a historian, Professor Franco Cardoni who has taught in the Lateran University in Rome. He and other like commentators have pointed out that the antagonism between England and Spain in the latter part of the 16th century have been played up: the bitter aftermath and persecutions that came from the Reformation and the role of the Papacy, itself a temporal power as well as a church power, in the wars of Europe. The claim is that the film does not adequately represent history, in fact, misrepresenting it.
Of course, this is what happens in many dramatisations of past events in theatre and cinema. We accept it in Shakespearean 'histories'. We accept it in biopics. These are dramas rather than documentaries.
Another point of clarification. 'The Vatican' speaks with many voices and writers in L'Osservatore Romano and speakers on Vatican Radio, for instance, who catch the eye of the media, especially when controversial, are referred to as 'The Vatican' as if the opinions expressed are the Pope's or the Roman Curia's views.
The main problem with Elizabeth - the Golden Age, however, is that it treats an extremely sensitive period in English history in a jingoistic and overly partisan manner: the aftermath of the excommunication of Elizabeth, the aftermath of the executions of Protestants by Queen Mary as well as the persecution of Catholics by the government, the tensions with Spain, the execution of Mary Queen of Scots and the attack of the Spanish Armada and its defeat. This is all stirring stuff and has been included in various films and television programs about Elizabeth and about Mary Queen of Scots.
The problem with this film for all audiences and especially for Catholics is the tone, the simplistic English patriotism and the blackening (literally in their dress) of Catholics. Some of the dialogue sounds quite outmoded, straight out of those antagonistic days of suspicions of other churches, something that applied to all suspicions and spats between Papists and, in the schoolboy jargon of previous decades, 'Protty dogs'. Serious advisers to Elizabeth tell her that every Catholic in the realm is a danger to her, a potential assassin. While the film rightly shows the plots of Philip II of Spain, the Babington attack on Elizabeth and some Catholic conspirators, the 'every Catholic' rhetoric is a bit much. Fortunately, Elizabeth herself is given some lines which moderate this extremism - although she is also made to say that if the Armada lands it will bring the Inquisition which seems to be on board. She proclaims freedom of thought, which is not quite accurate in view of her persecutions and executions.
This is a film which would not be helpful as a basis for ecumenical discussions between Anglicans and Catholics.
As a film, it is a colourful spectacle that covers 1585-1588, momentous years with the death of Mary Queen of Scots and the Armada. The title is misleading. Elizabeth's 'golden age' was to follow this period, the subject of the next sequel, perhaps. Another fact is that Elizabeth was 52 at the opening of the film and, despite Cate Blanchett's best efforts (and she is one of the reasons for seeing the film), she does not seem near 52. There is romance with Clive Owen's debonair piratical Walter Raleigh, intrigue with Geoffrey Rush's world-weary Walsingham, and Drake's confrontation of the Armada is dwarfed by Raleigh's heroics (who uses his cloak over the puddle as his ticket of introduction to the queen). But, while the film has many interesting sequences, the total lacks the forceful impact of the original.
Demonising the enemy can be a deliberate plot - or, as in this case it would seem, not a plot but lazy scripting, black versus white stuff. Philip II is played as devilish caricature, with a bandy-legged walk, fidgety in the extreme (often with his rosary beads), blessing the armada, denouncing Elizabeth with epithets of 'bastard' and 'whore' and proclaiming Catholicism in a style reminiscent of the current president of Iran when he rants against the west. He is surrounded by grim-visaged monks and perpetual religious chant - with all in black. Rhys Ifans also turns up as a fanatical Jesuit (parallel to Daniel Craig's assassin priest in Elizabeth). No redeeming features here - except, perhaps, the dignity with which Samantha Morton's Mary Queen of Scot shows on the gallows.
We do not usually talk about 'angelising' but this is what this film does for Elizabeth. While the screenplay helpfully shows the weaker sides of Elizabeth's behaviour, her infatuation with Raleigh, her jealous outbursts against her lady in waiting, Bess Throckmorton, most of the film proposes her as angel to Philip's devil. Beautiful, beautifully gowned, articulate, noble demeanour, she becomes more and more the competent stateswoman, eventually donning armour to support the troops against the Armada, sitting horseback offering rousing encouragement in the manner of Olivier's Henry V and then, ethereal in nightdress, roaming the fields and standing, in a long shot, like an angelic icon on the cliffs confronting the enemy, a guardian angel of her soldiers. And that is describing it mildly.
