October 2005
Some of the articles from Catholic Outlook October 2005
From Bishop Manning
General News
- After the tsunami - life in Banda Aceh
- CaFE helps to build community
- Christian: both ecumenist and evangeliser
- Eternity window installed
- Healing light into a ‘world out of balance’
- Helping to heal ‘invisible’ wounds
- High praise for diocesan newspaper
- Joust about with Virginia Knight
- Managing anger
- Michael Hayes and the Year of the Eucharist
- Parish Co-ordinators - a major resource
- Pilgrims drawn to local Marian shrine
- Reconciliation, forgiveness and the sign of peace
- Vocations Director looks to the west
tian Initiation
World Mission Day - Sunday 23 October 2005
After the tsunami - life in Banda Aceh
By Dan McAloon, Catholic Outlook, October 2005.
It
was the worst natural disaster in living memory. The human tragedy of the Boxing
Day tsunami began as a magnitude 9 earthquake deep below the ocean floor, 150km
off the coast of Sumatra.
By the end of the day the death toll in 11 countries ringing the Indian Ocean would climb upwards of 250,000 people - with more than one million left homeless.
Most immediately hit were the coastal communities along Aceh Province in northern Sumatra. Within 20 minutes of the undersea eruption, small high-speed waves had collided with the shallow waters to build a wave of incredible destructive power.
Where the wave surged ashore on long stretches of coast it had reached a height of 24m (80 feet), in some areas rising to 30m (100 feet) as it pushed inland.
In Leuueng only a few hundred of the 11,000 residents would live out the hour. The town of Meulaboh, closest to the earthquake epicentre, was entombed in mountains of mud and debris.
Further north in the provincial capital of Banda Aceh, the devastation was greater still - 30,000 had perished, leaving 150,000 traumatised and homeless people to crowd into 20 refugee camps.
Fr Viany Untu MSC, a guest speaker at a recent gathering of Missionaries of the Sacred Heart in Sydney, said that as Aceh's population struggled with the terrible legacy of the tsunami, the focus was to move beyond profound grief to rebuilding shattered lives.
Fr Viany, who runs the MSC Mission Office in Indonesia, said the generous international aid programs, including donations from many Australians, had given Aceh's population much-needed food, water, shelter and medical assistance in the days following the disaster.
"Our Diocese distributed food and water to survivors, and through the NGOs there was a major clean-up of the wreckage, which gave jobs to the local people and a sense of purpose. The desalination plant donated by Australia is today providing drinking water to many people."
But the picture of Banda Aceh is irrevocably changed from the thriving city that it once was. "Banda Aceh now exists as two cities - the half that was literally washed away and the other half that was left perfectly intact," Fr Viany said
For the dispossessed people of the destroyed half of the city there are many practical problems that hinder reconstruction.
"The power of the wave erased not just homes, but in most cases evidence that they had ever been there, with the exception of an occasional concrete footing." Fr Viany said.
"There are large basins of stagnant saltwater everywhere, making it impossible for people to rebuild. The stagnant saltwater is contaminated and remains a severe health risk of waterborne disease. There are cases of cholera, dysentery, skin infections and leprosy among the survivors."
With no infrastructure such as plumbing, clean water is trucked in daily to central distribution points. Seeing this distress first hand, Fr Viany said he had authorised the MSC Mission Office to supply and install large plastic water tanks located closer to where the people were living.
To further help alleviate declining public health the MSCs had also commissioned and built three blocks of public toilets, with bathroom and washing facilities included.
Fr Viany said that more practical aid projects of this kind were required before clean water would be within easy reach of everyone. In the meantime, the dispossessed thousands of Banda Aceh live in temporary accommodation - the lucky families in small one-bedroom houses made of cheap wood; the rest crowded into barracks and tent cities.
"Most of all what I heard from the people is that they long to have ownership over their own lives again," he said. "They want to be self-sufficient again. Until that day they will continue to need our assistance."
CaFE helps to build community
By Clare Harris, Chairperson of St Joseph's Parish Council.
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There has been a happy buzz around St Joseph's Parish, Kingswood lately as more than 80 people have discovered a new way of being Church.
CaFÉ (Catholic Adult Faith Exploration) introduces baptised Catholics and genuine inquirers of the Catholic faith to the concept of small or basic Christian communities.
The CaFÉ process uses professionally prepared video talks as the catalyst for small group discussions on Catholic traditions, beliefs and culture in a non-threatening, warm and welcoming environment
At St Joseph's Parish there were two sessions a week. It's a simple, but effective formula: six to eight people sitting around a table, watching a video presentation and discussing its contents while enjoying a glass of something and a light supper.
And it's fun - the presenters, Matilda and Roger, were "star" turns. It wouldn't surprise anyone if they were given their own comedy show. Through light-hearted banter we discovered what characters we have in the parish. Through CaFE we have captured something of the enthusiasm of the early Church, "Look how those Christians love one another."
Many of those who attended were already engaged in a ministry or service in the faith community: no doubt CaFE will provide them with renewed energy.
And now that they have a taste for dialogue about faith, some participants have asked to join the four basic communities in the parish.
When we only see people at Mass we miss so much of the goodness of those people. But when we take time to spend 1½ hours in table-fellowship something very special happens to a faith community. Spread the word: CaFE really works.
Christian: both ecumenist and evangeliser
By Bishop Kevin Manning, Catholic Outlook, October 2005.
