Viewers were taken – without voiceovers or commercials – on a journey from Bluff to Scott Base in the Antarctic; a journey which featured stunning seascapes, the occasional landscape and plentiful wildlife.

On the way, the vessel Academik Shokalskiy passed by, or anchored near, subantarctic islands, such as The Snares, The Auckland Islands, Campbell Island and Macquarie Island (actually part of Australia).

These are remote, windswept places. They don’t see much sunshine. When the weather is not stormy, it is usually bleak, cloudy and cold.

Among the few signs of human encounters with these wild places were shipwrecks, the most famous being the General Grant in 1866. The documentary mentioned this by means of captions, and also touched on two other wrecks in the Auckland Islands, not quite so famous, which happened two years beforehand, in 1864.

They were the wrecks of the Grafton, in January, 1964, and of the Invercauld, in May of that same year. The experiences of those who came ashore – at opposite ends of the islands – were similar in many ways, but very different in others. Out of the five people on the Grafton, all were rescued or made their way to New Zealand in an improvised boat. Of the 19 who came ashore from the Invercauld, only three were eventually rescued.

Many reasons have been advanced for the different survival rates of these two groups, with leadership, organisation, planning, and more favourable circumstances all playing a part.

But a Wikipedia entry on the Invercauld wreck stated that “the major reasons the Grafton five all survived, despite a much longer period as castaways, were their utilisation of opportunity, their planning, their ingenuity, and their dedication to the survival of the entire group”.

“The Invercauld crew, right from the time of the shipwreck, was dominated by an ethos of every man for himself. Individual crewmen, such as the cook, were abandoned to die just a few hundred yards from the rest of the group. Food wasn’t shared equitably, violence was commonplace, and the Captain was primarily interested in his own survival.”

One man from the Invercauld resorted to cannibalism.

Just a few days before the “Go Further South” documentary was replayed, the New Zealand Herald ran an article with the headline “What United the ‘Team of Five Million’ to Conquer Covid?”

The article was about a research project by Victoria University analysts looking at the local factors that led New Zealanders to decide that acting as a “Team of Five Million” was worthwhile.

Debate about the article ensued on social media, with suggestions that Kiwis had been frightened into their compliant response, or that they had acted with genuine altruism, or with enlightened self-interest, or had acted as “sheep”, trusting naively in authority. No doubt many factors came into play. There was a cost – the economy took a huge hit, and the Government debt skyrocketed.

But we have come a long way even in the few short months since those days. People overseas look with longing at the freedoms we enjoy in our southern summer.

While we bask in the sun, new vaccination programmes are on the horizon. It will be interesting to see to what degree the “Team of Five Million” unites over this.

But looking back on last year, it must be said that this the majority of the “team” let the side down and practised a type of “compartmentalised compassion”, with the End of Life Choice Act referendum result. Care for the vulnerable went out the window in the name of “choice”.

The “team” decided to stop being crew members of the Grafton, and put on their “Invercauld” caps. The same mentality can be seen in elements of the pro-choice side of the abortion debate, and indeed anywhere that radical individualism triumphs to the detriment of the common good.

Maybe a useful resolution for 2021 is to follow the example of the Grafton crew, both in our own circumstances and in public policy, rather than that of the unfortunate men of the Invercauld.

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Along similar lines, the document goes on to state that “all believers of whatever religion always hear God’s revealing voice in the discourse of creatures”. (GS 36) In this country, with a general election looming, can it be said that God’s voice can be heard in the discourse of political parties and debates?

One place to start such an inquiry might be in the various slogans used by political parties. What sort of vision of this country do they point to? Can any be seen as pointing towards God in any way?

Some might object – they are only slogans, and, as such, it is difficult to deduce a vision from them. That is a reasonable enough objection. But surely, in sum, they should point to something other than empty rhetoric? They cannot mean nothing or point nowhere.

Without identifying any particular party’s slogan, here is a list of some that are currently adorning billboards throughout the country. “Back your future.” “Change your future.” Think ahead. Act now.” “Let’s keep moving.” “Believe in You. Believe in Me.” “Your nation. Your Voice.” “Strong team. Better Economy. More jobs.” “Vote different.”

So where is God’s revealing voice in this? Well, reference to movement brings to mind the Exodus, and the giving of God’s law. As one translation of Job 17:9 states “The righteous keep moving forward, and those with clean hands become stronger and stronger.” Can we say this of our candidates and political parties? Maybe this is not a bad yardstick to use when making assessments about which way to cast one’s vote.