Elizabeth - The Golden Age is something of a surprise and a letdown. The potential to make a 21st century historical epic that was able to acknowledge the passionate beliefs on both sides along with the wrongs would have made stimulating and relevant cinema. Bias, as always (think Braveheart or The Patriot) would have been inevitable but, unfortunately, this film gets carried away with itself.
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Family Congress Ends On A Note Of Hope
BUNDU TUHAN(CS Online).- The first ever Congress on Family organised by the Kota Kinabalu Diocese ended on a note of hope with all the participants pledging to do their best to address family issues together as they prayed the Diocesan Prayer at the closing Eucharistic celebration.
This came about after the 178 participants (clergy, religious, facilitators, organising team, parish delegates including those from Sandakan Diocese) went through three days of listening, sharing and mapping out workable strategies to tackle issues and challenges facing the family.
The congress, held November 7-10 at the Bundu Tuhan Retreat Centre, was a response to the felt need in the diocese to strengthen family life in view of the many subtle and not-so-subtle secular and spiritual forces challenging it.
In his welcoming address, Bishop John Lee said:
"I believe we are in the right track when we place strong emphasis on pastoral care of the family."
He said the diocesan vision of "a communion of Christ-centred communities" depicts a community of people who are living their lives "centred on Christ" and that such communion "begins in the family."
However, he warned that the congress "will not try to solve all family-related problems as it is not meant to come up with a single approach for parishes to adopt."
"But if we give our full attention in the next few days, I believe we will be able to hear the cries and anguish of the family today. The Lord will convict our hearts to do something concrete when we return to our parishes," he continued.
After the welcoming address, there was orientation and briefing and a glimpse on the situation of the family in the parishes by the Family Life Commission.
The next day was spent in looking at root causes of family problems from two perspectives given by Good Shepherd Sister Maria Dipal (psychological) and Anne Lasimbang (socio-economic).
Q&A followed each input so that participants could ask questions pertinent to the topic.
After dinner, to bring home the issues confronting the family, two movies were screened: Tanging Yaman (The Treasure) in Tagalog with BM subtitles and The Jeweller's Shop (based on John Paul II's script of the same title) in English.
The following day, Father Charles Chiew gave an input on root causes of family problems from the psycho-spiritual perspective.
This was followed by simultaneous thematic discussions (participants broke into groups) on Challenges in Parenting (Dr Jeffrey Soon), Strengthening Husband-Wife Relationship (Daniel and Agnes Kong), Building Christ-centred Family (Henry Solibun), Globalisation and Family (Dominic Lim) and Dealing with Broken Marriages (Joseph Chee).
The participants were given the opportunity to go to Confession during the para-liturgy held after dinner
On the last day, after the reports given by the session chairmen, Anthony Lim, chairman of the organising team, summarised the whole process in his presentation on the integral approach to ministering the family based on the Diocesan Prayer.
The participants were also given time to fill in the evaluation form.
The congress ended with the concluding Eucharist during which all the participants renewed their commitment to work together to address family issues after the bishop's homily.
Based on the day's liturgical readings, the bishop exhorted them to work together and to be faithful to their commitment.
Prior to the congress, as a preparation for it, a questionnaire on the family situation in the parish was sent by the organising team to all the parishes.
The objectives of the congress were to create awareness of the family situation today, to understand its root causes and that all must work together to address family issues.
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Advent: Time Of Meaningful Waiting
KENINGAU(CS Online).- The coming of the Advent Season reminds us that we are nearing the end of the year.
During the year we know our lives have been controlled by some waiting.
For instance, newly-weds wait for the birth of their first child. Parents wait for the homecoming of a child who has gone away from home. A worker waits for the fruit of his or her labour.
In short, as long as we are alive, we are waiting for something. But the most important and meaningful waiting, of which we are less aware, is that of the coming of the Lord.
In October the waiting of the faithful in Sabah, and especially on the east coast, came to an end with the erection of the Diocese of Sandakan and the ordination of its first bishop.
In the same month Malaysia sent its first citizen to space in the person of Dr Sheikh Muzaphar Shukar. He has returned safely to earth.
