THE Mackillop PROVOCATION

THE MacKILLOP PROVOCATION

HE CANONISATION of Mary often was in earlier days, an expression of sec- MacKillop is a powerful and very pub- tarianism—opposition to one Church from Tlic assertion of Christian faith and other Churches. The ecumenical movement Catholic beliefs. It is a big event for Christi- has instilled mutual respect among the anity in Australia. Predictably, it is provoking Churches in Australia. a deal of heated criticism. We Catholics seem Anti-Catholicism now finds its source deep to have a special knack for stirring the cul- within the general Australian culture. What we tural pot. How good or bad is that, I wonder? Catholics are so publicly banging on about Possibly a bit of both. contradicts much of what passes for Mary MacKillop was a person who lived commonsense and wisdom in Australia today. by very Australian values. She was a woman Hence the canonisation of Mary MacKillop who supported the poor and underprivileged, and all that the event encapsulates is a provo- one of the common people, a woman who dis- cation, an in-your-face celebration of beliefs played great fortitude in face of ill-treatment that do not fit comfortably in contemporary by authority. She is a person that all Austral- Australia, and which seriously annoy many ians can appreciate. people. One has only to keep an eye on the But it is a very Catholic thing to have her columns and comments in The Sydney Morn- canonised and that does not go down well with ing Herald to see ample evidence of the fact. many of our fellow-citizens. Catholics have But there is more behind present-day anti- been accused of exploiting her. Catholicism in Australia, as I realized when I In declaring her to be a saint, it is objected, did my national duty and lined up to vote on we Catholics are publicly declaring our ‘pe- election day in the grounds of the local public culiar’ beliefs in holiness, in life after death, school. in heaven, in miracles, in the power of prayer. A little ahead of me in the line was a fel- The very fact that people in our enlightened low in his late 40s who was launched on a long twenty-first century Australia should hang on statement of his views on the Catholic Church to such beliefs is an embarrassment to many. and Catholics generally. I don’t know what ‘What century are we in?’ it is asked in dis- started him off because I only noticed what gust. was going on when he was already in full flight. If we Catholics would only keep these be- But I got the jist of his story and something of liefs to ourselves we would be tolerated and his grievances fairly quickly. left alone. But we insist on flaunting them in He had been baptised a Catholic, made his public. Such public display raises the hackles first Communion, been Confirmed—the lot! of many of our fellow Australians and pro- He felt he had had a bad time in the Catholic vokes a latent anti-Catholic feeling into the boarding school to which his parents sent him. open. Now he is an atheist, he declared—specifically Not that opposition troubles us much; we an anti-Catholic atheist, I gathered. He was list- are fairly hardened to it, having been served ing all the things he did not like about Catho- up with plenty of it down the generations. lics and the way we operate. But there is a difference in this present- From my place down the line I proffered day anti-Catholic feeling. No longer is it, as it him my quizzical half-smile that I use for such

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occasions, to let him know that his voice was mands a lot of patience and acceptance from us carrying. all especially in recent times, even if the hurts THEOLOGY AS NURSING CARE Then he started on doctrine—the things being carried by these former Catholics cause ‘they’ ask you to believe on faith, unquestion- them to lash out inappropriately. ing faith. Such as: there is one God…but there All-in-all, the Canonisation and all the at- FOR CULTURES AND SOULS are three of them! tention it is receiving is valuable for causing Since he was now moving into the area of the Catholic voice to be heard in Australia. It BISHOP ANTHONY FISHER O.P. my specialty—theology—I could contain my- is a voice that speaks of different things, tran- self no longer. ‘Well …not quite!’ I interrupted. scendent realities, human possibilities with E’VE HEARD IT all before, we hearers, does it challenge us still, two millen- Then I identified myself: ‘I am the local par- the grace of God, the communion of saints know the ending, we’ve analysed it nia later, in our very different world? Lawyers ish priest.’ where we belong. Mary MacKillop’s story to bits, we could almost recite it don’t tend to ask questions about eternal life I gave him a moment to register that fact, offers many lessons on life as it should be W from memory. The Story of the Good Samari- these days, at least not in public. But they are then proceeded to a summary explanation, cit- lived. It is a rich time for Catholics in Aus- tan (Lk 10:25-37) is a warm, comfortable, al- still very interested in the question ‘who is my ing Augustine and Thomas Aquinas, of the tan- tralia. It makes us stand out as different, like most sentimental tale. neighbour?’ because it is a central question for talizing insights we can have into the mystery us or loathe us. It is far better than being ig- Yet scholars such as yourselves remind us the big damages cases in negligence. How that of mysteries, the life of the Trinity. nored. that when first it was heard, it was far from pays out in their own lives is another matter... Not bad, considering this was all happen- In his recent book Losing My Religion. comfortable: it was packed with shocking lit- Throughout the Gospel, Jesus invites his hear- ing in the public school yard! Unbelief in Australia, (UNSW Press, 2009) tle jibes for its first hearers. In the first place, ers to expand their notions of neighbour and It was an amicable enough exchange. I Tom Frame claims that Australians are disin- there is implicit criticism of the clergy—for friend, kith and kin, until we see all Christians, acknowledged that he seemed to have had a terested in religion, rather than indifferent to their unneighbourliness, self-protectiveness, indeed all humanity, from near and far, living bad boarding school experience. On the other it. He writes: ritual pernicketiness. It’s not unlike the lam- and dead, and still to come, as our people, as hand, I told him, I had had a very good time in Religion is not ignored wilfully or otherwise; it basting, justified and unjustified, that bishops ‘us’ rather than ‘them’. Piece by piece Jesus an equivalent institution (the ‘Apostolic just doesn’t mean much to a great many peo- and priests are receiving at present and for breaks down the tribalism, the ancient animosi- School’, our MSC minor seminary). ple. In my judgment, the culturally compliant some similar reasons. Then there’s the shock- ties, the in-groups and out-groups, enlarging At the conclusion he said I was ‘O.K’—by strain of Christianity promoted in Australia does ing suggestion that lay people might be more our moral imaginations and sensitivities, so we which I understood that I was all right even if not compel people to grapple with ideas that neighbourly than clergy. can put ourselves in the shoes of others af- a Catholic priest. will expand their horizons, nor does it oblige Last of all, there’s the intimation that a tra- fected by what we do or fail to do. At least some of the contemporary anti- them to embrace lifestyle choices that might ditional enemy like the Samaritans could be During this conference our attention was Catholic animus in Australia is attributable to involve discomfort. Much of what purports to good, indeed good to Jews, indeed better than drawn to the revival of the atheist book-and- the ‘ex’ factor, the once-were-Catholics and be Christianity in this country is a form of reli- Jews at being good to Jews. It is like telling conference industry. The product strikes me the baggage they carry. How many, I wonder, gious therapy whose aim is to make people feel Benjamin Netanyahu that his most reliable as of very uneven quality, commonly ill-in- of the more vocal critics are former Catholics better about themselves or help them gain more neighbour in difficult times would be the Pal- formed about religion and often rehearsing now venting their feelings about the Church enjoyment out of life. (p.15) estinians! rather tired nineteenth century arguments. The they have walked away from? Thanks to the canonisation of Mary This is typical, of course, of the reversals sex abuse crisis has been something of a gift We can acknowledge such feelings with a MacKillop, we Catholics cannot be accused of common expectations that we meet so of- for that industry, but apart from that and some fair degree of sympathy and understanding, and of being ‘culturally compliant’—at least, not ten in Jesus’ preaching and action—the most bits of new science, there’s not much that’s we must recognize that the Catholic Church can at the moment. dramatic of all being the Resurrection. new about the ‘new’ atheism. be a disappointingly human community that de- —Barry Brundell MSC, Editor. In tonight’s story the hero not only helps, One claim that several of its prophets make he helps a great deal, extending his care be- is that religion in general, and Christianity in yond the immediate emergency, seeing to the particular, has made no real contribution to An old Sister who knew her well said: ‘From the first time I met Mother victim’s longer-term good as well. Once again, human welfare. Though there are many things Mary, she greatly impressed me, for her manner was most lovable and Jesus is proposing something shocking: a far one might criticize in Christian history, this courteous ... No matter how busy she was, she always found time to less measured kind of justice or charity than claim is surely bizarre. Inspired by the Story even his most open-minded and charitable of the Good Samaritan and the other teach- comfort all who came to her with difficulties or in distress. Her love of hearers would have thought appropriate, let ings and life of Christ its author, Christians the poor, especially poor children, was wonderful ...’ alone required. have, down through the ages, established or- —http://www.catholicaustralia.com.au/page.php?pg=prayer-marymckillop If this story was intended to shock his first phanages, hospices, hospitals and soup kitch-

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Compass_2010-2_text.indd 2 7/09/2010 10:26:02 AM COMPASS occasions, to let him know that his voice was mands a lot of patience and acceptance from us carrying. all especially in recent times, even if the hurts THEOLOGY AS NURSING CARE Then he started on doctrine—the things being carried by these former Catholics cause ‘they’ ask you to believe on faith, unquestion- them to lash out inappropriately. ing faith. Such as: there is one God…but there All-in-all, the Canonisation and all the at- FOR CULTURES AND SOULS are three of them! tention it is receiving is valuable for causing Since he was now moving into the area of the Catholic voice to be heard in Australia. It BISHOP ANTHONY FISHER O.P. my specialty—theology—I could contain my- is a voice that speaks of different things, tran- self no longer. ‘Well …not quite!’ I interrupted. scendent realities, human possibilities with E’VE HEARD IT all before, we hearers, does it challenge us still, two millen- Then I identified myself: ‘I am the local par- the grace of God, the communion of saints know the ending, we’ve analysed it nia later, in our very different world? Lawyers ish priest.’ where we belong. Mary MacKillop’s story to bits, we could almost recite it don’t tend to ask questions about eternal life I gave him a moment to register that fact, offers many lessons on life as it should be W from memory. The Story of the Good Samari- these days, at least not in public. But they are then proceeded to a summary explanation, cit- lived. It is a rich time for Catholics in Aus- tan (Lk 10:25-37) is a warm, comfortable, al- still very interested in the question ‘who is my ing Augustine and Thomas Aquinas, of the tan- tralia. It makes us stand out as different, like most sentimental tale. neighbour?’ because it is a central question for talizing insights we can have into the mystery us or loathe us. It is far better than being ig- Yet scholars such as yourselves remind us the big damages cases in negligence. How that of mysteries, the life of the Trinity. nored. that when first it was heard, it was far from pays out in their own lives is another matter... Not bad, considering this was all happen- In his recent book Losing My Religion. comfortable: it was packed with shocking lit- Throughout the Gospel, Jesus invites his hear- ing in the public school yard! Unbelief in Australia, (UNSW Press, 2009) tle jibes for its first hearers. In the first place, ers to expand their notions of neighbour and It was an amicable enough exchange. I Tom Frame claims that Australians are disin- there is implicit criticism of the clergy—for friend, kith and kin, until we see all Christians, acknowledged that he seemed to have had a terested in religion, rather than indifferent to their unneighbourliness, self-protectiveness, indeed all humanity, from near and far, living bad boarding school experience. On the other it. He writes: ritual pernicketiness. It’s not unlike the lam- and dead, and still to come, as our people, as hand, I told him, I had had a very good time in Religion is not ignored wilfully or otherwise; it basting, justified and unjustified, that bishops ‘us’ rather than ‘them’. Piece by piece Jesus an equivalent institution (the ‘Apostolic just doesn’t mean much to a great many peo- and priests are receiving at present and for breaks down the tribalism, the ancient animosi- School’, our MSC minor seminary). ple. In my judgment, the culturally compliant some similar reasons. Then there’s the shock- ties, the in-groups and out-groups, enlarging At the conclusion he said I was ‘O.K’—by strain of Christianity promoted in Australia does ing suggestion that lay people might be more our moral imaginations and sensitivities, so we which I understood that I was all right even if not compel people to grapple with ideas that neighbourly than clergy. can put ourselves in the shoes of others af- a Catholic priest. will expand their horizons, nor does it oblige Last of all, there’s the intimation that a tra- fected by what we do or fail to do. At least some of the contemporary anti- them to embrace lifestyle choices that might ditional enemy like the Samaritans could be During this conference our attention was Catholic animus in Australia is attributable to involve discomfort. Much of what purports to good, indeed good to Jews, indeed better than drawn to the revival of the atheist book-and- the ‘ex’ factor, the once-were-Catholics and be Christianity in this country is a form of reli- Jews at being good to Jews. It is like telling conference industry. The product strikes me the baggage they carry. How many, I wonder, gious therapy whose aim is to make people feel Benjamin Netanyahu that his most reliable as of very uneven quality, commonly ill-in- of the more vocal critics are former Catholics better about themselves or help them gain more neighbour in difficult times would be the Pal- formed about religion and often rehearsing now venting their feelings about the Church enjoyment out of life. (p.15) estinians! rather tired nineteenth century arguments. The they have walked away from? Thanks to the canonisation of Mary This is typical, of course, of the reversals sex abuse crisis has been something of a gift We can acknowledge such feelings with a MacKillop, we Catholics cannot be accused of common expectations that we meet so of- for that industry, but apart from that and some fair degree of sympathy and understanding, and of being ‘culturally compliant’—at least, not ten in Jesus’ preaching and action—the most bits of new science, there’s not much that’s we must recognize that the Catholic Church can at the moment. dramatic of all being the Resurrection. new about the ‘new’ atheism. be a disappointingly human community that de- —Barry Brundell MSC, Editor. In tonight’s story the hero not only helps, One claim that several of its prophets make he helps a great deal, extending his care be- is that religion in general, and Christianity in yond the immediate emergency, seeing to the particular, has made no real contribution to An old Sister who knew her well said: ‘From the first time I met Mother victim’s longer-term good as well. Once again, human welfare. Though there are many things Mary, she greatly impressed me, for her manner was most lovable and Jesus is proposing something shocking: a far one might criticize in Christian history, this courteous ... No matter how busy she was, she always found time to less measured kind of justice or charity than claim is surely bizarre. Inspired by the Story even his most open-minded and charitable of the Good Samaritan and the other teach- comfort all who came to her with difficulties or in distress. Her love of hearers would have thought appropriate, let ings and life of Christ its author, Christians the poor, especially poor children, was wonderful ...’ alone required. have, down through the ages, established or- —http://www.catholicaustralia.com.au/page.php?pg=prayer-marymckillop If this story was intended to shock his first phanages, hospices, hospitals and soup kitch-

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ens. Sainted individuals, religious congrega- Bishop Anthony has eluctably reaches out but cannot attain with- century past killed and maimed so many; the tions, lay associations such as Vinnies and held various positions out help, and so many are left over-stretched, religion-free zones that leave so many young mass operations such as Caritas, have estab- in ACU, John Paul II disappointed, confused. Some things we might and not-so-young people disoriented and ad- lished so many projects that contribute to hu- Institute, CIS, and the in principle grasp by our own efforts, but it dicted, dissatisfied and wounded. Welcome man welfare that they and their imitators are University of Notre will ‘only be by a few, and that after a long or unwelcome, sacred wisdom comes as di- Dame. He co-ordinated now part of the ordinary fabric of any civil time, and with the admixture of many errors.’ vine light, to places darkened by violence and the World Youth Day in society. Following the Good Sam’s lead, these Sydney, He is a member Humanity, though capable of the nobility and lies, to twilight places indifferent or confused. charitable works serve not only to ‘our own’, of the Australian insight of the Good Samaritan, is as often the Sacra doctrina should be enlightenment, but anyone in need; indeed they make anyone Bishops’ Commission man beaten and left for dead, not just physi- healing, food, new life, new hope and direc- in need ‘our own’. As in the story they focus for Doctrine and cally, but intellectually, psychologically, mor- tion. Theology can be nursing care for not only on pressing present need but ongoing Morals ally, spiritually. wounded cultures and souls. The Good Sa- welfare. And each of these works, as lived, ompense, making no inquiry into how deserv- Human beings need more than social jus- maritan healed in our story and taught all contemporary versions of Good Samaritanism, ing the victim, how great their contribution, tice and social service, corporal works of generations corporal works of mercy; but the challenge us all to exercise more moral im- how many boat-loads of others there might be, mercy such as feeding, visiting, burying: they telling and retelling of his story by preachers agination, sensitivity and response towards whether they have queued properly and have are more than sarx (fleshiness), as we’ve re- and teachers, and the examination, explica- those who suffer. They call us to com-passio their identity papers in order… And he comes flected upon in this conference in the light of tion and extension of our story by exegetes or fellow-suffering, indeed to identification not just to address present pain but to provide the Resurrection. We know there are other and theologians, has enriched us far beyond with every suffering person, and to immedi- for us at the inn to the future, indeed into the kinds of hunger, thirst, sickness, imprisonment the mere example of charity-in-action. It has, ate, active and continuing care. life of Resurrection when he will return to set- and death, other kinds of need for pneuma amongst other things, expanded our notion It was precisely this gut-churning compas- tle up for us. (spirit) and soma (bodiliness). In his treatment of what a person needs and what it is to help sion that was the driving force of Jesus’ mis- During this time with you I’ve been pon- of almsdeeds (STh. IIa IIæ 32) St Thomas puts a needy human being. sion. He cared: not just in the abstract, like dering how biblical and systematic theology prayer (and sacrament) first—before teach- Jesus’ call to moral imagination, to com- the reader of a novel sympathising with a fic- are to be spiritual works of mercy, not just ac- ing—and then doctrinal teaching before moral passion, to let our minds be turned upside tional character; not like a bureaucrat devis- tivities of the speculative intellect, the inces- counsel, moral counsel before pastoral care, down and our stomachs inside out, in caring ing a strategy from a distance; but as one who sant delivery of classes, assessment tasks and pastoral care before reproving, pardoning, for- for others, is as much a challenge to the mod- laughs with those who laugh and mourns with grades, the never-ending production of books bearing. There is a logical chain here which ern theologian as it is to the ancient Jewish those who mourn, who shares in people’s lives, and articles as faith seeks understanding and breaks if there is no theological teaching. Put scribe anxious to justify himself. So is his call has passion for their passions, suffers in their institutions and individuals seek publications. simply: without theology, our morals, charity, to action not only a call to pour oil and wine suffering, and is thus impelled to respond. Je- How can theology be healing balm, oil for trou- reconciliation and peace are all at risk. on obvious wounds, but to go to the core of sus identifies himself with those he meets, in- bled waters, wine for bruised bodies and bat- Amongst the many evils with which Christ what wounds and why and what might be done vests himself in them, makes their good his tered souls? contended and his followers must still con- about it. This is a call to theological thinking own, their salvation his purpose. I turned, as is my Dominican instinct, to tend, theological ignorance was one, and and research, teaching and writing that heals, This was not merely a peculiar feature of Uncle Tom’s cabin, the Summa Theologiæ, such ignorance can play out in terrible dam- to a scholarly Project Compassion. Jesus’ psychology, as if he were a bit of an old where the very first question is about the mis- age to whole cultures, societies, families, in- To the man born lame and begging at the softie, a bleeding-heart sentimentalist: it is sion of theology and so of the theologian. Is dividual lives. We might consider the actions Beautiful Gate, theological Good Samaritans replete with theological significance. The God theology a genuine academic discipline and and inactions of soulless bureaucracies, mar- can say: ‘Silver and gold have I none, nor described so often in the Psalms as ‘full of how does it compare with other scholarly dis- kets and military machines; the distorted any magic for your paraplegia, but I’ll give compassion and steadfast love’ is the One Je- ciplines and other human activities? What use religiosities that leave some struggling to sur- you what I have: the name of Jesus Christ sus knew in prayer, in Liturgy, in his personal is it really? What’s its proper subject matter vive while others cross to the safer side of who heals and saves and in that name you life as his Father. It was this loving Father- and method and how does it relate to philoso- the road; the godless ideologies that in the may walk with me.’ God whose only love-child Jesus was and phy, Scriptural exegesis and practice? It was whom Jesus made known. The Good Samari- as if the Angelic Doctor was on one of those tan is God in Christ, coming with healing balm government accreditation panels reviewing our * Homily for the Conference of the Australian Catholic Theological Association and and boundless generosity to a broken human- theologates and requiring justification for their the Australian Catholic Biblical Association, St Mary’s College Chapel, University of ity, and to each example of broken humanity, programmes—though with a much more in- Melbourne, 10 July 2010 every case of dire and desperate need. God in teresting questionnaire. His thought is that his Christ comes seeking no gratitude, no rec- there are things to which the human spirit in-

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Compass_2010-2_text.indd 4 7/09/2010 10:26:03 AM COMPASS THEOLOGY AS NURSING CARE ens. Sainted individuals, religious congrega- Bishop Anthony has eluctably reaches out but cannot attain with- century past killed and maimed so many; the tions, lay associations such as Vinnies and held various positions out help, and so many are left over-stretched, religion-free zones that leave so many young mass operations such as Caritas, have estab- in ACU, John Paul II disappointed, confused. Some things we might and not-so-young people disoriented and ad- lished so many projects that contribute to hu- Institute, CIS, and the in principle grasp by our own efforts, but it dicted, dissatisfied and wounded. Welcome man welfare that they and their imitators are University of Notre will ‘only be by a few, and that after a long or unwelcome, sacred wisdom comes as di- Dame. He co-ordinated now part of the ordinary fabric of any civil time, and with the admixture of many errors.’ vine light, to places darkened by violence and the World Youth Day in society. Following the Good Sam’s lead, these Sydney, He is a member Humanity, though capable of the nobility and lies, to twilight places indifferent or confused. charitable works serve not only to ‘our own’, of the Australian insight of the Good Samaritan, is as often the Sacra doctrina should be enlightenment, but anyone in need; indeed they make anyone Bishops’ Commission man beaten and left for dead, not just physi- healing, food, new life, new hope and direc- in need ‘our own’. As in the story they focus for Doctrine and cally, but intellectually, psychologically, mor- tion. Theology can be nursing care for not only on pressing present need but ongoing Morals ally, spiritually. wounded cultures and souls. The Good Sa- welfare. And each of these works, as lived, ompense, making no inquiry into how deserv- Human beings need more than social jus- maritan healed in our story and taught all contemporary versions of Good Samaritanism, ing the victim, how great their contribution, tice and social service, corporal works of generations corporal works of mercy; but the challenge us all to exercise more moral im- how many boat-loads of others there might be, mercy such as feeding, visiting, burying: they telling and retelling of his story by preachers agination, sensitivity and response towards whether they have queued properly and have are more than sarx (fleshiness), as we’ve re- and teachers, and the examination, explica- those who suffer. They call us to com-passio their identity papers in order… And he comes flected upon in this conference in the light of tion and extension of our story by exegetes or fellow-suffering, indeed to identification not just to address present pain but to provide the Resurrection. We know there are other and theologians, has enriched us far beyond with every suffering person, and to immedi- for us at the inn to the future, indeed into the kinds of hunger, thirst, sickness, imprisonment the mere example of charity-in-action. It has, ate, active and continuing care. life of Resurrection when he will return to set- and death, other kinds of need for pneuma amongst other things, expanded our notion It was precisely this gut-churning compas- tle up for us. (spirit) and soma (bodiliness). In his treatment of what a person needs and what it is to help sion that was the driving force of Jesus’ mis- During this time with you I’ve been pon- of almsdeeds (STh. IIa IIæ 32) St Thomas puts a needy human being. sion. He cared: not just in the abstract, like dering how biblical and systematic theology prayer (and sacrament) first—before teach- Jesus’ call to moral imagination, to com- the reader of a novel sympathising with a fic- are to be spiritual works of mercy, not just ac- ing—and then doctrinal teaching before moral passion, to let our minds be turned upside tional character; not like a bureaucrat devis- tivities of the speculative intellect, the inces- counsel, moral counsel before pastoral care, down and our stomachs inside out, in caring ing a strategy from a distance; but as one who sant delivery of classes, assessment tasks and pastoral care before reproving, pardoning, for- for others, is as much a challenge to the mod- laughs with those who laugh and mourns with grades, the never-ending production of books bearing. There is a logical chain here which ern theologian as it is to the ancient Jewish those who mourn, who shares in people’s lives, and articles as faith seeks understanding and breaks if there is no theological teaching. Put scribe anxious to justify himself. So is his call has passion for their passions, suffers in their institutions and individuals seek publications. simply: without theology, our morals, charity, to action not only a call to pour oil and wine suffering, and is thus impelled to respond. Je- How can theology be healing balm, oil for trou- reconciliation and peace are all at risk. on obvious wounds, but to go to the core of sus identifies himself with those he meets, in- bled waters, wine for bruised bodies and bat- Amongst the many evils with which Christ what wounds and why and what might be done vests himself in them, makes their good his tered souls? contended and his followers must still con- about it. This is a call to theological thinking own, their salvation his purpose. I turned, as is my Dominican instinct, to tend, theological ignorance was one, and and research, teaching and writing that heals, This was not merely a peculiar feature of Uncle Tom’s cabin, the Summa Theologiæ, such ignorance can play out in terrible dam- to a scholarly Project Compassion. Jesus’ psychology, as if he were a bit of an old where the very first question is about the mis- age to whole cultures, societies, families, in- To the man born lame and begging at the softie, a bleeding-heart sentimentalist: it is sion of theology and so of the theologian. Is dividual lives. We might consider the actions Beautiful Gate, theological Good Samaritans replete with theological significance. The God theology a genuine academic discipline and and inactions of soulless bureaucracies, mar- can say: ‘Silver and gold have I none, nor described so often in the Psalms as ‘full of how does it compare with other scholarly dis- kets and military machines; the distorted any magic for your paraplegia, but I’ll give compassion and steadfast love’ is the One Je- ciplines and other human activities? What use religiosities that leave some struggling to sur- you what I have: the name of Jesus Christ sus knew in prayer, in Liturgy, in his personal is it really? What’s its proper subject matter vive while others cross to the safer side of who heals and saves and in that name you life as his Father. It was this loving Father- and method and how does it relate to philoso- the road; the godless ideologies that in the may walk with me.’ God whose only love-child Jesus was and phy, Scriptural exegesis and practice? It was whom Jesus made known. The Good Samari- as if the Angelic Doctor was on one of those tan is God in Christ, coming with healing balm government accreditation panels reviewing our * Homily for the Conference of the Australian Catholic Theological Association and and boundless generosity to a broken human- theologates and requiring justification for their the Australian Catholic Biblical Association, St Mary’s College Chapel, University of ity, and to each example of broken humanity, programmes—though with a much more in- Melbourne, 10 July 2010 every case of dire and desperate need. God in teresting questionnaire. His thought is that his Christ comes seeking no gratitude, no rec- there are things to which the human spirit in-