From 11-13 November 2004, the Pontifical Council for Promoting Christian Unity held a Congress at Rocca di Papa in Italy to mark the 40th Anniversary of the Solemn Proclamation of the Second Vatican Council's Decree on Ecumenism (Redintegratio).
The meeting described the missionary and ecumenical movements as "twins", which represent the Church's key goals as she strives to gather God's people together from among all the peoples of the earth.
Cardinal Walter Kasper, the Council President, summed up the conference:
"The choice made for Ecumenism, by the Second Vatican Council, 40 years ago is irreversible, its decisions apply both to today and to the future because it conforms to the will of Jesus Christ and to the wishes of the Second Vatican Council.
"It corresponds to the signs of the times, with evangelisation and with the new evangelisation to which today, we are called. Ecumenism has already borne much fruit in the life of the Church and its successes oblige us to forge ahead and persevere in ecumenical commitment."
Highlights
The Cardinal highlighted some of the changes that have taken place:
- Ecumenical receptivity and awareness within the Church have increased, as have expectations and, sometimes, impatience. Pope John Paul II championed the ecumenical commitment and promoted it with encouraging words and convincing actions.
- By way of dialogue at international, national and local level the misunderstandings and prejudices have been eliminated, past differences overcome, joint gatherings in the faith have been deepened and enriched and many friendships made.
- In most situations in the Church, co-existence and ecumenical collaboration are part of the daily ecclesial life in parishes and dioceses - ecumenism is an integral and normal part of the Church's life.
- The Church is especially grateful for ecumenical prayer groups and spiritual networks between monasteries, convents, communities and movements, and spiritual ecumenism is growing.
Lowlights
However, the ecumenical story is not one of total success and there are areas of
concern:
- Longstanding prejudices persist, memories of the past weigh heavily on the present, and prevent a common future. Laziness, narrowness, withdrawal into self on the part of churches and ecclesial communities is to be regretted. At the same time ecumenism is prey to superficial activism, or is nothing more than a matter of purely formal relations of courtesy, diplomacy, or even bureaucracy.
- The image of ecumenism as understood by the Church is sometimes distorted by misunderstandings and abuses, which are unhelpful, provoke contrary reactions and are counterproductive. Only an ecumenism based on the teaching and discipline of the Church has a future.
- And, there are new challenges: eg, distorted interpretations that give little importance to the question of truth. On the other hand, there is the aggressive fundamentalism of sects, both old and new, with which, in most cases, it is impossible to establish a respectful dialogue.
- Some ecclesial communities reveal a sort of doctrinal and, especially, an ethical liberalism that creates further dissent, either within these communities themselves or between them and the Catholic Church. It is these so-called progressive trends that threaten ecumenical progress. True ecumenism is an ecumenism in charity and in truth.
Major obstacles
The good results achieved so far, together with new challenges, demand that
understanding of the ecumenical movement's future be clarified in agreement.
A deeper, shared reflection on the foundations of ecumenism is essential: the common Baptism and baptismal faith; the profession of the Trinitarian God and of Jesus Christ as the one Savior and Redeemer, together with the commitment to live in accordance with God's commandments and the spirit of the Gospels. Vagueness does not suffice.
Ecumenical formation in what unites and what still divides must be encouraged. Ignorance and indifference to one's own faith and the faith of others are obstacles that impede true ecumenism.
The goal of ecumenical activities must be clarified: full communion in the faith, in the sacraments and in the apostolic ministry. This communion must not be confused with uniformity, it leaves room for a legitimate diversity in expression, spirituality, rite, theology, inculturation, etc.
And, ecumenism is not a name in itself but is linked to evangelisation. Both the missionary and ecumenical movements are, as it were, twins and together represent the historical dynamism of the Church through which God, fulfilling His salvific design gathers His people from among the peoples of the earth. The ecumenical journey fits into this eschatological dynamic and is nourished by a hope that cannot disappoint.
In the ultimate analysis the ecumenical process is an adventure of the Holy Spirit and a spiritual process. Spiritual ecumenism is thus the very heart of ecumenism: ie, conversion and renewal, holiness and life in accordance with the Gospels, as well as private and community prayers. No right-thinking Catholic can afford to disregard these.
Eternity window installed
By Bishop Kevin Manning, Catholic Outlook, October 2005.
 Photograph: Hamilton Lund. |
In late August this year, the new Eternity window was installed above the entrance to the restored St Patrick's Cathedral, Parramatta.
This keystone window completes the series of 78 windows that adorn the Blessed Sacrament Chapel and which raise the human mind to higher things while, at the same time, engendering an atmosphere of quiet reverence.
The windows were designed by internationally recognised Melbourne and Adelaide glass artist Klaus Zimmer. They were fabricated in Germany by the specialist craftsmen of Derix Glastudio in Taunustein-Wehen.
When spot-lit, the Eternity window dominates the forecourt of the Cathedral and is described as commanding and strong, gloriously alive, radiating light from within and conveying the message:
"For thine is
the kingdom
and the power
and the glory,
forever and ever"
The Eternity window is designed to be enjoyed by people of all ages, in particular, the young at heart, for it exudes a joyous mood that appeals to the senses and fosters a sense of wellbeing.
Like its 77 companions, the Eternity window is highly symbolic and we eagerly await the artist's explanatory booklet.
The Eternity window is unique and one can sense a Divine presence, exuding an air of benevolence, of golden promise, allowing the viewer to peep into another dimension, into cosmic space and eternity.
Next to the Eternity window in the narthex, are the Peace windows, which glow in blue hues and golden stains with white cotton wool-like spots floating through them. They were conceived as a complementary pair to match and to harmonise with the Eternity Window.
