Catholic News 2

(Vatican Radio) “It is a duty of everyone to protect children, especially those exposed to elevated risk of exploitation, trafficking, and deviant conduct.”

That was the message of Pope Francis for International Missing Children’s Day at his General Audience on Wednesday. Missing Children’s Day was established in the United States by President Ronald Reagan in 1983, four years after the disappearance of 6-year-old Etan Patz in New York City. The date of his disappearance, May 25, was chosen for the annual commemoration. Since 1998 Missing Children’s Day has been commemorated internationally.

In his appeal at the conclusion of the weekly Audience, Pope Francis expressed his hope that “civil and religious authorities might stir consciences and raise awareness, in order to avoid indifference in the face of children on their own, exploited children, and children far from their families and their social context, children who cannot grow-up peacefully or look with hope to the future.”

He invited everyone “to prayer that each of them might be restored to the affection of their loved ones.”

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(Vatican Radio) A NATO senior official says the alliance's planned biggest military build-up since the end of the Cold War in especially Eastern Europe is to counter a more aggressive and unpredictable Russia. The announcement by the chairman of NATO's Military Committee came shortly after Moscow summoned a U.S. defense attache this week after American military aircraft allegedly flew into civilian airspace during a reconnaissance mission near Russia's Far Eastern border.

Listen to the report by Stefan Bos:

Russia's Defense Ministry says the American defense attache was summoned to explain why a U.S. Air Force RC-135 surveillance plane risked colliding with passenger planes as it flew over the Sea of Japan on May 22.

Moscow alleged that the plane had turned its transponders off and could not be detected by civilian radar, although it was flying at an altitude typically used by passenger jets.

However in turn, Washington has repeatedly accused Russian aircraft of buzzing U.S. warships and aircraft in what it calls an "unprofessional" and dangerous manner. Russia says however that the U.S. military should not get too close to its borders.

Despite the already rising tensions, the chairman of the NATO military alliance's military General Petr Pavel has defended a decision to continue a massive military buildup closer to Russia's borders in what is known as the NATO's eastern flank.

RUSSIAN ACTIONS

His comments are important as the military committee is NATO's senior military authority and crucial source of military advice. General Pavel said the buildup is a direct response to Russian military actions in Georgia, Ukraine, and Syria. "If there was no increase in Russian assertiveness demonstrated in actions in Georgia, in Ukraine in Crimea [and] in Syria,
there wouldn't have to be a reaction from NATO's side," he told Radio Free Europe/Radio Liberty in an interview.

"NATO, and especially NATO's Eastern allies, feel threatened by Russian assertiveness, Russian aggression in several areas. And especially nations who are directly bordering Russia wanted to be more assured about NATO's presence and NATO's willingness and preparedness to act," the general added.         

The United States said earlier that it to build up forces in Central and Eastern Europe in response to Russian intervention in Ukraine where it annexed the Crimean Peninsula. The West has also accused Russia of supporting pro-Russian separatists in eastern Ukraine with weapons and troops, charges Moscow denies.

Britain has suggested that NATO's largest build-up since the cold war in eastern Europe could include up to 3,500 troops near Russia's borders, with Britain, Germany and the United States taking the bulk of command duties.

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(Vatican Radio) Pope Francis began his weekly General Audience in St. Peter’s Square on Wednesday by greeting people in sign language.

The message of greeting – which involves raising one’s arms, and then turning your hand with the palms out – was for a pilgrimage group from the National Board for the Deaf, which is based in Florence.

There was also a group of pilgrims from the Italian Union of the Blind, based in Latina.

When greeting the sick and infirm at the end of the Audience, Pope Francis invoked Pope St. Gregory VII – whose feast day was being celebrated on Wednesday.

“May he encourage you, dear sick people, to confront your moments of suffering with faith,” Pope Francis said.

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Archbishop Peter Kairo of the Catholic Archdiocese of Nyeri has called on the faithful to follow the good example of Blessed Irene “Nyaatha”.