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Compass_2010-2_text.indd 5 7/09/2010 10:26:03 AM COMPASS THE DAY OF THE ATHEISTS

lenge for us, because the new spirituality is Fr Barry Brundell MSC not necessarily a return to Christian faith and lectured for many years THE DAY OF THE ATHEISTS practice. It is more likely to be a do-it-your- on theology in Australia self religiosity, a syncretism of beliefs and and taught Theology and BARRY BRUNDELL MSC practices from many different sources. Science at the Gregorian But most importantly of all, I believe, the University, Rome, in the militant atheists arouse opposition to their mes- 1990s. He is now Parish AST DECEMBER Melbourne hosted embrace religion because we need to work to- sage because they are attacking people’s beliefs Priest of Erskineville, the Parliament of the World’s Religions. gether to solve—say—the global warming prob- and often these beliefs are deeply personal to NSW, and editor of Then in March this year, again in Mel- lem, rather than my first trying to convert them Compass. L all into secularism and then we’ll solve the glo- believers. Other things they might attack, things bourne, people of the opposite persuasion as- that are less personal and therefore easy tar- sembled for the Global Atheists’ Convention in bal warming problem. That isn’t going to happen. Before, global warming has its problems. gets, such as the Church institution, its less than ing. The promoters of the Intelligent Design response to the invitation ‘…to hear world-class OK, we need to address the problem now. perfect office bearers, and scandals and other movement are grateful to Dawkins. William atheist speakers, and meet Australian and in- awkward topics. But people are much more at- Dembski, a promoter of Intelligent Design, ternationally acclaimed atheists, skeptics, hu- Phillip Adams essentially agrees: tached to their personal beliefs. sent an email to Dawkins: ‘I regularly tell my manists, rationalists and academics in one of I think basically it [religion] may be a virus. Michael Schermer again: colleagues that you and your work are one of Australia’s most vibrant and exciting cities.’1 I’ve always hoped that the CSIRO would find a God’s greatest gifts to the intelligent-design Even before these events there was a pro- virus so people could be cured of religion. But Look if you encounter somebody whose deepest, most cherished belief is God and you say, movement. So please, keep at it.’ gram on ABC Compass which explored the short of that, it’s a fact of life and I think we’ve ‘It’s all bullshit man, why do you believe this Michael Ruse, an agnostic who takes the views and attitudes of atheists (29th March, all got to try and get on a bit better with each crap for?’ That’s the end of the conversation. position that it is possible to reconcile the 2009). Because of these and other similar pub- other—atheists with God-botherers, God- botherers with us.2 It’s over. You’ve lost them. You have no hope Christian faith with evolutionary theory, sent lic addresses and debates, God has been a much 3 of converting them. an email to Daniel Dennett to tell him that he discussed and debated topic in recent times. We who value our Christian faith can gen- People with strong religious belief have been (Dennett) and Dawkins were ‘absolute disas- My focus in this reflection is on the athe- erally agree: there is no call for hostility to- ready to die for their beliefs. For the believer a ters in the fight against intelligent design’: ists and what we are to make of this recent re- wards those who do not share our beliefs. They great deal can be at stake. Religion provides awakening of the God debate. are not opponents against whom we need to What we need is not knee-jerk atheism but se- meaning, purpose, reason for being, self-under- First, to avoid attributing to all atheists and defend ourselves. Still, the philosopher-theo- rious grappling with the issues—neither of you standing, personal identity; it answers the ques- are willing to study Christianity seriously and skeptics the views of a few high profile athe- logian in me cannot help wondering if they tions, Who am I? What’s it all about? Where to engage with the ideas—it is just plain silly ists, it is to be borne in mind that there is a have thought their position through. do I belong? How should I live? What can I and grotesquely immoral to claim that Christi- range of points of view amongst them on how The militant atheists give atheism a bad hope for? For anyone with any religious faith a anity is simply a force for evil, as Richard to be atheists. Many atheists and agnostics are name, as Mike Carlton wrote in his SMH col- loss of that faith is too bleak to contemplate. [Dawkins] claims—more than this, we are in a nice enough people who genuinely do not have umn (March 20-21, p.14), referring to Richard As a consequence, the sheer unattractive- fight, and we need to make allies in the fight, any religious faith or desire to believe. Some Dawkins: ‘Heaven’s above, this po-faced cynic 4 ness of atheism and agnosticism does not help not simply alienate everyone of good will.’ state that they find unbelief liberating. Their gives atheism a bad name’. The more assertive, their cause. Nothing to hope for; no mysterium We might expect that what Dawkins and unbelief is a matter of conscience for them. belligerent and insulting they are in their oppo- tremendum; no Good News of a God who Dennett have done for Intelligent Design, They mostly disapprove of the sition to religion and faith, the less attractive loves; no sense that facts are friendly, that this which we do not approve of, they are doing confrontationalist tactics of militant atheists they are as human beings. Perhaps they might creation is God’s gift and the first of many for religious beliefs that we do approve of, viz. and simply want to get along with those who even arouse interest in what they are attacking. gifts; no hope that the deepest longings of our making Christian faith more attractive. Cer- do not share their unbelief. Militant atheism is not as popular as one human hearts will be filled. That this that we tainly, believers who hear their beliefs being Michael Shermer is one such. He is an might think. Our age is one in which spiritual- now have might be all that there is is unspeak- attacked will be more inclined to seek a better American science writer and is the editor of ity is a ‘good thing’. The secularization of ably disappointing when one has grown up understanding of what they do believe before Skeptic magazine. He founded the Skeptics Australia is found wanting by many, and the hoping for so much more surrendering their beliefs under fire. Society in the United States, a group dedicated tide has moved on, from secularism to post- The militancy of some atheists can be coun- In a way, one would like simply to ignore to exposing and debunking pseudo-science. He modernism. Spirituality has been making a ter-productive to their cause. It is not as though the militant atheists. To respond to someone is in favour of co-operation and collaboration return for some years now—it is culturally they have not been warned. Some emails sent who, like Richard Dawkins, believes that the- with religious believers. He stated on the Com- acceptable, even admired. The militant athe- to Richard Dawkins and his co-militants gave ology is not a field of study and should not be pass program: ists are faced with that cultural shift. 5 them clear warning that they were strengthen- regarded as an academic subject at all , and I think it’s more important that I understand and We, too, are facing it, of course; it is a chal- ing the cause of those whom they are attack- who dismisses biblical interpretation as

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‘cherry-picking’ (choosing the nice bits in the An audience member asked ‘How so?’ sonable doubt. The believer has, and must Cochrane writes: bible and leaving out or explaining away the Dawkins did not answer. We must assume he have, reasons and evidence sufficient to as- Evidence must show that miracles have oc- nasty bits)6, is to treat him with a seriousness did not hear the question. A pity: I for one sure him/herself that it is reasonable for him/ curred. It must show that Mary MacKillop, in he does not deserve. His scholarship on mat- would have liked to hear his response. In The her to entertain this belief. Religious belief death, has persuaded God to cure…there is no ters biblical and theological is non-existent, God Delusion (pp.58-61), he links his claim is both pre-rational and non-rational—I do evidence available to prove this, yet the Catho- yet he confidently holds forth on matters of that God is a scientific question with his re- not say ‘irrational’, that is something else al- lic Church insists it has enlisted ‘medical’ ex- theology and biblical interpretation. We are jection of miracles, and says nothing about any together. A believer who is in any sense a ma- perts as well as theologians to confirm this dealing with a person with a closed mind. He incompatibility of the existence of God and ture believer, is convinced that his or her be- miracle…[and] arrived at a conclusion that is repeats his set speeches wherever he goes re- modern science, so he has not provided an lief is rational, though not based on rational beyond doubt. gardless of the responses made to him. answer to the questioner as far as I know. arguments. When [the Church] invokes science and histori- One would like to just ignore him, but In the same line of argument is the reduc- cal scholarship we are entitled to question it rig- Dawkins is such a good communicator that I tion of religious beliefs to philosophy. I was ‘RELIGION MAKES SCIENTIFIC orously. Science needs to be defended against am concerned that he is making an impression in correspondence some time ago with an aca- CLAIMS’ shysters, and in this case the Church’s appro- priation of the label ‘science’ is ridiculous. …the on the more impressionable. His books, along demic friend concerning our opposing opin- Richard Dawkins for one keeps asserting that with those of other atheist authors such as ions on Richard Dawkins. We got down to an Church is working overtime to reinstate religion does make scientific claims: medievalism …[It] should stop campaigning for Christopher Hitchens, are selling very well. argument over whether religious belief is a It certainly makes scientific claims about mira- the supernatural and put its time, money and We scholars need to respond in some ‘metaphysics’ or not. cles […] you cannot reconcile an authentic ap- effort into cancer research.10 way—at least to some of the basic dogmas of I was concerned to reject the claim that the proach to science with a belief in miracles or, I The problem as Peter Cochrane sees it is that the militant atheists—not so much in the hope first thing that needs to be established or ad- suspect, with a belief in supernatural creation. of being heard by the atheists themselves, but equately supported before one believes in God At the very least what you should say is that the Catholic Church is appropriating science more as a service to believers who seek rea- is the existence of God—‘the God hypothesis’. this is a scientific question.8 to support its claim concerning miracles. But we can reassure him on this: all the authorities sons to believe that they (the believers) are What is at issue is the relationship of faith and This leads us to the debate about miracles ask of science is for them to give assurance not the kinds of people the atheists claim them reason. My friend was trying to reduce faith which raged earlier this year and is likely to that there is no medical explanation for the to be. The following are some responses that I and belief to philosophy, wherein God is a be re-awakened when the actual canonization cure. That is not at all the same thing as to believe we need to make. metaphysical hypothesis, a concept, a postu- of Mary Mackillop takes place. The prospect claim that the Church’s procedure is scientific, late which needs to be adequately established has stirred unprecedented religious debate in or that the Church is misappropriating science ‘GOD IS A SCIENTIFIC QUESTION’ before belief kicks in. I was countering with Australia, which is to be expected in such a in any way. One assertion made over and over in various St Anselm’s description of theology as ‘faith secular society. The debate is to be welcomed, ways is that God is a scientific subject, state- seeking understanding’. (We believe, and then even if it does allow much ignorance, preju- After the medical conclusion is in, then ments about God are scientific statements and search for a deeper understanding of the mys- dice and confusion to be aired, even by peo- faith comes into play. It would be rather strange that believers make many scientific claims. I teries we believe.) ple who are expected to know what they are for a person who has been praying earnestly have already responded at length to these as- For the believer, God is not a conclusion talking about. along with friends and supporters for a long sertions. in a syllogism, or the concluding assertion in The Sydney Morning Herald columnist Pe- time for a cure, to say, ‘I am a one-in-a-mil- Thus, Dawkins in Q&A: a chain of reasoning, an entity whose exist- ter Cochrane (described as an ‘historian and lion case of remission!’ when the cancer dis- appears. Surely it is more reasonable for a The existence of God is a supremely scientific ence is proven, and then believed in. What is freelance writer’) quotes the website of the believer to say, ‘It’s an answer to prayer!’ or question. Religion makes scientific claims….I accepted on proof is not accepted on faith. Sisters of St Joseph and deduces somehow think that the existence of a supreme being—a Faith is a personal response to a personal en- that the ‘Church suggests its procedure is sci- ‘It’s a sign!’ supernatural supreme being—is a scientific is- counter initiated by God, a gift of God. God is entific.’ The website as quoted by Cochrane When a person walks by faith, then he/she sue. Either there is a God or there isn’t. Either believed because encountered inter-personally. explains: ‘A miracle is usually the cure of an can ‘see’ miracles. Miracles are not invoked there are gods or there are no gods. That is a And faith is shared—it is not a purely private organic illness so that there can be scientific as proofs prior to faith, and do not precede […] supremely important scientific question. If possession, but a community possession. Our evidence of the fact’.9 faith or provide a basis for faith. the universe was created by an intelligence, then faith relates us to the community; we celebrate From that Cochrane jumps to the conclu- As we approach the day of canonization, I we are looking at an entirely different kind of our faith together. We communicate with God sion that the Church is asking science to con- think we can foresee a re-kindling of this de- scientific theory from if the universe came into in prayer and community worship. firm, not simply that there has been a cure, bate. existence by natural means. If God or gods had What perplexes me most in all the debates Beliefs follow faith, and as we share our but that Mary Mackillop is responsible for the something to do with the creation of life, then is the presumption that theologians and Church we’re looking at a totally different kind of biol- faith so we share our beliefs. cure. But, of course, the Church does no such authorities are so unintelligent as to promote ogy. Beliefs cannot be established beyond rea- thing.

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the kinds of procedures and attitudes that the Dawkins: NOTES critics are attributing to them. They seem to The New Testament—you believe, if you be- believe that we have no brains at all. lieve in the New Testament, that God, the all 1. Global Atheists’ Convention website: http:// Bantam Press, London, p.56-7; John Cornwell powerful creator of the universe couldn’t think www.atheistconvention.org.au/ (2008), Darwin’s Angel. An Angelic Riposte to REJECTION OF MIRACLES of a better way to forgive humanity’s sins than 2. ABC Compass program, 29th March 2009. See The God Delusion, Profile Books, London, The rejection of miracles is a consequence of to have himself put on earth, tortured and ex- also ‘What believers share with atheists’ Cathblog p.31. ecuted in atonement for the sins of humanity? Published: June 22, 2010 by David Timbs. 6. The God Delusion, p.57; ABC Q&A, 8th March a rejection of the notion of a God who tran- What kind of a horrible, depraved notion is that? 3. Compass program, loc. cit. 2010. scends the physical world and has the power (Q&A, as above.) 4. Email of Sunday 19th February, 2006 and widely 7. Cf. Compass. A Review of Topical Theology, Vol to intervene in the course of events in the physi- distributed. See also Alister McGrath, The Dawkins 41, 2007-2, pp.1-7. However, what we read in the New Testament cal world. For the believer in that kind of God Delusion, Atheist Fundamentalism and the Denial 8. The God Delusion, pp.58-61. the possible is not restricted to the actual— is something very different. Redemption is the of the Divine (2007), SPCK, London, p.26. 9. SMH , Jan 14th, 2010, p.13. the boundaries of human experience and ex- effect of God reaching out in love to us, over- 5. Richard Dawkins (2006), The God Delusion, 10. Cochrane, loc. cit. pectation are not the final horizon. Thus the coming the gulf that had opened up between debate about miracles is a debate about what humanity and its creator through the sinful- we may hope for and what is believable. And ness and disobedience of human beings down It is easy to say what one ought to believe, what to hope for, and that debate is a debate between those who be- the ages. what to love. But to defend our doctrines against the calumnies of lieve in God and those who do not—between Redemption is the story of our loving God those who think differently is a more difficult and detailed task. If believers and atheists. reaching out to us, coming amongst us in one is to have this wisdom, it is […] necessary that a great zeal be In our present context in Australia we might Christ, the Word of God, joining us in solidar- kindled in the heart.[...] ity in our human condition, walking with us give the debate about miracles a new title: Wherefore, when it is asked what we ought to believe in mat- ‘Mary MacKillop, Christian Faith and the and leading us back to God, who is a com- Modern Mind’. munion of love, so that we can live in God ters of religion, the answer is not to be sought in the exploration of I have been surprised—though perhaps and God can live in us. the nature of things [rerum natura], after the manner of those whom I should not have been—by the response in Coming into our world, Christ came into a the Greeks called ‘physicists’. Nor should we be dismayed if Chris- The Sydney Morning Herald, that of both hostile environment. He was too good for this tians are ignorant about the properties and the number of the basic columnists and letter writers, to claims of world, and so he faced many enemies who elements of nature, or about the motion, order, and deviations of the eventually put him to death. In that way, and miracles through the intercession of Mary stars, the map of the heavens, the kinds and nature of animals, MacKillop. Non-believers and skeptics that way only, did Jesus die for our sins. It was showed themselves to be so dogmatic and foreseen, inevitable, but still God loved the plants, stones, springs, rivers, and mountains; about the divisions of vitriolic, and personal in their attacks on the world so much that he sent his only Son to space and time, about the signs of impending storms, and the myriad Catholic Church and Catholics! I am not the certain persecution and death for our sakes. other things which these ‘physicists’ have come to understand, or first to note that non-believers and skeptics All this so fits our experience, personal and think they have. [...] can be just as dogmatic and intolerant as the communal, that the doctrine of redemption by For the Christian, it is enough to believe that the cause of all worst religious bigots. Christ makes eminent sense to a believer, and it is a source of unending joy and hope, giving created things, whether in heaven or on earth, whether visible or enormous conviction of being loved by God. invisible, is nothing other than the goodness of the Creator, who is REDEMPTION It is anything but repulsive. the one and the true God. Further, the Christian believes that noth- This is another doctrine that has come under ing exists save God himself and what comes from him; and he be- Conclusion attack and which calls for special efforts on lieves that God is triune, i.e., the Father, and the Son begotten of the our part to clarify orthodox teaching. Dawkins’ All in all, I dare to hope that the efforts of the attack on the Christian doctrine of redemption Father, and the Holy Spirit proceeding from the same Father, but one atheists have done more good than harm. They and the same Spirit of the Father and the Son. is typically ignorant. He, along with help keep the subject of religion alive as a topic Christopher Hitchens, cannot accept the no- for discussion. Perhaps we should be grateful Among us, [...] ‘the righteous man lives by faith.’ […] And tion that ‘Jesus died for my sins’. For Dawkins to the militant atheists and agnostics, as our there are truths about things unseen, and unless they are believed, it is a repulsive notion. We can assure him that efforts as theologians and scripture scholars we cannot attain to the happy life, which is nothing less than life however he understands the doctrine, if it leads and teachers to enable believers to understand eternal. him to find it repulsive, no orthodox Christian their faith more deeply will be especially ap- —Augustine, Handbook of Faith, Hope, Love. could accept it either. preciated thanks to them!

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Compass_2010-2_text.indd 10 7/09/2010 10:26:04 AM COMPASS THE DAY OF THE ATHEISTS the kinds of procedures and attitudes that the Dawkins: NOTES critics are attributing to them. They seem to The New Testament—you believe, if you be- believe that we have no brains at all. lieve in the New Testament, that God, the all 1. Global Atheists’ Convention website: http:// Bantam Press, London, p.56-7; John Cornwell powerful creator of the universe couldn’t think www.atheistconvention.org.au/ (2008), Darwin’s Angel. An Angelic Riposte to REJECTION OF MIRACLES of a better way to forgive humanity’s sins than 2. ABC Compass program, 29th March 2009. See The God Delusion, Profile Books, London, The rejection of miracles is a consequence of to have himself put on earth, tortured and ex- also ‘What believers share with atheists’ Cathblog p.31. ecuted in atonement for the sins of humanity? Published: June 22, 2010 by David Timbs. 6. The God Delusion, p.57; ABC Q&A, 8th March a rejection of the notion of a God who tran- What kind of a horrible, depraved notion is that? 3. Compass program, loc. cit. 2010. scends the physical world and has the power (Q&A, as above.) 4. Email of Sunday 19th February, 2006 and widely 7. Cf. Compass. A Review of Topical Theology, Vol to intervene in the course of events in the physi- distributed. See also Alister McGrath, The Dawkins 41, 2007-2, pp.1-7. However, what we read in the New Testament cal world. For the believer in that kind of God Delusion, Atheist Fundamentalism and the Denial 8. The God Delusion, pp.58-61. the possible is not restricted to the actual— is something very different. Redemption is the of the Divine (2007), SPCK, London, p.26. 9. SMH , Jan 14th, 2010, p.13. the boundaries of human experience and ex- effect of God reaching out in love to us, over- 5. Richard Dawkins (2006), The God Delusion, 10. Cochrane, loc. cit. pectation are not the final horizon. Thus the coming the gulf that had opened up between debate about miracles is a debate about what humanity and its creator through the sinful- we may hope for and what is believable. And ness and disobedience of human beings down It is easy to say what one ought to believe, what to hope for, and that debate is a debate between those who be- the ages. what to love. But to defend our doctrines against the calumnies of lieve in God and those who do not—between Redemption is the story of our loving God those who think differently is a more difficult and detailed task. If believers and atheists. reaching out to us, coming amongst us in one is to have this wisdom, it is […] necessary that a great zeal be In our present context in Australia we might Christ, the Word of God, joining us in solidar- kindled in the heart.[...] ity in our human condition, walking with us give the debate about miracles a new title: Wherefore, when it is asked what we ought to believe in mat- ‘Mary MacKillop, Christian Faith and the and leading us back to God, who is a com- Modern Mind’. munion of love, so that we can live in God ters of religion, the answer is not to be sought in the exploration of I have been surprised—though perhaps and God can live in us. the nature of things [rerum natura], after the manner of those whom I should not have been—by the response in Coming into our world, Christ came into a the Greeks called ‘physicists’. Nor should we be dismayed if Chris- The Sydney Morning Herald, that of both hostile environment. He was too good for this tians are ignorant about the properties and the number of the basic columnists and letter writers, to claims of world, and so he faced many enemies who elements of nature, or about the motion, order, and deviations of the eventually put him to death. In that way, and miracles through the intercession of Mary stars, the map of the heavens, the kinds and nature of animals, MacKillop. Non-believers and skeptics that way only, did Jesus die for our sins. It was showed themselves to be so dogmatic and foreseen, inevitable, but still God loved the plants, stones, springs, rivers, and mountains; about the divisions of vitriolic, and personal in their attacks on the world so much that he sent his only Son to space and time, about the signs of impending storms, and the myriad Catholic Church and Catholics! I am not the certain persecution and death for our sakes. other things which these ‘physicists’ have come to understand, or first to note that non-believers and skeptics All this so fits our experience, personal and think they have. [...] can be just as dogmatic and intolerant as the communal, that the doctrine of redemption by For the Christian, it is enough to believe that the cause of all worst religious bigots. Christ makes eminent sense to a believer, and it is a source of unending joy and hope, giving created things, whether in heaven or on earth, whether visible or enormous conviction of being loved by God. invisible, is nothing other than the goodness of the Creator, who is REDEMPTION It is anything but repulsive. the one and the true God. Further, the Christian believes that noth- This is another doctrine that has come under ing exists save God himself and what comes from him; and he be- Conclusion attack and which calls for special efforts on lieves that God is triune, i.e., the Father, and the Son begotten of the our part to clarify orthodox teaching. Dawkins’ All in all, I dare to hope that the efforts of the attack on the Christian doctrine of redemption Father, and the Holy Spirit proceeding from the same Father, but one atheists have done more good than harm. They and the same Spirit of the Father and the Son. is typically ignorant. He, along with help keep the subject of religion alive as a topic Christopher Hitchens, cannot accept the no- for discussion. Perhaps we should be grateful Among us, [...] ‘the righteous man lives by faith.’ […] And tion that ‘Jesus died for my sins’. For Dawkins to the militant atheists and agnostics, as our there are truths about things unseen, and unless they are believed, it is a repulsive notion. We can assure him that efforts as theologians and scripture scholars we cannot attain to the happy life, which is nothing less than life however he understands the doctrine, if it leads and teachers to enable believers to understand eternal. him to find it repulsive, no orthodox Christian their faith more deeply will be especially ap- —Augustine, Handbook of Faith, Hope, Love. could accept it either. preciated thanks to them!

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on whom the world depends. The lives of Andrew Hamilton is the MARTYRDOM AND OTHER saints, miracles and all, point to that deeper consulting editor for reality of a God who transcends the world and Eureka Street. He analysis of it. Miracles associated with faith teaches at the United are symbols of God’s presence and power Faculty of Theology in REVOLUTIONARY MIRACLES Melbourne. within the world. ANDREW HAMILTON SJ Seen from this perspective both miracles and the deaths of martyrs are symbols. They ARY MacKILLLOP’S prospective of a death at the hands of the Imperial au- point to something beyond themselves. The sainthood has brought miracles into thorities and a Resurrection that made his twin qualities of miracles are that they are hu- public discussion. Reports of con- scattered followers the kernel of God’s peo- man events that are out of the ordinary and M that they occur within the context of faith. For temporary local miracles make interesting ple. They represented the new way of living fication demands simply that healings should human stories. But they also provoke the ire that God had opened through Christ’s death Christians who accept that faith they disclose be beyond our present power to analyse or to of those who see them as mumbo jumbo and and rising. a God who is intimately active in the world. replicate. It does not demand that scientific further evidence of the irrational character of To the Roman authorities this faith located Miracles do not demand that others believe in reflection will never be able to explain or rep- religious faith. Christians as a set of outsiders who gave com- their God, although they do invite them to re- licate them. The points and counterpoints in this de- munal allegiance to a God beyond the Empire flect whether their imagination of the world Central to the miracle is the context of faith bate are predictable. But another angle may and so tore the tent that housed the sacred. may be too circumscribed. within which the extraordinary healing is situ- be found in an apparent oddity in the proc- This view led the Roman authorities to per- If miracles are seen as symbols, the ques- ated. Without that they are no more than an esses of saint making. secute Christians, offering them the choice of tions about whether they really exceed the unusual event. But even unusual events lead Martyrs do not require miracles to qualify recanting their allegiance to Christ or face powers of nature will appear tired. Their veri- us to ask questions. for inclusion in the public worship of the torture and death designed to destroy their dig- Reprinted with permission from Eureka Street, February 04, 2010 Catholic Church. They need only evidence that nity and their humanity. Christians saw the they died for their Christian faith. But other death of martyrs as a demonstration of the candidates for sainthood do need miracles, as power of their God who gave martyrs strength well as evidence that they have lived lives con- to endure being hacked to bits. They saw it as sistent with deep faith. Miracles are broadly a vindication of the Church in its belief in a 2473 Martyrdom is the supreme witness given to the truth of the faith: it means understood as events that are associated with God whose claims and ways of acting lay be- bearing witness even unto death. The martyr bears witness to Christ who died and prayer and are not susceptible of a natural ex- yond the control of the State. The martyrs by rose, to whom he [sic] is united by charity. He bears witness to the truth of the planation. their death symbolised that rent in an appar- faith and of Christian doctrine. He endures death through an act of fortitude. ‘Let This intriguing difference between martyrs ently sealed world. me become the food of the beasts, through whom it will be given me to reach and other saints illuminates the place of mira- The miracles associated with faith and God.’ cles in the Catholic tradition. In it the mar- prayer also tear open a world that is seen as tyr’s death is equivalent to miracles worked self-enclosed and whose possibilities are nar- 2474 The Church has painstakingly collected the records of those who persevered through the saint. Both point to a rent in a rowly defined. In daily experience the world to the end in witnessing to their faith. These are the acts of the Martyrs. They form world that is declared to be self-enclosed. is enclosed by the forces of fate, like plague, the archives of truth written in letters of blood: The Roman world of the first Christian famine and the contingencies of sickness and Neither the pleasures of the world nor the kingdoms of this age will be of any use to martyrs was politically enclosed. The sacred health. These tend to restrict our hope and me. It is better for me to die [in order to unite myself] to Christ Jesus than to reign and the political were joined in the worship of sense of what is possible. Our world can also over the ends of the earth. I seek him who died for us; I desire him who rose for us. My the Emperor. The Roman imaginative world be limited by imaginative frameworks that birth is approaching. .(St Ignatius of Antioch) was one in which the public welfare depended limit reality to what we can perceive, and re- I bless you for having judged me worthy from this day and this hour to be counted on the tight union between the empire and restrict our hopes to the ways in which we can among your martyrs.... You have kept your promise, God of faithfulness and truth. For ligion. make the visible world work for us. this reason and for everything, I praise you, I bless you, I glorify you through the Christianity, like Judaism, challenged this Miracles open a gap in the canopy that we eternal and heavenly High Priest, Jesus Christ, your beloved Son. Through him, who is with its faith in a God whose claims and fa- build over our world. They point to a more with you and the Holy Spirit, may glory be given to you, now and in the ages to come. vour could not be locked into Imperial insti- mysterious reality and to incalculable possi- Amen. (St Polycarp) tutions. The central story of Jesus Christ was bilities that arise from the recognition of a God —From The Catechism of the Catholic Church.