At the same time Malaysia is also waiting for the general elections to take place. When? We are still waiting for the announcement.
All waiting has a meaning and purpose. For instance, with the erection of the new diocese, the pastoral welfare of the faithful there is more assured.
Similarly, we are hoping our first astronaut would be a role model to our youths to progress continually. With the forthcoming general elections we hope we will elect a more responsible government which does not abuse its power or mandate given by the people.
Whatever we have achieved it is hoped that it will glorify God and bring good to humanity.
Since the time of the prophets, humanity has been guided by wisdom to wait for the coming of the Lord who will bring meaning and salvation to its waiting.
Advent is the time of grace for us to be aware that our waiting has meaning only when we rely on God's grace and love.
While waiting for his coming we need to change certain habits or ways that hinder God's love.
In salvation history, the chosen people waited for the coming of the Saviour. He did come but they did not recognise him? Why? Because they were waiting for a saviour according to their own making, not that of God's (Jn 1:10-11).
Until now they are still waiting for their own saviour! What about us? What are the steps we need to take so that we can recognise the coming and presence of God among us and in his creation?
Nevertheless, we cannot escape from waiting in our lives. However, let us use this time of waiting to glorify God and work for the common good of all. A waiting that is not wasted. A waiting that is made meaningful by the love and will of God. God wants to come and be with us (Mt 1:23; 28:20). Where is he in our waiting during this Advent?
May this Advent make us aware and help us to accept life's waiting in the spirit and love of God, so that his plan and will for us can be realised (Lk 1:38), not our own plan and will.
With the spirit that puts God's will first, may the spirit of unity, fidelity, justice and love reign in our family, community and society, in all its aspects - religious, social, political, economic and cultural.
Happy Advent Journey.
Bishop Cornelius Piong
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In Memoriam: Brother Jan Hoekstra Mhm (1928 - 2007)
Jan (John) Hoekstra was born in the Diocese of Groningen in the Netherlands on 6 Jan 1928. He went to train as a brother candidate at Vrijland and took his first Temporary Oath there on 4 Feb 1946.
He was sent to Courtfield in 1951 where he took up farming, gardening and bicycle repair. He took his Perpetual Oath to the St Joseph's Missionary Society Mill Hill on 15 Aug 1953 at Oosterbeek.
In 1957 he was transferred to Burnhall where he remained until 1959. His first mission appointment came in 1959. He was appointed to the Vicariate of Jesselton (Diocese of Kota Kinabalu) in North Borneo (Sabah).
While in Bundu Tuhan, on the slopes of Mount Kinabalu, he set up the Kinabalu Development Project to show the people how to grow vegetables, tobacco, coffee and raise chickens. He also set up a co-operative to improve the economic situation of the people there.
In spite of the removal of his permanent residence status in 1972, he continued to work on through the encouragement of the people, remaining there with temporary visas until the end of 1979.
While back in Holland, he received a request to work in the Philippines and on 30 June 1980, he was appointed to work in the Diocese of Infanta. He became the Director of the Infanta Community Development Administration Incorporated, training young farmers working in various dioceses to develop sustainable agriculture without using pesticides.
He started on a book about his project but this was destroyed in a fire in 1998. He began writing a new edition called "The Farmer's Way of Life" and this was eventually published in 2004. He also assisted at the Procure in Manila.
Hoekstra was to be withdrawn from the Philippines and appointed to Missiehuis 'Vrijland effective from Oct 1. However, on June 24, he collapsed and was taken to the Doctors' Hospital in Manila. He was treated for a lung infection and was put on a respirator in the ICU for a few weeks until July 25 when the tubes were removed.
He improved sufficiently and was able to talk and move about a bit. However, his condition deteriorated in the last few weeks and it was decided to move him back to Infanta where he would be looked after by two nurses and his friends.
On Sept 14 Hoekstra was moved back to Infanta where he passed away peacefully on Sept 17, at the age of 79. He was buried there Sept 26.
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The Way To Move Forward As A Diocese...
SANDAKAN, OCT 15(Speech of Bishop Julius Gitom at the Thanksgiving Dinner).-
Praise and thank the Lord for his goodness and bountiful blessing on all of us!
The Church in Sabah has grown tremendously. From the moment of its inception the Church had grown from strength to strength; from just a prefecture in 1855 to a vicariate in 1952 and finally becoming a diocese in 1976.