The Archbishop was speaking during the occasion of the first anniversary of the beatification of Blessed Irene Stefani “Nyaatha” on May 23 at Dedan Kimathi University of Technology.

“What legacy can we learn from Blessed Irene Nyaatha? She really lived her motto All for Jesus, Nothing for me,” said Archbishop Kairo during his homily.

“She lived her simple life like Christ; she was friendly, kind and compassionate to all the people she served, and because for her companionate love, the Christians nicknamed her Nyaatha – The merciful mother.”

“In our Christian lives there are many challenges, but just like Blessed Irene Nyaatha endured all the suffering while doing her missionary work at Gikondi and wherever she was sent, so can you also follow her good example and ask the lord to help us carry our various crosses,” the Archbishop added.

The occasion was characterized by the launching of Blessed Irene Stefani “Nyaatha” Scholarship and Bursary fund for needy and poor students of Dedan Kimathi University of Technology, opening of Blessed Irene Stefani “Nyaatha” shrine at the university compound both of which are initiatives of the university chaplaincy headed by Fr Prof Donatus Mathenge.

The event was attended by men and women religious, faithful, student and faculty from Dedan Kimathi University of technology led by the Vice Chancellor, Prof Paul Ndirangu Kioni and students from Sr Irene Girls Secondary School – Gikondi.

Also present was Fr Hieronymus Joya, regional Superior, Consolata Missionaries.

Sr Irene Stefani was declared as Blessed on 23 May 2015 at Dedan Kimathi University of Technology in a ceremony officiated by the Archbishop of Dar es Salaam, Polycarp Cardinal Pengo who was the Papal delegate for the beatification making her the first to be beatified on Kenyan soil.

 The historic occasion was witnessed by close to 100,000 people and viewed live on TV by millions across the world.

 (CISA, Nairobi – Kenya)

Email:engafrica@vatiradio.va

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Gen 14: 18-20; I Cor 11: 21-26; Lk 9: 11b-17

Dominic Tang, the courageous Chinese archbishop, was imprisoned for twenty-one years for nothing more than his loyalty to Christ and Christ’s one, true Church. After he had spent five years of solitary confinement in a windowless, damp cell, he was told by his jailers that he could leave it for a few hours to do whatever he wanted. Five years of solitary confinement and he had a couple of hours to do what he wanted! What would it be? A hot shower? A change of clothes? Certainly a long walk outside? A chance to call or write to family? What would it be, the  jailer asked him.  “I would like to say Mass,” replied Archbishop Tang. [Msgr. Timothy M. Dolan, Priests of the Third Millennium (2000), p. 216]. The Vietnamese Jesuit, Joseph Nguyen-Cong Doan, who spent nine years in labor camps in Vietnam, relates how he was finally able to say Mass when a fellow priest-prisoner shared some of his own smuggled supplies. “That night, when the other prisoners were asleep, lying on the floor of my cell, I celebrated Mass with tears of joy. My altar was my blanket, my prison clothes my vestments. But I felt myself at the heart of humanity and of the whole of creation.” (Ibid., p. 224). Today’s feast of the Most Holy Body and Blood of Jesus constantly calls us beyond ourselves to sacrificial love for others.

Introduction: The feast and its objectives:    Today, we celebrate the solemn feast of Corpus Christi. It is three feasts in one: the feast of the Eucharistic sacrifice, the feast of the Sacrament of the Eucharist and the feast of the Real Presence of Jesus in this Sacrament.  Corpus Christi is a doctrinal feast established for three purposes:  1) to give God collective thanks for Christ’s abiding presence with us in the Eucharist and to honor Him there; 2) to instruct the people in the Mystery, Faith and devotion surrounding the Eucharist, and 3) to teach us to appreciate and make use of the great gift of the Holy Eucharist, both as a Sacrament and as a sacrifice. In the three-year cycle of the Sunday liturgy, there is a different theme each year for this Feast of the Body and Blood of Christ.  In Cycle A the theme is the Eucharist as our food and drink; in Cycle B the emphasis is on the Eucharist as the sign of the covenant; and in Cycle C the theme focuses on the priesthood of Jesus. Although we celebrate the institution of the Holy Eucharist on Holy Thursday, the Church wants to emphasize its importance by a special feast, formerly called “Corpus Christi.” It was Pope Urban IV who first extended the feast to the universal Church. This is one of the few feasts left in which we observe a procession and a sung “Sequence.”