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Henry Newman: A Biography which has re- Daniel Ang is the THE PAROCHIAL SERMONS cently been republished and provides a basic Coordinator of introduction to the contexts and content of Pastoral Services for Newman’s array of theological, literary and the Institute for Mission AND THE SPIRITUALITY OF spiritual works. The Cambridge Companion (Diocese of Parra- to John Henry Newman was published in 2009 matta’s Centre for and is a sound introduction for those interested Adult Faith Form- JOHN HENRY NEWMAN in Newman’s theological principles. ation). He was the While his Essay on the Development of founding editor of Terra DANIEL ANG Spiritus, a journal of Christian Doctrine (1845), Idea of the Uni- Christian spirituality. HE RECENT Beatification of Cardinal as others have acknowledged, the persistent versity (1852), and Grammar of Assent (1870) John Henry Newman (1801-1890) by and widspread call for his canonisation over count among the most impressive tomes of this Church, inviting the listener to connect the TPope Benedict XVI in Birmingham, the preceding decades has, to some degree, dis- material, it is in Newman’s numerous paro- particularity of their lives to the universality England, has brought into view perhaps the advantaged attempts to make objective assess- chial sermons, both as an Anglican pastor and of the divine self-disclosure. As such, most significant figure of nineteenth-century ments of Newman’s significance for our day. Catholic priest, that contemporary readers gain Newman’s preaching outlines a spiritual itin- Catholicism. Even in his own time, Newman’s As the editors of a compelling work on best access to the robust spirituality of its au- erary or pathway that is not innovative, intro- reputation as a Christian intellectual and writer Newman affirm: thor, a spirituality which underpins and informs spective or sensational in any way but rather was unrivalled. He attracted controversy on Once great thinkers in the history of the Newman’s theological writing. attends to the primacy, depth and implication account of his theological creativity and con- Church—Augustine and Thomas Aquinas come The first volume of Newman’s Parochial of God’s Word for Christian living. viction, an uncompromising commitment to immediately to mind—receive the status of Sermons was published in 1834 and their Underlying and directing Newman’s spir- the deepest principles of Christian faith, par- ‘holy doctors’ our perception and presentation popularity led to seven more volumes, bring- ituality is a philosophic certainty of the exist- ticularly as expressed by the ancient Fathers, of their work, perhaps inevitably, become over- ing together a collection of Newman’s preach- ence of truth and so, too, an awareness of the and what the Tablet lauded as the ‘great fact’ simple and even something of a caricature ing at St Mary the Virgin at Oxford between possibility of religious error. Writing in a time of the day—Newman’s high profile departure (Nicholls 1991, 5). the years 1825 and 1843. in which non-conformist traditions were in the from the Church of England for the Roman The same phenomenon can be observed fol- Preached without the florid enthusiasm of ascendency, Newman remarks in a sermon of Catholic Church in 1845. lowing papal elections: an aura of authority his evangelical contemporaries, Newman’s 1830: A deep thinker attuned to the delights and and irrevocability is often cast backward over sermons elaborate a variety of themes which All this is fulfilled before our eyes; our reli- fragility of Christian life, Newman penned earlier works regardless of their status as per- draw their appeal from the power of the Gos- gious creeds and professions at this day are hundreds of works throughout his lifetime in- sonal or speculative reflection. Notwithstand- pel itself: religious truth and error, the basic many, but Truth is one: Therefore they cannot cluding theological tomes, pastoral collections, ing the danger of romanticism, which threat- idea of the Church, the indwelling of the Holy all be right, or rather almost all of them must be letters, essays, devotions and meditations, and ens to alienate us from our own saints, the Spirit, the Incarnation, and the centrality of wrong’ (Ker 1994, 346). narrative poetry. Church’s recognition of Newman’s importance baptism in Christian life. Confidence in the reality of truth and its unity Elevated to the cardinalate by Leo XIII in invites us into consideration of his work, the The intention of Newman’s sermons was focuses the Christian on its discernment and 1879, Newman became a touchstone of Eng- project of reflecting upon the enduring insights to prepare the listener for conversion and to pursuit though Newman acknowledges that lish Catholicism and some fifteen thousand of this Victorian clergyman for spirituality in promote the central themes of the Oxford this is an endeavour fraught with potential admirers lined the streets of Birmingham on our times. Movement which sought to emphasis the danger and misapprehension. the event of his death. The Times well cap- Much has been written of Newman’s life catholicity of the Church of England, apart The discovery and embrace of truth will tured his spirit when it wrote in its obituary, which saw him progress from a non-sacramen- from the poverty and liberalism of Protestant- demand first the renunciation of those false ‘Cardinal Newman is gone to that rest which tal, Bible-based Anglican upbringing, through ism and the corruptions of the Roman Church. measures by which we approach the Gospel for him will not be happiness if it does not an Evangelical conviction, into the High In the midst of growing secularism, liberalism and by which we would have ourselves iden- give work to be done.’ Church tradition of the Oxford Movement, and and non-conformism, Newman sought to re- tified. This includes the lure of ‘private judge- Fittingly, Newman’s legacy continues to be then finally to Roman Catholicism. It is a story awaken his listener, both in heart and mind, to ment’, a self-devised standard of truth, which a source of vitality and challenge for the con- well documented, including by Newman him- the elements of an authentically Christian Newman held to be the stumbling block of the temporary Church. self in his Apologia Pro Vita Sua (1864) which spirit. Dissenters. In his sermon, ‘Truth Hidden When It is this profusion of insight and personal became a best seller on publication. The sermons are neither rhetorical nor Not Sought After’, Newman laments: virtue that propel Newman into the prospect Readers new to Newman are encouraged bland in style and ground themselves in the The present confused and perplexed state of of sainthood during our life time. Of course, to take up Ian Ker’s standard account, John pastoral concerns of those who gather in the things... these men say... provided we think our-

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selves right, one set of opinions is as good as upon us; and that we must act our part well in mits themselves to act in faith, whether it is This paradox, of continuity between two another, that we shall all come right in the end it. We live here to struggle and to endure. The serving the needy or curbing one’s temper, worlds, brings to mind the thought of Henri if we do but mean well, or rather if we do not time of eternal rest will come hereafter’ (Ker …evinces more true faith than could be shown de Lubac, himself a great admirer of Newman, mean ill (Ker 1994, 350-1). 1994, 354). by the most fluent religious conversation, the who would remark, ‘eternity, which is beyond A careless indifference to the demands and Newman’s sermons raise the matter of reli- most intimate knowledge of Scripture or doc- the future, is not exterior to the present like unity of religious truth undercuts the spiritual gious truth as a confrontation and a gift that trine, or the most remarkable agitation and the future’ (de Lubac 1987, 85). For Newman, life from the outset and leaves one imprisoned comes with responsibility: to seek out the truth change of religious sentiments’ (Ker 1994, 107). it is precisely in our experience of present life, by ignorance on all sides. and give oneself to its promise and demand. Thus, the embodied character of Christian both its great joys and disappointments, that Newman warns also of the dangers of ra- In conceiving of spirituality as the endeav- spirituality comes to the fore. Newman insists we are called to recognise that it is unfinished, tionalism in this search for truth, a peril of the our to gain a true view of things, Newman’s on the necessity of surrender in deed and act, incomplete and therefore ‘not the whole.’ Time Enlightenment legacy. While reason and edu- sermons adeptly penetrate to the inner dispo- as in the manner of Christ himself who per- calls us to eternity; our experience of the eve- cation are to be prized as necessary helps in sitions which impede everyday people from fectly proclaims and acts upon his promise, ‘I ryday intimates a consummation in the ever- the seeking and gaining of truth, Newman living in complete availability to God. One of come to do your will, O God’. lasting.’ holds that: the primary reasons identified for this impov- It was this ability to preach with both in- The imaginative power of Newman’s To rationalise in matters of Revelation is to make erished condition in Christian life is a failure sistence and invitation that ensured Newman’s preaching is further exemplified in the con- our reason the standard and measure of the doc- or reluctance to recognise our own fragile and sermons offered not simply edification but cluding passages of this 1836 sermon where trines revealed’ (Ker 1988, 121). undisciplined character. In other words, nourishment in the depths of God’s Word and he submits, Newman makes clear that we do not know Newman points to a deficit of self-knowledge God’s plan for humanity. All that we see is destined one day to burst forth God on account of our own ingenuity or due as a source of our complacency and half- In ‘The Greatness and Littleness of Hu- into a heavenly bloom, and to be transfigured to any natural talent; we know and approach heartedness: ‘it is our nature, our way not to man Life’, a sermon of 1836, Newman dem- into immortal glory. Heaven at present is out of God as receivers of divine self-disclosure. obey, and we do not know this’ (Ker 1994, onstrates his ability to cast the light of the sight, but in due time, as snow melts and dis- Hence, as Ker affirms, the great lesson of the 103). Scriptures on the vicissitudes of human expe- covers what it lay upon, so will this visible crea- Gospel for Newman is faith. It is on faith, not In order to walk the path of authentic dis- rience. Drawing on Jacob’s exchange with tion fade away before those greater splendours which are behind it, and on what at present it self-reliance, that intimate knowledge of the cipleship, then, we must first admit our pro- Pharaoh in Genesis 47, one in which the patri- depends. In that day shadows will retire, and mysteries of God depends. Preaching on the pensity to mistake good feelings for real reli- arch curiously describes his 130 years of life the substance show itself. (Ker 1994, 235-6). subject of ‘The Apostolical Christian’ in 1843, gious principle and acknowledge the great disas ‘few and evil’, Newman grounds the short- Newman supposes that there are many who tance that lies between our feelings and our ness of human life in the overriding sense of Here we arrive at the heart of Newman’s are: acting. In fact, in an 1831 sermon, ‘Promising its great possibility. While each day seems to presentation of the spiritual life, as a way of without Doing’, Newman contends that our pass slowly, filled with the various duties and sanctification that involves an arduous move- …not open sinners… do not deny Christ, who ment from the merely apparent to the real, from honour Him with their lips, [who] are religious only grounds for trust that we will make good sorrows that all undergo, the years seem to pass the contingent to the eternal. It was a trajec- in a certain sense, and yet obtain not the by our actions in Christian life is the fact of by ‘as a dream, though we thought it would crown… They have no claim upon the prize, our having done so previously, never go while it was going’ (Ker 1994, 231). tory that appears in Loss and Gain, a novel because they run on their own ground’ (Ker I would have a man disbelieve he can do one This paradox of time, its tedious length and written by Newman in his Catholic years, and 1994, 367). jot or tittle beyond what he has already done; yet ephemeral, fleeting quality, introduces us was to be the principle that adorned Newman’s Neither sheer strength of will nor exertion refrain from borrowing aught on the hope of to the mystery of our own creation and des- gravestone, Ex umbris et imaginibus in of the mind are adequate for the seeking and the future, however good a security for it he tiny. We detect in the midst of everyday life veritatem (‘From shadows and appearances gaining of spiritual truth; rather, truth is sin- seems to be able to show; and never take his the presence of a soul and a calling to what into truth’). All the coordinates of Christian cerely desired and attained in the same meas- good feelings and wishes in pledge for one sin- surpasses the measure of time. We are bap- life, from the sacred Scriptures, the teachings gle untried deed. Nothing but past acts are the ure as we place ourselves in dependence be- tised into a world to come and from this per- of the Church, the liturgy, to our bare experi- vouchers for the future. Past sacrifices, past la- ence of this passing world are understood by fore God, in ‘direct faith, obedience and wor- bours, past victories over yourselves—these, my spective our worldly pilgrimage appears in- ship’ (Ker 1994, 375). This project is the work adequate: Newman to lead to this realisation, our home brethren, are the tokens of the like in store… in God who alone is real. of a life time, an incessant battle to overcome ‘Deeds, not words and wishes,’ this must be the Our earthly life then gives promise of what it In this year of beatification, the parochial the illusions of self-sufficiency in their vari- watchword of your warfare and the ground of does not accomplish. It promises immortality, ous guises, only at the end of which will come your assurance. (Ker 1994, 104-5). yet it is mortal; it contains life in death and eter- sermons of John Henry Newman recommend themselves for spiritual reading as a ‘classic’ in our beatitude: The Christian life, then, includes profes- nity in time, and it attracts us by beginnings which faith alone brings to an end’ (Ker 1994, the Christian spiritual tradition. In their treat- Let us remember that in its turn the time of la- sion but is fulfilled only in practice. One who 231). ment of religious truth and error, their empha- bour and fear, and danger and anxiety, will come lives in obedience to the Gospel, who com-

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Compass_2010-2_text.indd 16 7/09/2010 10:26:05 AM COMPASS THE SPIRITUALITY OF JOHN HENRY NEWMAN selves right, one set of opinions is as good as upon us; and that we must act our part well in mits themselves to act in faith, whether it is This paradox, of continuity between two another, that we shall all come right in the end it. We live here to struggle and to endure. The serving the needy or curbing one’s temper, worlds, brings to mind the thought of Henri if we do but mean well, or rather if we do not time of eternal rest will come hereafter’ (Ker …evinces more true faith than could be shown de Lubac, himself a great admirer of Newman, mean ill (Ker 1994, 350-1). 1994, 354). by the most fluent religious conversation, the who would remark, ‘eternity, which is beyond A careless indifference to the demands and Newman’s sermons raise the matter of reli- most intimate knowledge of Scripture or doc- the future, is not exterior to the present like unity of religious truth undercuts the spiritual gious truth as a confrontation and a gift that trine, or the most remarkable agitation and the future’ (de Lubac 1987, 85). For Newman, life from the outset and leaves one imprisoned comes with responsibility: to seek out the truth change of religious sentiments’ (Ker 1994, 107). it is precisely in our experience of present life, by ignorance on all sides. and give oneself to its promise and demand. Thus, the embodied character of Christian both its great joys and disappointments, that Newman warns also of the dangers of ra- In conceiving of spirituality as the endeav- spirituality comes to the fore. Newman insists we are called to recognise that it is unfinished, tionalism in this search for truth, a peril of the our to gain a true view of things, Newman’s on the necessity of surrender in deed and act, incomplete and therefore ‘not the whole.’ Time Enlightenment legacy. While reason and edu- sermons adeptly penetrate to the inner dispo- as in the manner of Christ himself who per- calls us to eternity; our experience of the eve- cation are to be prized as necessary helps in sitions which impede everyday people from fectly proclaims and acts upon his promise, ‘I ryday intimates a consummation in the ever- the seeking and gaining of truth, Newman living in complete availability to God. One of come to do your will, O God’. lasting.’ holds that: the primary reasons identified for this impov- It was this ability to preach with both in- The imaginative power of Newman’s To rationalise in matters of Revelation is to make erished condition in Christian life is a failure sistence and invitation that ensured Newman’s preaching is further exemplified in the con- our reason the standard and measure of the doc- or reluctance to recognise our own fragile and sermons offered not simply edification but cluding passages of this 1836 sermon where trines revealed’ (Ker 1988, 121). undisciplined character. In other words, nourishment in the depths of God’s Word and he submits, Newman makes clear that we do not know Newman points to a deficit of self-knowledge God’s plan for humanity. All that we see is destined one day to burst forth God on account of our own ingenuity or due as a source of our complacency and half- In ‘The Greatness and Littleness of Hu- into a heavenly bloom, and to be transfigured to any natural talent; we know and approach heartedness: ‘it is our nature, our way not to man Life’, a sermon of 1836, Newman dem- into immortal glory. Heaven at present is out of God as receivers of divine self-disclosure. obey, and we do not know this’ (Ker 1994, onstrates his ability to cast the light of the sight, but in due time, as snow melts and dis- Hence, as Ker affirms, the great lesson of the 103). Scriptures on the vicissitudes of human expe- covers what it lay upon, so will this visible crea- Gospel for Newman is faith. It is on faith, not In order to walk the path of authentic dis- rience. Drawing on Jacob’s exchange with tion fade away before those greater splendours which are behind it, and on what at present it self-reliance, that intimate knowledge of the cipleship, then, we must first admit our pro- Pharaoh in Genesis 47, one in which the patri- depends. In that day shadows will retire, and mysteries of God depends. Preaching on the pensity to mistake good feelings for real reli- arch curiously describes his 130 years of life the substance show itself. (Ker 1994, 235-6). subject of ‘The Apostolical Christian’ in 1843, gious principle and acknowledge the great disas ‘few and evil’, Newman grounds the short- Newman supposes that there are many who tance that lies between our feelings and our ness of human life in the overriding sense of Here we arrive at the heart of Newman’s are: acting. In fact, in an 1831 sermon, ‘Promising its great possibility. While each day seems to presentation of the spiritual life, as a way of without Doing’, Newman contends that our pass slowly, filled with the various duties and sanctification that involves an arduous move- …not open sinners… do not deny Christ, who ment from the merely apparent to the real, from honour Him with their lips, [who] are religious only grounds for trust that we will make good sorrows that all undergo, the years seem to pass the contingent to the eternal. It was a trajec- in a certain sense, and yet obtain not the by our actions in Christian life is the fact of by ‘as a dream, though we thought it would crown… They have no claim upon the prize, our having done so previously, never go while it was going’ (Ker 1994, 231). tory that appears in Loss and Gain, a novel because they run on their own ground’ (Ker I would have a man disbelieve he can do one This paradox of time, its tedious length and written by Newman in his Catholic years, and 1994, 367). jot or tittle beyond what he has already done; yet ephemeral, fleeting quality, introduces us was to be the principle that adorned Newman’s Neither sheer strength of will nor exertion refrain from borrowing aught on the hope of to the mystery of our own creation and des- gravestone, Ex umbris et imaginibus in of the mind are adequate for the seeking and the future, however good a security for it he tiny. We detect in the midst of everyday life veritatem (‘From shadows and appearances gaining of spiritual truth; rather, truth is sin- seems to be able to show; and never take his the presence of a soul and a calling to what into truth’). All the coordinates of Christian cerely desired and attained in the same meas- good feelings and wishes in pledge for one sin- surpasses the measure of time. We are bap- life, from the sacred Scriptures, the teachings gle untried deed. Nothing but past acts are the ure as we place ourselves in dependence be- tised into a world to come and from this per- of the Church, the liturgy, to our bare experi- vouchers for the future. Past sacrifices, past la- ence of this passing world are understood by fore God, in ‘direct faith, obedience and wor- bours, past victories over yourselves—these, my spective our worldly pilgrimage appears in- ship’ (Ker 1994, 375). This project is the work adequate: Newman to lead to this realisation, our home brethren, are the tokens of the like in store… in God who alone is real. of a life time, an incessant battle to overcome ‘Deeds, not words and wishes,’ this must be the Our earthly life then gives promise of what it In this year of beatification, the parochial the illusions of self-sufficiency in their vari- watchword of your warfare and the ground of does not accomplish. It promises immortality, ous guises, only at the end of which will come your assurance. (Ker 1994, 104-5). yet it is mortal; it contains life in death and eter- sermons of John Henry Newman recommend themselves for spiritual reading as a ‘classic’ in our beatitude: The Christian life, then, includes profes- nity in time, and it attracts us by beginnings which faith alone brings to an end’ (Ker 1994, the Christian spiritual tradition. In their treat- Let us remember that in its turn the time of la- sion but is fulfilled only in practice. One who 231). ment of religious truth and error, their empha- bour and fear, and danger and anxiety, will come lives in obedience to the Gospel, who com-

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sis on obedience and self-knowledge, and their leads us ever closer toward its ultimate sub- reflection on the orientation and destiny of hu- ject: man life, these writings offer nourishment and Life passes, riches fly away, popularity is fickle, OTHER AUSTRALIAN SAINTS? challenge to all those who enter the path of dis- the senses decay, the world changes, friends die. cipleship. The sermons provide a timely call to One alone is constant; One alone is true to us; ARCHPRIEST LAWRENCE CROSS watchfulness and vigilance in an age in which One alone can be true; One alone can be all spirituality can dissolve into a matter of sub- things to us; One alone can supply all our needs; USTRALIA HAS SEEN saints other found communion with all. jectivity and affect, or else be stripped of its One alone can train us up to our full perfection; than Blessed Mary of the Cross. There The traditional Christian view, and particu- One alone can give meaning to our complex specifically Christian character. would be little argument that Caroline larly in the Christian East, is that the life of and intricate nature; One alone can give us tune We conclude with Newman’s closing re- A and harmony; One alone can form and possess Chisholm and Eileen O’Connor are saints, solitude, while involving an external separa- marks in ‘The Thought of God, the Stay of the us. Are we allowed to put ourselves under his which is to say, powerful evangelical signs in tion from society, is at the same time a life Soul’, a sermon from 1839 that carries the dis- guidance? This surely is the only question. (Ker the ‘whirl of secularity’, but Australia has an- lived in deep communion with the whole tinct voice of its author but, more significantly, 1994, 320). other hitherto unknown saint who died far Church and with all. Dwelling ‘on the fron- away from the land of his birth, hidden and tier’, separated from all, the solitary is at the BIBLIOGRAPHY unknown because he was a monk in the strict- same time united to all. Living in conditions est monastic order in the Western Church, the of the utmost simplicity and poverty, he or she De Lubac, H. (1987). Paradoxes of Faith. Ignatius Selected Sermons of John Henry Newman. Paulist Carthusian hermits. Dom Hugh Weld lived is identified with all in their need and poverty Press, San Francisco. Press, New York. most of his life in the Charterhouse at before God.1 In fact, ‘’the solitary is called to Ker, I. (1988). John Henry Newman: A Biogra- Nicholls, D. and F. Kerr, eds. (1991). John Henry Parkminster, England, while his latter years experience with an especial directness the phy. Clarendon Press, Oxford. Newman: Reason, Rhetoric and Romanticism. were spent in a Carthusian monastery in Italy. mystery of Christ’s death and resurrection, into Ker, I, ed. (1994). Parochial and Plain Sermons: Southern Illinois University, Carbondale, IL. It was here that he died, at Maggiano, near which all Christians are called to enter.’2 Lucca in 1952, a lifetime and a world away In the case of our unknown Australasian from Government House, Hobart, where he saint, his solitary life should perhaps be seen …if we wished to imagine a punishment for an unholy, reprobate was born to Governor Frederick Weld and his as the fruit of a deeply Catholic upbringing wife, Filumena Weld, on 3 May 1876. and of a committed and public witness to soul, we perhaps could not fancy a greater than to summon it to As a Carthusian hermit he lived entirely Catholic faith by his parents and his ances- heaven. Heaven would be hell to an irreligious man […].thrust alone, usually leaving his cell only to celebrate tors. It is complementary to the life of Mary into the society of saints and angels. How forlorn would he wan- the liturgy with his fellow monks, and to eat in of the Cross. Geoffrey Hull has written that der through the courts of heaven! He would find no one like him- common with them on Sundays. Otherwise the Mary of the Cross’s passion for justice ‘was self; he would see in every direction the marks of God’s holiness, Carthusian monk works, prays, studies and eats inimical to the spirit of her grasping age which and these would make him shudder. He would feel himself always alone. The only time spent relaxing with oth- filled the poor with envy of their social bet- ers is the weekly walk during which they can ters and fired them with the ambition to clam- in His presence. He could no longer turn his thoughts another speak of whatever they wish. Theirs is a life ber up the ladder of social success in a man- way, as he does now, when conscience reproaches him. He would hidden in God, yet so many Christians do not ner that implied contempt of themselves.’3 But know that the Eternal Eye was ever upon him; and that Eye of understand or appreciate the real nature or the gift of the solitary life can also help our holiness, which is joy and life to holy creatures, would seem to him value of such a life of apparent withdrawal. present age to recover a more balanced rela- an Eye of wrath and punishment. God cannot change His nature. The vocation of the solitary is barely under- tionship to the material and spiritual world,4 Holy He must ever be. But while He is holy, no unholy soul can be stood even by Christians, not even in the age because the life of the solitary is the same life when so many modern men and women long of grace opened to all Christians, but lived happy in heaven. Fire does not inflame iron, but it inflames straw. for the refreshment of solitude, silence and more intensely. It is closer to us than we imag- It would cease to be fire if it did not. And so heaven itself would be communion in the midst of their stressed lives. ine. The life in Christ, sought in the silence of fire to those, who would fain escape across the great gulf from the When even the outlines of the life of contem- the cloister and in solitude, by pure prayer, by torments of hell. The finger of Lazarus would but increase their plative monks and nuns are suggested to them the purification of the passions, the forsaking thirst. The very ‘heaven that is over their head’ will be ‘brass’ to they protest that such a life is a waste or that it of the world and its preoccupations, them. is selfish. Such a stance reveals that many …this very same life is communicated to all modern Christians do not seem to understand —J.H. Newman, Parochial and Plain Sermons. Sermon 1 ‘Holiness Christians. Through the Eucharist ‘they live now that prayer, as communion with God, is a pro- this life in Christ’, are endowed with a royal Necessary for Future Blessedness’.

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Compass_2010-2_text.indd 18 7/09/2010 10:26:05 AM COMPASS sis on obedience and self-knowledge, and their leads us ever closer toward its ultimate sub- reflection on the orientation and destiny of hu- ject: man life, these writings offer nourishment and Life passes, riches fly away, popularity is fickle, OTHER AUSTRALIAN SAINTS? challenge to all those who enter the path of dis- the senses decay, the world changes, friends die. cipleship. The sermons provide a timely call to One alone is constant; One alone is true to us; ARCHPRIEST LAWRENCE CROSS watchfulness and vigilance in an age in which One alone can be true; One alone can be all spirituality can dissolve into a matter of sub- things to us; One alone can supply all our needs; USTRALIA HAS SEEN saints other found communion with all. jectivity and affect, or else be stripped of its One alone can train us up to our full perfection; than Blessed Mary of the Cross. There The traditional Christian view, and particu- One alone can give meaning to our complex specifically Christian character. would be little argument that Caroline larly in the Christian East, is that the life of and intricate nature; One alone can give us tune We conclude with Newman’s closing re- A and harmony; One alone can form and possess Chisholm and Eileen O’Connor are saints, solitude, while involving an external separa- marks in ‘The Thought of God, the Stay of the us. Are we allowed to put ourselves under his which is to say, powerful evangelical signs in tion from society, is at the same time a life Soul’, a sermon from 1839 that carries the dis- guidance? This surely is the only question. (Ker the ‘whirl of secularity’, but Australia has an- lived in deep communion with the whole tinct voice of its author but, more significantly, 1994, 320). other hitherto unknown saint who died far Church and with all. Dwelling ‘on the fron- away from the land of his birth, hidden and tier’, separated from all, the solitary is at the BIBLIOGRAPHY unknown because he was a monk in the strict- same time united to all. Living in conditions est monastic order in the Western Church, the of the utmost simplicity and poverty, he or she De Lubac, H. (1987). Paradoxes of Faith. Ignatius Selected Sermons of John Henry Newman. Paulist Carthusian hermits. Dom Hugh Weld lived is identified with all in their need and poverty Press, San Francisco. Press, New York. most of his life in the Charterhouse at before God.1 In fact, ‘’the solitary is called to Ker, I. (1988). John Henry Newman: A Biogra- Nicholls, D. and F. Kerr, eds. (1991). John Henry Parkminster, England, while his latter years experience with an especial directness the phy. Clarendon Press, Oxford. Newman: Reason, Rhetoric and Romanticism. were spent in a Carthusian monastery in Italy. mystery of Christ’s death and resurrection, into Ker, I, ed. (1994). Parochial and Plain Sermons: Southern Illinois University, Carbondale, IL. It was here that he died, at Maggiano, near which all Christians are called to enter.’2 Lucca in 1952, a lifetime and a world away In the case of our unknown Australasian from Government House, Hobart, where he saint, his solitary life should perhaps be seen …if we wished to imagine a punishment for an unholy, reprobate was born to Governor Frederick Weld and his as the fruit of a deeply Catholic upbringing wife, Filumena Weld, on 3 May 1876. and of a committed and public witness to soul, we perhaps could not fancy a greater than to summon it to As a Carthusian hermit he lived entirely Catholic faith by his parents and his ances- heaven. Heaven would be hell to an irreligious man […].thrust alone, usually leaving his cell only to celebrate tors. It is complementary to the life of Mary into the society of saints and angels. How forlorn would he wan- the liturgy with his fellow monks, and to eat in of the Cross. Geoffrey Hull has written that der through the courts of heaven! He would find no one like him- common with them on Sundays. Otherwise the Mary of the Cross’s passion for justice ‘was self; he would see in every direction the marks of God’s holiness, Carthusian monk works, prays, studies and eats inimical to the spirit of her grasping age which and these would make him shudder. He would feel himself always alone. The only time spent relaxing with oth- filled the poor with envy of their social bet- ers is the weekly walk during which they can ters and fired them with the ambition to clam- in His presence. He could no longer turn his thoughts another speak of whatever they wish. Theirs is a life ber up the ladder of social success in a man- way, as he does now, when conscience reproaches him. He would hidden in God, yet so many Christians do not ner that implied contempt of themselves.’3 But know that the Eternal Eye was ever upon him; and that Eye of understand or appreciate the real nature or the gift of the solitary life can also help our holiness, which is joy and life to holy creatures, would seem to him value of such a life of apparent withdrawal. present age to recover a more balanced rela- an Eye of wrath and punishment. God cannot change His nature. The vocation of the solitary is barely under- tionship to the material and spiritual world,4 Holy He must ever be. But while He is holy, no unholy soul can be stood even by Christians, not even in the age because the life of the solitary is the same life when so many modern men and women long of grace opened to all Christians, but lived happy in heaven. Fire does not inflame iron, but it inflames straw. for the refreshment of solitude, silence and more intensely. It is closer to us than we imag- It would cease to be fire if it did not. And so heaven itself would be communion in the midst of their stressed lives. ine. The life in Christ, sought in the silence of fire to those, who would fain escape across the great gulf from the When even the outlines of the life of contem- the cloister and in solitude, by pure prayer, by torments of hell. The finger of Lazarus would but increase their plative monks and nuns are suggested to them the purification of the passions, the forsaking thirst. The very ‘heaven that is over their head’ will be ‘brass’ to they protest that such a life is a waste or that it of the world and its preoccupations, them. is selfish. Such a stance reveals that many …this very same life is communicated to all modern Christians do not seem to understand —J.H. Newman, Parochial and Plain Sermons. Sermon 1 ‘Holiness Christians. Through the Eucharist ‘they live now that prayer, as communion with God, is a pro- this life in Christ’, are endowed with a royal Necessary for Future Blessedness’.