Healing light into a 'world out of balance'
By Dan McAloon, Catholic Outlook, October 2005.
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The 2005 Catholic Social Justice Sunday Statement, Jesus, Light for the World - Living the Gospel Today, launched in Sydney on Wednesday 14 September, urges all Australians to look beyond the darkness of empty materialism and seek a purposeful life that spreads the light of Christ into the world.
The statement by the Australian Catholic Bishops' Conference draws on Gospel accounts of Jesus' healing ministry on earth to illustrate contemporary justice issues such as the needless waste of $5 billion of food bought by Australian households last year and thrown away as rubbish.
In a "world out of balance" no one remarks on such excesses, even though elsewhere "a billion people struggle to survive on less than a dollar a day."
The "disease of affluence" that afflicts Australians today goes far beyond basic needs for "food, shelter, health and education", reads the statement.
But the pursuit of a lifestyle for its own sake bought on credit cards "is not bringing us comfort, peace of mind or freedom from anxiety." Rather, it is attended by corrosive side-effects - "depression, anxiety, and prescription drugs".
"(This) sickness is pervasive and we are all its victims," warns the statement. "The question for us as Christians is whether we are to be found among the patients, or with the healers and carers. "
Launching the statement at Mary MacKillop Place, Mr Phil Glendenning, Director of the Edmund Rice Centre, commended the Australian Catholic Bishops' Conference for delivering a document "that shows it is possible to live on this planet as a human being."
The clarity of the text, he said, was a challenge to those injustices that many of our political leaders still choose to ignore, including "the unfinished business of Australia's first and newest peoples" - Aborigines and refugees.
"The first and last people provide us with access to the light. When we carry the light we are in a position to receive it," he said.
In her response to the release of the statement, Sr Patty Fawkner, SGS, Director of the Uniya Jesuit Social Justice Centre, urged parish justice groups to discuss the text and its implications for their lives.
Politicians, she said, sometimes dismissed the weight of Catholic concerns for such issues as the environment and society's marginalised people by claiming these positions were "the opinions of individuals" and not of the collective Church. "This statement proves that is not true," Sr Patty said.
Helping to heal 'invisible' wounds
By Dan McAloon, Catholic Outlook, October 2005.
When someone injures us emotionally the pain that we feel can be as agonising as a physical injury. But unlike the flesh wound that heals with time emotional pains left untreated stay with us, sometimes for life.
The emotional injuries caused through past wrongs can rob us of vitality and joy in our lives, spinning us into a cycle of depression and anger, according to Bernadette Devine, the Co-ordinator of Counselling at Centacare Parramatta.
"A person carrying anger, bitterness, resentment or hurt wants to move past it - but often they're stuck," she said. "They get sick of carrying these feelings around. Their friends say, 'Oh, get over it', but in many cases they don't know how to do that.
To help people move beyond such negative emotions to a place where self-worth, justice and forgiveness is possible, Bernadette is co-ordinating a forthcoming course titled "Healing Past Hurts".
The nine-week course at Centacare's Blacktown office will take participants through a learning component based on a clinical model.
The American Psychological Association (APA) has shown interest in the model. The authors' text was published by APA press, demonstrating that secular psychology is interested in forgiveness as a therapeutic tool for healing.
The aim is to foster healthy self-evaluation and awareness that empowers an individual to reconcile themselves with past injustices; equipping them with the skills that they will need to emotionally grow into a healthier, happier person.
Bernadette said the group dynamic of "Healing Past Hurts" would encourage participants to share and empathise with others in a confidential, caring environment.
What she hopes people can take away is "a set of cognitive skills that can liberate them from 'the invisible wounds' that are afflicting them".
The nine-week course runs on Fridays from 14 October to 9 December from 10am to 12.30pm. The cost is $10 per session but this fee can be reduced for anyone experiencing financial difficulties. Inquiries contact Bernadette tel (02) 9630 7788.
High praise for our diocesan newspaper
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At last month's annual conference of the Australasian Catholic Press Assoc (ACPA) held in Melbourne Catholic Outlook received several accolades.
Archbishop Frank Little presented the ACPA Awards at a dinner on Thursday 8 September where Catholic Outlook was Highly Commended in three categories:
- Best Newspaper Design & Layout.
- Best Original Photograph for Hamilton Lund's photograph of Bishop Manning and newly ordained Fr Bob Sheridan.
- Best Social Justice Coverage for an article by Bishop Manning entitled "Your Vote is Important".
ACPA's top awards - the Bishop Phillip Kennedy Memorial Prizes - were won by Adelaide's The Southern Cross Monthly (Newspapers) and the Kimberley Community Profile (Magazines).
It would not be possible to produce Catholic Outlook each month without the support of Bishop Kevin Manning, clergy and parishioners, CEO and schools, Chancery and parish staff, diocesan ministries, religious congregations and Church agencies.
A vote of thanks also goes to designers Chris Murray and Annette Loughlin-Smith, photographer Hamilton Lund, and journalist Dan McAloon.
Catholic Outlook is the community newspaper for the Diocese of Parramatta. The editorial focus is on stories about Catholics in the Diocese who are living the gospel - putting faith into practice.
Joust about
with Virginia Knight
Gone today, found tomorrow
Illustration: Kevin SooKee.
We have a problem. Apparently "lifeless" objects around our house keep disappearing. Strangely, it is usually most rife during the early hours of the morning as we attempt to get out the door to school or work.