The historical development: Today's celebration of the Body and Blood of the Lord originated in the Diocese of Liege in 1246 as the feast of Corpus Christi.  In the reforms of Vatican II, Corpus Christi was joined with the feast of the Precious Blood (July 1) to become the Solemnity of the Body and Blood of the Lord. We celebrate today Christ's gift to us of the Eucharist, the source and summit of our life together as the Church.  The Council of Trent (1545 to 1563), declared that we must honor Our Lord Jesus Christ in the Holy Eucharist publicly so that those who observed the faith of Catholics in the Most Holy Eucharist might be attracted to the Eucharistic Lord and believe in the Divinity of Our Lord Jesus Christ, present in this great Sacrament. "The Catholic Church teaches that in the Eucharist, the Body and Blood of the God-man are really, truly, substantially, and abidingly present together with his soul and divinity by reason of the Transubstantiation of the bread and wine into the Body and Blood of Christ.  This takes place in the unbloody sacrifice of the Mass."

The Biblical foundation: Our belief in this Real Presence of Jesus in the Holy Eucharist derives from the literal interpretation of the promise of Christ to give us his Body and Blood for our spiritual food and drink, as found in St. John's Gospel, Chapter 6, and also in the four independent accounts of the fulfillment of this promise at the Last Supper (Mt. 26; Mk. 14; Lk. 22; 1 Cor. 11).  Eucharistic theologians explain the Real Presence by a process called transubstantiation: the entire substance of bread and wine is changed into the entire substance of the risen and glorified Body and Blood of Christ, retaining only the “accidents” (taste, color, shape) of bread and wine. Can there be a religion in which God is closer   to man than our Catholic Christianity?  Jesus does not believe that he is humiliating himself in coming to us and giving himself to us in his Flesh and Blood to be our spiritual Food. 

Scripture lessons: Today’s Scripture readings contain three themes: the Eucharist as blessing or praise of God (action of Melchizedek in Gen 14: 18-20), the Eucharist as memorial of what Jesus did at the Last Supper (1 Cor 11: 21-26) and the Eucharist as food for the multitudes (Lk 9: 11-17). The never-ending supply of bread with which Jesus fed the multitude prefigured his own Body, the consecrated Bread that sustains us until he comes again.  The Eucharist is also a re-enactment of Christ’s sacrificial Self-giving.  The Jews offered animal sacrifices to God, believing that life was in the blood, and the animal blood was a substitute for human lifeblood. Following this Jewish tradition, Jesus offered his own lifeblood as a substitute for the lifeblood of all human beings and, so, sealed the covenant made between God and humankind (1 Cor 11:25), bringing new life to the world. The Corpus Christi readings remind us of Jesus’ offering of his Body and Blood which serves in the Church as a lasting memorial of His saving death for us. We renew Jesus’ Covenant by participating in the banquet of his Body and Blood, a banquet that, through his death, gives us life.