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dignity, are assimilated to Christ by the Bread Archpriest Lawrence Governor wrote of this journey: ‘The captain Hugh appears in Asking for Trouble by Bruno of life, are ‘transformed by his Blood into a Cross is an Associate turned out to be an ex-convict who drank like Scott James, an author of wide experience both sanctuary more beautiful than the temple of Professor in the Faculty a fish and knew so little about his work that of the world and of the Church, ranging from 5 Solomon.’ of Theology of ACU Mena had to give directions to the crew when monastic solitude to Fr Borelli’s street kids in Such was our saint, as we shall explain. and Chaplain to the to reef the sails.’9 What the public record does Naples. Here is Scott James’ description: Russian Catholics. He not mention is the fact that the future saint re- His father was Frederick Weld (or Wylde, He is one of the very few men whom I would, 1823-1891) of Chideock, Dorset, the son of is married to Diane and ceived his baptismal name during this peril- has two sons. without the slightest hesitation or reserve, call one of the leading Catholic families of Eng- ous voyage to Tasmania. Mena promised holy. He had all the simplicity and joy which land. Frederick Weld’s grandfather founded St Raymond of Pennafort, to whom she had a are the characteristics of a man living in close Stonyhurst. His uncle, Thomas Weld, was Eng- strong devotion, that if the family survived the union with God. He also had a delightful boy- land’s first post-Reformation Cardinal and his voyage and she was blessed with another child, ish streak in him that made him one of the most second cousin, Roger Bede Vaughan, was the of an aborigine. The authorities in London she would honour St Raymond in the naming enchanting companions without any vestige of second Archbishop of Sydney. The circle in overruled him and the Colonial Office reduced of that child. She later kept this promise. The the smugness that is only too evident in many which our unknown saint grew up was very it to one year. Governor Weld’s correspond- story gives a glimpse of the spirit of this lady, monks and professional men of God ... during different to that of the MacKillop family so ence shows how distressed he was by this hu- mother of a saint, who after raising twelve all the twenty years that I knew Dom Hugh he was always his tranquil and serene self. I never afflicted with poverty and illness. miliation. As the Australian Dictionary of Bi- children, a busy public life and Sir Frederick’s saw him disturbed, I never knew him other than His father, Frederick, was a good and hon- ography put it, ‘It was small consolation when death, spent her last years from 1891 to 1903 kind and patient, and I never left his presence ourable man, devoted to promoting democratic Secretary of State Kimberley commended him as a nun in the convent of which her daughter, without feeling a better man. principles. It is said of him that he was never- privately on his solicitude for the welfare of Edith Mary, was Prioress. theless inclined to be autocratic in his personal the natives.’7 It would seem that the Governor Sir Frederick, almost in the spirit of the He was no scholar, but he had the direct vision style and lacking in the common touch. He was always his own man. Protestants in the Christian knight at the end of his days, made a of one whose eye, in the words of Scripture, was simple and filled his person with light. His spent some eleven years in New Zealand, for Legislative Council suspected dark Catholic pilgrimage to the Holy Land after his health advice in all the trouble that I brought to him purposes in every clause of his Education Bill broke down in 1887 and died at Chideock in a time as head of government, before return- was always prudent, practical and to the point. ing to England in 1854. Some five years later of 1870, and the Roman Catholic clergy re- July 1891. He was survived by all twelve chil- When he spoke of prayer and the spiritual life he married his distant cousin Filumena Phillips ported him to Rome when at an official dinner dren, many of whom had already become he did so with the utmost simplicity, but in a (her Leicestershire family was later known as party he asked the Anglican bishop to say the monks or nuns, and their mother was to fol- way that only a man can who speaks not merely Phillips de Lisle) in England on 10 March grace. The Governor stuck to his guns and the low them. The culture, time and place are from books but from experience. His friendship 1859.6 Appointed Governor of Western Aus- Education Bill was passed and the Pope made widely separated, but the Welds evoke the was one of the greatest privileges I have ever tralia in 1868, Frederick and Filumena (always him a papal knight when he heard the Gover- memory of the Cappadocian family of saints enjoyed, and I believe that it has not ceased with affectionately known as Mena) arrived there nor’s side of things. who gave the Church Macrina, Basil, Gregory his death.10 in September 1869 along with the six children As the mother of twelve children, all of of Nyssa and their blessed parents and siblings. Why have so few ever heard of him spo- of the first ten years of their marriage. There whom grew to adulthood (a sharp contrast to Raymond John Lisle Weld was born in Ho- ken of as a saint? The answer to this is to be were another six children yet to come, our the MacKillops where death and sickness were bart and completed his education with the sought in the attitude of the Carthusians to the unknown saint amongst them. It is almost cer- always at hand), Filumena Weld proved her- Benedictines at Fort Augustus Abbey in Scot- whole business of saints. This can be best il- tain that on her 1869 voyage to Western Aus- self a woman of energy, intelligence and deep land. Thereafter he joined the Carthusian her- lustrated by events that occurred at the tralia, Filumena Weld, the mother of a saint Catholic faith.8 The spirit of the mother of this mits in what is still the largest Charterhouse in Carthusian monastery at Burgos, in Spain, ear- yet to be, met Blessed Mary of the Cross in saint is evident in the story of her voyage from the world, St Hugh’s or Parkminster at lier this century. It happened that a brother died Adelaide during a visit to the new Josephite Western Australia to Tasmania in 1875, a blue Cowfold in Sussex. His monastic name was and two fellow monks were delegated by the foundation. water journey in oceans never safe, not even Hugh and he was ordained priest in 1902. He Prior to dig and prepare the grave. The broth- Governor Weld’s six year term in Western today. Frederick had sailed to Tasmania in died at the Charterhouse at Maggiano in 1952. ers miscalculated and were digging close to Australia was a full one developing the colony early 1875 to take up his post as Governor. What was he like? There are few first-hand one of the oldest parts of the monastic cem- both physically and institutionally, but there Filumena was to follow on a suitable ship with descriptions of him, but those that do come etery. Suddenly one of the diggers was star- is one matter that can give something of the the children. The vessel chosen was sold be- down to us are consistent in depicting a man tled to find fresh blood on his shovel. They measure of the man in these years. Under pres- fore the family was ready, so Filumena char- who is simple, joyful and filled with light, then dug and uncovered the body of a monk sure in 1872, he refused to commute the five tered her own boat to take her to Hobart. The whose very presence had a healing and con- who seemed like a young man sleeping. They year sentence of the son of a leading colonist weather was appalling, the passage very rough, soling effect upon anyone who met him. A hurried to the Prior to tell of their discovery. who had been convicted of the manslaughter and the deck cabin flooded constantly. The particularly well-written description of Dom Surely this was a saint! The Prior agreed but

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Compass_2010-2_text.indd 20 7/09/2010 10:26:05 AM COMPASS OTHER AUSTRALIAN SAINTS? dignity, are assimilated to Christ by the Bread Archpriest Lawrence Governor wrote of this journey: ‘The captain Hugh appears in Asking for Trouble by Bruno of life, are ‘transformed by his Blood into a Cross is an Associate turned out to be an ex-convict who drank like Scott James, an author of wide experience both sanctuary more beautiful than the temple of Professor in the Faculty a fish and knew so little about his work that of the world and of the Church, ranging from 5 Solomon.’ of Theology of ACU Mena had to give directions to the crew when monastic solitude to Fr Borelli’s street kids in Such was our saint, as we shall explain. and Chaplain to the to reef the sails.’9 What the public record does Naples. Here is Scott James’ description: Russian Catholics. He not mention is the fact that the future saint re- His father was Frederick Weld (or Wylde, He is one of the very few men whom I would, 1823-1891) of Chideock, Dorset, the son of is married to Diane and ceived his baptismal name during this peril- has two sons. without the slightest hesitation or reserve, call one of the leading Catholic families of Eng- ous voyage to Tasmania. Mena promised holy. He had all the simplicity and joy which land. Frederick Weld’s grandfather founded St Raymond of Pennafort, to whom she had a are the characteristics of a man living in close Stonyhurst. His uncle, Thomas Weld, was Eng- strong devotion, that if the family survived the union with God. He also had a delightful boy- land’s first post-Reformation Cardinal and his voyage and she was blessed with another child, ish streak in him that made him one of the most second cousin, Roger Bede Vaughan, was the of an aborigine. The authorities in London she would honour St Raymond in the naming enchanting companions without any vestige of second Archbishop of Sydney. The circle in overruled him and the Colonial Office reduced of that child. She later kept this promise. The the smugness that is only too evident in many which our unknown saint grew up was very it to one year. Governor Weld’s correspond- story gives a glimpse of the spirit of this lady, monks and professional men of God ... during different to that of the MacKillop family so ence shows how distressed he was by this hu- mother of a saint, who after raising twelve all the twenty years that I knew Dom Hugh he was always his tranquil and serene self. I never afflicted with poverty and illness. miliation. As the Australian Dictionary of Bi- children, a busy public life and Sir Frederick’s saw him disturbed, I never knew him other than His father, Frederick, was a good and hon- ography put it, ‘It was small consolation when death, spent her last years from 1891 to 1903 kind and patient, and I never left his presence ourable man, devoted to promoting democratic Secretary of State Kimberley commended him as a nun in the convent of which her daughter, without feeling a better man. principles. It is said of him that he was never- privately on his solicitude for the welfare of Edith Mary, was Prioress. theless inclined to be autocratic in his personal the natives.’7 It would seem that the Governor Sir Frederick, almost in the spirit of the He was no scholar, but he had the direct vision style and lacking in the common touch. He was always his own man. Protestants in the Christian knight at the end of his days, made a of one whose eye, in the words of Scripture, was simple and filled his person with light. His spent some eleven years in New Zealand, for Legislative Council suspected dark Catholic pilgrimage to the Holy Land after his health advice in all the trouble that I brought to him purposes in every clause of his Education Bill broke down in 1887 and died at Chideock in a time as head of government, before return- was always prudent, practical and to the point. ing to England in 1854. Some five years later of 1870, and the Roman Catholic clergy re- July 1891. He was survived by all twelve chil- When he spoke of prayer and the spiritual life he married his distant cousin Filumena Phillips ported him to Rome when at an official dinner dren, many of whom had already become he did so with the utmost simplicity, but in a (her Leicestershire family was later known as party he asked the Anglican bishop to say the monks or nuns, and their mother was to fol- way that only a man can who speaks not merely Phillips de Lisle) in England on 10 March grace. The Governor stuck to his guns and the low them. The culture, time and place are from books but from experience. His friendship 1859.6 Appointed Governor of Western Aus- Education Bill was passed and the Pope made widely separated, but the Welds evoke the was one of the greatest privileges I have ever tralia in 1868, Frederick and Filumena (always him a papal knight when he heard the Gover- memory of the Cappadocian family of saints enjoyed, and I believe that it has not ceased with affectionately known as Mena) arrived there nor’s side of things. who gave the Church Macrina, Basil, Gregory his death.10 in September 1869 along with the six children As the mother of twelve children, all of of Nyssa and their blessed parents and siblings. Why have so few ever heard of him spo- of the first ten years of their marriage. There whom grew to adulthood (a sharp contrast to Raymond John Lisle Weld was born in Ho- ken of as a saint? The answer to this is to be were another six children yet to come, our the MacKillops where death and sickness were bart and completed his education with the sought in the attitude of the Carthusians to the unknown saint amongst them. It is almost cer- always at hand), Filumena Weld proved her- Benedictines at Fort Augustus Abbey in Scot- whole business of saints. This can be best il- tain that on her 1869 voyage to Western Aus- self a woman of energy, intelligence and deep land. Thereafter he joined the Carthusian her- lustrated by events that occurred at the tralia, Filumena Weld, the mother of a saint Catholic faith.8 The spirit of the mother of this mits in what is still the largest Charterhouse in Carthusian monastery at Burgos, in Spain, ear- yet to be, met Blessed Mary of the Cross in saint is evident in the story of her voyage from the world, St Hugh’s or Parkminster at lier this century. It happened that a brother died Adelaide during a visit to the new Josephite Western Australia to Tasmania in 1875, a blue Cowfold in Sussex. His monastic name was and two fellow monks were delegated by the foundation. water journey in oceans never safe, not even Hugh and he was ordained priest in 1902. He Prior to dig and prepare the grave. The broth- Governor Weld’s six year term in Western today. Frederick had sailed to Tasmania in died at the Charterhouse at Maggiano in 1952. ers miscalculated and were digging close to Australia was a full one developing the colony early 1875 to take up his post as Governor. What was he like? There are few first-hand one of the oldest parts of the monastic cem- both physically and institutionally, but there Filumena was to follow on a suitable ship with descriptions of him, but those that do come etery. Suddenly one of the diggers was star- is one matter that can give something of the the children. The vessel chosen was sold be- down to us are consistent in depicting a man tled to find fresh blood on his shovel. They measure of the man in these years. Under pres- fore the family was ready, so Filumena char- who is simple, joyful and filled with light, then dug and uncovered the body of a monk sure in 1872, he refused to commute the five tered her own boat to take her to Hobart. The whose very presence had a healing and con- who seemed like a young man sleeping. They year sentence of the son of a leading colonist weather was appalling, the passage very rough, soling effect upon anyone who met him. A hurried to the Prior to tell of their discovery. who had been convicted of the manslaughter and the deck cabin flooded constantly. The particularly well-written description of Dom Surely this was a saint! The Prior agreed but

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instructed them to fill in the grave. The the Carthusians live entirely apart from the him to heaven’, to use his own phrase. He met Her husband, Noel Vose, assisted with informa- Carthusians had sufficient saints and no need world. The only occasion on which the locals such a one on the very first day of his return to tion for this article and has continued his wife’s to seek more. of Maggiano would ever have seen Dom Hugh, England. When she told him the meaning of her work after her untimely death. I am indebted to What then is Dom Hugh’s claim to saint- and then from afar, would have been when the name on the second day of their acquaintance he them for their help and most particularly for the hood? First, we must make no mistake. Dam monks took their weekly walk through the responded with ‘How curious’. She asked him information on the connection between Julian why that should be so. He replied, ‘Perhaps I shall Tennyson Woods and the Weld family and for the Hugh’s simplicity and joy were won at a price. countryside. However, the villagers and coun- tell you some day.’ They were married in early almost certain fact that Filumena and Blessed Mary That price is always conformity to the Cross try people seemed to perceive the very mo- March after a very swift courtship, given the times of the Cross met each other in 1869 in South Aus- of Christ. An ascetic struggle always lies be- ment of Dom Hugh’s death. Crying ‘Il Santo e and their situation. tralia. hind the joy and the spiritual beauty. This is a morto’, all the village and country people came 7. Australian Dictionary of Biography, Vol. 6: 9. Cited in The Australian Dictionary of Biogra- pattern amongst all the saints, and particularly flocking to the monastery. These people of the 1851-1890, (Melbourne University Press, 1976) phy, 379. the monastics. St Anthony of Egypt spent up- Church living in the villages and countryside 378. 10. Bruno Scott James, Asking For Trouble (Lon- wards of twenty years in solitary struggle with knew that Dom Hugh Weld was a saint. How 8. Lady Weld’s biographer was Dr Heather Vose. don: Darton, Longman & Todd, 1962) 66f. the demons of his original disordered nature. they knew is still beyond any explanation, but It was more than twenty years before he kicked they were so sure that they demanded relics of down the door of his cell to emerge as the light- Dom Hugh and in one account removed things filled teacher, friend and guide for other Chris- from his cell. tians. St Seraphim of Sarov followed the same Why is it that the holiness of Dom Hugh pattern. I mention him because the joy and sim- did not come to the attention of other Churches On writing about the Saints: plicity of Dom Hugh, the transforming and when it is clear that his life and the people of It has always been a valuable work to write about the noble lives consoling power of the Holy Spirit that was Maggiano both proclaim him to be a saint? It of the saints so that they may be a mirror and example and, as it clearly experienced in his presence, recalls St may be that those who exercise authority in Seraphim. Clearly the ascetic struggle had the Church take little or no account of the au- were, a seasoning for human life on earth. In this way it is as if made his soul ‘into a sanctuary more beauti- thority of the people of the Church, particu- they continued to live after their death, challenging many who ful that the temple of Solomon’ and his physi- larly in the matter of saints. were in a state of living death, and summoning them to true life. cal presence released into the world something This story of Hugh Weld is presented as a —Bernard of Clairvaux, Life of Saint Malachy.90 of the power and grace of that one great sacri- parallel to that of Blessed Mary of the Cross fice of Christ. Nothing illustrates this better who would agree that while ‘it is right to keep than what happened immediately upon Dom the secret of a king, it is yet right to reveal in Hugh’s death. These events also remind us of worthy fashion the works of God’ (Tobias 12: the theme of local Church and its authority in 11). The life of Dom Hugh Weld was clearly the matter of saints. such a divine work and an important though In the first instance the lives of the saints manifest the inher- To make sense of the events that followed hidden part of our Australian Christian herit- ent values of the gospel tradition. In every age the saints Dom Hugh’s death, we must remember that age. demonstrate existentially that in times that are decadent, ridden with confusion or ennui, or in periods of doubt, it is NOTES not only possible to live out the gospel, but that the gospel 1. A Statement on the Solitary Life, (Wales: St of Frederick’s relatives, the Arundells, on the last can be enfleshed in an extraordinary manner. In that lived Davids, Sept-Oct 1975) Sobomost Series 7: No.2 day of 1858. She was introduced to him as Mena tradition the saint witnesses to the truth of Christ (and hence, (1975) 141. and he did not realise that her name was really 2. Ibid. Filumena until he asked her about the meaning is a martyr in the most profound and widest sense of the 3. Geoffrey Hull, Building the Kingdom: Mary of her name as they were walking together after term) and, at the same time, renders prophetic judgment on MacKillop and Social Justice, Occasional Paper Mass on New Year’s Day, 1859. The reason that the age. The saint transforms the abstract claims of preach- 22. this is of interest is that Frederick Weld had 4. A Statement on the Solitary Life. stopped in Rome on his way back to England from ing, teaching, and theology into lived realities. 5. B. Bobrinskoy, Nicholas Cabasilas, Sobornost New Zealand and particularly sought out the —Joseph A. Komonchak, et al., The New Dictionary of Series 5: No.7 (1968) 483-505. shrine of the Roman martyr, Philomena. He made Theology, ‘Saints’. 6. Frederick Weld’s journal tells that he met a pilgrimage to her shrine to ask for her interces- Filumena or ‘Mena’ de Lisle at Wardour, the home sion in finding such a wife who would ‘walk with

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Compass_2010-2_text.indd 22 7/09/2010 10:26:05 AM COMPASS OTHER AUSTRALIAN SAINTS? instructed them to fill in the grave. The the Carthusians live entirely apart from the him to heaven’, to use his own phrase. He met Her husband, Noel Vose, assisted with informa- Carthusians had sufficient saints and no need world. The only occasion on which the locals such a one on the very first day of his return to tion for this article and has continued his wife’s to seek more. of Maggiano would ever have seen Dom Hugh, England. When she told him the meaning of her work after her untimely death. I am indebted to What then is Dom Hugh’s claim to saint- and then from afar, would have been when the name on the second day of their acquaintance he them for their help and most particularly for the hood? First, we must make no mistake. Dam monks took their weekly walk through the responded with ‘How curious’. She asked him information on the connection between Julian why that should be so. He replied, ‘Perhaps I shall Tennyson Woods and the Weld family and for the Hugh’s simplicity and joy were won at a price. countryside. However, the villagers and coun- tell you some day.’ They were married in early almost certain fact that Filumena and Blessed Mary That price is always conformity to the Cross try people seemed to perceive the very mo- March after a very swift courtship, given the times of the Cross met each other in 1869 in South Aus- of Christ. An ascetic struggle always lies be- ment of Dom Hugh’s death. Crying ‘Il Santo e and their situation. tralia. hind the joy and the spiritual beauty. This is a morto’, all the village and country people came 7. Australian Dictionary of Biography, Vol. 6: 9. Cited in The Australian Dictionary of Biogra- pattern amongst all the saints, and particularly flocking to the monastery. These people of the 1851-1890, (Melbourne University Press, 1976) phy, 379. the monastics. St Anthony of Egypt spent up- Church living in the villages and countryside 378. 10. Bruno Scott James, Asking For Trouble (Lon- wards of twenty years in solitary struggle with knew that Dom Hugh Weld was a saint. How 8. Lady Weld’s biographer was Dr Heather Vose. don: Darton, Longman & Todd, 1962) 66f. the demons of his original disordered nature. they knew is still beyond any explanation, but It was more than twenty years before he kicked they were so sure that they demanded relics of down the door of his cell to emerge as the light- Dom Hugh and in one account removed things filled teacher, friend and guide for other Chris- from his cell. tians. St Seraphim of Sarov followed the same Why is it that the holiness of Dom Hugh pattern. I mention him because the joy and sim- did not come to the attention of other Churches On writing about the Saints: plicity of Dom Hugh, the transforming and when it is clear that his life and the people of It has always been a valuable work to write about the noble lives consoling power of the Holy Spirit that was Maggiano both proclaim him to be a saint? It of the saints so that they may be a mirror and example and, as it clearly experienced in his presence, recalls St may be that those who exercise authority in Seraphim. Clearly the ascetic struggle had the Church take little or no account of the au- were, a seasoning for human life on earth. In this way it is as if made his soul ‘into a sanctuary more beauti- thority of the people of the Church, particu- they continued to live after their death, challenging many who ful that the temple of Solomon’ and his physi- larly in the matter of saints. were in a state of living death, and summoning them to true life. cal presence released into the world something This story of Hugh Weld is presented as a —Bernard of Clairvaux, Life of Saint Malachy.90 of the power and grace of that one great sacri- parallel to that of Blessed Mary of the Cross fice of Christ. Nothing illustrates this better who would agree that while ‘it is right to keep than what happened immediately upon Dom the secret of a king, it is yet right to reveal in Hugh’s death. These events also remind us of worthy fashion the works of God’ (Tobias 12: the theme of local Church and its authority in 11). The life of Dom Hugh Weld was clearly the matter of saints. such a divine work and an important though In the first instance the lives of the saints manifest the inher- To make sense of the events that followed hidden part of our Australian Christian herit- ent values of the gospel tradition. In every age the saints Dom Hugh’s death, we must remember that age. demonstrate existentially that in times that are decadent, ridden with confusion or ennui, or in periods of doubt, it is NOTES not only possible to live out the gospel, but that the gospel 1. A Statement on the Solitary Life, (Wales: St of Frederick’s relatives, the Arundells, on the last can be enfleshed in an extraordinary manner. In that lived Davids, Sept-Oct 1975) Sobomost Series 7: No.2 day of 1858. She was introduced to him as Mena tradition the saint witnesses to the truth of Christ (and hence, (1975) 141. and he did not realise that her name was really 2. Ibid. Filumena until he asked her about the meaning is a martyr in the most profound and widest sense of the 3. Geoffrey Hull, Building the Kingdom: Mary of her name as they were walking together after term) and, at the same time, renders prophetic judgment on MacKillop and Social Justice, Occasional Paper Mass on New Year’s Day, 1859. The reason that the age. The saint transforms the abstract claims of preach- 22. this is of interest is that Frederick Weld had 4. A Statement on the Solitary Life. stopped in Rome on his way back to England from ing, teaching, and theology into lived realities. 5. B. Bobrinskoy, Nicholas Cabasilas, Sobornost New Zealand and particularly sought out the —Joseph A. Komonchak, et al., The New Dictionary of Series 5: No.7 (1968) 483-505. shrine of the Roman martyr, Philomena. He made Theology, ‘Saints’. 6. Frederick Weld’s journal tells that he met a pilgrimage to her shrine to ask for her interces- Filumena or ‘Mena’ de Lisle at Wardour, the home sion in finding such a wife who would ‘walk with

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to be listed beginning with the Parish Priest Rosemary is a doctoral LAY MINISTRY and working through the recognizable or- candidate and tutor of dained titles before coming to the Pastoral Flinders University Associates who are then distinguished between School of Theology AND LEADERSHIP religious and lay. The tension between ‘team’ (Adelaide College of and ‘hierarchy’ is in the nomenclature and the Divinity), and is a reality of the new ways that we share ministry Pastoral Associate in IN TODAY’S CHURCH and leadership are not easily communicated the Cluster of Colonel through this. Light Gardens, Kingswood and Not Nympha nor Apphia but a Woman of Our Time This dilemma of language has brought me Goodwood. to an understanding of what it really means to ROSEMARY CANAVAN be a part of the non-ordained priesthood of Honours and undertake a doctorate. My min- believers, what it means to take up the call to istry in the parish and the Cluster brings to- FEEL LIKE Nympha or perhaps Apphia, long to a Cluster Ministry Team that consists leadership and ministry of the baptized faith- gether a career of management and training women of the Christ community at of a Parish Priest, Assistant Priest, a Deacon ful in an authoritative appointed role. I can see with the scriptural and theological study, tu- IColossae and the Lycus Valley. At least I and two Pastoral Associates (one a religious that the grappling with the role of Pastoral toring and lecturing in practical grounded life feel like Nympha as long as she is understood sister and myself a lay woman). Associate, which for me is but two days of my in our church. Ministry keeps my teaching real, to be a woman as there is some doubt about So what I am led to reflect on is my role in week while a full-time doctoral student, is human and relevant. The opportunity to give the translation of the name in Col 4:15.1 All this time of transition, where the church as we about the growing of a new model of church. a reflection draws on all of my learning as an we hear of Nympha in the letter to the knew it no longer exists and the emerging We do not really have the language or ritual opening to a conversation with others on the Colossians is her mention in the greetings to church is not yet developed fully but is groan- for what is emerging and that is still to come. journey in this time of transition. the assembly in her house. And Apphia is also ing into birth. In looking for answers and for I am very aware that my role as a Pastoral There are many models of church and min- meagerly attested as ‘the sister’ in Philemon models, as a scripture scholar in training, I turn Associate is different to others who hold the istry being tested and refined and offered for 2, also in the greetings. These are women of to the subject area of my doctoral thesis and same title. The title embraces such a broad discussion. My sharing of my experience is to their time in the early communities of believ- thus my preoccupation with the ancient city spectrum of work that it evolves for each per- add to the mix of the richness that is being dis- ers, followers of Christ, identified ‘in Christ’ of Colossae and the Letter to the Colossians.2 son in the role according to their gifts and the covered as we try to understand our way for- (Col 1:2). Their leadership is notable by the The women named here, Nympha and Apphia, needs of the parish or parishes of work. ward with fewer priests. I do not have a magic mention of their names among others who are offer a surprising insight for me in the paucity It is possible for us to imagine the life that solution but reflecting on the early church helps notable leaders of the community. of information. Firstly they are named. Nympha might have had and why she was able me make sense of where we are today. Nympha I am the Pastoral Associate of one of three Nympha hosts the assembly in her house and to be named as hosting an assembly in her and Apphia cannot be described within the parishes now in a Cluster with one parish Apphia is ‘the sister’ as Timothy is ‘the house. I prefer to think of her as a woman of modern terms of Pastoral Associate nor Pasto- priest. The three churches are about four kilo- brother’ (Col 1:1) denoting leadership in the her time and context able to live out her bap- ral Director or any one of a number of similar metres apart from each other, a little less than community. tismal call to ministry in the community of the designations. They were known by their rela- the distance between the ancient cities of the Recently I gave a reflection at the week- faithful. She is likely a model for other women tionship to their community as hosting an as- Lycus Valley in modern day Turkey: Colossae, end eucharists and my reflection was well re- of her time. Similarly, Apphia offers an image sembly or as ‘the sister’. We have no idea of Laodikeia and Hierapolis. ceived and yet the community is not sure how of a woman of her time and context where the their particular gifts but they remain as names The churches of these ancient cities were to name me. They know I am a lay Pastoral community knew what it meant to call her ‘the among the community leaders. There is no a cluster in the sense of being instructed to Associate, a married woman with grown up sister’. She also was able to live out her call to doubt that we need a range of leadership in our read the letter in each of the churches. Nympha children. Yet in this Cluster I am their first ministry in the community of believers. communities now and into the future. Whatever hosted one of these churches in her house. experience of a lay Pastoral Associate. Their My overwhelming call is to teach and it is their designation, they will be women and men Indeed I do not host a ‘church’ or assem- experience is of religious sisters. Often I am that enlightenment that drew me to study scrip- of our time ministering in the context of their bly in my house; however, I am the ministry referred to as ‘sister’ not in the sense of The ture and complete a Bachelor of Theology and call through baptism. presence in the parish. The Parish Priest re- Letter to Philemon and Apphia, but as a mem- 1. The disagreement about whether Nympha is the name of a woman centres on the fact that both sides in the neighbouring parish and visits once ber of a religious community. This is clearly male and female options are possible. It is the placing of accents on the name that differentiates it a week for weekday mass and occasionally on not who I am. Another parishioner joked about between male or female and yet these accents would not have been part of the original text, thus the weekend. Regular weekend eucharist is me being ‘Father Rosemary’ and that is such the ambiguity. presided by a priest who does not live in the an oxymoron I have difficulty even laughing 2. My doctoral thesis is entitled ‘Clothing the Body of Christ in Colossae: a visual construction Cluster and has no pastoral role there. I be- about it. It appears usual for the Ministry Team of identity’