As a diocese, we were already very proud of ourselves because it was a sign that we have grown to maturity.
From only one diocese in the whole of Sabah (Diocese of Kota Kinabalu), and within 30-year span of time, that one diocese has been divided twice, in 1993 with the erection of the Diocese of Keningau, and today, 15 Oct 2007, the erection of the Diocese of Sandakan.
Let us note here that the erection of the two dioceses happened at the time Bishop John Lee was and is leading the Diocese of Kota Kinabalu. Thus it is not only a testimony of growth of the local Church but also a testimony of good and effective pastoral leadership of Bishop Datuk John Lee.
We, all of us, are very happy and proud because we have another diocese in Sabah.
However, for me and all of us in Sandakan Diocese, it means work - we have to start working right away. There is no time for honeymoon.
In this regard, many people have asked me: "What vision do you have for the diocese? What pastoral plan do you have for the new diocese?"
I usually replied: "It is too early to talk about vision and pastoral plan."
But I would say the way to move forward as a diocese - the clergy, the laity and the religious together with the bishop must work as a team in the spirit of humble service.
The motto written in the coat-of-arms reflects this attitude clearly: "Serve One Another with God's Love" or translated into Bahasa Malaysia, Melayani sesama dengan Kasih Tuhan.
In other words, we have to serve after the example of the Lord who "came not to be served but to serve." In serving, we know, the Lord goes as far as to wash the disciples' feet. Only by having such attitude can we grow as a diocese in accord with the Lord's plan.
Challenges ahead of us are certainly enormous; as a new diocese we have to start from scratch. That means we need to put up some form of basic infrastructures, such as the bishop's residence and the administrative building.
In other words, we need to put up certain workable or functional physical structure, etc. Apart from physical infrastructures, we also need to have our diocesan vision. Only after having set our vision can we set our pastoral plan, form administrative structure and form various commissions in line with our vision and pastoral plan.
All these will be done in due time. In short, lots and lots of work await us.
Another question that is asked of me: "You have very few priests. So how do you deal with pastoral work in the diocese?"
"The Lord will look after his people," I usually tell them.
But realistically, all of us - lay, religious and priests in the new diocese - must work hand in hand, with one mind and one heart, and to stand with courage to build up our local Church.
The pledge of loyalty the representatives (priests, religious and lay) expressed this morning was not merely to complete the ritual, but a pledge that will be translated into action by each and every one of us.
In other words, it is a pledge that says, "I am committed to work hard for the progress of my diocese."
I have every confidence that in spite of all the problems we have at the moment and the challenges ahead of us, we will be able to overcome them.
Seeing the level of cooperation among the different committees and communities in making today's occasion a success, there is no reason that we will not progress, provided we maintain such spirit of cooperation, commitment and enthusiasm. Thus, together, we will grow as a community of faith, building God's kingdom.
This morning I have already thanked everyone. I do not want to repeat that. Therefore, to conclude, I would like to thank the organising committee for organising this thanksgiving dinner in conjunction with the occasion of the erection of the Sandakan Diocese and my episcopal ordination.
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Poem Dedicated To Fr Dapoz
KOTA KINABALU(Datuk Cosmas J Abah/CS).-
.. on the occasion of Fr. Dapoz's 87th birthday on 9 Nov 2007, 63 years as a priest (29 June 1944), 59 years in Sabah (1 June 1948)
Fr Dapoz was born in Tyrol, Italy, in 1920;
And was ordained a priest in 1944.
Was sent to Borneo with a mission,
Not long after his ordination,
To serve in the name of God the local people,
Spreading and preaching the Good News of the Bible.
Fr Dapoz has spent more than half of his life in Sabah;
Longer than anywhere else including his country Italy.
When Fr Dapoz first set foot on this land,
He knew only few fellow missionaries in this foreign land;
He was struggling to adapt to the local situation,
That he felt homesick at times but with resignation.
But soon Fr Dapoz adapted himself to the situation;
The strong calling of God had given him patience and inspiration;
Picking up even a spattering native dialects!
Today Fr Dapoz can speak better Kadazan dialect;
He strongly refuses to speak language in non-Kadazan,
When speaking to anyone who claims to be Kadazan.