First reading: Genesis 14: 18-20: Abram was the earlier name of the patriarch Abraham, founder of the Chosen People who became our ancestors in the Faith. This story tells us how Melchizedek, the neighboring Canaanite king and "priest of God Most High," welcomed Abram as he returned after defeating some local "kings" who had kidnapped his brother Lot, and recovering from them the captured property. Both Melchizedek himself and the character of his offering prefigure Jesus. In an act of thanksgiving, this mysterious king-priest blessed Abraham, offered bread and wine to God and shared these with Abraham. Abraham affirms his Faith in the true God whose name he knows and to whom he has sworn an oath (v 22). Jesus became known as "a priest according to the order of Melchizedek"(Psalm 110:4).  Jesus, priest and king, is the Eternal Priest and King of Kings who offered a sacrifice of Bread and Wine during his Last Supper. Jesus is infinitely greater than Melchizedek, in that He is the sacrifice and the offering, the Bread and Wine. Melchizedek offered a gift of gratitude to God. Jesus’ gift is also called the Eucharist, meaning thanksgiving. Like Melchizedek’s offering of gratitude to God, the Eucharist is our sacrifice of thanksgiving to God for all that He has accomplished in and through Jesus. Although the bread and wine mentioned in Genesis 14 are highly suggestive of the Eucharist for us, the sacrificial meal originally probably had no Eucharistic significance beyond reminding us of the hospitality which should be part of every celebration of the Lord’s Supper.

Second Reading, I Cor 11: 21-26: Today, on the feast of the Body and Blood of Christ, we listen to Paul's account of the Last Supper. This is one of the few places in his writings where Paul solemnly states that he is handing on a tradition possibly originating in the mid-30s. Paul supports the authenticity of his interpretation of the Last Supper of Jesus, describing it as a direct revelation received from the risen Jesus. Then he gives the earliest account of what Jesus said and did during the last meal He celebrated with His followers. The words Paul quotes are very similar to those ascribed to Jesus in the Gospels of Matthew, Mark and Luke.  This earliest written account of the institution of the Lord's Supper in the New Testament emphasizes Jesus' action of self-giving as expressed in the words over the bread and the cup and his double command to repeat his own action. Paul has to be very clear about his authority here, because he's correcting the Corinthians severely. Misconduct at the Eucharist is one of several abuses for which the Apostle takes them to task. To proclaim the death of the Lord is to confess one's Faith in the whole mystery of Christ and all that he means for us. The refusal of some of the Corinthian converts to imitate Jesus’ death by dying to their own vested interests had been creating chaos in Church gatherings. Paul believes that since Jesus gave us the Eucharist in the context of his dying for our sake, we should experience it only in the context of our dying to ourselves for his sake. Thus, all Christ’s disciples are challenged to promote community, to be united and to hold possessions in common.

Today’s Gospel (Lk 9: 11-17):  Theologically, the miraculous feeding of the crowd of five thousand men could be understood as a type or prefiguring of Jesus’ gift of the Eucharistic Bread that would spiritually nourish those who believed in him. Christologically, the taking, breaking and giving of the loaves anticipated the “taking” of Jesus in the garden, the “breaking” of his body during his passion and Jesus’ “giving” of himself as a sacrifice for the sins of humankind. The description of the miracle also points out the disciples' role in the miraculous feeding of the multitude. Only after they give him what little they have can Jesus bless, break and give it back to them to distribute to the hungry crowd.  Luke tells us that Jesus demands all his followers to “share what little they have” when they gather for the Lord’s Supper. No matter how insignificant or small our gift, it could be the very thing Jesus blesses to satisfy the hunger of those around us. To die by becoming one with each other and to die by sharing ourselves are at the heart of the Eucharist. If those elements are missing, our rubrics and actions are meaningless. In Greek the word koinonia is used by the Christian writers to describe both the Eucharistic communion and the communion of wealth.  For the first Christian communities the two things were the same (cfr. Acts 2:42-45).

Exegesis: Theological significance: Vatican II states that as a sacrifice, "the Holy Eucharist is the center and culmination of Christian life" (Lumen Gentium, 11).  Why?  1) Because it enables us to participate in Christ’s sacrifice as a present reality and to benefit from its fruits in our own lives.  2) Because it helps us to worship the Father, Son, and Holy Spirit in the most perfect way.  3) Because it strengthens our charity and unity with Jesus and each other in a joint offering of his Body and Blood to the Father.  4) Because it gives us a lasting memorial of Christ’s suffering, death and Resurrection, reminding us of our obligation to make loving sacrifices for others.  The Eucharist is the Mystery of our Faith, the mystery of our Hope, the mystery of our Charity.  Why do we celebrate the Eucharist some 2,000 years later?  We do this because Jesus told us to do so: “Do this in memory of me.”   St. Augustine in the 5th century AD said it best when he said: “It is your Mystery, the Mystery of your life that has been placed on the altar.”  This Holy Memorial is known by various names: 1) "The Eucharist” because Jesus offered himself to God the Father as an act of thanksgiving; 2) "The Lord’s Supper"--or “Breaking of the Bread”-- because we celebrate it as a meal;  3) "Holy Communion" because, we become one with Christ by receiving him; and  4) "Holy Mass” (holy sending), because it gives us a mission: “Go in peace glorifying God by your life.”