Originally, everyone was ready to accept the popular "Mum Where Did You Put Theory" before it was rather eloquently quashed by yours truly. Then, after the usual round of threats and insinuations had been exhausted, a healthy family discussion revealed that all the inhabitants of our home had their own theory to put forward.
William, a prospective young film-maker opted for the "Substitutionary Locomotion Theory" as depicted in an old Disney film. He became quite animated about the notion of normal household objects being able to move about of their own free will. And, he enthused, with today's technology how great the special effects could be if someone began planning a remake!
Muttering something about setting up a hidden camera, he wandered off only to reappear with an alternative theory after an energetic searching session. Unable to locate his equipment, it was obviously the work of nefarious persons and he was now leaning towards a thriller based upon a "Conspiracy Theory" instead.
Ashley, lost deep in the pages of his third novel that morning, emerged briefly to comment prosaically that both theories were unsubstantiated, the first being a scientific impossibility and further, that we were all suffering from a clear-cut case of "Persecution Complex", caused by the individual in question allowing their imagination to run riot.
His recommendation was devoting less time to the search and embracing a more relaxed and sedentary approach to life, like the one he was currently perfecting. Given time, the object in question was bound to turn up, which reminds him if anyone has seen his copy of Xanadu, Utopia & Eden he would be grateful for its return.
Hubby Dearest (HD) blames the aliens. Obsessed with science fiction he insists on adhering to his "Alien Appropriation Theory", despite the skeptics. Who am I to question why a Martian would take only one of my earrings and leave the other neatly laid out on the night-stand. "Well look at it," HD hypothesised. "He probably only has one ear!"
And I was grateful for his grudgingly token and somewhat short contribution to my protracted search. Indeed, I took time out from demolishing my bedroom to support his theory and help him to fulfil his dream of "making contact" by penning an invitation, which I thoughtfully pinned to his pyjama shirt as he snored away in bed. Caring, intelligent specimen. Worthy of long and intensive study.
Rebecca gravitates towards the "Black Hole Theory", which apparently hovers just above the knickknack table in our hall. Unfortunately any random object left on, or in the near vicinity of, this table is sucked into a swirling vortex, far beyond the reach of mortal man.
What it gets up to in that lost world is anyone's guess. Perhaps it makes brief stopovers in other people's homes. Which explains that extra jumper no one seems to own.
However, once there it becomes part of a "Tag Team", only reappearing days after needed, too late to be of any immediate use, to watch resignedly as one of its brethren is sucked deep into the vortex in its place.
I have to admit the theory has merit, and I suppose if you can support the idea of losing one thing to find another it is a calm and rational way of dealing with temporary loss. Perhaps she found it in the pages of Ashley's book.
Naturally, after years devoted to methodical, largely successful detective work, tracking down errant items and restoring them to their whining, distracted owners I have developed my own theories.
My favourite is the "Spur of the Moment Theory". Many household objects, obviously bored with their existence and just not cut out for the life they were intended to lead, develop the habit of disappearing at will.
Don't be fooled by their innocent appearance. They possess mysterious powers of camouflage or transformation that defy location even when the owner was sure they left it Right here and who could have moved it.
Of course, keys are the most repeat performers. I believe they really enjoy the spectacle of human frustration and, as a consequence, are actually addicted to vanishing. Naturally, this situation cannot continue and I mean to go out and get them professional help. Just as soon as I can find them!
Managing anger
Catholic Outlook, October 2005.
 Sr Theresa Foley RSM. |
In the course of her work with the Ministry to Solo Parents and Their Families, Diocese of Parramatta, Sr Theresa Foley RSM provides programs for sole parents through the Society of St Vincent de Paul.
This has included a daytime Recovery Program and, since 2003, Anger Management Workshops at St Vincent de Paul, Rutherglen.
After the recent move from Rutherglen to the Caroline Chisholm Centre at Holy Family Parish in Emerton, the Society asked Sr Theresa to continue the Anger Management workshops.
Anger is a powerful and complex emotion. Like all emotions it can be positive or negative, good or bad, constructive or destructive, depending on what you do with it.
Healthy anger, used appropriately, has resulted in great positive change throughout the history of civilisation, notably in the development of human rights.
If you ask people why they get angry, the main reason will be feelings of being wronged, threatened or frustrated; a sense that our personal worth, our essential needs or our basic convictions have been ignored or attacked.
It is important for us to identify and find positive expression for our feelings of anger. Such feelings grow more troublesome the longer they remain hidden and we will have difficulty maintaining satisfactory relationships in family, work and society.
We need to recognise that the way we handle anger is the result of a choice, whether conscious or unconscious.
There are generally five ways we choose to handle anger. We can suppress anger, be openly aggressive, be passive aggressive, we can be assertive in a given situation.
Sometimes we will choose
to accept that we are angry over a given circumstance or life situation
that we cannot change and choose to grow through our angry feelings to
acceptance of the fact that bad things happen. (It is never appropriate to
accept violence or abuse.)
Understanding how our patterns of anger have developed can give us a better insight into why we react as we do now. It is useful to look at how we learnt to deal with anger as children in our families.
Whatever pattern we adopted for expressing anger was further refined by our experience as adults and then reinforced by habit. If we were taught that anger is bad, crying is only for babies, keeping one's "cool" is a must, to be "good" you must always turn the other cheek and so on, we will have become adept at denying, suppressing, or disguising our anger. This can cause serious problems with honest relationships as adults.
Anger can be turned in on ourselves or directed onto our families, the boss, the society we live in. Addictions and violence can become patterns that require professional counseling and support.