Reference to thinking and acting brings to mind Cardinal Cardijn’s “See, Judge, Act” – which was pivotal in the Catholic Youth Movement in this country, within living memory. Are we seeing what needs to be seen in our society, or are we lulled into complacency? What standards should be used in judging the best way forward? What actions are appropriate? A properly formed Christian conscience and real knowledge of the Church’s social teaching are called for. Do all Catholics possess the wherewithal to put “see, judge, act” into practice? It is to be hoped that Catholics will take the time to read and reflect upon the election statement put out by this country’s bishops.

Speaking of one’s “voice” brings to mind the words spoken by the Son of God here on earth, of which Jesus said, “the words that I speak to you, they are spirit and light”. (John 6:63). The many words that are used in political campaigning can be empty rhetoric. Promises made on the campaign trail can dissolve in coalition negotiations. People should reflect upon the words used. Are there any hints of “spirit and light” in them? What might such words sound like? Do they offer hope for the poor? Do they promote the common good? Are they good for family life? There are many questions to ask.

References to “voice” recall the words of the apostle Paul in his first letter to the Corinthians. “If I speak in tongues of men and angels, but have not love, I am only a resounding gong or a clanging cymbal.”

Are we hearing lots of gongs and cymbals, especially as election day draws near?

Finally, speaking of the future serves to remind of the true nature of what is to come, as expounded in Revelation 22:13, “I am the Alpha and the Omega, the First and the Last, the Beginning and the End.” And to remind of Matthew 28:18, “All authority in heaven and earth has been given to me”.

And that is a comfort for Christians at a time when our society is drifting towards an ever-greater secularism. Especially comforting – and therefore energising – is the Risen Lord’s final statement in Matthew’s Gospel: “And remember, I am with you always, to the end of the age.” (Matthew 28: 20).

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According to The Catechism of the Catholic Church, the seventh ecumenical council at Nicaea (787AD) justified . . . the veneration of icons — of Christ, but also of the Mother of God, the angels, and all the saints. By becoming incarnate, the Son of God introduced a new ‘economy’ of images” (CCC 2131).  

The catechism also notes that “Christian veneration of images is not contrary to the first commandment which proscribes idols”.  

It states that “the honour rendered to an image passes to its prototype”, and “whoever venerates an image venerates the person portrayed in it”. The honour paid to sacred images is a “respectful veneration”, not the adoration due to God alone. (CCC 2132). 

Statues have been in the news of late. Some significant statues in public places throughout the world have been subject to vandalism and/or removal, as strength of feeling about historic slave trading and colonialism and their ongoing impacts escalates. 

Even the statue of Sir Winston Churchill outside the UK Houses of Parliament has had to be boarded up, so as to prevent damage. Churchill, some protestors state, was an imperialist racist and it is claimed his decisions led to millions of deaths in the Bengal famine in 1943. 

But Churchill was also the man who emboldened Britain to stand alone in the dark days of 1940 and 1941 against Hitler and the Nazis. He played a large part in ensuring that names of infamy like Auschwitz-Birkenau, Chelmno, Sobibor, Majdanek, Treblinka and so on do not have English-sounding equivalents. 

Churchill’s significance is not lost on historians like Sir Simon Schama, who is English and Jewish. This can be seen in the latter’s History of Britain series. 

But even Sir Simon has recently argued that statues in public places do not serve the historical purpose often claimed for them. 

In a June article in The Financial Times, he wrote that “statues are not history; rather, its opposite. History is argument; statues brook none”. 

He said that opponents of the “de-pedestalisations” that have taken place argue that such actions “erase history”. 

“But the contrary is true,” Sir Simon wrote. “It is more usually statues, lording it over civic space, which shut off debate, through their invitation to reverence.” 

“Let them disappear, then,” he argued, “but not into canals, ponds or rubbish dumps, since arbitrary acts of destruction shut down debate quite as much as uncritical reverence.”  

“Better, surely, to relocate them to museums where, properly curated, they can trigger genuine debate and historical education.” 

Such actions have taken place in New Zealand. As historian Buddy Mikaere pointed out recently on Radio Waatea,  the solution found by Gisborne artist Nick Tupara to get a statue of Captain Cook moved to the Tairawhiti Museum where it can be surrounded with explanatory material is to be applauded. 

Mr Mikaere also noted that, in Tauranga Moana, mana whenua got around the problem by placing a depiction of General Duncan Cameron at the start of a line of pou in Pukehinahina at the site of the Battle of Gate Pa, where it could stimulate people to discover more. 