Jesus instituted the Eucharist in deliberate allusion to, and fulfillment of, what happened on Mount Sinai.  He replaced Moses as the God-chosen mediator, establishing the New Covenant promised through the prophet Jeremiah (Jer 31:31-34), by using his own Blood rather than that of sacrificial animals.  By sacramentally consuming the Body and Blood of the God-Man, we, the final-age people of God, are interiorly transformed through the most perfect possible union with God.  Jesus creates a faithful people intimately united with God by means of his sacramental Blood.

Jesus instituted the Sacrament of the Holy Eucharist while eating the Passover meal, the feast on which the Jews gathered annually to commemorate their ancestors' deliverance from Egyptian slavery.  This foundational event began the night God "passed over" the Israelites while punishing their oppressors, who had resisted His will.  Israel was "saved through the blood" of sacrificial lambs sprinkled on doorways.  (There are some modern Bible scholars who doubt whether Jesus’ Last Supper was strictly a Passover meal because many items of the Passover meal are not mentioned).  In the second half of today's Gospel, Jesus' words and gestures are understood as mediating the fullness of salvation through Blood that would be his own.  That night he offered "the Blood of the (New) Covenant," as Blood to be drunk rather than sprinkled.  Moreover, since it was his own, this Blood needed no further identification with God by splashing against an altar.  Giving of both "Body" and "Blood" establishes the context of Jesus' sacrificial death, a New Covenant sealed with his Blood.

Jesus instituted the Holy Eucharist during the Last Supper as a Sacramental banquet and a sacrificial offering.  As a Sacrament, the Holy Eucharist is an outward sign in and through which we meet Jesus who shares his life of grace with us. “In the Most Blessed Sacrament of the Eucharist the Body and Blood, together with the soul and Divinity, of our Lord Jesus Christ and, therefore, the whole Christ is truly, really, and substantially contained" (CCC #1374). In this Sacrament of the Eucharist, we do meet Jesus, the Risen Lord who comes to us under signs of Bread and Wine to nourish and strengthen us for our journey through life.  The Eucharistic Meal is a great mystery because during the Eucharistic celebration the substance of bread and wine are converted into the substance of the risen Jesus' Body and Blood, while their appearances (or ’accidents’) remain.  We believe in this transformation of bread and wine (called Transubstantiation), because Jesus unequivocally taught it and authorized his apostles to repeat it.  As a Sacrament, the Holy Eucharist imparts to us Jesus’ abiding presence in our souls.  In addition, we share in his Divine life, which is an assurance of eternal life and the basis for the conviction that we are children of God the Father.  God shares His life with Jesus and with all other people.  The Eucharist is the Sacrament of our union with Jesus.  In this Sacrament, Jesus gives us his own Body, broken for us on the cross and his precious Blood poured out for us, in order that our sins may be forgiven.  The Eucharistic celebration is also a sacrifice because it is the re-presentation or re-living in an unbloody manner of Christ’s Death on Good Friday and of his Resurrection on Easter Sunday.  By means of signs, symbols and prayers, we share in Christ’s passion, death and Resurrection made really present for us in an unbloody manner.  This re-presenting, this re-living of the One Sacrifice of Christ, which is the heart and point of every Mass, assures us of Jesus’ love for us and of his forgiveness of our sins.  Through this sacrifice, the risen Jesus becomes present on the altar, offering himself to the Father through the ministry of the priest.