Once we see the relationship between the patterns we grew up with and our present behavior, it can be easier to make positive changes in our lives.
It is important for us all to understand anger, to accept it as part of being human, and learn to express it appropriately and in a positive way.
A Mini Seminar on Communicating Non-violently will be held on Friday 4 November from 7.30-9.30pm at the Diocesan Assembly Centre, cnr Flushcombe Rd and Marion St, Blacktown.
The focus will be on Communicating Non-violently and Making Relationships Safe, Coming to Terms with Violence. For information phone the Ministry to Solo Parents on (02) 9890 2968.
An evening Anger Management Workshop is also offered at the Diocesan Assembly Centre. For information phone (02) 9890 2968.
Michael Hayes and the Year of the Eucharist
By Vivienne Keely CHF, Catholic Outlook, October 2005.
As the Year of the Eucharist draws to its close, it is timely to remember one of the early convicts, Michael Hayes, who for many years agitated to have Priests sent to NSW to minister to the Catholics of the colony.
Hayes was from County Wexford and was transported for having administered the United Irishman's oath in the Rebellion of 1798. He arrived in Sydney in 1800, on the Friendship, with Fr James Dixon.
First accountant
A man of diverse talents, Hayes has been accorded the title of the first
accountant in Australia in the Guinness Book of Australian Firsts. In
1803, after his conditional pardon, he had advertised in the Sydney
Gazette for work as an accomptant, nominating the brewing and
malting businesses as suitable employment. 1 He obtained work
from the explorers and traders, Bishop and Bass, and their associate
Thomas Jamison.
Unfortunately, Michael decided to go in for a little distilling himself! His operations were discovered in one of the periodic crackdowns on illegal distilling and he was sent to Norfolk Island in 1805. There he met Elizabeth Huffnell, whose parents, never married, had arrived on the First Fleet. Michael was 35 in 1805, and Elizabeth 17.
No Priests
Their first child was born on Norfolk Island. In 1812, and back in Sydney,
Michael gives the baptismal status of his four children. Mary, Richard and
Patrick had been baptised but "the youngest, Elizabeth is not, for
want of a priest".
Since the departure of Fr Harold and Fr Dixon, there had been no Priest in the colony. In letters to his family, Hayes remarked on the number of missionaries from the London Missionary Society active in Sydney, noting that there was no Catholic priest and that the Catholics were "at a great loss with no pastor". 2
One historian remarked that Hayes "positively bombarded his relatives with letters asking for a priest or two."3 In particular, Michael enlisted the help of his priest-brother, Richard, in petitioning the Holy See to send priests.
His letter to the Congregation of the Propagation of the Faith, dated 28 August 1816, refers to the "deplorable state of the Catholics" in NSW. A year later, Pat Hayes, another brother living in Dublin, informed Richard that he had just received a "letter from Mickey, crying out for some Roman Catholic priests to be sent to New South Wales where there are 6000 Roman Catholics".
Having lived in the colony for so long, Hayes knew the kind of priest who would make an impact on colonial society: eloquent men of learning, who could give a good sermon, "tho' insignificant this place may be looked on, it would require clergymen of great learning and good address, and to be persevering in their function; to be noticed by the government or principal men here, they would require these qualities".
Hayes was insistent on one point: that no priest would come without the required permission from the Government. It was on this point that he differed sharply from his brother, Richard, who, once he had secured the services of Jeremiah O'Flynn, would not allow any mention of his status as a priest, nor his intention to minister in the colony to be broadcast prior to his departure. Hindsight shows which of the brothers was right
Fr Jeremiah O'Flynn
As many readers would know, Fr O'Flynn, arrived in Sydney in November 1817
without any government sanction. He did not keep the promises he had made
to Governor Macquarie to leave on the ship on which he had come, the Duke
of Wellington, and not to practice as a priest while waiting to embark. He
was deported in 1818.
It must be remembered that, although Michael had constantly requested his brothers to press for the sending of a priest to the colony, he had no part in choosing O'Flynn. That was entirely Richard's doing.
Although Hayes disapproved of the strategy of sending a priest without proper authorisation, he was among those who helped O'Flynn to avoid sailing on the Duke of Wellington, "we secreted him in the woods about ten days until the ship's departure".
Hayes's assessment of O'Flynn's sojourn was that it would require the intervention of the Bishops of Ireland and England to arrange for a Catholic mission in NSW.
Leading layman
Hayes continued to play an important role in Catholic affairs. His name
headed the petition to Commissioner Bigge in 1820, pressing the rights of
Catholics. He was on the committee for the selection of the site of St
Mary's Cathedral, a project of which he was enormously proud, even though
"our funds are weak".
Michael's business affairs never recovered from the long depression that beset the colony from 1812. He could not trade out of trouble and was in prison for debt in 1823. He died in tragic and uncertain circumstances in 1825, being found drowned off the Market Wharf.
His place as a Catholic layman, who showed great determination and persistence in trying to secure for Catholics that which ought to have been theirs by right, is assured and worthy of remembrance.
"ar dheis Dé go raibh a anam" (may his soul be at God's right hand).
Footnotes:
1. Sydney Gazette, 28 August, 11 September and 9 October 1803; for
term accomptant see discussion in R. Craig, Ciarán Ó hÓgartaigh and
Margaret Ó hÓgartaigh in Clowns of no Account? Reflections on the
Involvement of Four Irishmen in the Commercial Life of the New South Wales
Colony, 1788-1818, paper submitted to the 3rd Accounting History
International Conference, Siena, September 2003.