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nately, it has to be admitted that mission was Gideon Goosen is a THE WORLD MISSIONARY intertwined with colonialism, acquisitiveness, Sydney-based expansion, aggrandizement and feelings of theologian and author superiority and racism. of Bringing Churches Together: A Popular CONFERENCE The Colonial Context Introduction to EDINBURGH 1910-2010 Ecumenism, (Geneva: There were a number of assumptions behind the WCC, 2001). His latest Edinburgh conference which need to be men- book is Spacetime and A Time for Reflection tioned. Let me select a few key ones. Mission Theology in Dialogue was not so much about mission to the world as (Marquette University GIDEON GOOSEN mission from Christendom to ‘heathendom’. Use Press, 2008). of words like ‘conquest’, ‘soldiers for Christ’, was their theology of religions other than N THIS ARTICLE I would like to recall cal movement. Fifty years after the conference, and ‘Vexilla Regis prodeunt!,’ (‘may the troops Christian? From what we know they were well some of the salient features of the World and twelve years after the foundation of the of the King prevail!’) were common enough. This aware of a variety of opinions regarding the Missionary Conference, Edinburgh 1910, WCC, J.H. Oldham, looking back, interpreted underscores the combative ambient and language non-Christian religions adopted by Christian I in which missionaries saw mission to non-Chris- men. Overall their attitudes were very enlight- and then ask some questions in this, the cente- the significance of the conference in terms of nary year of the conference. A centenary seems the history of ecumenism rather than the his- tians. It was said at the conference that the state- ened for that time although some (as one would an ideal time for reflection, review and plan- tory of missions.2 True, it was one (signifi- ment that ‘the only faith which will conquer Eu- expect) were not able to see any good in other ning. This article is not a detailed critique or cant) event in a chain of conferences that did rope and America is the faith heroic and vigor- faiths. presentation of Edinburgh 1910, but rather a lead to the 1948 establishment of the World ous enough to subdue the peoples of the non- It is encouraging to read that the mission- recalling of some salient points which can Council of Churches, but it was planned as a Christian world!’ Note the language of ‘subdu- aries insisted that non-Christians must be ap- serve as a basis for reflection today on mis- missionary conference albeit with ecumenical ing’. The tone and language used was often remi- proached with real sympathy and respect. sion in the local church. overtones. The word ‘ecumenical’ was in fact niscent of the crusades. The historical context of Their insights were profound. It was said that part of the official title in the planning stages, the conference was still very much colonial and their [non-Christians’] confused cloud-world Background to Edinburgh 1910 but then discarded because of the limited com- imperial. After a message from the King read will be found to be ‘shot through and through out in Edinburgh at the conference, we read that with broken lights of a hidden sun’ (reminis- By way of some background information it is position of Christians at the conference, with a single accord and impulse the whole Con- cent of rays of truth in the much later docu- helpful to recall that, prior to Edinburgh 1910, We can recall that the general situation in ference, monarchists and republicans alike, sang ment, Nostra Aetate, Vat II). ‘Christianity, the there were previous missionary conferences Europe and North America was distinctive at ‘God save the king’. The conference had re- religion of the Light of the World, can ignore which can be traced back as far as 1854, but that time. It was full of hope and pride in what stricted the mission of the church to certain geo- no lights however ‘broken’. Christianity, it was these were on a smaller scale and regional as humankind (North America and Europe) had graphically demarcated portions of humanity. It said, must absorb all the broken lights into its opposed to global. In 1910 the major Protes- achieved particularly since the Industrial was further assumed that European Christendom central glow. This may shed light on her own tant denominations and missionary societies, Revolution. There were a number of World was the norm for expressing Christianity. truths, forgotten or neglected. By going into predominantly from North America and North- Fairs where great technological inventions and Not only were there colonial overtones but the world the Church may recover all the light ern Europe, sent 1,215 representatives to Ed- achievements were proudly on display. The some racial ones as well. Azariah, an Angli- that is in Christ and become, like its founder, inburgh, Scotland. They were mainly from first World Fair (or ‘Expo’), during this the can indigenous Indian participant, spoke out a real Lux Mundi. Naturally not all accepted Europe and North America with a few token Period of Industrialization, was in London in and offended some. He remarked on the way the idea of some light in other religions. And representations from the global south. No East- 1851 and then, leading up to the 1910 Confer- the white missionaries did not befriend the the assumption was still that Christianity would ern Orthodox or Roman Catholics1 were in- ence, other cities followed: Paris (1889), Chi- locals. He commented: ‘Too often you prom- eventually replace all other religions.5 vited. According to some commentators it was cago (1893), Paris (1900) and St Louis (1906). ise us thrones in heaven, but will not offer us If we think of the three categories some- both the culmination of nineteenth-century There was much global confidence in technol- chairs in your drawing rooms.’3 Azariah’s times used to describe approaches to other Protestant Christian Missions and the formal ogy and humanity. The future looked very speech had much to say. It was perhaps the faiths, exclusivist, inclusivist and pluralist, the beginning of the modern Protestant Christian bright. In art there was post-modernism where first shot in the campaign against missionary above aproach is far from the exclusivist ap- ecumenical movement. It was unprecedented new ways of expressing oneself artistically imperialism.4 proach of one end of the spectrum. Their think- in scope, preparations and consequences. were tried. Colonialism (Spanish, British, ing was progressive for their time but, we need It is interesting to note that in retrospect German, Dutch, Portuguese, Belgium, and Ideas Regarding Non-Christians to remind ourselves, they were often mission- some commentators have called Edinburgh the French) was still very much alive guided by a aries rather than theologians. However there beginning of the modern Protestant ecumeni- nineteenth century anthropology. Unfortu- As regards the participants, we may ask, what

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was a curious historical turn to the right with to it and place in its empty hands one Faith – anything from which that surrender could be Edinburgh 1910. The answer can be provided Hendrik Kraemer and the 1938 Tambaram the only thing that can ever truly and funda- inferred, would be a culpable neglect of by enumerating a few very significant points: Missionary Conference when a more negative mentally unite it or deeply and truly satisfy it, trust.’12 It was felt that these all have some frag- • by the end of the 20th century most people approach to non-Christian religions won the bringing its one human race into one Catholic ment of vital truth—and all these fragments throughout the world had been reached day due to the influence of his book, The Chris- Church, through the message of the: One Body must be included in a higher unity. by the gospel; and one Spirit, one Lord, one faith, one Bap- tian Message in a Non-Christian World.6 The • the percentage of Christians in the world tism, one God and Father of all, who is over Goals nub of the problem was the denial of general all, and through all, and in all.9 is roughly the same as in 1910; revelation and the salvific presence of God in The slogan ‘The Evangelization of the World • most Christians are now from the south- Such was the vision which called together the other faiths. The role of other faiths in God’s in This Generation’ was often quoted as the ern hemisphere; conference plan still seems to be a point of disagreement aim of the conference, or to put it another way: • whereas in 1910 it was countries other than among WCC member churches. ….and such is the vision which any narrative to offer the Saving Gospel to all the world. Europe and North America that needed or account of the Conference must seek to con- Expectations were very high as can be seen in evangelization, now the old Christian Vision on Unity vey to the whole Church of Jesus Christ, since countries in Europe need it; on the whole Church’s welcome and obedience that the chairman, John R. Mott, thought that Science was held in great awe at the time with to the heavenly vision depends its revelation. this conference was a truly kairos moment with • today the secularization of western cul- all the inventions and new knowledge that re- Thus, only thus, may be fulfilled that prayer of a number of factors coming together to make ture is a threat to Christianity; search and technology had produced. The mis- all the ages as in heaven, so on earth thy king- a huge leap forward in missionary work, es- • in 1910 it was said that the para-churches, sionaries were likewise influenced by all these dom come.10 pecially in East Asia.13 Together with this was Evangelicals and Pentecostals work great achievement and saw the big picture of The focus on unity was reflected in the prayer- the aim to get greater collaboration between without ‘ecumenical discipline’; today the universe and planet earth as a single unit life of the participants as well. In the time of churches in their missionary work and to there have been significant merges of within it. Within this context Gairdner was able worship at the Conference, we read that in their achieve greater unity among churches. churches and ecumenical sensitivity in to see the work of preaching the gospel on a prayers of intercession as in the debates them- The work of the Conference was in receiv- missionary work; grand scale as follows: selves, the theme of the unity of the Church in ing and discussing the reports of eight com- • in 1910 there was no global forum for If we now can see it as one unit among others, mission continually surfaced. As one partici- missions which had been set up beforehand. Christian churches, no World Council of it is this that enables us to see it also as a unit in pant remarked: The ever-recurring refrain was The reports had been made available before Churches as yet; now we have the WCC itself, a single whole. And it is because the world ‘that they may be one, that the world may be- meeting. Because the titles of the commissions and Global Christian Forum which to- has at last come to be realized as a single whole lieve.’11 give a fair indication of the contents of the gether embrace all denominations; that the enterprise of carrying the Gospel to all Basically two models of unity were talked Conference, I will mention them and their date • the original mother church/daughter the world is gradually being invested with a new about at Edinburgh, a minority minimalist ap- of presentation: church ( superiority/inferiority) relation- realisableness in the minds if men. And it is 1. Carrying the Gospel to all the Non-Christian ship has changed into a partnership of because that enterprise is being thus invested proach and a majority maximalist view. (1) Minimalist. This approach took the World (June 15, 1910). equals; there has been a movement from with a new realisableness that a World Mission- 2. The Church in the Mission Field (June 16, line that we are united in our common baptism accommodation to inculturation; ary Conference met in Edinburgh in the year 1910). 1910 with a new sense of its own world charac- and hence need do nothing further: there is a • mission has moved from being church- 3. Education in Relation to the Christianization centred to God-centred (missio Dei). ter, a new vision of the goal, and a new desire Federation of Christian communions and the of National Life (Jun 17, 1910). to be born again into a knowledge of God com- practice of free intercommunion. An Austral- 4. Missionary Message in Relation to the Non- The centenary: A Time for Reflection, mensurate with the superhuman task. 7 ian delegate at the Conference supported this Christian World (June 18, 1910). Planning and Review This grand way of seeing the planet and the approach and denied that ‘any outward organic 5. The Preparation of Missionaries (June 22, work of preaching the gospel also influenced unity was necessary or practicable or even de- 1910). From the above it is clear that the mission their vision of Christian unity. As with other sirable—it would be material, mechanical, un- 6. The Home Base of Missions (June 23, 1910). world has changed profoundly over the hun- aspects of the missionaries’ attitudes, their at- wieldy, dangerous, inorganic, non-spiritual, 7. Missions and Governments (June 20, 1910). dred years. Christian churches have to rethink titude towards unity was overall surprisingly external ….!’ (It is still possible to hear this view 8. Co-Operation and the Promotion of Unity what mission is and how best to carry it out. progressive for that time, What we are seeing in some quarters in 2010, in Australia!) (June 21, 1910). This is part of the reflecting, reviewing and planning part of any thinking Christian church is the Protestant arm of Christianity beginning (2) Maximalist. This approach ac- Changes Over One Hundred Years to move towards the desire for a World Coun- knowledged that Christians are imperfect and and particularly appropriate in this centenary cil of Churches in at least an embryonic way.8 that the unity we have is minimal. It stressed Now let me fast forward to 2010, the year of year. Here are some headings and topics which According to Gairdiner, their vision of unity that a communion must include ‘essential parts the centenary of the Conference. Firstly you could form part of that process of review. I was this: of divine revelation or essential means of could ask how the missionary situation has am thinking of the local church, that is the lo- changed over the one hundred years since cal parish, the parish pastoral council, the di- …one world waiting, surely, for who shall carry grace, and that to surrender these, or to do

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The answer can be provided Hendrik Kraemer and the 1938 Tambaram the only thing that can ever truly and funda- inferred, would be a culpable neglect of by enumerating a few very significant points: Missionary Conference when a more negative mentally unite it or deeply and truly satisfy it, trust.’12 It was felt that these all have some frag- • by the end of the 20th century most people approach to non-Christian religions won the bringing its one human race into one Catholic ment of vital truth—and all these fragments throughout the world had been reached day due to the influence of his book, The Chris- Church, through the message of the: One Body must be included in a higher unity. by the gospel; and one Spirit, one Lord, one faith, one Bap- tian Message in a Non-Christian World.6 The • the percentage of Christians in the world tism, one God and Father of all, who is over Goals nub of the problem was the denial of general all, and through all, and in all.9 is roughly the same as in 1910; revelation and the salvific presence of God in The slogan ‘The Evangelization of the World • most Christians are now from the south- Such was the vision which called together the other faiths. The role of other faiths in God’s in This Generation’ was often quoted as the ern hemisphere; conference plan still seems to be a point of disagreement aim of the conference, or to put it another way: • whereas in 1910 it was countries other than among WCC member churches. ….and such is the vision which any narrative to offer the Saving Gospel to all the world. Europe and North America that needed or account of the Conference must seek to con- Expectations were very high as can be seen in evangelization, now the old Christian Vision on Unity vey to the whole Church of Jesus Christ, since countries in Europe need it; on the whole Church’s welcome and obedience that the chairman, John R. Mott, thought that Science was held in great awe at the time with to the heavenly vision depends its revelation. this conference was a truly kairos moment with • today the secularization of western cul- all the inventions and new knowledge that re- Thus, only thus, may be fulfilled that prayer of a number of factors coming together to make ture is a threat to Christianity; search and technology had produced. The mis- all the ages as in heaven, so on earth thy king- a huge leap forward in missionary work, es- • in 1910 it was said that the para-churches, sionaries were likewise influenced by all these dom come.10 pecially in East Asia.13 Together with this was Evangelicals and Pentecostals work great achievement and saw the big picture of The focus on unity was reflected in the prayer- the aim to get greater collaboration between without ‘ecumenical discipline’; today the universe and planet earth as a single unit life of the participants as well. In the time of churches in their missionary work and to there have been significant merges of within it. Within this context Gairdner was able worship at the Conference, we read that in their achieve greater unity among churches. churches and ecumenical sensitivity in to see the work of preaching the gospel on a prayers of intercession as in the debates them- The work of the Conference was in receiv- missionary work; grand scale as follows: selves, the theme of the unity of the Church in ing and discussing the reports of eight com- • in 1910 there was no global forum for If we now can see it as one unit among others, mission continually surfaced. As one partici- missions which had been set up beforehand. Christian churches, no World Council of it is this that enables us to see it also as a unit in pant remarked: The ever-recurring refrain was The reports had been made available before Churches as yet; now we have the WCC itself, a single whole. And it is because the world ‘that they may be one, that the world may be- meeting. Because the titles of the commissions and Global Christian Forum which to- has at last come to be realized as a single whole lieve.’11 give a fair indication of the contents of the gether embrace all denominations; that the enterprise of carrying the Gospel to all Basically two models of unity were talked Conference, I will mention them and their date • the original mother church/daughter the world is gradually being invested with a new about at Edinburgh, a minority minimalist ap- of presentation: church ( superiority/inferiority) relation- realisableness in the minds if men. And it is 1. Carrying the Gospel to all the Non-Christian ship has changed into a partnership of because that enterprise is being thus invested proach and a majority maximalist view. (1) Minimalist. This approach took the World (June 15, 1910). equals; there has been a movement from with a new realisableness that a World Mission- 2. The Church in the Mission Field (June 16, line that we are united in our common baptism accommodation to inculturation; ary Conference met in Edinburgh in the year 1910). 1910 with a new sense of its own world charac- and hence need do nothing further: there is a • mission has moved from being church- 3. Education in Relation to the Christianization centred to God-centred (missio Dei). ter, a new vision of the goal, and a new desire Federation of Christian communions and the of National Life (Jun 17, 1910). to be born again into a knowledge of God com- practice of free intercommunion. An Austral- 4. Missionary Message in Relation to the Non- The centenary: A Time for Reflection, mensurate with the superhuman task. 7 ian delegate at the Conference supported this Christian World (June 18, 1910). Planning and Review This grand way of seeing the planet and the approach and denied that ‘any outward organic 5. The Preparation of Missionaries (June 22, work of preaching the gospel also influenced unity was necessary or practicable or even de- 1910). From the above it is clear that the mission their vision of Christian unity. As with other sirable—it would be material, mechanical, un- 6. The Home Base of Missions (June 23, 1910). world has changed profoundly over the hun- aspects of the missionaries’ attitudes, their at- wieldy, dangerous, inorganic, non-spiritual, 7. Missions and Governments (June 20, 1910). dred years. Christian churches have to rethink titude towards unity was overall surprisingly external ….!’ (It is still possible to hear this view 8. Co-Operation and the Promotion of Unity what mission is and how best to carry it out. progressive for that time, What we are seeing in some quarters in 2010, in Australia!) (June 21, 1910). This is part of the reflecting, reviewing and planning part of any thinking Christian church is the Protestant arm of Christianity beginning (2) Maximalist. This approach ac- Changes Over One Hundred Years to move towards the desire for a World Coun- knowledged that Christians are imperfect and and particularly appropriate in this centenary cil of Churches in at least an embryonic way.8 that the unity we have is minimal. It stressed Now let me fast forward to 2010, the year of year. Here are some headings and topics which According to Gairdiner, their vision of unity that a communion must include ‘essential parts the centenary of the Conference. Firstly you could form part of that process of review. I was this: of divine revelation or essential means of could ask how the missionary situation has am thinking of the local church, that is the lo- changed over the one hundred years since cal parish, the parish pastoral council, the di- …one world waiting, surely, for who shall carry grace, and that to surrender these, or to do

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ocesan pastoral council and the diocesan that they discuss at their meetings. Is it the cannot and must not be de-linked from basic ten down? synod. annual fete, parish parking places and fund questions related to what the church is, how it Another dimension is that of planning to- raising or is it how to reach out to those who is constituted and what its mandate and organi- gether. Firstly within the church do lay people What is mission? have abandoned their Christianity, those who zational forms are. Unlike Edinburgh 1910, and their ministers plan their approach to mis- We noted above the move from church- have no convictions, or the impact of today the WCC includes Eastern and Oriental sion together? The Catholic Church has been centred mission to God-centred. What does secularization on parishioners? Orthodox Churches as well as having a work- slow to use synods in spite of the ARCIC this mean? It indicates a whole new under- ing relationship with the (post-Vatican II) Ro- Document, Authority in the Church (1977) What model of mission? standing of mission as David Bosch has ex- man Catholic Church.18 In addition to this we which encourages it. When will Catholics, for plored within the context of globalization.14 At a basic level is the question of what have the Global Christian Forum which in- example, see ‘Church’ not as hierarchy only, Any consideration of mission must include an model of mission lies behind our activities. cludes all those not members of the WCC. but as hierarchy and laity together? Secondly ecclesiology of church-with-others, a broad Should mission be based scripturally on the An examination of ecclesiology is all im- the planning regarding mission, or some as- understanding of salvation which takes cog- relatively modern (Colonial expansionism portant here. What Christ realized in his life, pects of it, could be planned with other local nizance of justice, liberation, contextualization period) conversion model of Matthew 28: 19- ministry, death and resurrection is carried on Christian churches. This is sometimes done but and inculturation. It must include the idea that 20, or on the newer reconciliation model16 of in the church as Karl Rahner points out. The more could be done. God’s grace is operative throughout the world 2 Cor 5:17-20 or indeed the coercive model church is a continuation of the mystery of Other Faiths and is not restricted to Christians. It must in- of Luke 14:23 (‘make them come in’) which Christ. It is his continuing historical and per- clude the role of witness as a form of evange- was certainly alive during the Crusades and in manent presence in our history. The church is The question of other faiths did come up lization. It also means a transformation from Medieval Europe. Christ’s body. Christ came to preach the Good in 1910 at Edinburgh in the context of preach- a theology of mission to a missionary theol- Schreiter rightly points out that whatever News to all and so this Body the church is ing the gospel to ‘heathendom’. The world was ogy. Mission is thus still necessary, but it has model we chose, we should tease out the dis- missionary by nature. Therefore missionary very different then since it had not experienced changed. In 2004 when Samuel Kobia took tinctive set of practices and conceptions for work is intimately tied up with church. It comes the devastation of two World Wars and the up his post as general Secretary of the WCC the conduct of mission according to that down that through baptism a person becomes huge migration of peoples that subsequently he soon called on the churches to confess and model.17 Should Christians be handing out part of the body of Christ, the church. Bap- occurred. Today’s world is characterized by repent and invited them to a conversion in copies of St. Luke’s gospel at train stations, tism is not a private affair with the individuals multicultural societies and questions relating thinking and attitudes in missionary vision.15 distributing DVDs on Jesus and his teachings, committing themselves to Jesus. to other faiths arise spontaneously. This is an- Given the list above of changes from 1910 to or walking with the homeless and wounded? The church is also human as evidenced by other obvious outreach for all Christian 2010, it is clear that a re-thinking is neces- Do we aim at 5% increase in members of our all the sexual abuse scandals by clergy, but churches. What do we think of other faiths? sary. Christian church, or 5% more people improv- there are also other failures by all Christians Are parishioners at least generally aware of How does all this translate to the local ing their relationship with their God? Do we on occasions. However this should not deflect the contents of documents like Nostra Aetate church? For the local church it might mean see mission as aimed at increasing our church Christians from what should be the main mis- and Lumen Gentium (Catholic documents) and more effort at trying to discern God’s will for membership or aiding others to become more sion of the local church. World Council of Churches documents, the local church. It is less a question of what fully aware of what they already are – chil- Guidelines on Dialogue with People of Liv- Ecumenical commitment the local minister or local parish council wants dren of God? As we asked above, is our mis- ing Faiths and Ideologies (1979) and Ecu- and more a question of what God wants for sionary work church-centred or God-centred? Edinburgh mentioned the lack of ‘ecumeni- menical considerations for dialogue and re- this local church, in this place, and at this time. How much time, effort and prayer is put into cal discipline’ among some Pentecostal and lations with people of other religions : Taking That requires a lot of discernment. How many discernment, or does the priest/minister know evangelical churches in the mission field. How stock of 30 years of dialogue and revisiting are prepared to do this? How often do parish best? much ecumenical commitment is their in our the 1979 Guidelines (2004). councils pray and discern before taking deci- parish and diocesan councils and how is it Do we in our parish discussions address how sions? This is light years away from the main- Church–Mission connection manifest? The NCCA Multi-dimensional Cov- we might progress our commitment to dialogue tenance model of parish life where business is At Edinburgh the fact that some evangelicals enant among Australian Churches signed in with other faiths? There are many ways of as usual because ‘that is what we have done and Pentecostals were working in the mission Adelaide in 1994, was a great step forward dialoguing: life, action, discourse and religious for the last fifty years’. fields as more or less independent missionar- but has it been implemented at local level? This experience. Which of these are part of the local Research in Australia has found that many ies raised the question of the connection be- covenant not only proposed that members pray mission plan? How are they implemented? mainline churches have settled in to a mainte- tween church and mission. Can an individual together but included exploring with one an- Reflection nance pattern and all but lost a sense of mis- do missionary work without a church? Begin- other ‘issues and strategies for mission’ and sion. Parish and diocesan pastoral councils ning with the notion of church this is impossi- the ‘shared use of physical resources’. How All these considerations give us plenty of food could look at their agendas and see what it is ble. Kobia insisted that reflection on mission much of this has been done? Where is it writ- for thought, review, discernment and planning

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Compass_2010-2_text.indd 30 7/09/2010 10:26:07 AM COMPASS WORLD MISSIONARY CONFERENCE 1910-2010 ocesan pastoral council and the diocesan that they discuss at their meetings. Is it the cannot and must not be de-linked from basic ten down? synod. annual fete, parish parking places and fund questions related to what the church is, how it Another dimension is that of planning to- raising or is it how to reach out to those who is constituted and what its mandate and organi- gether. Firstly within the church do lay people What is mission? have abandoned their Christianity, those who zational forms are. Unlike Edinburgh 1910, and their ministers plan their approach to mis- We noted above the move from church- have no convictions, or the impact of today the WCC includes Eastern and Oriental sion together? The Catholic Church has been centred mission to God-centred. What does secularization on parishioners? Orthodox Churches as well as having a work- slow to use synods in spite of the ARCIC this mean? It indicates a whole new under- ing relationship with the (post-Vatican II) Ro- Document, Authority in the Church (1977) What model of mission? standing of mission as David Bosch has ex- man Catholic Church.18 In addition to this we which encourages it. When will Catholics, for plored within the context of globalization.14 At a basic level is the question of what have the Global Christian Forum which in- example, see ‘Church’ not as hierarchy only, Any consideration of mission must include an model of mission lies behind our activities. cludes all those not members of the WCC. but as hierarchy and laity together? Secondly ecclesiology of church-with-others, a broad Should mission be based scripturally on the An examination of ecclesiology is all im- the planning regarding mission, or some as- understanding of salvation which takes cog- relatively modern (Colonial expansionism portant here. What Christ realized in his life, pects of it, could be planned with other local nizance of justice, liberation, contextualization period) conversion model of Matthew 28: 19- ministry, death and resurrection is carried on Christian churches. This is sometimes done but and inculturation. It must include the idea that 20, or on the newer reconciliation model16 of in the church as Karl Rahner points out. The more could be done. God’s grace is operative throughout the world 2 Cor 5:17-20 or indeed the coercive model church is a continuation of the mystery of Other Faiths and is not restricted to Christians. It must in- of Luke 14:23 (‘make them come in’) which Christ. It is his continuing historical and per- clude the role of witness as a form of evange- was certainly alive during the Crusades and in manent presence in our history. The church is The question of other faiths did come up lization. It also means a transformation from Medieval Europe. Christ’s body. Christ came to preach the Good in 1910 at Edinburgh in the context of preach- a theology of mission to a missionary theol- Schreiter rightly points out that whatever News to all and so this Body the church is ing the gospel to ‘heathendom’. The world was ogy. Mission is thus still necessary, but it has model we chose, we should tease out the dis- missionary by nature. Therefore missionary very different then since it had not experienced changed. In 2004 when Samuel Kobia took tinctive set of practices and conceptions for work is intimately tied up with church. It comes the devastation of two World Wars and the up his post as general Secretary of the WCC the conduct of mission according to that down that through baptism a person becomes huge migration of peoples that subsequently he soon called on the churches to confess and model.17 Should Christians be handing out part of the body of Christ, the church. Bap- occurred. Today’s world is characterized by repent and invited them to a conversion in copies of St. Luke’s gospel at train stations, tism is not a private affair with the individuals multicultural societies and questions relating thinking and attitudes in missionary vision.15 distributing DVDs on Jesus and his teachings, committing themselves to Jesus. to other faiths arise spontaneously. This is an- Given the list above of changes from 1910 to or walking with the homeless and wounded? The church is also human as evidenced by other obvious outreach for all Christian 2010, it is clear that a re-thinking is neces- Do we aim at 5% increase in members of our all the sexual abuse scandals by clergy, but churches. What do we think of other faiths? sary. Christian church, or 5% more people improv- there are also other failures by all Christians Are parishioners at least generally aware of How does all this translate to the local ing their relationship with their God? Do we on occasions. However this should not deflect the contents of documents like Nostra Aetate church? For the local church it might mean see mission as aimed at increasing our church Christians from what should be the main mis- and Lumen Gentium (Catholic documents) and more effort at trying to discern God’s will for membership or aiding others to become more sion of the local church. World Council of Churches documents, the local church. It is less a question of what fully aware of what they already are – chil- Guidelines on Dialogue with People of Liv- Ecumenical commitment the local minister or local parish council wants dren of God? As we asked above, is our mis- ing Faiths and Ideologies (1979) and Ecu- and more a question of what God wants for sionary work church-centred or God-centred? Edinburgh mentioned the lack of ‘ecumeni- menical considerations for dialogue and re- this local church, in this place, and at this time. How much time, effort and prayer is put into cal discipline’ among some Pentecostal and lations with people of other religions : Taking That requires a lot of discernment. How many discernment, or does the priest/minister know evangelical churches in the mission field. How stock of 30 years of dialogue and revisiting are prepared to do this? How often do parish best? much ecumenical commitment is their in our the 1979 Guidelines (2004). councils pray and discern before taking deci- parish and diocesan councils and how is it Do we in our parish discussions address how sions? This is light years away from the main- Church–Mission connection manifest? The NCCA Multi-dimensional Cov- we might progress our commitment to dialogue tenance model of parish life where business is At Edinburgh the fact that some evangelicals enant among Australian Churches signed in with other faiths? There are many ways of as usual because ‘that is what we have done and Pentecostals were working in the mission Adelaide in 1994, was a great step forward dialoguing: life, action, discourse and religious for the last fifty years’. fields as more or less independent missionar- but has it been implemented at local level? This experience. Which of these are part of the local Research in Australia has found that many ies raised the question of the connection be- covenant not only proposed that members pray mission plan? How are they implemented? mainline churches have settled in to a mainte- tween church and mission. Can an individual together but included exploring with one an- Reflection nance pattern and all but lost a sense of mis- do missionary work without a church? Begin- other ‘issues and strategies for mission’ and sion. Parish and diocesan pastoral councils ning with the notion of church this is impossi- the ‘shared use of physical resources’. How All these considerations give us plenty of food could look at their agendas and see what it is ble. Kobia insisted that reflection on mission much of this has been done? Where is it writ- for thought, review, discernment and planning