I recall coming up from the underground station at Berlin’s Brandenburg Gate a few years ago and immediately seeing a display explaining the evils of the National Socialist era. Displays that put history in context – on whatever scale is appropriate – can be in civic spaces. But they can also be in other spaces if communities feel that is a better solution.  

While debate is ongoing about statuary in civic spaces, are there any lessons for Catholic parishes and communities which do venerate statues? Well maybe one idea could be to have more extensive explanatory material in churches where there are statues – this could be on display or in pamphlets or even in QR codes linking to videos. And in this material, the fact that the saints had weaknesses and sinned – Our Lady, of course, excepted – should be included. That would really show the power of God’s grace and love in their lives – and would serve as an encouragement to us all. 

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What does the future hold? Will the economy recover? What does it mean for my family and my community? Was our response the right one?

There are many questions and many answers – but often those answers are not immediately available.

Even people of faith are among those asking questions. Underneath all of these is a fundamental question. Where is God in all of this?

It goes back to one of the great mysteries – the mystery of evil and suffering. Many answers have been proposed down the centuries – for instance, suffering is a test or a trial; suffering is punishment for sins. It is not a new problem.

As writer Mark Dowd pointed out in the Jesuit publication Thinking Faith earlier this month, many an ingenious solution has been proposed under the heading of “theodicy”.

While these questions certainly have their place, Dowd wrote, the answers to them are “condemned to fall short”.

Instead, one arrives back at the Book of Job, where “the haplessly virtuous but tormented figure asks God to make sense of all his trials and misfortunes”. God does not give Job an answer but points to the divine instigation of the great breadth and depth of creation, which is beyond human comprehension.

However, a key aspect that can be taken from the Book of Job is not that God explains suffering to Job, but rather God is with him in his suffering. This points to an even greater “being with” humanity by God that is yet to come.

Jesuit Father James Martin, writing in The New York Times earlier this year, explored similar problems and questions. Like Dowd, he found that the mystery of suffering is “unanswerable”, but if this is the case, where can the believer go in times like this?

“For the Christian, and perhaps even for others, the answer is Jesus,” Fr Martin wrote.

This is apt in many ways, even in the times of this pandemic. We look upon the image of a crucified and suffering God on the cross, who breaths his last and gives up his Spirit.

This is in a time when stories have been in media throughout the world about patients fighting for breath, oxygen levels, ventilators and the like. Fr Martin wrote that Jesus is divine, so knows all things, but he is human so has experienced human things – even being starved of oxygen.

And this reflection is most apt at Pentecost, where, as Benedict XVI preached in 2011, the Holy Spirit is portrayed in John 20:22 as the breath of the risen Jesus. At the same time, the Spirit is the one who makes us recognise the Lord God in Jesus.

The Spirit prompts us to speak the profession of the Church’s faith: “Jesus is Lord.”

“Lord”,” Benedict preached, “is the title attributed to God in the Old Testament, a title that in the interpretation of the Bible replaced his unpronounceable name. The Creed of the Church is nothing other than the development of what we say with this simple affirmation: “Jesus is Lord”.

The words “Jesus is Lord” can be interpreted in two ways, Benedict continued.

“They mean: Jesus is God, and, at the same time: God is Jesus. The Holy Spirit illuminates this reciprocity: Jesus has divine dignity and God has the human face of Jesus. God shows himself in Jesus and by doing so gives us the truth about ourselves. Letting ourselves be enlightened by this Word in the depths of our inmost being is the event of Pentecost.”

As Dowd wrote: “How very apt that, in these Covid-19 anxious times, we vouch faith in a God who does not ridicule us or abandon us in our suffering, but in a God who sends his son to die through asphyxiation on a cross.”

“A God who says – this is not the end of the tale. Put your hand in mine. Walk through the darkness of the tomb and prepare for the unexpected – the new life of resurrection.

“We look through a glass darkly. I believe, Lord. Help my unbelief.”

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A prominent example is Franklin Road in Ponsonby in Auckland, where the spectacular display put on by residents has become a drawcard, reportedly drawing between 100,000 and 150,000 people to the street each year.

The display, running from December 1 to 26, this year is a genuinely communitarian gesture, put on at the residents’ expense. This tradition has now been running for 26 years, generating three generations-worth of memories.

Similar residential light displays are attracting visitors all over the country – in Tovey Road, Nelson; Kauri St, Timaru; Shelter Grove, New Plymouth, to name a few.

There is something about light that is elemental, and, as such is attractive. It is no wonder that it is an important symbol in Christianity, especially at this time of year.