2. The letters of Michael Hayes to his family in Ireland are reproduced in
Cathaldus Giblin, Letters from Sydney of a '98 Deportee in The
Past: Organ of the Ui Céinnsealaigh Historical Society, 6, 1950, 44-103,
3. James Waldersee, Catholic Society in New South Wales 1788-1860,
Sydney University Press, 1974, 188.
Parish Co-ordinators - a major resource
By Paul Worthington,
CCD Director.
Published in Catholic Outlook, October 2005
 A gathering of Parish Co-ordinators in the Holroyd/Parramatta Region. |
Throughout the Diocese of Parramatta 48 parishes have a Parish Co-ordinator for Special Religious Education (SRE).
These people, who have been appointed by their Parish Priest, inspire, support and direct the SRE teams of teachers and teacher aides in the State schools within their parish. The huge majority of Parish Co-ordinators are volunteers.
The Parish Co-ordinator is the centre of an effective network of people and are supported not just by the Parish Priest, but also by a Regional Co-ordinator (who works and supports up to 10 parishes) and by the CCD Office in Parramatta.
The communication lines of local parish, regional support and diocesan support go in both directions.
In recent years the support of the Regional Co-ordinators and the CCD office to this important parish position has been paramount due to the introduction of Child Protection, Privacy and Occupational, Health and Safety regulations. The teaching skills of Parish Co-ordinators are also supported through a range of Accreditation Courses.
An effective network is crucial for the continued growth of this important ministry. Regular meetings of regional Parish Co-ordinators have been taking place for a number of years.
At these meetings the Parish Co-ordinators, with their Regional CCD personnel, meet to share new ideas and initiatives, discuss problems and identify emerging issues for their local areas.
Each year, the 48 Parish Co-ordinators come together at least once to look at a broader vision of the CCD ministry, establish a forum for discussion on issues and to use the sessions as a form of professional development.
The Diocese of Parramatta is fortunate to have the dedicated work of these wonderful Parish Co-ordinators. As Christian leaders they are an excellent example of parish in action.
Secondary schools
The SRE ministry takes in Government Primary schools, Special schools and
Secondary schools.
Across the Diocese there are many forms of SRE in Secondary schools. In some schools classes are held weekly, in others once a term, some may have a number of sessions per year and others have no SRE classes at all across many Christian denominations and faiths.
Some secondary schools are willing to open up to SRE but this requires a commitment from the parish plus a similar commitment from the denominations and faiths of the students represented. In some schools ecumenical sessions have been successfully maintained.
Across our Diocese there are 57 State Secondary schools and approximately 37% of all Catholic students attend these schools. Our SRE teachers and a conglomeration of ecumenical teachers provide SRE to approximately 47% of that number.
While there is a huge shortfall in this equation, I wish to acknowledge, the sterling work of our SREs. Their sense of commitment, their willingness to share the faith and their gifts are a wonderful example.
Congratulations to our parish personnel who undertake this special work on behalf of the local eucharistic community.
Pilgrims drawn to local Marian shrine
By Vivienne Keely CHF, Catholic Outlook, October 2005.
 At Mt Schoenstatt this year there were 980 Pilgrim Mother Shrines symbolising the commitment of many people to the apostolate. |
One of the best-kept secrets of the Diocese of Parramatta is the existence of the Marian Shrine at Mt Schoenstatt in Mulgoa where, once a year, up to 2,000 people gather to recommit themselves to the Pilgrim Mother of God.
This beautiful Marian devotion was initiated by Fr Joseph Kentenich, a pioneer and path-finder of a new Christian way of life. Fr Kentenich has a three-fold message.
Firstly, faith in Divine Providence, ie, a practical, practised and lived faith in Divine Providence, and a conviction, above all, that God is present and active in all that lives, particularly in the lives of human beings, and all the things, events, encounters, dispensations and directives through which God guides our lives.
Fr Kentenich's second message embraces the need for a "covenant of love" with Mary the Mother of Christ and the Mother of Christians.
His third message is the message of faith in the mission where the Christian is essentially an ambassador, one sent by the Father, gripped by a constant, vital missionary consciousness, which leads to his becoming totally and radically gripped by the mission.
John Pozzobon
One such ambassador was a Brazilian family man, John Pozzobon, the father
of seven children, who was actively involved in the local preparations for
the proclamation of the Doctrine of the Assumption of the Blessed Virgin
Mary in 1950.
He took on the task of taking the image of the Mother Thrice Admirable of Schoenstatt to a different home each night to help people prepare for 1 November, the day of the proclamation.
Following the proclamation of the Assumption, John continued his work of visiting families to inquire about their material needs, praying with them, sharing the faith in a simple catechesis. Mary did her part by leading people back to the practice of faith, to love for Jesus in the Blessed Sacrament.
Travelling shrines
By 1959, the demand for having the image of Mary was so great that it
inspired the idea of having small shrines with the picture of Mary of
Schoenstatt travel to the families.
Circles of 30 families were organised and each family received the image one day in the month, passing it on to the next family. In this way the Apostolate spread rapidly and the Blessed Mother was able to be more effective from her little "Pilgrim Mother Shrines".
The first Pilgrim Mother Shrine arrived in Australia in 1985. Since then the apostolate has grown and is present in almost every State. The Mulgoa shrine is the first exact replica of the original shrine in Germany. It was completed in 1968, and blessed by Cardinal Gilroy on 19 May 1968. Approximately 40,000 pilgrims visit the shrine each year.