At age of 87 years, Fr is condemned to a wheelchair.
Staying at the Holy Family Senior Citizens' Home,
The only 'orang putih' in the old folks' home,
Fr Dapoz remains a cheerful person and full of flair;
His cheerfulness is contagious,
That gives others inspiration to be courageous.
Fr Dapoz is famous for his photographic memory;
He can remember people's names and faces and their stories;
He can recall when meeting some people who their parents were;
And even who their grandparents were.
Being able to do that at the age of 87 today
Is undoubtedly remarkable;
But Fr Dapoz is so full of humility,
That he refuses to claim any credit for his ability;
He says, "It's God's gift given for a purpose";
Obviously serving God and His People is Fr Dapoz's purpose.
Fr Dapoz has been a priest for 63 years today;
Almost all of them were spent in Sabah to this day.
At age 87, leaving his bones on Sabah's soil is a certainty.
Being in Sabah for 59 years and a priest for 63 years, what a great fidelity!
But as missionary he knows that he can still be called to go on by God;
If that happens he knows the only answer he can give is 'YES' to God.
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Remembering Jenny
KOTA KINABALU(Irene Obon/CS).-
"Death is nothing at all.
I have only slipped away
into the next room.
"I am I and you are you.
Whatever we were to each other,
that we are still...
"I am waiting for you, for
for an interval,
somewhere very near,
just around the corner...
"All is well...
Nothing is past;
nothing is lost.
One brief moment
and all will be as before.
How we shall laugh
at the trouble of parting
when we meet again!"
A beautiful poem that Renee Chin recited at the Eulogy after her mother Jenny Lee's requiem Mass June 11.
Jenny (pix) died on June 8 after a month-long hospitalisation and treatment for what was diagnosed as cancer. She was 52.
Jenny was the middle child of four siblings born to a Buddhist family. She attended Shan Tao Primary School and in those days it was compulsory for pupils to attend Mass every Friday. She took Scripture classes in secondary school.
Jenny married Anthony Chin at Stella Maris Church in 1979. Jenny always said that it was a miracle that her father allowed a church wedding as he was a strong Buddhist medium.
Their only daughter Renee was born on 28 Feb 1982. The family was in Brunei for 17 years before moving back to KK in 1999. In 2001 Jenny's sister was kidnapped and was never heard from again.
Jenny was devastated and went into depression. Not long after, her husband Anthony was hospitalised and death came close once again, but Anthony pulled through.
One night, during one of her darkest hours, Jenny prayed the rosary and believed she saw Mother Mary by her side. She came to the turning point of her life and embraced Christianity.
Jenny faithfully attended the RCIA journey of faith and she soon became the source of joy for every one lucky enough to be in the same group as she. She continued with her journey of faith with members of the neo-catechumenal community that she joined two years later with her husband and daughter.
In his eulogy to Jenny, Steven Lim, her former RCIA facilitator had said, "I realised that through all the events in Jenny's life, it was God creating history for Jenny, as an ultimate preparation of the Lord, when in his mercy, he finally called her; her mission accomplished.
"It is not a matter of how long a time since her baptism but because she responded to the call to work in the vineyard on the eleventh hour and therefore received the same pay as those who had worked the entire day," Lim continued.
Jenny was baptised in 2003, and said "Amen" to the neo-catechumenal way on 12 June 2004, which also happened to be her 25th wedding anniversary.
Despite her sufferings, Jenny's faith remained intact; her rosary was always with her. During the painful period of her illness Jenny was the one who comforted her family, repeatedly saying in an attempt to console them: "It is God's will." During her last days in the Palliative Ward, Jenny beamed with radiance and joy.
When news of her death reached the community, many of the community members were by her side and they took turns to keep vigil at the funeral parlour, until her final journey to the cemetery.
The youths in the community who had bonded well with Jenny kept vigil every night and this impressed Anthony. They were unafraid of death.
In fact, on Mothers' Day in May, several of the youth sent her messages. A handmade card especially touched Anthony. It read: Dear Auntie Jenny: You have always been like a mother to each and every one of us in the community! We're blessed to have you in our lives.
For them she had just slipped away quietly next door. Indeed, some 100 days (Sept 8) later, Renee began asking those who knew Jenny for their memories of her, for the family to compile and keep.
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