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Monastic Regime at Banyo Seminary

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Monastic Regime at Banyo Seminary View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by University of Southern Queensland ePrints Monastic Regime at Banyo Seminary An Oral and Social History of the Pius XII Seminary, Banyo (1941 - 2000) Submitted by James John Madden B.A., M.Ed.St., Dip. Ed. for the Degree of Doctor of Philosophy University of Southern Queensland September 2010 Abstract This history of the Pius XII Provincial Seminary (1941 – 2000), frequently called Banyo, discusses the preparatory training of Catholic priests. In the strict rule-regulated regime of 1941 – 1964, priests trained in a monastic setting for a traditionally cultic role based on the celebration of the Eucharist. In the years 1965 – 2000, following the Second Vatican Council (1962 – 1965), Banyo reoriented its training to preparing priests as presbyters or ministers, emphasising their roles in the proclamation of God‘s word and a ministry of service as well as presiding at Eucharistic gatherings. This thesis shows how Erving Goffman‘s construct of a ‗total institution,‘ pervaded the monastic structure of the preparation of priests through the seminary system in the 1941 – 1964 period; it then examines the attempts to modify seminary training for preparing presbyters, an adaptation that destabilised but did not destroy the ‗total institution‘ character of the seminary. During changing times before Vatican II, the ability of a restrictive seminary system to provide appropriate preparation for cultic priests in the conditions of the local church was questioned. After Vatican II, attempts were made to develop an effective preparation program for the emergent model of presbyter as priest, prophet, and servant leader for the Queensland Church. When the new training program emerged, only a few students benefited. i This research focuses on how students, in the recollection of their seminary experiences, evaluated Banyo‘s spiritual and personal formation, theological education, and preparation for sacramental celebration and pastoral ministries. This information was collected through interviews of former students of Banyo from 1941 to 2000 and supplemented with interviews of priest-lecturers, including rectors, who had been former students, as well as through other oral and documented sources. While originally the isolated and regulated monastic seminary life with its ‗total institution‘ structure only partly prepared students for the life and work of priests, later efforts to relax this isolated and regulated life and to facilitate closer contact with social and Church life encountered difficulties that became obstacles to the development of more appropriate seminary training. An effective preparation for priestly celibacy was a notable shortcoming in those 60 years. This research provides information for understanding students‘ experience of the Pius XII Provincial Seminary, one of the most influential and prestigious religious institutions in Queensland. More specifically, the dissertation assists in comprehending their experiences of the institutional life of the seminary and of those who directed the seminary. ii Acknowledgements This study of the Pius XII Provincial Seminary, Banyo, (1941 – 2000) is indebted to the students on whom this research focuses, the rectors who administered the seminary and the professors who taught there. It further acknowledges the efforts of the Christian Brothers in the minor seminary, the nuns undertaking the domestic tasks and those who later became involved in the formation and training of the students of Banyo. Their contributions are appreciatively recognized as, without them, this exploration of Banyo would not have been possible. To these must be added the Queensland bishops who, with Archbishop John Panico, the Apostolic Delegate, guided the foundation of the seminary, then for 60 years, supervised its development. Recognition must also be given to the parish priests, their assistant priests and the brothers and nuns in Catholic schools who fostered the vocations of many young men who went to Banyo. Again, without their contributions there would be no story to tell. It is important to include the encouragement and sacrifices made by the parents and families of students who studied for the priesthood at Banyo. Without their generous sacrifices for their sons, the contributions of all the others would count for nothing. All those munificent benefactors who were the life blood of Banyo must be recognized too. iii Among the former students of Banyo, I particularly acknowledge those who so willingly and openly contributed to the woof and warp of my story. I thank them for the time we spent together when they shared their recollections. What came through to me was that during the years each of us had spent at Banyo, we had our individual reaction to the life we expected to live there. What came through more vividly was how similar were those