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today. We can simply note the centenary of much like ‘business as usual’. Edinburgh 1910 and continue the maintenance There is also the need to be convinced we BETWEEN BUREAUCRACY, business as usual or we could use it as a point can learn from one another. No one has all the of review and renewal. There is more than answers. This was mentioned back in 1910 and enough for any parish or diocesan council to today we see a revival of this idea in the term SUPERVISION use in reviewing and planning missionary strat- ‘receptive ecumenism’.19 Azariah, the same egies for today. For that to occur acknowledg- Indian participant mentioned above at the 1910 ment that the context of mission over the last conference, said that all Christians, American, AND ORIGINALITY one hundred years has changed and vision and Continentals and Japanese, Indian and Chi- effort are required to meet the challenges. We nese, need to work together: ‘We ought to be The Power of Personal Narrative cannot resolve the challenges of today with willing to learn from one another, and to help 20 the mindset of the past. one another.’ GEOFF NUTTING A useful strategy would be for local As we know, Centenary Conference was churches to re-visit the 1994 Covenant. In the called from 2nd to 6th June 2010, in and around ITH THE SUBMISSION of a doc- able possible outflows of my thesis research, light of this document, local Christian churches the historic sites of the 1910 Conference. toral thesis in ministry studies and it will be helpful if I begin by relating it need not only pray together, but sit down and The Edinburgh 2010 General Council in- freshly behind me, I felt it suitable broadly to the doctoral thesis. Degrees in Min- explore ‘issues and strategies’ and work out vited 250 church and mission leaders to come W light relief, last February, to offer at an MCD istry Studies are atypical, in that reporting on how they can have ‘shared use of physical re- to Edinburgh and also welcomed many research seminar the following reflections on personal experience in the thesis is not merely sources’. Sixteen years after the signing of this visitors for the Sunday Celebrations. It remains my experience both of bureaucracy and of su- allowable—it is positively encouraged. My covenant we still have churches spending mil- to be seen in the following months whether pervision. This experience is not limited to the own case stretches this permissiveness to the lions on new church buildings on housing es- this centenary celebration can provide new mere six years that is the ordinary ration of limit, in that the four central chapters are, quite tates for the exclusive use of their own denomi- perspectives on mission and renewed action time for that degree-enrolment (by design, a explicitly, diverse narratives of my personal nation. This is not good enough and looks too for the 21st century. part-time commitment). Rather, it stretches journey through life; and most other chapters NOTES back over more than half a century. What I are significantly biographical (or, as academia reported on may conveniently be divided into prefers me to say, ‘autoethnographic’). Our 1. Bishop Geremia Borromelli of Cremona in Italy, (IMC) which in turn joined the WCC in 1961. these three phases: MCD ethics committee, in giving its permis- regarded by some as a member of liberal move- 9. Gairdner, Edinburgh…6,7. • Act I: late 1950s, towards an MA degree sion for my project to proceed, did express ment in Italian Catholicism, sent warm greetings 10 Ibid.,7. in musicology concern some readers of this journal may per- to the Conference. The elderly Borromelli had a 11. Stanley, The World… 90. • Act 2: late 1980s, towards a research de- haps share, as to the validity of autobiography friend, a young priest, Angelo Roncalli (later Pope 12. Gairdner, Edinburgh…205. gree in Religious Studies—a project as academic research. John XXIII). In June 1908 Borromelli suggested 13. Stanley, The World…3. to Roncalli that the time might be ripe to summon 14. David Bosch, (1991) Transforming Mission: never consummated despite diverse Though I deprecate the widespread obses- a ‘great ecumenical council’. Stanley Brian Stanley, Paradigm Shifts in the Theology of Mission enrolments sion with methodology, I have I trust suffi- (2009), The World Missionary Conference, Edin- (Maryknoll: Orbis Books), 368-520; and also Neil • Act 3: twenty-first century: towards a doc- ciently allayed that concern in the chapter of burgh 1910, Grand Rapids & Cambridge U.K.: Ormerod and Shane Clifton, (2010), Globalization torate in Ministry studies my thesis which, as it happens, I most enjoyed William B. Eerdmans Publishing Company, 11,12. and the Mission of the Church, T & T Clark Inter- Regrettably, time constraints meant that my writing, the one entitled Methodology. If I have 2. Ibid.. national: Edinburgh. comment on the most recent phase had to be a continuing ethical concern, one that applies 3. Stanley, The World…124. 15. Scherer, James, A. (2007). ‘Edinburgh II – a minimal. My presentation, I said, might best equally in this article, it is the ordinary human 4. Stanley, The World…124,128. New Springtime for Ecumenical Mission?’ be regarded not as a finished product but as a one to remain respectful of the confidentiality 5. Stanley, The World…246. International Bulletin of Missionary Research, foretaste of a research paper–in–progress— of others. For the 1980s segment of what I dis- 6. Hendrik Kraemer, (1938), The Christian Mes- Vol.31, No.4, (October 2007), 197. one of which the abstract has by now been ac- cuss today, persons and places will mostly be sage in a Non-Christian World, London: the Edin- 16. Brian Stanley, (2009). ‘Mission and Human cepted for the MCD’s centenary conference un-named unless by pseudonym; and I ask burgh House Press. Identity in the Light of Edinburgh 1910.’ Mission 7. Gairdiner, W.H.T. (1910). ‘Edinburgh 1910’: An Studies 26 (2009) 80-97. in July. Such a paper, I ventured, might be readers kindly to refrain even from privately Account and Interpretation of the World Mission- 17. Schreiter Robert. (2009). ‘Mission and Iden- entitled On the Ministry of Academic Bureauc- guessing who might be who. ary Conference. Edinburgh : Oliphant, Anderson tity in the Light of Edinburgh 2010: A Response to racy and Supervision; and in it I would claim & Ferrier, 5,6. Brian Stanley’. Mission Studies 26 (2009),99. that, ideally, such supervision is of the whole The Enneagram 8. The Continuation Committee which followed 18. Scherer, Edinburgh…197. person, not just of a project. after the Edinburgh 1910 Conference, led to the 19. Stanley, The World… 125. The forthcoming paper is one of innumer- One further preliminary explanation. My the- formation of the International Missionary Council 20. Ibid.

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Compass_2010-2_text.indd 32 7/09/2010 10:26:07 AM COMPASS today. We can simply note the centenary of much like ‘business as usual’. Edinburgh 1910 and continue the maintenance There is also the need to be convinced we BETWEEN BUREAUCRACY, business as usual or we could use it as a point can learn from one another. No one has all the of review and renewal. There is more than answers. This was mentioned back in 1910 and enough for any parish or diocesan council to today we see a revival of this idea in the term SUPERVISION use in reviewing and planning missionary strat- ‘receptive ecumenism’.19 Azariah, the same egies for today. For that to occur acknowledg- Indian participant mentioned above at the 1910 ment that the context of mission over the last conference, said that all Christians, American, AND ORIGINALITY one hundred years has changed and vision and Continentals and Japanese, Indian and Chi- effort are required to meet the challenges. We nese, need to work together: ‘We ought to be The Power of Personal Narrative cannot resolve the challenges of today with willing to learn from one another, and to help 20 the mindset of the past. one another.’ GEOFF NUTTING A useful strategy would be for local As we know, Centenary Conference was churches to re-visit the 1994 Covenant. In the called from 2nd to 6th June 2010, in and around ITH THE SUBMISSION of a doc- able possible outflows of my thesis research, light of this document, local Christian churches the historic sites of the 1910 Conference. toral thesis in ministry studies and it will be helpful if I begin by relating it need not only pray together, but sit down and The Edinburgh 2010 General Council in- freshly behind me, I felt it suitable broadly to the doctoral thesis. Degrees in Min- explore ‘issues and strategies’ and work out vited 250 church and mission leaders to come W light relief, last February, to offer at an MCD istry Studies are atypical, in that reporting on how they can have ‘shared use of physical re- to Edinburgh and also welcomed many research seminar the following reflections on personal experience in the thesis is not merely sources’. Sixteen years after the signing of this visitors for the Sunday Celebrations. It remains my experience both of bureaucracy and of su- allowable—it is positively encouraged. My covenant we still have churches spending mil- to be seen in the following months whether pervision. This experience is not limited to the own case stretches this permissiveness to the lions on new church buildings on housing es- this centenary celebration can provide new mere six years that is the ordinary ration of limit, in that the four central chapters are, quite tates for the exclusive use of their own denomi- perspectives on mission and renewed action time for that degree-enrolment (by design, a explicitly, diverse narratives of my personal nation. This is not good enough and looks too for the 21st century. part-time commitment). Rather, it stretches journey through life; and most other chapters NOTES back over more than half a century. What I are significantly biographical (or, as academia reported on may conveniently be divided into prefers me to say, ‘autoethnographic’). Our 1. Bishop Geremia Borromelli of Cremona in Italy, (IMC) which in turn joined the WCC in 1961. these three phases: MCD ethics committee, in giving its permis- regarded by some as a member of liberal move- 9. Gairdner, Edinburgh…6,7. • Act I: late 1950s, towards an MA degree sion for my project to proceed, did express ment in Italian Catholicism, sent warm greetings 10 Ibid.,7. in musicology concern some readers of this journal may per- to the Conference. The elderly Borromelli had a 11. Stanley, The World… 90. • Act 2: late 1980s, towards a research de- haps share, as to the validity of autobiography friend, a young priest, Angelo Roncalli (later Pope 12. Gairdner, Edinburgh…205. gree in Religious Studies—a project as academic research. John XXIII). In June 1908 Borromelli suggested 13. Stanley, The World…3. to Roncalli that the time might be ripe to summon 14. David Bosch, (1991) Transforming Mission: never consummated despite diverse Though I deprecate the widespread obses- a ‘great ecumenical council’. Stanley Brian Stanley, Paradigm Shifts in the Theology of Mission enrolments sion with methodology, I have I trust suffi- (2009), The World Missionary Conference, Edin- (Maryknoll: Orbis Books), 368-520; and also Neil • Act 3: twenty-first century: towards a doc- ciently allayed that concern in the chapter of burgh 1910, Grand Rapids & Cambridge U.K.: Ormerod and Shane Clifton, (2010), Globalization torate in Ministry studies my thesis which, as it happens, I most enjoyed William B. Eerdmans Publishing Company, 11,12. and the Mission of the Church, T & T Clark Inter- Regrettably, time constraints meant that my writing, the one entitled Methodology. If I have 2. Ibid.. national: Edinburgh. comment on the most recent phase had to be a continuing ethical concern, one that applies 3. Stanley, The World…124. 15. Scherer, James, A. (2007). ‘Edinburgh II – a minimal. My presentation, I said, might best equally in this article, it is the ordinary human 4. Stanley, The World…124,128. New Springtime for Ecumenical Mission?’ be regarded not as a finished product but as a one to remain respectful of the confidentiality 5. Stanley, The World…246. International Bulletin of Missionary Research, foretaste of a research paper–in–progress— of others. For the 1980s segment of what I dis- 6. Hendrik Kraemer, (1938), The Christian Mes- Vol.31, No.4, (October 2007), 197. one of which the abstract has by now been ac- cuss today, persons and places will mostly be sage in a Non-Christian World, London: the Edin- 16. Brian Stanley, (2009). ‘Mission and Human cepted for the MCD’s centenary conference un-named unless by pseudonym; and I ask burgh House Press. Identity in the Light of Edinburgh 1910.’ Mission 7. Gairdiner, W.H.T. (1910). ‘Edinburgh 1910’: An Studies 26 (2009) 80-97. in July. Such a paper, I ventured, might be readers kindly to refrain even from privately Account and Interpretation of the World Mission- 17. Schreiter Robert. (2009). ‘Mission and Iden- entitled On the Ministry of Academic Bureauc- guessing who might be who. ary Conference. Edinburgh : Oliphant, Anderson tity in the Light of Edinburgh 2010: A Response to racy and Supervision; and in it I would claim & Ferrier, 5,6. Brian Stanley’. Mission Studies 26 (2009),99. that, ideally, such supervision is of the whole The Enneagram 8. The Continuation Committee which followed 18. Scherer, Edinburgh…197. person, not just of a project. after the Edinburgh 1910 Conference, led to the 19. Stanley, The World… 125. The forthcoming paper is one of innumer- One further preliminary explanation. My the- formation of the International Missionary Council 20. Ibid.

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sis seeks to test the validity of the somewhat Those two contacts with my supervisor, Hutchings had become my mentor, and what Geoff is a mental health controversial personality theory known as the researcher, and Special one face-to-face, were as far as I can recall in Enneagram lore is termed my ‘totem’. One Enneagram. My method is to examine what Lay Minister in his the only ones. Most certainly he never saw of the most memorable is of how once, as he light it may shed on a whole life history: of Anglican parish of from me anything remotely resembling a fin- was crossing Prebends bridge over the river seventy-three years to date! Commonly, this Castlemaine, VIC.. ished thesis-product until it appeared on his Wear, Miss Scott, the prim and proper Prin- theory is presented as an analysis of nine desk for formal assessment. Nor were there cipal of St Aidan’s Society, passed him in the styles of pathology in individuals, and how any research seminars, or peer-researchers opposite direction. ‘Drunk again, Professor they may be transcended. The distinctive around with whom to share one’s stuff. No one Hutchings?’, she greeted him. ‘So am I, Miss postulate of my thesis is that what we are as vetted my English. Still, in re-reading my MA Scott, so am I’, he responded. But suffice for personalities is precisely our relationships; thesis (perhaps for the first time in forty years) now to give you some hint of the potential and my concern is with the fruitfulness or for the purpose of that MCD seminar, I was for close relationship as laid bare in otherwise for original research of relation- racy at Durham in those days was, as I re- struck by just how much I had achieved, vir- Enneagram analysis, under the categories ships between enrolled student, bureaucracy member it, minimal by today’s standards. I tually single-handed, in how little time. I could Type 5 and Type 8. and supervisor. doubt they had then any worries about po- pick holes in it, indeed a few things make me Enneagram type 5, the style deeply in- tential litigation or the withdrawal of govern- shudder: like how often I used the ‘royal we’ grained in me, is natively fearful, but deals Bureaucracy ment funding. But their rulebook decreed instead of ‘I’, or the plague of exclamation with it in a way the dead opposite of the ‘Six- something that had been overlooked: namely, marks. Still, back in 1959 the bluntest and most ishness’ I described above. We Fives seek se- A quick look, first, at bureaucracy in that before formal acceptance of a thesis, the rigorous of my former lecturers, who had as- curity by distancing ourselves as much as we Enneagram perspective. What we find was put final title had to have been registered with sessed it, told me that, as MA theses went, it can from others, both spatially and emotion- in a nutshell in a throwaway remark by Russ them for a minimum of twelve months. My was one of the best. ally, especially from crowds. We become the Hudson, the foremost younger Enneagram beloved supervisor, Arthur Hutchings, Pro- natural outsiders to group thinking. We pride expert, at a 2007 professional training work- fessor of Music, was famous as a law unto Originality ourselves on an ‘objectivity’ that can be the shop I attended in Coolangatta. Universities, himself, accustomed to get his way, and end- dead opposite of what most people think. he said, ‘are very Six-ish institutions’. As hand- lessly my advocate. But to my knowledge not This is to claim no particular virtue for my- Stuck in our head most of the time, we can’t some evidence of the truth of Hudson’s asser- even he bothered to challenge this law of the self as an individual. Rather, it is to instance help but become ‘original’; but this will be tion, I produced a visual aid: a 2004 guide (of Medes and Persians. the fruitfulness of right relationship. What we fruitless unless others are prepared to hon- Polish provenance) to a university’s MA pro- are as personalities is precisely our relation- our it. gramme in European studies. Running to some Supervision ships. Second only to my relationship with Enneagram Type 8, the style exemplified thirty-seven pages, it was truly exemplary. my parents, my relationship with Hutchings by Hutchings, is in a way very similar. Eights What is meant by `Sixi-ish’ is that, below the In the writing of that MA thesis, the supervi- was decisively shaping for me from the mo- will do what they choose to do regardless of Universities’ belt of pure truth seeking the fol- sory relationship was virtually the only exter- ment he had offered me a place as an under- public opinion, just as Fives will think what lowing issues can loom large: nal influence; and by bureaucratic standards graduate; and at that distance of nearly 400 they think and couldn’t care tuppence if no • Pecking order even this might appear to have been reprehen- kilometres he was, by his very being, closer one agrees with them. Both despise hypocrisy • Authority of bosses at different levels, and sibly minimal. Arthur Hutchings, at Durham, to me than any other of my lecturers could and false pretensions. For such unyielding in- of rival power-groups and I working in London libraries, were about have been if sitting beside me. He was in me, dividualism, they can respect each other as • Pressures to conform to group thinking 400 kilometers apart. There was no email, and and I in him. From my first encounter at age being both, in their way, ‘strong’. But Eights • Concern for detailed rulebooks, such that unless they were rich nobody then used the eighteen he had shown towards me what have made a priority from early days of being it can be said ‘you will always be cor- phone over such distances. Once, early in the Simone Weil has declared to be ‘the super- on top of things, in control of their life. rect if you do so-and-so’. piece, I wrote seeking Arthur’s advice as to natural virtue of justice’. ‘This justifying vir- Whereas Fives, in everything except their in- • And behind it all, a love-hate relationship whether I need read any general history of the tue’, she wrote, ‘consists of behaving exactly tellectual specialties, tend to lack assertive- to deviance period whose music I was studying. He re- as though there were equality when one is the ness; and also to be obsessive in distracting A mild illustration from times long past sponded naming a mercifully short book, stronger in an unequal relationship. Exactly, themselves, endlessly putting off the job that is furnished by the fate of my MA thesis in which I duly read. Once, later, I made the big in every respect, including the slightest de- needs to be done. Experience has confirmed musicology. Completed in nine months flat, journey to visit him, with a short sample of tails of accent and attitude…’ for me what Enneagram theory would predict: it bears the submission date February 1960. my thesis drafting; but that seemed more like Many anecdotes could, at this distance in that Eights can be the most natural and effec- The date of award on my Master’s degree cer- a friendly social visit than a critical poring over time and space, safely be told reflecting how, tual allies of Fives, generous patrons and ad- tificate, however, is 7 July 1961. Bureauc- my original work. in his typical blunt economy of words, vocates.

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Compass_2010-2_text.indd 34 7/09/2010 10:26:07 AM COMPASS BETWEEN BUREAUCRACY, SUPERVISION AND ORIGINALITY sis seeks to test the validity of the somewhat Those two contacts with my supervisor, Hutchings had become my mentor, and what Geoff is a mental health controversial personality theory known as the researcher, and Special one face-to-face, were as far as I can recall in Enneagram lore is termed my ‘totem’. One Enneagram. My method is to examine what Lay Minister in his the only ones. Most certainly he never saw of the most memorable is of how once, as he light it may shed on a whole life history: of Anglican parish of from me anything remotely resembling a fin- was crossing Prebends bridge over the river seventy-three years to date! Commonly, this Castlemaine, VIC.. ished thesis-product until it appeared on his Wear, Miss Scott, the prim and proper Prin- theory is presented as an analysis of nine desk for formal assessment. Nor were there cipal of St Aidan’s Society, passed him in the styles of pathology in individuals, and how any research seminars, or peer-researchers opposite direction. ‘Drunk again, Professor they may be transcended. The distinctive around with whom to share one’s stuff. No one Hutchings?’, she greeted him. ‘So am I, Miss postulate of my thesis is that what we are as vetted my English. Still, in re-reading my MA Scott, so am I’, he responded. But suffice for personalities is precisely our relationships; thesis (perhaps for the first time in forty years) now to give you some hint of the potential and my concern is with the fruitfulness or for the purpose of that MCD seminar, I was for close relationship as laid bare in otherwise for original research of relation- racy at Durham in those days was, as I re- struck by just how much I had achieved, vir- Enneagram analysis, under the categories ships between enrolled student, bureaucracy member it, minimal by today’s standards. I tually single-handed, in how little time. I could Type 5 and Type 8. and supervisor. doubt they had then any worries about po- pick holes in it, indeed a few things make me Enneagram type 5, the style deeply in- tential litigation or the withdrawal of govern- shudder: like how often I used the ‘royal we’ grained in me, is natively fearful, but deals Bureaucracy ment funding. But their rulebook decreed instead of ‘I’, or the plague of exclamation with it in a way the dead opposite of the ‘Six- something that had been overlooked: namely, marks. Still, back in 1959 the bluntest and most ishness’ I described above. We Fives seek se- A quick look, first, at bureaucracy in that before formal acceptance of a thesis, the rigorous of my former lecturers, who had as- curity by distancing ourselves as much as we Enneagram perspective. What we find was put final title had to have been registered with sessed it, told me that, as MA theses went, it can from others, both spatially and emotion- in a nutshell in a throwaway remark by Russ them for a minimum of twelve months. My was one of the best. ally, especially from crowds. We become the Hudson, the foremost younger Enneagram beloved supervisor, Arthur Hutchings, Pro- natural outsiders to group thinking. We pride expert, at a 2007 professional training work- fessor of Music, was famous as a law unto Originality ourselves on an ‘objectivity’ that can be the shop I attended in Coolangatta. Universities, himself, accustomed to get his way, and end- dead opposite of what most people think. he said, ‘are very Six-ish institutions’. As hand- lessly my advocate. But to my knowledge not This is to claim no particular virtue for my- Stuck in our head most of the time, we can’t some evidence of the truth of Hudson’s asser- even he bothered to challenge this law of the self as an individual. Rather, it is to instance help but become ‘original’; but this will be tion, I produced a visual aid: a 2004 guide (of Medes and Persians. the fruitfulness of right relationship. What we fruitless unless others are prepared to hon- Polish provenance) to a university’s MA pro- are as personalities is precisely our relation- our it. gramme in European studies. Running to some Supervision ships. Second only to my relationship with Enneagram Type 8, the style exemplified thirty-seven pages, it was truly exemplary. my parents, my relationship with Hutchings by Hutchings, is in a way very similar. Eights What is meant by `Sixi-ish’ is that, below the In the writing of that MA thesis, the supervi- was decisively shaping for me from the mo- will do what they choose to do regardless of Universities’ belt of pure truth seeking the fol- sory relationship was virtually the only exter- ment he had offered me a place as an under- public opinion, just as Fives will think what lowing issues can loom large: nal influence; and by bureaucratic standards graduate; and at that distance of nearly 400 they think and couldn’t care tuppence if no • Pecking order even this might appear to have been reprehen- kilometres he was, by his very being, closer one agrees with them. Both despise hypocrisy • Authority of bosses at different levels, and sibly minimal. Arthur Hutchings, at Durham, to me than any other of my lecturers could and false pretensions. For such unyielding in- of rival power-groups and I working in London libraries, were about have been if sitting beside me. He was in me, dividualism, they can respect each other as • Pressures to conform to group thinking 400 kilometers apart. There was no email, and and I in him. From my first encounter at age being both, in their way, ‘strong’. But Eights • Concern for detailed rulebooks, such that unless they were rich nobody then used the eighteen he had shown towards me what have made a priority from early days of being it can be said ‘you will always be cor- phone over such distances. Once, early in the Simone Weil has declared to be ‘the super- on top of things, in control of their life. rect if you do so-and-so’. piece, I wrote seeking Arthur’s advice as to natural virtue of justice’. ‘This justifying vir- Whereas Fives, in everything except their in- • And behind it all, a love-hate relationship whether I need read any general history of the tue’, she wrote, ‘consists of behaving exactly tellectual specialties, tend to lack assertive- to deviance period whose music I was studying. He re- as though there were equality when one is the ness; and also to be obsessive in distracting A mild illustration from times long past sponded naming a mercifully short book, stronger in an unequal relationship. Exactly, themselves, endlessly putting off the job that is furnished by the fate of my MA thesis in which I duly read. Once, later, I made the big in every respect, including the slightest de- needs to be done. Experience has confirmed musicology. Completed in nine months flat, journey to visit him, with a short sample of tails of accent and attitude…’ for me what Enneagram theory would predict: it bears the submission date February 1960. my thesis drafting; but that seemed more like Many anecdotes could, at this distance in that Eights can be the most natural and effec- The date of award on my Master’s degree cer- a friendly social visit than a critical poring over time and space, safely be told reflecting how, tual allies of Fives, generous patrons and ad- tificate, however, is 7 July 1961. Bureauc- my original work. in his typical blunt economy of words, vocates.