As Pope Benedict XVI said at Midnight Mass in December, 2005, the word “light” pervades the entire liturgy of that night’s Mass.

The glory of the Lord appeared to the shepherds and “shone around them”. (Luke 2:9). God is light and in him there is no darkness. (1 John 1:5).

“Light means knowledge; it means truth, as contrasted with the darkness of falsehood and ignorance. Light gives us life, it shows us the way. But light, as a source of heat, also means love. Where there is love, light shines forth in the world; where there is hatred, the world remains in darkness,” Benedict said.

“In the stable of Bethlehem there appeared the great light which the world awaits.

“In that child lying in the stable, God has shown his glory – the glory of love which gives itself away, stripping itself of all grandeur in order to guide us along the way of love.

“The light of Bethlehem has never been extinguished. In every age, it has touched men and women, ‘it has shone around them’. Wherever people put their faith in that child, charity also sprang up – charity towards others, loving concern for the weak and the suffering, the grace of forgiveness.

“From Bethlehem, a stream of light, love and truth spreads through the centuries. If we look to the saints – from Paul and Augustine to Francis and Dominic, from Francis Xavier and Teresa of Avila, to Mother Teresa of Calcutta, we see this flood of goodness, this path of light kindled ever anew by the mystery of Bethlehem, by that God who became a child.

“In that child, God countered the violence of this world with his own goodness. He calls us to follow that child.”

Benedict developed the theme in 2007: “In the stable at Bethlehem, heaven and earth meet. Heaven has come down to earth. For this reason, a light shines forth from the stable for all times; for this reason joy is enkindled there; for this reason song is born there.

“Heaven does not belong to the geography of space, but to the geography of the heart.

“And the heart of God, during the holy night, stooped down to the stable: the humility of God is heaven. And if we approach this humility, then we touch heaven. Then the earth too is made new.”

And in 2012, Benedict observed that “today, Christmas has become a commercial celebration, whose bright lights hide the mystery of God’s humility, which in turn calls us to humility and simplicity”.

“Let us ask the Lord to help us see through the superficial glitter of this season, and to discover behind it the child in the stable of Bethlehem, so as to find true joy and true light.”

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All the indications are that the turnout for this month’s elections tested record low percentages.

That is a shame for many reasons, not least what it says about local democracy, and the health of the body politic.

But it is even more of a shame for Christians. That shame should be felt more keenly this year.

That is because Parliament has allowed local councils to pass bylaws to allow trading on Easter Sunday in part or all of their districts.

The Shop Trading Hours Amendment Act, which passed by a vote of 62-59, brought in this change. The Act gives workers the right to refuse to work on this day without having to give a reason.

But churches and unions have pointed out that all sorts of pressures, often unspoken, can be put on workers to work on this day.

The desirability of keeping Easter Sunday as a family day for many has also been pointed out, as has the day’s religious significance.

For many Christians, Easter Sunday and Christmas Day are the two days in the year when they do actually attend services. Having subtle pressures to work or inducements to go shopping on one of these days could well have an impact on numbers at services.

So Christians ought to be concerned about how their local council candidates propose
to vote on the issue, should they be elected.

No doubt many Christians are. But it is highly likely that the “no vote” majority of voters for local body elections included a significant number of people of faith.

Moreover, it is not good democracy when local body candidates, with a few honourable exceptions, have been able to scuttle for cover on the issue of Easter Sunday trading, seemingly without consequence.

Retail NZ sent a national survey to about 1500 candidates asking if they were in favour of the law change. Only 314 responded and, of these, 78 per cent were in favour. The respondents were not even named in reports.

Attempts by some local media to ascertain the voting intentions of candidates have variously been met by a high rate of mute responses.

What sort of democracy is it when candidates for office don’t even respond to questions about an issue like this, before an election? That is a dangerous sign.

It is doubly not good for democracy when scuttling for cover by politicians gets an electoral shrug of the shoulders from many voters.

Writing in First Things in May, commentator George Weigel lamented the fact that American political culture is “sick”. He came to this conclusion after the emergence of the two leading candidates for election as US president in November.

Mr Weigel decried the “reduction of voting to a visceral exercise in anger-management, identity politics, or class resentment”. He went on to note that if the political culture is sick, then that has something to do with the state of the culture as a whole.

“Did we really imagine that a culture of self-absorption and vulgarity, taking its cues from the passions of adolescence, was not going to cash out in our politics? If so, let’s hope that we’ve been disabused of that fallacy.”

One wonders what aspects of New Zealand’s culture as a whole are being “cashed out” in our political culture.

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