2005 celebrations
This year is the first year that the Eucharistic Procession was held
following Mass at the shrine. The procession wound its way from the bottom
of the valley back to the shrine, stopping along the way at altars, which
had been prepared by various migrant groups representing some of the many
churches, cultures and languages in the Pilgrim Mother apostolate.
At each of these altars a hymn was sung to Christ and readings taken from Ecclesia de Eucharistia, the Encyclical Letter of Pope John Paul II, or reflections from Fr Kentenich.
These readings focused on aspects of the Eucharist: Adoration, Atonement, Thanksgiving and Petition. After each reading there was a prayer followed by a blessing and a hymn to Our Lady.
During the procession to each altar, a decade of the Rosary was said, each one in a different language. The Blessed Sacrament was carried under a canopy borne by the various groups of the Schoenstatt movement.
It was a wonderful atmosphere of joy and unity and a truly fitting way to end the pilgrimage to the shrine of the Mother Thrice Admirable, Queen and Victoress of Schoenstatt.
The depth and devotion of the people was shown in such a way that Bishop Kevin Manning agreed that this should be an annual eucharistic procession.
Reconciliation, forgiveness and the sign of peace
By Ray Reid,
Director, Centacare Parramatta.
Published in Catholic Outlook, October 2005.
Reconciliation and forgiveness are not exactly the same.
It takes two persons to reconcile, just one to forgive. We can forgive someone without that forgiveness being received, accepted or even known about by the one we forgive.
However, we cannot reconcile with someone without that person renewing our relationship. We may need to mutually forgive. If there has only been one at fault, then that one must seek forgiveness and have the other actually forgive before reconciliation is possible
Peace and forgiveness
In the preparation for our receiving of Jesus in Holy Communion, we, in
the Our Father, ask for forgiveness.
| Forgive us our trespasses as we forgive those who trespass against us. |
The Catechism of the Catholic Church says "This petition is astonishing" (par 2838).
The words of the Our Father ask that we be forgiven in the same measure that we forgive others. We cannot ask for more because God cannot give us more.
Our hearts are closed to God's love and forgiveness in the same measure as our hearts are closed to those we have not fully forgiven.
To truly forgive, we must resolve not to let the memory of painful events affect our fundamental attitude to the ones who have hurt us.
It may take us some time to get all of the hurt out of our systems. But we are resolved to try. We are right to protect ourselves if the other person is still trying to hurt us. But we will try to care for that person and not return the hurt.
The sign of peace
At the sign of peace we wish peace to those present with us at the
particular Eucharist.
This peace is quietness and stillness, resting joyfully in the loving arms of God and awaiting the fullness of joy in the community of heaven. It is a peace that comes with full personal reconciliation with God and each other.
But this physical sign to those physically near us is also a sign of our wishing peace to all those who have hurt us, whether they are with us at the particular Eucharist or not.
To wish another person, present or not, peace at the sign of peace is to say to them: "I make my pledge to you that your peace will not be disturbed by me. You can feel safe in relationship with me. If we have hurt each other, I am open to reconciliation with you."
The sign of peace is not trivial. It is a pledge of acting in ways that will contribute to the peace of others.
It is a pledge of fidelity and, if necessary, an act of forgiveness and an offer to work towards reconciliation, if some disharmony has come into our relationships.
It is an awareness of all this that gives a deeper meaning to the Lamb of God prayer in which twice we ask for mercy and once for peace.
And it gives deeper meaning to the recognition that we are unworthy to receive Jesus in communion but that we can be healed by His saving presence.
Vocations Director looks to the west
By Dan McAloon, Catholic Outlook, October 2005.
Priests opting from the seminary to be a part of new, growing parishes in the Diocese of Parramatta is a trend that Vocations Director, Fr Paul Roberts, 43, said goes to the heart of his own priestly ministry.
Although he grew up in Sydney's northern suburbs, "in Sea Eagles country", Fr Paul said it was his time as a teacher at Gilroy College, Castle Hill, which opened his eyes to the possibility of a vocation to the priesthood. Being a part of a new dynamic at the city's edge was also an incentive.
"The proportion of younger people here is amongst the highest in Australia," he said. "A key impetus towards priesthood for me came through my students. It was a great privilege to become involved in their lives and the lives of their families, and priesthood seemed a very natural extension to what I was doing pastorally."
Since his ordination in 1993, Fr Paul said he had kept up with many of his former students. "A lot have kept in touch all these years. They were quite an inspiration to me in deciding to be a Priest.
"Afterwards, going into the seminary I was consciously choosing the Diocese of Parramatta due to its population expansion. I wanted to be part of a vibrant and creative future based around family life."
At Corpus Christi Parish, Cranebrook, Fr Paul said he has found the ministry he had been searching for. Baptisms are a frequent occurrence in the life of the parish. "We have a local custom that our people never tire of. The newborn is presented to every generation so they can make the sign of the cross on the baby's head. It's a wonderful welcome for the child into the life of Christ."
He said two of his former fellow seminarians - classmate Fr Kevin Lee, now Parish Priest at Glenmore Park, and Fr Paul Venticinque, ordained a year ahead of him, and now Parish Priest at Glenwood-Stanhope Gardens, also pursued their priestly studies because they wanted to be in young, growing areas of Church.
"We are all Parish Priests in the Diocese's three newest parishes. So, we feel really gifted in this. I know I always have a sense of always being asked to grow more and more as a Priest and as a man."