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Finding a Supervisor three previous papers at ANZAMRS confer- wouldn’t allow you to write that in your the- ‘The Christian Psychotherapy of Julian of ences, two of which were subsequently pub- sis’; and with one accord all the male post- Norwich’, I complied in extraordinarily care- Over forty years ago, in his bestseller The Road lished in their journal. graduates had said `Amen’. It was not that ful detail, critical of secular pretensions to the Less Travelled, psychiatrist Scott Peck gave Whatever the limitations of this prema- McCauley was infra dig with the Professor; healing of the psyche. My supervisor, without this counsel which I cite from memory: ‘Don’t ture brain-child (or rather heart-child) of but in a thesis you were supposed to write from decisively refusing the project, made plain his just passively accept the services of the first mine, my first Julian paper, six months later the head, not the heart. For me, no further evi- worries that that title would run into strife with professional would-be therapist you find; if the I was competently assured that I had got it dence was needed, to decide I had no wish to the large and powerful psychology department relationship doesn’t feel right, just pay their right, understood Julian aright. This was in paddle my canoe in such a forbidding God- of the university, which apparently might claim fee and look for another’. More pointedly, Norwich, UK, where I was attending an in- professor’s kingdom. for their own discipline copyright on the word Peck added (and here I cite him verbatim from ternational conference on mystical percep- ‘therapy’. And anyway, he himself didn’t feel my ancient file of handy quotes): tion. The assurance came from the two con- Act 2, scene 2. it was the right word. Probably this man was If it is relevant to you, don’t hold back from ference organizers: a French medical profes- not himself what is called an Enneagram Six; asking what the therapist’s feelings are about sor, and RitaMary, an American Catholic Perhaps, I thought, a Department of Religious but Six-ish issues ran deep in him. such issues as women’s liberation or homosexu- Religious. Each held a PhD in Julian. Studies would be more concerned with per- Hoping a change of supervisor might reality or religion. You are entitled to honest, open RitaMary, who was then editor of a journal sonal meaning. Rather belatedly, such depart- solve problems, I was once impertinent enough and careful answers. on mysticism, warmly urged me to pursue ments had started to sprout in Australian uni- to suggest to him that his Evangelical back- I would like to think that any supervisor ap- Julian research under appropriate supervi- versities, including two in the state where I ground made it hard for our minds to mesh proved by MCD would be unruffled by such sion, and to keep in touch. Back in Australia lived at the time. At one of these I tried my fruitfully around Julian’s meanings. Though questions, and prompt to give honest, open and the first bit, about appropriate supervision, luck. Promptly its Acting Head advised me that clearly he was uncomfortable with what he careful answers. But experience elsewhere in proved easier said than done. in our State there was only room for one such regarded as being labelled, and sought to de- academia, not to mention the Enneagram, has department to thrive, and that was his own. flect it, I was formally transferred to a Catho- taught me to see such candour as a gracious Act 2, Scene 1 But that was OK. ‘I would be happy’, he said, lic colleague. But the latter’s special research privilege rather than an automatic entitlement, ‘to supervise you personally for an MA thesis interests could hardly have been more remote human nature being what it is. For a caution- One of Australia’s ‘ancient’ universities. Their on Julian, and you could treat the topic how- from Julian studies. ary tale, I’m coming now to Act 2 of this pa- English department sported a lecturer who ever you wished’. Perhaps I should have smelt If I benefited from that 1980s enrolment, per, set in the 1980s: ‘Towards Mastery in declared willing. He had done Julian research a rat, but I sensed no problem until bureau- it was mainly from the stimulation of involve- Religious Studies’. But this will need some under the learned American editor—a Catho- cratic issues arose, successively in two forms ment in a postgraduate research seminar which backgrounding. lic Religious—of the definitive scholarly edi- that cost me much effort to no effect. routinely allotted a whole evening to a single tion of Julian in translation. What need to look First, we were urged to apply for research presentation, and to which I myself contrib- Sick of Syllogism further? I enrolled. But ‘John’, it turned out, funding. Such an invitation at MCD is very uted two. I had, beyond that, something to though a Catholic academic, professed no simple with clear boundaries and great good- show for it: two journal publications on Julian, In late 1983 I became, at least for a long sea- competence in Julian’s theology, let alone her will; but there, a quarter century ago, bounda- and a solicited review, heartily approved by son, a somewhat changed person. In the wake mysticism: his expertise, he protested, was ries were unclear. I sought subsidy to spend RitaMary, of a trendy new translation of the of a second turning point in a mystical devel- solely textual. With him, a ‘Sixish’ person, research-time resident in a variety of contem- Revelations. But a completed thesis was not opment fostered by time I spent regularly as security-minded, wary of his boss—and per- plative communities. My supervisor couldn’t among the fruits. I formally withdrew, stating Guest of Cistercian monks, I became sick to haps of me—I felt no resonance. see the point of that, but asked for a formal in part (in the final report required of me) that death of my old addiction to tight logical analy- Nor was I encouraged by what I found written justification. This I provided, with at- appropriate supervision had proved to be una- sis. For the first time, a variety of Christian when, in his English department, I attended a tached letter from Sr RitaMary in which she vailable. mystical texts became overnight an open book young woman’s postgraduate seminar paper strongly affirmed that what I proposed was To my supervisor, who had to read this re- to me; and within a month or two I was moved on the distinguished Australian Catholic poet exactly what was most needed. That got no- port with me before passing it on to higher to offer, as it were, new wine—a paper on James McCauley. My own experientially based where. echelons of the bureaucracy, this assertion was Julian of Norwich—to ANZAMRS, an Aus- comments on that paper were, I found, warmly The second bureaucratic request was that clearly a body blow. Sensing he risked explod- tralasian learned association for Medieval and received by women present; indeed one of we write a detailed thesis outline and justifi- ing before my eyes, I offered to re-word it less Renaissance Studies. For such a new under- them most excitedly continued the discussion cation of topic, with an indicative title. Unlike bluntly. To his credit he declined this offer, taking I had received no academic training with me to the end of my homeward tram jour- a comparable requirement at MCD for a doc- saying it had to be my report, how I saw the whatsoever; but my offer was taken up, prob- ney. However, a male present at that seminar torate in ministry studies, this too came with situation. But he added that my topic had been ably because in musicology I had presented had blurted out these words: ‘The Professor no clear boundaries. Under my chosen title, right on the margin of his own competence to

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Compass_2010-2_text.indd 37 7/09/2010 10:26:08 AM COMPASS BOOK REVIEWS supervise—he had had in his first degree just umbrella of MCD. Gladly would he have taken one unit in psychology; and he had only taken me on; but he suspected a bureaucratic prob- Frank Fletcher (ed), Falling in Love with God: Recognising the call of Christian love. St me on as a kindness to me, knowing there was lem. And sure enough, it turned out that, while Pauls 2010. ISBN 9781921472459. nowhere else I could have been enrolled. under twenty-first century MCD regulations he could have done so, at that time he could At a meeting today that I was a party to a family, indeed ‘love and kindness, humility and NSW trade unionist was coming to grips with simplicity’, characteristics of the good shep- Act 2, scene 3 not, because I lacked what was then a prereq- uisite, namely a first degree in divinity. I had the fact that Christianity had played a part in herd himself. To these, his last words, I had two parting to my theological credit only a diploma from the life of unionism. It was newish to him, and And so to the essays in particular. There ironies to share at the MCD seminar. First, Oxford. much of a relief for him. During the ramblings are 12 short pieces in all, each readable in a that I gained very prompt enrolment at that How I hate bureaucracy! For an of the constructive conversations and ex- manageable single session, though there is no other place which did Religious Studies, the Enneagram Five, it can be a pain in the gut, changes he spoke of the age in which we live need to do so. The first six, in the main by one he had implied could not thrive—and that and risks unmanning us. For folk of my Type and that it militates against action in charity Frank Fletcher along with a lay woman Kerrie with a supervisor of exceptional standing in it is an enormous relief—a Five-friend half my and care, with people labeled as ‘bleeding Hide and fellow MSC Anthony Arthur take up the Australian community of learning. Soon age doing a theological PhD at La Trobe tells hearts’. In his newfound Christian context he the theme of ‘Discovering the Heart.’ The sec- this mentor was to retire and bequeath me to me the same—to have a supervisor who will then corrected himself and made a pertinent ond set invites us into ‘Loving the World’, with another, but not before spurring me, by his deal with it for us, painlessly. I am most grate- remark that perhaps this is not such a deroga- Frank accompanied by confreres Barry own quick judgment of what was fresh and ful to have had that privilege over the last four tory comment for Christians. This book takes Brundell and Peter Malone, and married cou- new in my work, to embark on Enneagram years with MCD, through a supervisor, moreo- up that theme. ple Brad and Jacinta Sinclair. The whole is studies. That was just three pages in a semi- ver, whom it was a delight to be with, as in- In many ways the chapters are a reappro- introduced by Michael Fallon and closed suc- nar-paper where I suggested that Plotinus deed I anticipated from the first moment of priation and depthing of the spiritual impulse cinctly in prayer before the Sacrament by Fa- could be interpreted as an Enneagram Five, our meeting. What we are as personalities is behind the Missionaries of the Sacred Heart bian Byers. and Julian as a Four. precisely our relationships; and my wife at- into today’s world and contemporary Chris- These are well read and respected authors The second irony is now nearer home. tests that in my time of my special community tian and Catholic culture. It is a revived spir- and disciples of the ways of the heart, offer- Before that, I had also met a truly wonderful with my MCD supervisor I have grown in hu- ituality, and as such a renewed piety, all around ing a sense of warmth, depth and understand- potential supervisor, a Contemplative who had manity. What he has meant for me as person an ancient biblical theme. Frank Fletcher per- ing as they invite us further into the mysteries published on Julian, and worked under the will be always with me. haps names it most appropriately in his chap- of the heart of the triune God. Parish groups, ter, referring to it as ‘heart spirituality’. It is prayers cells, senior students and university hard to go past the impact of the phrase. The students will find a contemporary sense of Compatibility of the Personality Types author, and indeed editor, places it within the holiness and challenge. context of mystery and poetry, a listening to —Gerard Moore Each personality type thinks differently, has different values and ap- the murmurs (a particular sounding of the Reprinted from the Mission and Spirituality proaches, and wants different things in a relationship. Some types have heart). There is a kind of looking and seeing Newsletter of May 2010. more elements in common with each other (for example, two Positive that derives its point of departure from the (Order from your local religious book centre Outlook types or two Withdrawn types); however, with the lens of the heart. or direct from St Pauls Publications, 35 Riso-Hudson Enneagram, the strengths and trouble spots can be speci- Another MSC stalwart Barry Brundell Meredith St, Strathfield 2135. To order by phone: 02 93943400. Or to order over the net fied for each combination of the nine personality types. speaks of ‘kindness’ as an immediately recognizable feature of the members of the MSC http://www.stpauls.com.au/product/3747.) What are your relationship * Values? * Expectations? * Decision and Thinking Patterns? * Argument Styles? * Ways of Resolving Conflicts? * Fears Neil Darragh (ed.), A Thinker’s guide to Sin: Talking about Wrongdoing Today. Accent Pub- lications, Auckland, 2010. http://www.accentpublications.co.nz and Cover-ups? * Communication Styles? * Defenses? * Coping Mechanisms? The topic of sin has fallen under suspicion ciated with unhealthy guilt. In this fine collec- There are concrete answers to these compatibility questions. How- both in church and society in recent decades. tion of essays, however, 24 writers demonstrate For many it seems unduly negative and asso- that discussion about wrongdoing can be con- ever, you need to know your own type (as well as the other person's) accurately before you can fully benefit from this incredibly valuable resource. 39 —From the Enneagram Institute website.

Compass_2010-2_text.indd 38 7/09/2010 10:26:08 AM COMPASS BOOK REVIEWS supervise—he had had in his first degree just umbrella of MCD. Gladly would he have taken one unit in psychology; and he had only taken me on; but he suspected a bureaucratic prob- Frank Fletcher (ed), Falling in Love with God: Recognising the call of Christian love. St me on as a kindness to me, knowing there was lem. And sure enough, it turned out that, while Pauls 2010. ISBN 9781921472459. nowhere else I could have been enrolled. under twenty-first century MCD regulations he could have done so, at that time he could At a meeting today that I was a party to a family, indeed ‘love and kindness, humility and NSW trade unionist was coming to grips with simplicity’, characteristics of the good shep- Act 2, scene 3 not, because I lacked what was then a prereq- uisite, namely a first degree in divinity. I had the fact that Christianity had played a part in herd himself. To these, his last words, I had two parting to my theological credit only a diploma from the life of unionism. It was newish to him, and And so to the essays in particular. There ironies to share at the MCD seminar. First, Oxford. much of a relief for him. During the ramblings are 12 short pieces in all, each readable in a that I gained very prompt enrolment at that How I hate bureaucracy! For an of the constructive conversations and ex- manageable single session, though there is no other place which did Religious Studies, the Enneagram Five, it can be a pain in the gut, changes he spoke of the age in which we live need to do so. The first six, in the main by one he had implied could not thrive—and that and risks unmanning us. For folk of my Type and that it militates against action in charity Frank Fletcher along with a lay woman Kerrie with a supervisor of exceptional standing in it is an enormous relief—a Five-friend half my and care, with people labeled as ‘bleeding Hide and fellow MSC Anthony Arthur take up the Australian community of learning. Soon age doing a theological PhD at La Trobe tells hearts’. In his newfound Christian context he the theme of ‘Discovering the Heart.’ The sec- this mentor was to retire and bequeath me to me the same—to have a supervisor who will then corrected himself and made a pertinent ond set invites us into ‘Loving the World’, with another, but not before spurring me, by his deal with it for us, painlessly. I am most grate- remark that perhaps this is not such a deroga- Frank accompanied by confreres Barry own quick judgment of what was fresh and ful to have had that privilege over the last four tory comment for Christians. This book takes Brundell and Peter Malone, and married cou- new in my work, to embark on Enneagram years with MCD, through a supervisor, moreo- up that theme. ple Brad and Jacinta Sinclair. The whole is studies. That was just three pages in a semi- ver, whom it was a delight to be with, as in- In many ways the chapters are a reappro- introduced by Michael Fallon and closed suc- nar-paper where I suggested that Plotinus deed I anticipated from the first moment of priation and depthing of the spiritual impulse cinctly in prayer before the Sacrament by Fa- could be interpreted as an Enneagram Five, our meeting. What we are as personalities is behind the Missionaries of the Sacred Heart bian Byers. and Julian as a Four. precisely our relationships; and my wife at- into today’s world and contemporary Chris- These are well read and respected authors The second irony is now nearer home. tests that in my time of my special community tian and Catholic culture. It is a revived spir- and disciples of the ways of the heart, offer- Before that, I had also met a truly wonderful with my MCD supervisor I have grown in hu- ituality, and as such a renewed piety, all around ing a sense of warmth, depth and understand- potential supervisor, a Contemplative who had manity. What he has meant for me as person an ancient biblical theme. Frank Fletcher per- ing as they invite us further into the mysteries published on Julian, and worked under the will be always with me. haps names it most appropriately in his chap- of the heart of the triune God. Parish groups, ter, referring to it as ‘heart spirituality’. It is prayers cells, senior students and university hard to go past the impact of the phrase. The students will find a contemporary sense of Compatibility of the Personality Types author, and indeed editor, places it within the holiness and challenge. context of mystery and poetry, a listening to —Gerard Moore Each personality type thinks differently, has different values and ap- the murmurs (a particular sounding of the Reprinted from the Mission and Spirituality proaches, and wants different things in a relationship. Some types have heart). There is a kind of looking and seeing Newsletter of May 2010. more elements in common with each other (for example, two Positive that derives its point of departure from the (Order from your local religious book centre Outlook types or two Withdrawn types); however, with the lens of the heart. or direct from St Pauls Publications, 35 Riso-Hudson Enneagram, the strengths and trouble spots can be speci- Another MSC stalwart Barry Brundell Meredith St, Strathfield 2135. To order by phone: 02 93943400. Or to order over the net fied for each combination of the nine personality types. speaks of ‘kindness’ as an immediately recognizable feature of the members of the MSC http://www.stpauls.com.au/product/3747.) What are your relationship * Values? * Expectations? * Decision and Thinking Patterns? * Argument Styles? * Ways of Resolving Conflicts? * Fears Neil Darragh (ed.), A Thinker’s guide to Sin: Talking about Wrongdoing Today. Accent Pub- lications, Auckland, 2010. http://www.accentpublications.co.nz and Cover-ups? * Communication Styles? * Defenses? * Coping Mechanisms? The topic of sin has fallen under suspicion ciated with unhealthy guilt. In this fine collec- There are concrete answers to these compatibility questions. How- both in church and society in recent decades. tion of essays, however, 24 writers demonstrate For many it seems unduly negative and asso- that discussion about wrongdoing can be con- ever, you need to know your own type (as well as the other person's) accurately before you can fully benefit from this incredibly valuable resource. 39 —From the Enneagram Institute website.

Compass_2010-2_text.indd 39 7/09/2010 10:26:08 AM COMPASS

structive and positive. As the editor, Neil pel. Moreover, insofar as it is associated with NEW RELIGIOUS BOOKS BY AUSTRALASIAN AUTHORS Darragh writes, talking about sin is ‘about the schema of redemption whereby Jesus’ KEVIN MARK overcoming the obstacles to a more gracious death is seen as a sacrifice of atonement, tra- future that transforms the limitations of the ditional sin-talk is seen to inculcate an unduly Ageing and Spirituality Canberra, and a Professor in is an experienced writer for present.’ negative view of human potential. across Faiths and Cultures; the School of Theology, children and young adults. This is an eminently readable book, each Elizabeth Julian’s examination of the way Elizabeth MacKinlay (edi- Charles Sturt University. She First Steps in Religious Edu- essay being of very manageable length (gen- in which the figure of Mary Magdalene has tor); Jessica Kingsley Pub- was Chair of the ACT Minis- cation; Brendan Hyde & Ri- erally 6-8 pages) and they can be read in any been portrayed in Western tradition (identify- lishers, UK/USA, dist. by terial Advisory Council on chard Rymarz; Connor order. However Darragh’s introductory essay ing her, for example, with the ‘sinner’ who Footprint Books; PB $39.95 Ageing in 2008 and the ACT Court; PB$29.95 which sets the framework for the ensuing dis- anointed Jesus’ feet in Luke 7) illustrates the [9781849050067]; 272pp; Senior Australian of the Year [9781921421044]; 131pp; cussion is worth careful reading before em- long association of women and sin in church 230x150mm; 2010 for 2009. Previous books in- 210x150mm; 2008 barking on the contributions from the other tradition. Diana Atkinson shows how this had Collection of essays that clude The Spiritual Dimension Handbook designed to as- writers who come from a diverse range of been detrimental to women’s self-esteem and examine ageing in the context of Ageing (2001) and Spiritual sist those preparing to teach church and professional backgrounds. offers a forceful challenge to the church to of the many faiths and cultures Growth and Care in the Fourth Catholic religious education in Within the constraints of a short review confront the sinfulness of its institutional sex- that make up Western society. Age of Life (2006). early years’ classrooms. Top- such as this it is impossible to detail the rich ism, arguing that there continues to be a gen- Also provides carers with the The Black Dress: Mary ics include the nature and pur- variety of this collection. Suffice to say that eral reluctance by the Catholic hierarchy to knowledge required to deliver MacKillop: A novel; Pamela pose of religious education in the discussion, far from being negative, is deal with the issue of this injustice within the sensitive and appropriate care Freeman; Black Dog Books, Catholic schools; the human, stimulating and wide-ranging. church. to people of all faiths. Chap- www.bdb.com.au; PB $19.99 religious and spiritual develop- Jenny McLaughlin, for example, observes To talk of sin raises the issue of guilt. In- ters are written by members of [9781742031637]; 272pp; ment of young children; Godly that today’s teenagers are far more exposed deed, as Darragh observes, this may be said the world’s major faith groups 205x140mm; 2010 play as a way of religious edu- to other faiths and values than were teenag- to be its intention. An important distinction about the beliefs and practices Reissue of a novel, first cation; dealing with difficult is- ers in previous generations. Drawing on her must be made between enabling and disabling of their older people. Christian, published 2005, as The Black sues; personal and liturgical many years’ experience teaching adolescent guilt, and Trish McBride’s provocative essay Muslim, Hindu, Jewish and Dress: Mary MacKillop’s early prayer with early years’ stu- girls in a Catholic school, she illustrates how on forgiveness may be singled out for its ad- Buddhist perspectives are cov- years. Written for teenage and dents. Activities and questions they are unlikely to accept that an action is vice to preachers and pastoral workers. Un- ered, as well as those of age- young adult readers and based appear at various points in the categorically right or wrong simply because doubtedly Jesus taught us to forgive. Yet, as ing veterans and ageing reli- on the early life of Blessed text, and further questions and of divine or church decree. They need to see McBride demonstrates, there are times when gious sisters. Issues of appro- Mary MacKillop (1842-1909), activities are included at the the relevance of Catholic teachings in their to exhort those who have been sinned against priate care are also addressed, founder of the Sisters of St end of each chapter. Tables; lives and only then, delve into the nature and to forgive their abuser immediately can actu- and the book includes recom- Joseph. Story is told as the rec- chapter references. Hyde is a relevance of sin. ally be harmful. mendations for policy and ollections of MacKillop at the member of the School of Reli- Glynn Cardy, an Anglican priest, lists some Several of the authors explore the root or practice. Is intended for aca- end of her life as she faces gious Education, Australian of the difficulties posed by traditional notions underlying basis of personal wrongdoing. demics, policy makers and death. She recounts the trials Catholic University, and was of sin. While the church speaks of God’s un- Chris Marshall for example, considers sin as practitioners in health and so- of growing up in a poor family an experienced primary reli- conditional love and acceptance, its liturgy ultimately a betrayal of trust and provides a cial care, aged care workers, and her developing sense of gious educator and a Curricu- suggests a picture of God as a stern discipli- fine reflection on the story of the Prodigal Son. pastoral carers, chaplains and religious vocation. This edition lum Adviser with the Catholic narian. The sin-language of the Church can For Stuart Sellar the story of the Rich Young religious professionals, in hos- includes a new epilogue that Education Office, Melbourne. also appear to function as a form of control Man shows sin to be a hardening of one’s heart, pital, residential and other care includes reference to Rymarz has been appointed to whereby God is co-opted by a male-elite to a refusal to listen. settings. Contributors are all MacKillop’s 2010 canonisa- the Peter and Doris Kule Chair keep in place minorities such as women, gays, This book is a timely and apposite addi- based in Australia. Chapter tion. Teacher notes are avail- of Religious Education at St and divorcees among others. Here traditional tion to a series by this publisher on spiritual- notes; notes on contributors; able from the publisher’s Joseph’s College, University of sin-talk has a political dimension that runs ity and theology. It is recommended reading. references; subject index; au- website. Book was awarded the Alberta, Canada. Both authors counter to the liberating message of the gos- —Damian Wynn-Williams thor index. Author is both a Young People’s History Prize, contributed to the To Know, registered nurse and an Angli- 2006 NSW Premier’s History Worship and Love textbook (This review was first published in Tui Motu InterIslands, July 2010) can priest. She is Director of Awards, and named a Notable series for the Archdiocese of the Centre for Ageing and Pas- Book in the 2006 Children’s Melbourne. toral Studies at St Mark’s Na- Book Council of Australia Hell on the Way to Heaven; tional Theological Centre, Awards. Sydney-based author Chrissie Foster & Paul

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Compass_2010-2_text.indd 40 7/09/2010 10:26:08 AM COMPASS structive and positive. As the editor, Neil pel. Moreover, insofar as it is associated with NEW RELIGIOUS BOOKS BY AUSTRALASIAN AUTHORS Darragh writes, talking about sin is ‘about the schema of redemption whereby Jesus’ KEVIN MARK overcoming the obstacles to a more gracious death is seen as a sacrifice of atonement, tra- future that transforms the limitations of the ditional sin-talk is seen to inculcate an unduly Ageing and Spirituality Canberra, and a Professor in is an experienced writer for present.’ negative view of human potential. across Faiths and Cultures; the School of Theology, children and young adults. This is an eminently readable book, each Elizabeth Julian’s examination of the way Elizabeth MacKinlay (edi- Charles Sturt University. She First Steps in Religious Edu- essay being of very manageable length (gen- in which the figure of Mary Magdalene has tor); Jessica Kingsley Pub- was Chair of the ACT Minis- cation; Brendan Hyde & Ri- erally 6-8 pages) and they can be read in any been portrayed in Western tradition (identify- lishers, UK/USA, dist. by terial Advisory Council on chard Rymarz; Connor order. However Darragh’s introductory essay ing her, for example, with the ‘sinner’ who Footprint Books; PB $39.95 Ageing in 2008 and the ACT Court; PB$29.95 which sets the framework for the ensuing dis- anointed Jesus’ feet in Luke 7) illustrates the [9781849050067]; 272pp; Senior Australian of the Year [9781921421044]; 131pp; cussion is worth careful reading before em- long association of women and sin in church 230x150mm; 2010 for 2009. Previous books in- 210x150mm; 2008 barking on the contributions from the other tradition. Diana Atkinson shows how this had Collection of essays that clude The Spiritual Dimension Handbook designed to as- writers who come from a diverse range of been detrimental to women’s self-esteem and examine ageing in the context of Ageing (2001) and Spiritual sist those preparing to teach church and professional backgrounds. offers a forceful challenge to the church to of the many faiths and cultures Growth and Care in the Fourth Catholic religious education in Within the constraints of a short review confront the sinfulness of its institutional sex- that make up Western society. Age of Life (2006). early years’ classrooms. Top- such as this it is impossible to detail the rich ism, arguing that there continues to be a gen- Also provides carers with the The Black Dress: Mary ics include the nature and pur- variety of this collection. Suffice to say that eral reluctance by the Catholic hierarchy to knowledge required to deliver MacKillop: A novel; Pamela pose of religious education in the discussion, far from being negative, is deal with the issue of this injustice within the sensitive and appropriate care Freeman; Black Dog Books, Catholic schools; the human, stimulating and wide-ranging. church. to people of all faiths. Chap- www.bdb.com.au; PB $19.99 religious and spiritual develop- Jenny McLaughlin, for example, observes To talk of sin raises the issue of guilt. In- ters are written by members of [9781742031637]; 272pp; ment of young children; Godly that today’s teenagers are far more exposed deed, as Darragh observes, this may be said the world’s major faith groups 205x140mm; 2010 play as a way of religious edu- to other faiths and values than were teenag- to be its intention. An important distinction about the beliefs and practices Reissue of a novel, first cation; dealing with difficult is- ers in previous generations. Drawing on her must be made between enabling and disabling of their older people. Christian, published 2005, as The Black sues; personal and liturgical many years’ experience teaching adolescent guilt, and Trish McBride’s provocative essay Muslim, Hindu, Jewish and Dress: Mary MacKillop’s early prayer with early years’ stu- girls in a Catholic school, she illustrates how on forgiveness may be singled out for its ad- Buddhist perspectives are cov- years. Written for teenage and dents. Activities and questions they are unlikely to accept that an action is vice to preachers and pastoral workers. Un- ered, as well as those of age- young adult readers and based appear at various points in the categorically right or wrong simply because doubtedly Jesus taught us to forgive. Yet, as ing veterans and ageing reli- on the early life of Blessed text, and further questions and of divine or church decree. They need to see McBride demonstrates, there are times when gious sisters. Issues of appro- Mary MacKillop (1842-1909), activities are included at the the relevance of Catholic teachings in their to exhort those who have been sinned against priate care are also addressed, founder of the Sisters of St end of each chapter. Tables; lives and only then, delve into the nature and to forgive their abuser immediately can actu- and the book includes recom- Joseph. Story is told as the rec- chapter references. Hyde is a relevance of sin. ally be harmful. mendations for policy and ollections of MacKillop at the member of the School of Reli- Glynn Cardy, an Anglican priest, lists some Several of the authors explore the root or practice. Is intended for aca- end of her life as she faces gious Education, Australian of the difficulties posed by traditional notions underlying basis of personal wrongdoing. demics, policy makers and death. She recounts the trials Catholic University, and was of sin. While the church speaks of God’s un- Chris Marshall for example, considers sin as practitioners in health and so- of growing up in a poor family an experienced primary reli- conditional love and acceptance, its liturgy ultimately a betrayal of trust and provides a cial care, aged care workers, and her developing sense of gious educator and a Curricu- suggests a picture of God as a stern discipli- fine reflection on the story of the Prodigal Son. pastoral carers, chaplains and religious vocation. This edition lum Adviser with the Catholic narian. The sin-language of the Church can For Stuart Sellar the story of the Rich Young religious professionals, in hos- includes a new epilogue that Education Office, Melbourne. also appear to function as a form of control Man shows sin to be a hardening of one’s heart, pital, residential and other care includes reference to Rymarz has been appointed to whereby God is co-opted by a male-elite to a refusal to listen. settings. Contributors are all MacKillop’s 2010 canonisa- the Peter and Doris Kule Chair keep in place minorities such as women, gays, This book is a timely and apposite addi- based in Australia. Chapter tion. Teacher notes are avail- of Religious Education at St and divorcees among others. Here traditional tion to a series by this publisher on spiritual- notes; notes on contributors; able from the publisher’s Joseph’s College, University of sin-talk has a political dimension that runs ity and theology. It is recommended reading. references; subject index; au- website. Book was awarded the Alberta, Canada. Both authors counter to the liberating message of the gos- —Damian Wynn-Williams thor index. Author is both a Young People’s History Prize, contributed to the To Know, registered nurse and an Angli- 2006 NSW Premier’s History Worship and Love textbook (This review was first published in Tui Motu InterIslands, July 2010) can priest. She is Director of Awards, and named a Notable series for the Archdiocese of the Centre for Ageing and Pas- Book in the 2006 Children’s Melbourne. toral Studies at St Mark’s Na- Book Council of Australia Hell on the Way to Heaven; tional Theological Centre, Awards. Sydney-based author Chrissie Foster & Paul