Life Messages: 1) We need to receive this message of unity and sacrificial love: The Eucharist, (the Body and Blood of Christ), teaches us the importance of community, the bond that results from this sacrifice. John Chrysostom says: “What is the Bread actually? The Body of Christ. What do communicants become? The Body of Christ. Just as the bread comes from many grains, which remain themselves and are not distinguished from one another because they are united, so we are united with Christ.”  Just as numerous grains of wheat are pounded together to make the host, and many grapes are crushed together to make the wine, so we become unified in this sacrifice.  Our Lord chose these elements in order to show us that we ought to seek union with one another, to allow the Holy Spirit to transform us into Our Lord Jesus Christ and to work with Him in the process.  Christ is the Head and we are the Body.  Together we are one.  That which unites us is our willingness to sacrifice our time and talents to God in our fellow members in Christ’s Mystical Body.  This is symbolized by our sharing in the same Bread and the same Cup.  Hence, Holy Communion should strengthen our sense of unity and love.

2) We need to prepare properly to receive Holy Communion: We have tarnished God’s image within us through acts of impurity, injustice, disobedience and the like.  Hence, there is always need for repentance, and a need for the Sacramental confession of grave sins, before we receive Holy Communion.  We should remember the warning given by St. Paul: "Whoever, therefore, eats the Bread or drinks the Cup of the Lord in an unworthy manner will be answerable for the Body and Blood of the Lord. Examine yourselves, and only then eat of the Bread and drink of the Cup. For all who eat and drink without discerning the Body, eat and drink judgment against themselves." [1 Cor. 11:27-9].  Hence, let us receive Holy Communion with fervent love and respect -- not merely as a matter of routine.   St.  Paul is speaking also of the Mystical Body of Christ, i.e., the people of God gathered at the altar. Such a union, plainly, means that our outward piety towards the consecrated Bread and Wine cannot coexist with rudeness, unkindness, slander, cruelty, gossiping or any other breach of charity toward our brothers and sisters. 

3) We need to become Christ-bearers and -conveyers: By receiving Holy Communion we become Christ-bearers as Mary was, with the duty of conveying Christ to others at home and in the workplace, as love, mercy, forgiveness and humble and sacrificial service.

As we celebrate this great feast of faith, let us worship what St. Thomas Aquinas did not hesitate to call, "the greatest miracle that Christ ever worked on earth ...... My Body ........ My Blood". Before the greatness of this mystery, let us exclaim with St. Augustine, "O Sacrament of devotion! O Sign of unity! O Bond of charity!"   Let us also repeat St. Thomas Aquinas' prayer of devotion in the presence of the Blessed Sacrament:  "O Sacrament most holy! O Sacrament Divine! All praise and all thanksgiving be every moment Thine!" 

A priest I heard of, if he sees people leave early,  stops them and reminds them that only one person left the Last Supper early! Well, I am not going to do that, but I am tempted to do what St. Philip Neri did: He saw someone leaving church right after Communion and he sent servers with candles and bells to accompany the man. The guy stormed back into the church and confronted the priest. "What kind of joke is this?" he demanded. St. Philip Neri said, "It's no joke. The rules of the liturgy say the Blessed Sacrament should be treated with reverence. You left the Church immediately with no prayer of thanksgiving. You were carrying the Blessed Sacrament within you. So I asked the boys to accompany you to honor Him." After Communion you and I are tabernacles - the physical presence of Jesus continues in us for a brief time. That's why we have the Communion hymn, a time of silence, the Communion Prayer - and even the announcements - to build up the Body of Christ in practical ways.  I encourage you to use well the time after Communion to say thanks, to express your gratitude.

(Source: Homilies of Fr. Anthony Kdavil) 

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(Vatican Radio) Pope Francis has sent a message to participants at a conference on pre- and perinatal care taking place at Rome’s Agostino Gemelli Teaching hospital.