Fr Paul believes that any man who is discerning he has a vocation to the priesthood should consider living in the Diocese of Parramatta. "There's no doubting the need for active, enthusiastic, loving and faith-filled men to join the brotherhood of the Priesthood here."
As Vocations Director, Fr Paul said he is always available to talk with any candidates considering priestly life. "I can only hope to walk a little of the journey with others who've got a dream of bringing the Gospel alive in this place. I can help them to discern how they might shape their dream." Fr Paul can be contacted on tel (02) 4730 1249, parravoc@bigpond.net.au
Vocations committee
Bishop Kevin Manning has appointed a Vocations Committee for the Diocese
of Parramatta.
Fr Paul Roberts - Vocations Director.
Fr Walter Fogarty - Formation Director.
Committee members: Fr Paul Marshall, Fr Peter Blayney, Fr Warren Edwards,
Fr Chris de Souza, Fr Gerry Iverson, Fr Laurie Mooney OSA, Sr Maria
Bongiorno IBVM.
Living liturgy
By Julie Kelly,
Diocesan Officer for Liturgical Formation.
Catholic Outlook, October 2005.
Mary kept all these things, pondering them in her heart (Lk 2:19)
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For more than seven centuries, millions of Catholics have found the Rosary to be a powerful way of meditating. It is, however, probably the most misunderstood private devotion.
The Rosary is an important tool that can bring us into a more profound meditation and understanding of the life of Christ, which is what Mary did when she "pondered them in her heart".
The Rosary is a prayer focused primarily on the greatest mysteries in the life, death and resurrection of Christ. Eighteen of the 20 mysteries are dedicated to the life of Jesus while the last two serve to foreshadow the glory that is waiting for all the faithful. The main episodes of the life of Christ pass before our minds in all their richness and majesty.
The Rosary is a prayer that finds its foundation in Sacred Scripture. The prayers themselves are essentially taken directly from Scripture - the Our Father (Mt 6:9-13; Lk 11:1-4) and the Hail Mary (Lk1:28; Lk 1:42).
Each set of five decades focuses on one aspect of Jesus' life and work.
The Incarnation is the focus of the first set, called the five Joyful
Mysteries; the public life of Jesus of the second set, called the five
Mysteries of
Light; the passion of the third set, called the five Sorrowful Mysteries;
and the glorification of Jesus and his Mother of the fourth set, called
the five Glorious Mysteries.
The Rosary is both vocal and meditative. Our lips rhythmically recite the prayers as our fingers move through the beads. As the prayers are familiar our minds are freed to contemplate the wondrous mysteries of Christ, probing the depths that can never be exhausted of meaning. Without this contemplation, the words become a mechanical, empty repetition.
Through the gentle repetition of the prayers of the Rosary, we have an opportunity to come to a deeper appreciation and love for the Gospel. The Rosary has a way of recalling to mind the central mysteries of the faith, allowing us to penetrate deeply into the meaning, truths and implications contained in those mysteries. In this way we are lead to celebrate those mysteries together more fully in the Sunday Eucharist.
As Mary reflected, so too can we ponder the mysteries of salvation in our hearts with the help of the Rosary. Celebrate the memorial of Our Lady of the Rosary on 7 October.
RCIA NEWS
with Julie Kelly, RCIA Co-ordinator, Catholic Outlook, October 2005.
'Why have you come?'
I was a welcome guest at a parish celebration recently when a not-so-young man was formally welcomed into the Church community for the first time.
The Rite of Acceptance (for those who have not been Baptised) brings the period of Inquiry to a close and the Rite makes it obvious that there is a two-way ministry operating - one of service and one of commitment taking place between the community and the candidate.
As this gentleman was welcomed at the door by members of the community the Priest asked a simple but profound question: "Why have you come?"
What do any of us ask of the Church? His short answer was an inadequate shorthand for the long journey that brought him to this community. How does one give a simple answer to a world of experience and desire?
As they processed down the long aisle, I was reminded of the long journey of discovery entered into by the team with this gentleman.
Only through a process of story telling and listening, of sharing experiences and of discernment could he have come up with these few words that held a world of meaning.
Only by being willing to be challenged and accept the answer that is not always palatable can any of us move forward. This journey begins weeks, months, even years earlier in all our lives.
Fortunate are the people who come to this parish. This candidate felt that he could confidently put his trust in those who walked with him and answer the questions faithfully. Sheets of paper with questions and answers were not necessary.
After the signing with the cross he was able, with both hands to accept this cross with humility and enter the next formal stage - the Catechumenate.
Second edition of diocesan policy
Catholic Outlook, October 2005.
In February 1999, Bishop Kevin Manning issued the Diocesan Policy for Sacraments of Initiation for Children in the Diocese of Parramatta.
Towards the end of 2002, the Sacraments of Initiation Advisory Committee decided to undertake a review of that policy in light of the pastoral experience of those most intimately involved in its implementation.
Consequently, a process of consultation that lasted for more than a year was embarked upon. Priests of the Diocese, parish sacramental co-ordinators and team members as well as parents were invited to give feedback. The resulting data was then used to shape the modifications that appear in the second edition of the policy.
Along with the textual modifications, the design of the policy was also updated, with the new format allowing the policy to be placed into the folder along with the Diocesan Preparation Resource for Sacraments of Initiation. Since these two documents complement one another, this arrangement is very fitting as well as very practical.
Copies of this second edition of the policy will be distributed on 6 October after the annual Mass at 7.30pm for sacramental co-ordinators and teams. The Mass will be celebrated at St Patrick's Cathedral and will be followed by supper and a presentation in the cathedral hall.