reactions. These memories and the reflections on them became the basis for my thesis. The Faculty of Arts and Public Memory Research Centre of the University of Southern Queensland enabled me to undertake my research. My brother-in- law Mark Toleman, Professor of Information Services, pointed me in the right direction when I expressed my regret that at age 70 I had not taken the opportunity earlier in my life to do research for a Doctorate of Philosophy. During the period of research and writing up my thesis, my sister and Mark‘s spouse, Margaret, provided support in diverse ways. I appreciated all the support and encouragement I received and from my many friends and acquaintances at the University of Southern Queensland, Toowoomba. To Professor Chris Lee of the Faculty of Arts and the Public Memory Research Centre, I owe a special debt of gratitude for enabling me to enter the doctoral program and encouraging my steps through it. Chris displayed every confidence in the worth of my project when others were less enthusiastic. I am grateful for the contributions of my associate supervisor, Dr Catherine iv Dewhirst, for the suggestions she offered. Lesley Astbury, Shirley Clifford, Leo Lahey, and the administration staff were always available for assistance. However, the person to whom I am singularly in debt is my supervisor Dr Libby Connors. She has all the academic and personal qualities that made my working with her a worthwhile effort. Whatever merit there should be in my work reflects her solid, meticulous and patient guidance and encouragement. I wish to record the invaluable help I received from the personnel of a number of archives and libraries. The Archdiocese of Brisbane archivist, Father Denis Martin, and his assistants helped me with documented information needed to complement other sources. Gabriel Saide, Toowoomba Diocesan Archivist, gave me access to information in the diocesan archival holdings, including issues of the Australasian Catholic Record, the Manly magazine and early Banyo Seminary publications. Other archivists I wish to acknowledge are the Franciscan Missionaries of Mary and the Christian Brothers at Indooroopilly. To these I add my brother Kevin Madden for the research he did for me in obtaining information about the Banyo Seminary site from the Queensland State Archives. I am also indebted to the staff of the Queensland State Library and the library staff of University of Southern Queensland. v I appreciated the time taken by Archbishop John Bathersby of Brisbane and Bishop William Morris of Toowoomba to discuss the project with me and the restricted support they were able to give my work. A number of people have read drafts of this thesis in whole or in part. Their critical comments, commendations, and advice were gratefully received and taken into account. Their contributions, I believe, have led to my production of a better clarified and more readable document. To these I wish to add my recently deceased cousin Sister Jo Carmichael who helped me to make contacts that assisted me with my research. Finally my thanks go to my wife, Doreen, who, after I had retired, accepted without complaint my taking on this investigation and the times she spent alone at home while I was out doing research. As I worked through my thoughts to bring them together she also listened as I interpreted my information and drew subsequent inferences. The manner in which she supported my efforts to research and to write this thesis is just another way she has been my constant helper, supporter and friend for over thirty years. vi Preface In seeking sources to support my research I was fortunate to discover The Boys from Banyo, compiled by Merle Norris. It consisted of a brief biographical index and a pastoral profile of each priest who had studied at the Pius XII Provincial Seminary. The life of the institution that bore this name had come to an end during the final weeks of 2000 when the Queensland Bishops divided the seminary into two sections, the Holy Spirit Seminary and St Paul‘s Theological College. Thus the life of the Pius XII Provincial Seminary had come to an end and Merle Norris had provided a summary overview of its 60 years‘ history. From The Boys from Banyo I discovered that between 1948 and 2000 there had been over 400 ordinations. I was also able to establish from her data that during those years more than 100 Banyo priests had left official ministry. Another important statistic that came to light through other documents was that during those sixty years over 800 students had enrolled at the Banyo seminary. Those numbers suggested an interesting area of study, particularly since I had been a student there and one of their ordinands who later resigned from the practice of the presbyteral ministry. My supervisor and I agreed that an oral and social history of the seminary, based on the recollections and reflection of those who had been students there vii during those 60 years, would be a rewarding approach for this topic.
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