The Conference, entitled “Guarding Life: the perinatal hospice, a scientific, ethical and human response to prenatal diagnoses,” is presenting the initial results of therapeutic approaches to care for newborns, including those with grave pathological conditions, developed by the new “Perinatal Hospice” established at the Gemelli Hospital. The Hospice has been established in the context of the Extraordinary Jubilee of Mercy proclaimed by Pope Francis.

In the Message, signed by Vatican Secretary of State Cardinal Pietro Parolin, the Holy Father expressed his hope for the continued success of the project “in the service of the person and in the progress of medical science, in constant reference to perennial human and Christian values.” He noted their efforts in “seeking to respond in the best possible way to the poverty which is the situation of the child with grave pathologies, with the greatest possible love, spreading a concept of science that that is directed to service, not selection.”

Pope Francis also praised accomplishments already achieved, and called for “a daily commitment to the actualization of the project of God with concerning life and protecting it with courage and love, with the ‘style’ of nearness and proximity, distancing oneself from the throwaway culture that proposes only an itinerary of death, thinking to eliminate suffering by eliminating those who suffer.”

At the conclusion of the Message, Pope Francis extended his Apostolic Blessing to all those taking part in the Conference.

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Lilongwe, Malawi, May 25, 2016 / 03:02 am (CNA/EWTN News).- Amid increased violence against albinos in the southeastern African nation of Malawi, the bishops' justice and peace commission has condemned their killing, which is linked to the practice of witch doctors.

“Albinos are being abducted and killed for ritual purposes. Graves have been exhumed and some people have been caught by the police with bones and other albino body parts,” Martin Chiphwanya, acting national coordinator of Malawi's Catholic Commission for Justice and Peace, said in a May 21 statement.

Across Africa – from Malawi, Tanzania, and Burundi in the east, to Cameroon in the west – albinos are targeted because it is believed they have magical powers or bring good luck. They are killed, and their body parts sold to be used in potions made by witch doctors.

Chiphwanya commented that Malawi needs a multi-faceted approach to the problem, involving police, government, religious, and traditional leaders. He recommended looking to Malawi's neighbor Tanzania, which he said had dealt with is similar problem.

The Malawian government has increased its efforts recently to combat albino killings. On its invitation,  an official from the United Nations Human Rights Commission visited Malawi last month.

“Persons with albinism in Malawi are being attacked, abducted and killed. Even in death, they do not rest in peace as their remains are robbed from graveyards,” Ikponwosa Ero said in her report following her visit to Malawi.

“These atrocities occur due to the misbelief that their body parts can grant benefits such as wealth and good luck when used in witchcraft.”

It has been reported that a single limb from the body of an albino can fetch $2,000 on the black market, and an entire corpse as much as $75,000.

According to Ero, women and children are targeted disproportionately in attacks on albinos.

“Persons with albinism, and parents of children with albinism, constantly live in fear of attack. Many do not sleep peacefully and have deliberately restricted their movement to the necessary minimum, during daylight hours and when escorted by trustworthy persons.”

She added that the precautions albinos in Malawi have to take mean that they cannot “attend to their crops or go to the market,” which “has driven families already living in poverty into dire straits.”

Ero advised that the government response to the issue be undertaken with stronger leadership, that greater criminal penalties be imposed, and that police, prosecutors, and magistrates be trained in the relevant legislation.

She noted that attacks on albinos are linked to the belief that their body parts, “when used in charms or potions can, for example, increase wealth, make businesses prosperous, or facilitate employment.”

“It is fundamental to raise awareness on albinism to fight such rampant myths and resulting discrimination,” Ero stated.

There are an estimated 10,000 albinos in Malawi, and since late 2014 there have been 65 reported cases of attacks, abductions, or murders of albinos.

Albinism is a genetic condition which results in a lack of the pigment melanin in one's skin, hair, and eyes. Albinos are particularly vulnerable to skin cancer – according to the United Nations, most albinos in Africa die from skin cancer by age 40.

Education and employment are also challenging for albinos in Africa, because the lack of pigment in the eyes tends to result in problems with vision, and thus and reading.

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