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Kennedy; Random House; Ogilvie, Neil Ormerod, Bishop is an Australian-born Jesuit Topics include: The Risk of of London and three degrees the Trinity? (1998), and The PB $34.95 [9781741669527]; Michael Putney, Frank priest and former Professor of Letting Go; Finding New Life; from the University of Trinity: Nexus of the mysteries eBook $34.95 Quinlan, David Ranson, Mark Systematic and Fundamental Rising Anew with the Priestly Queensland. He is an Associ- of Christian faith (2005). [9781742741024]; 383pp; Raper SJ and Ray Reid. Fore- Theology at the Gregorian Uni- Heart; and The Priest a Spiritual ate Professor in the Research What Catholics Believe: A 235x150mm; 2010 word by Philip Wilson, Arch- versity, Rome. At time of pub- Leader. Book has its origin in Centre for Creative and Au- reference for parents, Autobiographical account bishop of Adelaide; introduc- lication he was Research Pro- material presented by the author thentic Leadership, Australian catechists, teachers and staff of a mother’s experiences of tion by editor; notes on con- fessor at St Mary’s University at the New Zealand National Catholic University. in Catholic schools; Gerard sexual abuse within the Catho- tributors; footnotes; references College, Twickenham, Eng- Assembly of Diocesan Priests The Trinity: Insights from Hore; St Paul Publications; lic Church. Two of Chrissie and and further reading. Editor is land. This is his fiftieth book. in 2008. Footnotes. A former the mystics; Anne Hunt; ATF PB $17.95 [9781921472572]; Anthony Foster’s daughters Professor of Theology at Aus- Previous books include The Cistercian, the author is a priest Theology dist. by John 96pp; 220x150mm; 2010 were abused by Fr Kevin tralian Catholic University and Bible for Theology (1993) and of the Diocese of Broken Bay Garratt Publishing; PB Concise overview of the O’Donnell in the Catholic par- Director of the Institute for The Tripersonal God (2004). and a senior lecturer at the Syd- $37.95 [9781570756290]; central beliefs, practices and ish of Oakleigh, in the Arch- Theology, Philosophy and Re- Mary MacKillop: Made in ney College of Divinity, where 206pp; 230x155mm; 2010 history of the Catholic Church. diocese of Melbourne. ligious Education. Previous Australia; Daniel Lyne CP; he teaches spirituality at the Author of three previous Written for those working in O’Donnell was jailed at age 78 publications include Creation, St Paul Publications; PB Catholic Institute of Sydney. books on the Trinity, Hunt seeks Catholic schools who are un- in 1995. The book presents a Grace, and Redemption $14.95 [9781921472596]; Previous books are Across the to bridge the gaps between mys- familiar with Catholicism, but damning account of the par- (2007). 96pp; 185x125mm; 2010 Great Divide: Bridging spiritu- tical experience and doctrinal also suitable for others, such as ents’ dealing with the Catholic Jesus: A portrait; Gerald Reissue of an introductory ality and religion today (2002) theology by examining the ex- parents and catechists. The 12 hierarchy, culminating in their O’Collins SJ; Darton, presentation of the spirituality and Living in the Holy Spirit: periences of eight mystics from chapters are: The Church; Je- failed attempts to meet with Longman and Todd, UK, of Mary MacKillop (1842- Elements of Catholic spiritual- the second millennium of Chris- sus Christ; God; Church His- Pope Benedict XVI during his dist. by Rainbow Book Agen- 1909), first published 1994. ity (2008). tianity to discover what they can tory: A very thin outline; World Youth Day visit in 2008. cies; PB $36.95 Focuses in particular on the The Price of Freedom: contribute to understanding of Prayer; Revelation: Tradition Colour photographs. Co-au- [9780232527193]; 262pp; ‘Australianness’ of MacKillop, Edmund Rice, educational the Trinity. The mystics consid- and Scripture; Sacraments; thor Kennedy is an ABC tel- 215x135mm; 2008 and explores the key spiritual leader; Denis McLaughlin; ered are William of St. Thierry Religious Life; Liturgy; evision presenter and senior Drawing on a lifetime of and theological themes that David Lovell Publishing; HB (ca. 1080-1148), Hildegard of Church Year; After Death; and print journalist. scholarship and devotion, the shaped her life. This ‘canoni- $45 [9781863551205]; Bingen (1098-1179), Right and Wrong. Questions Identity and Mission in author aims to present a non- sation edition’ includes a new 480pp; 240x155mm; 2007 Bonaventure (ca. 1217-1274), for reflection or discussion are Catholic Agencies; Neil sensationalist portrait of Jesus, preface by Sheila McCreanor Revisionist study of Meister Eckhart (ca. 1260- included at end of each chap- Ormerod (editor); St Pauls; based on the biblical texts. The RSJ; photographs; and further Blessed Edmund Ignatius Rice 1328), Julian of Norwich (1342/ ter. Also includes a collection PB $24.95 [9781921032813]; preface sets out the precondi- reading lists. Author previously (1762-1844), founder of the 3-ca. 1416), Teresa of Avila of common traditional prayers; 126pp; 215x140mm; 2008 tions of the study, examining produced a major study, Mary Presentation Brothers and the (1515-1582), John of the Cross text of the Nicene Creed; glos- Collection of presentations the gospels as sources and the MacKillop: Spirituality and Irish Christian Brothers. Fo- (1542-1591) and, Elizabeth of sary; index. Imprimatur of the originally given at the Mission process of their development. Charisms (1983). cuses specifically on Rice’s the Trinity (1880-1906). Foot- Bishop of Townsville, Michael and Identity Conference held in The opening chapter draws on The Paschal Paradox: A contribution as an educational notes; references and further E. Putney. Author has worked Melbourne in 2007. They con- Augustine’s notion of the meditation on the contempo- leader, but also examines his reading lists for each chapter; as a teacher and principal in tribute to the ongoing discus- Beauty of Jesus to provide a rary challenge of priestly life; earlier life, as a son, victual- index of names. Author is Dean Queensland provincial Catho- sion about issues and problems framework for the following David Ransom; St Paul Pub- ler, husband and father. Author of the Faculty of Theology and lic primary schools for three regarding mission and identity chapters. Aspects of Jesus con- lications; PB $17.95 critiques many long-held tra- Philosophy at the Melbourne decades and is now as an Edu- confronting Catholic agencies, sidered include Jesus as healer, [9781921472237]; 109pp; ditional interpretations. Fore- campus of Australian Catholic cation Consultant with the in areas such as health, educa- story-teller, teacher, the suffer- 215x140mm; 2009 word by Cardinal Edward University, and a former Prin- Townsville Catholic Education tion and social services. Top- ing servant, the Lord of glory, Series of meditations on the Clancy. Map; list of key events cipal of Loreto Mandeville Office. He holds Masters’ de- ics include Catholic identity and abiding presence. Also experience of contemporary in Rice’s life; glossary; foot- Hall, Melbourne. Previous grees in School Management and mission; common chal- presents Jesus as God’s King- priestly ministry, both its delight notes; appendices; bibliogra- books include The Trinity and (University of Central Queens- lenges for agencies; sustaining dom in person, as both divine and its challenges. The reflec- phy; index. Author holds a the Paschal Mystery (1997), land) and Theology (Austral- mission focus in a transition and human, his use of parables, tions are based in what the au- doctorate from the University What Are They Saying About ian Catholic University). period; and succession plan- and the significance of mira- thor terms the paschal paradox: Kevin Mark manages the Australasian information in the Global Books in Print ning and generational change. cles. Endnotes; select bibliog- that new life requires entering database and is former religious publisher for HarperCollins Publishers. Contributors include Chantelle raphy; index of names. Author into the experience of death.

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PREPARING TO CELEBRATE THE LITURGY clusive. This is a central baptismal theme to Paul attempts to address issues of elit- be celebrated on this particular feast. Apart ism and factionalism amongst the OF THE WORD from Acts 10, the rest of the selections for the Corinthian disciples of Jesus, concerns second reading are from letters by Paul him- that are still with us. October 2010—January 2011 self (Romans during Advent, and 1 Corinthians on OT 2 to 3), his disciples (for example, in 2 3. The Gospel readings during October For the Sundays of Ordinary Time 27 Year C to Ordinary Time 4 in Year A Thessalonians on OT 32 and 33; Colossians to January are from Luke and Matthew. on the Feast of Christ the King – which might ·We conclude the Year of Luke with texts Prepared by Michael Trainor be called the Feast celebrating Jesus Univer- from Lk 20 and 21, taken up with spir- sal Authority) or the Catholic epistle of James itual or theological watchfulness to what PART ONE: OVERVIEW OF THE READINGS (Advent 3). This broad selection of various is happening and alertness to Gods pres- writings from early Christian households of ence in the events that occur. These The following is a brief overview of the Lit- presence through an anointed one, a fu- Jesus offers us a glimpse of the vitality of their readings prepare for the final Lukan urgy of the Word for major celebrations pro- ture king. This king should not be inter- lives and some of the pastoral issues they reading on the Feast of Christ the King claimed from the readings for Sundays be- preted as Jesus, but one from the imme- faced. (Nov 21), where the dying Jesus offers tween October 2010 and January 2011, from diate royal household of Isaiah’s time. ·2 Thessalonians, written towards the late compassion and forgiveness to a repent- the Twenty Seventh Sunday in Ordinary Time Christians reflecting on the prophet saw first century, deals with concerns about ant criminal. Within our Australian con- of Year C to the Fourth Sunday in Ordinary in Jesus a way in which Isaiah’s vision the delay of the second coming of Je- text, this gospel reading subverts the Time of Year A. Please feel free to use or adapt was expressed in their own day. sus and the need for disciples to be alert conventional image of leadership. Luke these reflections, with the customary acknowl- The selections in the Sundays Ordi- to Gods coming—appropriate readings portrays a leadership exemplified by edgement of source. nary Time (OT) from Second Isaiah are for the final Sundays of the liturgical compassion and forgiveness. Given the songs of Gods servant, who will suffer year. political discourse over asylum seekers 1. The First readings generally are se- and bring liberation to Gods people. ·Ephesians and Colossians, penned perhaps in mid 2010 in the lead up to the fed- lected with the Gospel reading for the specific These songs look to a future time of in the 70s, to Jesus disciples living in eral election, compassion is a national Sunday in mind. This could appear to make freedom and religious fidelity. Gods Asia Minor, present an image of Jesus issue. the first reading simply a precursor to the Gos- concern about the social consequences as Lord of the universe, and of Chris- ·The new liturgical year which begins on pel. However it would be important to allow of the nations political alliances shape tians called to holiness in their union with Advent 1 (Nov 28) also commences our the unique insights and celebration of the First the various stages of Isaiah and the pro- Jesus, confident of his presence in their readings from Matthews Gospel. This (Old) Testament readings to be honoured in phetic voice that is sounded through- struggles. will be the principal gospel throughout their own right. The First Testament readings out these stages. This particular focus ·Romans, Paul’s great epistle written about the rest of the liturgical year in 2011. between November 2010 to January 2011 fall through Isaiah provides an opportunity 57 CE from Corinth, presents the matu- Written in the mid 80s of the first cen- into three main types of literature: prophetic for the local Christian community to re- rity of his theological reflection, espe- tury to Israelite followers of Jesus, it (Is, Mal, Zech, Zeph), historical (2 Sam, Mac) flect on the political and national issues cially Gods plan for all people and de- presents Jesus as the authoritative pres- and wisdom (Sirach). which will preoccupy us in our time and sire for salvation. These ideas can be well ence of God who is able to interpret the ·Readings from Isaiah dominate this period within our country: a new federal gov- developed in the celebration of Advent Torah for disciples in a time of dire (in Advent 1-4, Nativity, Baptism, OT ernment, ongoing concerns over our as our parish and faith communities look change. Advent 1, when Mt is first pro- 2-3). The selections come from two dif- climate, the use of wealth, and global to Gods care in the midst of their chal- claimed, continues the theme of watch- ferent authors (called First Isaiah, chap- peace. lenges fulness, and subsequent Sundays prepare ters 1-39, and Second Isaiah, chapters ·1 Corinthians is an important letter from us for the coming of the teacher-like- 40-55) writing at different periods of Is- 2. The Second Reading for each Sunday Paul, written around 57 CE from Moses, Jesus. The readings in the first rael’s history, before the 6th century Ex- is drawn from the letters of the New (or Sec- Ephesus. It is heard in 2011 in the first Sundays of OT from Mt begin to explore ile, and during or after the return from ond) Testament, with the exception of the Feast Sundays of Ordinary Time. In the letter the nature of Jesus’ ministry (OT 3). captivity. The Isaiah selections for Ad- of the Baptism (Jan 9) when the reading is from vent and Christmas are from First Isaiah Acts 10. This reading is very important. It sets PART TWO: NOTES ON THE READINGS written in the 8th century BCE at a time up the future missionary agenda for Paul in October 3—Ordinary Time 27: Hab 1:2-3; possible. 2 Tim 1:6-8, 13-14. The leader is of political crisis. The prophet looks to the Book of Acts. God’s community is called 2:2-4. The prophet cries to God for deliver- encouraged to be a person of integrity, reflec- a hopeful future brought about by Gods to be inclusive of all peoples, rather than ex- ance from violence. God offers a vision of the tion and trust. Lk 17:5-10 The disciple is

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called to act authentically from faith. Theme— – 12: 2. A song about Gods wisdom, patience, 20. This is a rich hymn celebrating Jesus cos- ing will bring cosmic and earthly renewal, and Acting in Faith. In a world of violence, the love and forgiveness for humanity. 2 Thes 1: mic, universal rule and leadership of the human liberation. The whole universe and all disciple is encouraged to retain a perspective 11 – 2: 2. The writer prays that his audience Church. Lk 23:35-43. Jesus final word be- that enlivens it will be liberated. James 5:7- and trust centred on God. Local communities will be faithful to their call, reveal God to oth- fore death is forgiveness to a criminal. Jesus 10. We patiently await Gods coming. We live abound with living examples of such contem- ers and remain patient for Gods final coming. compassion continues right to the end of his peaceably with all. Mt 11:2-11. Jesus an- porary disciples. Lk 19: 1-10. Zacchaeus’ conversion reveals life. This is the true celebration of this Feast: nounces his mission of liberation and healing. October 10—Ordinary Time 28: 2 Kings the essential attitude of the potential disciple: Jesus as King, or perhaps more relevantly as Theme—Liberation and healing. Our world 5:14-17. A Syrian (and foreign) army-officer open to change, ready for justice, and avail- Universal Authority, reveals his authority struggles and is in need of Gods healing. God obeys Gods prophet from Israel and is healed able to provide hospitality. Theme—Openness. through his forgiveness. Theme—Compas- desires our wholeness, healing and happiness. of leprosy. He seeks to offer the prophet a The second reading readies us for the final sion: Jesus shows that a true leader (in po- We celebrate Gods desire in our Sunday gift in return. 2 Tim 2:8-13. A revered early weeks of the year as we turn our thoughts to litical, civil or church life) is one who mod- Eucharist. Christian hymn about Jesus that encourages the many ways God comes into our lives. els compassion, especially to those who seem Dec 19—Advent 4: Is 7:10-14. God prom- closeness to him. Lk 17:11-19. Jesus heals Zacchaeus in today’s Gospel expresses this undeserved. Such leadership goes against the ises through the prophet that King Ahaz will those who are excluded from community life openness in action which surprises everyone. convention in which compassion is shown receive a sign of royal perpetuity. The King because of their disease. Theme—Inclusion Who in our faith or civic communities reveal only to those who deserve it. Jesus approach resists Gods promise. Rom 1:1-7. This intro- & Healing: The first reading and the Gospel a similar spirit? is non discriminatory. duction to Paul’s great letter summarises the invite a reflection on the power of healing, Nov 7—Ordinary Time 32: 2 Mac 7:1-2.9- heart of the Gospel: Jesus role with human- ultimately about inclusion in community life. 14. Jewish martyrs witness to Gods power to Liturgical Year A ity. Mt 1:18-25. The annunciation of the birth How does the local Christian community seek raise them up. 2 Thes 2:16-3:5. God is faith- of Jesus to Joseph: Jesus is named God-with- to include those who are excluded into its ful and loves us especially in adversity. Lk Nov 28—Advent 1: Is 2:1-5. God’s vision for us. Theme—Gods presence. Every Eucharist life? Who are the true healers in our commu- 20:27-38. Jesus teaches about a vision beyond Jerusalem: a place of union and justice. Rom is a celebration of Gods presence in this com- nity? the present which is a share in Gods life. 13:11-14. Paul encourages spiritual alertness munity, and through this community to the October 17—Ordinary Time 29. Ex 17:8- Theme—Gods Life: People constantly reflect in the present. Mt 24:37-44. Jesus encourages world. Many desire to experience this pres- 13. Moses prayer for victory is effective. 2 Tim on their present and commit themselves to God disciples to keep awake, spiritual alertness and ence. Examples abound, can be named and 3:14-4:2. The minister is encouraged to be even in adversity. They witness to Gods pres- sensitivity to what is now needed. Theme— celebrated. faithful to what has been taught, to Scripture, ence in their world and beyond what appears Alertness: This first Sunday of the new litur- Dec 25—Nativity: Is 9:2-7 The prophet hon- and to the task of courageous proclamation. to be. Our communities are filled with such gical year begins with encouragement to live ours a future anointed leader who will be a Lk 18:1-8. An unnamed widows persistence ordinary and faithful witnesses. sensitive to Gods presence to oneself, the com- source of authority and hope. Titus 2:11-14. gains justice and response from an elite judge. Nov 14—Ordinary Time 33: Mal 3:19-20. munity and world. Spiritual alertness is nec- Gods grace has appeared in Jesus who offers Theme—Prayer: The Eucharist is the local The prophet affirms that Gods care (sun of essary for recognising Gods advent. What us hope and release. Lk 2:1-16. The birth of church’s moment of deep communion with all righteousness) will continue to be revealed to ways are helpful in deepening our sensitivity Jesus in a city setting. Theme—Birth. The humanity and creation. How might these be- us in the midst of difficulty. 2 Thes 3:7-12. to Gods presence? metaphor of birth is a reminder of hope, come a more explicit focus of our Eucharist People are encouraged to continue to live com- Dec 5—Advent 2: Is 11:1-10. The prophet promise, newness and freshness. Jesus birth celebration and intercession today? mitted to the present world rather than focus envisions a new era of social communion, cos- brings the promise of these to our world. Can October 24—Ordinary Time 30 Sirach purely on the world to come. Lk 21:5-19 Je- mic harmony and deep kindness initiated we celebrate how this is happening around 35:15-17,20-22. According to the wisdom sus encourages his disciples not to be led through Gods spirit through the root of Jesse. us, and name where hope and promise are writer, God shows deference to the poor whose astray, or follow messianic pretenders who Rom 15:4-9. Paul encourages community hos- needed? prayer “pierces” the clouds. 2 Tim 4:6-8, 16- promise everything. Theme—Fidelity. In our pitality and unity as his readers await Gods Jan 2, 2011—Epiphany of Jesus: Is 60:1-6. 18. The writer affirms Gods fidelity in a time local community, many model fidelity to love coming. Mt 3:1-12. John the Baptiser pro- Gods light shines on creation and humanity. of suffering and trial. Lk 18:9-14. Jesus God God and follow Jesus even in the midst of dif- claims Jesus coming encouraging his audience This makes a difference to how our world is subverts the cultural preference for favour and ficulties. These people can be named and cel- to be open and repentant. Theme—Conversion. perceived. Eph 3:2-3.5-6. The mystery of privilege. Theme—God listens. God responds ebrated. (A little note about today’s gospel: The Baptists message announces what is es- Gods universal and hospitable love means that to our cries in times of difficulty, loneliness This is apocalyptic writing at its best, not lit- sential for us as we prepare for the birth of we share in Gods life. Mt 2:1-12. The wise and distress. God seeks to be with all who eral descriptions but theological insights into Jesus: openness to God and our world, and a follow the stars; their eyes are on the heavens, struggle. What makes us sad? What is diffi- Gods presence.) spirit of conversion. These have universal and their ear to the Scriptures and their desire on cult? What do we deeply desire? Nov 21—Christ the King: 2 Sam 5:1-3. cosmic implications (as in Isaiah). Jesus. Theme—Being Enlightened. At the core October 31—Ordinary Time 31: Wis 11: 22 David is anointed king over Israel. Col 1:12- Dec 12—Advent 3: Is 35:1-6a, 10. Gods com- of every being is the inner light of God. We

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Compass_2010-2_text.indd 46 7/09/2010 10:26:09 AM COMPASS PREPARING TO CELEBRATE THE LITURGY OF THE WORD called to act authentically from faith. Theme— – 12: 2. A song about Gods wisdom, patience, 20. This is a rich hymn celebrating Jesus cos- ing will bring cosmic and earthly renewal, and Acting in Faith. In a world of violence, the love and forgiveness for humanity. 2 Thes 1: mic, universal rule and leadership of the human liberation. The whole universe and all disciple is encouraged to retain a perspective 11 – 2: 2. The writer prays that his audience Church. Lk 23:35-43. Jesus final word be- that enlivens it will be liberated. James 5:7- and trust centred on God. Local communities will be faithful to their call, reveal God to oth- fore death is forgiveness to a criminal. Jesus 10. We patiently await Gods coming. We live abound with living examples of such contem- ers and remain patient for Gods final coming. compassion continues right to the end of his peaceably with all. Mt 11:2-11. Jesus an- porary disciples. Lk 19: 1-10. Zacchaeus’ conversion reveals life. This is the true celebration of this Feast: nounces his mission of liberation and healing. October 10—Ordinary Time 28: 2 Kings the essential attitude of the potential disciple: Jesus as King, or perhaps more relevantly as Theme—Liberation and healing. Our world 5:14-17. A Syrian (and foreign) army-officer open to change, ready for justice, and avail- Universal Authority, reveals his authority struggles and is in need of Gods healing. God obeys Gods prophet from Israel and is healed able to provide hospitality. Theme—Openness. through his forgiveness. Theme—Compas- desires our wholeness, healing and happiness. of leprosy. He seeks to offer the prophet a The second reading readies us for the final sion: Jesus shows that a true leader (in po- We celebrate Gods desire in our Sunday gift in return. 2 Tim 2:8-13. A revered early weeks of the year as we turn our thoughts to litical, civil or church life) is one who mod- Eucharist. Christian hymn about Jesus that encourages the many ways God comes into our lives. els compassion, especially to those who seem Dec 19—Advent 4: Is 7:10-14. God prom- closeness to him. Lk 17:11-19. Jesus heals Zacchaeus in today’s Gospel expresses this undeserved. Such leadership goes against the ises through the prophet that King Ahaz will those who are excluded from community life openness in action which surprises everyone. convention in which compassion is shown receive a sign of royal perpetuity. The King because of their disease. Theme—Inclusion Who in our faith or civic communities reveal only to those who deserve it. Jesus approach resists Gods promise. Rom 1:1-7. This intro- & Healing: The first reading and the Gospel a similar spirit? is non discriminatory. duction to Paul’s great letter summarises the invite a reflection on the power of healing, Nov 7—Ordinary Time 32: 2 Mac 7:1-2.9- heart of the Gospel: Jesus role with human- ultimately about inclusion in community life. 14. Jewish martyrs witness to Gods power to Liturgical Year A ity. Mt 1:18-25. The annunciation of the birth How does the local Christian community seek raise them up. 2 Thes 2:16-3:5. God is faith- of Jesus to Joseph: Jesus is named God-with- to include those who are excluded into its ful and loves us especially in adversity. Lk Nov 28—Advent 1: Is 2:1-5. God’s vision for us. Theme—Gods presence. Every Eucharist life? Who are the true healers in our commu- 20:27-38. Jesus teaches about a vision beyond Jerusalem: a place of union and justice. Rom is a celebration of Gods presence in this com- nity? the present which is a share in Gods life. 13:11-14. Paul encourages spiritual alertness munity, and through this community to the October 17—Ordinary Time 29. Ex 17:8- Theme—Gods Life: People constantly reflect in the present. Mt 24:37-44. Jesus encourages world. Many desire to experience this pres- 13. Moses prayer for victory is effective. 2 Tim on their present and commit themselves to God disciples to keep awake, spiritual alertness and ence. Examples abound, can be named and 3:14-4:2. The minister is encouraged to be even in adversity. They witness to Gods pres- sensitivity to what is now needed. Theme— celebrated. faithful to what has been taught, to Scripture, ence in their world and beyond what appears Alertness: This first Sunday of the new litur- Dec 25—Nativity: Is 9:2-7 The prophet hon- and to the task of courageous proclamation. to be. Our communities are filled with such gical year begins with encouragement to live ours a future anointed leader who will be a Lk 18:1-8. An unnamed widows persistence ordinary and faithful witnesses. sensitive to Gods presence to oneself, the com- source of authority and hope. Titus 2:11-14. gains justice and response from an elite judge. Nov 14—Ordinary Time 33: Mal 3:19-20. munity and world. Spiritual alertness is nec- Gods grace has appeared in Jesus who offers Theme—Prayer: The Eucharist is the local The prophet affirms that Gods care (sun of essary for recognising Gods advent. What us hope and release. Lk 2:1-16. The birth of church’s moment of deep communion with all righteousness) will continue to be revealed to ways are helpful in deepening our sensitivity Jesus in a city setting. Theme—Birth. The humanity and creation. How might these be- us in the midst of difficulty. 2 Thes 3:7-12. to Gods presence? metaphor of birth is a reminder of hope, come a more explicit focus of our Eucharist People are encouraged to continue to live com- Dec 5—Advent 2: Is 11:1-10. The prophet promise, newness and freshness. Jesus birth celebration and intercession today? mitted to the present world rather than focus envisions a new era of social communion, cos- brings the promise of these to our world. Can October 24—Ordinary Time 30 Sirach purely on the world to come. Lk 21:5-19 Je- mic harmony and deep kindness initiated we celebrate how this is happening around 35:15-17,20-22. According to the wisdom sus encourages his disciples not to be led through Gods spirit through the root of Jesse. us, and name where hope and promise are writer, God shows deference to the poor whose astray, or follow messianic pretenders who Rom 15:4-9. Paul encourages community hos- needed? prayer “pierces” the clouds. 2 Tim 4:6-8, 16- promise everything. Theme—Fidelity. In our pitality and unity as his readers await Gods Jan 2, 2011—Epiphany of Jesus: Is 60:1-6. 18. The writer affirms Gods fidelity in a time local community, many model fidelity to love coming. Mt 3:1-12. John the Baptiser pro- Gods light shines on creation and humanity. of suffering and trial. Lk 18:9-14. Jesus God God and follow Jesus even in the midst of dif- claims Jesus coming encouraging his audience This makes a difference to how our world is subverts the cultural preference for favour and ficulties. These people can be named and cel- to be open and repentant. Theme—Conversion. perceived. Eph 3:2-3.5-6. The mystery of privilege. Theme—God listens. God responds ebrated. (A little note about today’s gospel: The Baptists message announces what is es- Gods universal and hospitable love means that to our cries in times of difficulty, loneliness This is apocalyptic writing at its best, not lit- sential for us as we prepare for the birth of we share in Gods life. Mt 2:1-12. The wise and distress. God seeks to be with all who eral descriptions but theological insights into Jesus: openness to God and our world, and a follow the stars; their eyes are on the heavens, struggle. What makes us sad? What is diffi- Gods presence.) spirit of conversion. These have universal and their ear to the Scriptures and their desire on cult? What do we deeply desire? Nov 21—Christ the King: 2 Sam 5:1-3. cosmic implications (as in Isaiah). Jesus. Theme—Being Enlightened. At the core October 31—Ordinary Time 31: Wis 11: 22 David is anointed king over Israel. Col 1:12- Dec 12—Advent 3: Is 35:1-6a, 10. Gods com- of every being is the inner light of God. We

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affirm our search for God and the way we draw Jesus, possess the Spirit of God. We are close to God through Jesus. Epiphany is a con- called, like the Servant, to proclaim restora- tinuous feast (however unrecognised) in the tion and hope to people heart of every human being. Can we identify Jan 23—Ordinary Time 3: Is 9:1-4. A beau- its manifestation today in the hearts of those tiful poem of Gods overwhelming vision for we know? humanity: light, peace and freedom in the midst .Jan 9—Baptism of Jesus: Is 42:1-4, 6-7 God of oppression. 1 Cor 1:10-13.17-18. Paul ad- delights in the Servant, who will bring libera- dresses the problem at Corinth of division. The tion to the disconsolate. Acts 10:34-38. Peter true source of unity is Jesus, the Good News. acclaims to Cornelius Roman household that Mt 4:12-23. Jesus presence and ministry ech- Jesus is Gods baptised and anointed one. All oes the Is reading of liberation. Jesus calls his people, no matter their social or ethnic back- first community of disciples. Theme—Libera- ground, belong to God. Mt 3:13-17. Jesus is tion and Hope: The hope expressed in the vi- baptised and declared beloved.. Theme—Be- sion of Isaiah in the first reading touches our ing Beloved. In a world of turmoil, this cel- deepest desires. Mt’s Jesus expresses this as he ebration offers an opportunity for the baptised calls his first disciples. How is our local faith community to remember and celebrate its community an expression of that hope and lib- belovedness. God delights in us. This is an erty, of Isaiah’s vision?. important moment to name who God is for us, Jan 30—Ordinary Time 4: Zeph 2:3; 3:12- and we for God, especially when contrary 13. The humble are invited to seek God. They voices seem to dominate. are Gods true people. 1 Cor 1:26-31. Socie- Jan 16—Ordinary Time 2: Is 49:3, 5-6 ties rejected and foolish ones reveal the power Gods Servant is chosen from before time, of God evident in Jesus, Gods wisdom. Mt 5:1- with a mission of restoration to a broken and 12. Jesus speaks the essential qualities (Beati- dispersed people. 1 Cor 1:1-3. This is the be- tudes) at the heart of discipleship. Theme— ginning of a famous letter, in which the Humility. Humility is not about putting our- Corinthian Christians are reminded of their selves down or allowing others to walk over call to sainthood, and their relationship to us. It is the truthful realisation of who are be- God and Jesus. Jn 1:29-34. John the Baptist fore God: we are people of the earth (humilis recognises Jesus as the chosen one and pos- Latin, earth) in communion with all people and sessor of Gods Spirit. Theme—Spirit Pos- creatures. Living by such an attitude opens us sessed: Our communion with Jesus through up the power and action of God, which makes baptism and Eucharist reminds us that we, like us blessed. —Michael Trainor, School of Theology, Flinders University at the Adelaide College of Divinity.

All must listen with reverence to the readings of God’s word, for they make up an element of greatest importance in the Liturgy. Although in the readings from the Sacred Scripture God’s word addresses all people of every era and is understandable to them, nevertheless, a living commentary on the word, that is, the homily, as part of the liturgical action, fosters a fuller understanding and effectiveness of the word. —General Instruction on the Roman Missal, 29.

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