PERTH, WA: February 16,1989
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Holohan heads council
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Father Gerard Holohan ( left) has been elected chairman of the Council of Priests I Fathers Brian O'Loughlin, Pat Bishop Si (vice chairman), John Orzanski (secretary) for a second two-year term. Other members of the new executive are from left: I and Peter Whiteley. The management skills needed by priests to cope with increasing pressures of parish administration will be one of the topics to be studied by the incoming council of priests during its two-year term. During a day and a half live-in meeting at the Institute of Human Development at jarrandale last week attention was drawn to the increasing number of calls made on parishioners and the need for priests to be skilled at subdelegating many of their administrative responsibilities.
As part of this educational process a study seminar will be organised for all priests taking up new appointments in the archdiocese this year. Other sub-committees will look at care for aged priests and their retirement. It is also suggested that all priests working in the archdiocese be surveyed to ascertain their educational and
other skills so that these resources can be made use of more fully. The uneven distribution of zones will also be studied with a view to increasing the efficiency of priest zone meetings as a support for priests. A subcommittee will start work immediately on priestly issues that have already emerged in connection with the Year of Mission and which surfaced at a clergy study day last December.
Viet va e
LOUD NEW YEAR PRAISE FOR FAITH IN PERTH
While respecting one another's cultures, Australian and Vietnamese Catholics can contribute to the building of a new Catholic church and a new Australia, Archbishop Foley said at the blessing of the Highgate new centre.
"With a mutual understanding we can build something different than either of us have at the moment — a multichurch cultural expressing one faith in new ways relevant to the Australia of today. "Together we must be ready to build
something new," he said. Noting that the new centre in Barlee Street had been purchased for $195,000 and that along with other donations by benefactors the Vietnamese community was raising $1200 a month to defray the cost, Archbishop Foley said it was time for the wider church also to make a contribution. He said the debt would be interest free for the first five years and then at half interest rate for the following five years, reverting to full interest if any debt then remained. He told the Vietna-
mese that as they became comfortable in their new land, not to forget the new arrivals and their needs. He called on families to listen to their children because they are going to create a new vision. He said the past cannot and must not be forgotten but must "become the springboard for a new adventure in life". "As the child moves into adolescence and adulthood but does not reject the past, so we cannot lock ourselves away in our houses and maintain a privacy of religion. "We must move out
into a wider church, to a new experience of faith in a multicultural society." Archbishop Foley said it was important for Vietnamese to have a deep understanding of how their faith was lived out in Vietnam and for Australians to understand that culture of faith. He said the New Year was an appropriate moment to commence "a whole new era in the life of your community". Noting that the New People New Life prayers and literature have been translated into Vietnamese Archbishop Foley said the task was to be
faithful to the all that is sacred in the living Catholic faith and at the same time to be faithful to the world in which the Church lives and which in Perth is reflected in 30 or 40 different cultures. He praised the leadership that had been faithful both in successful and in difficult times during the 10 year history of the Vietnamese Catholic community in WA.
Bishop Hickey, who initially had visited Vietnamese refugee camps to make contact and find a future chaplain urged the gathering to maintain pressures on govern-
ments and other agencies to improve conditions in the camps which he said were often desperate.
Following a luncheon in the hall, Archbishop Foley in the evening celebrated Mass during which he confirmed 18 Vietnamese.
See Page 2 for another story
Fr Dino's book: The final episode • Pages 6 and 7
The agony of AIDS • Page 10
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2 The Record, February 16, 1989
Above: Attending their first meeting of the Council of Priests last week were special nominees of the archbishop. From left: Fathers Walter Black MSC, John Chokolich and John Hannah OM.
NC R
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"All racist theories are contrary to Christian faith and love" is the dominant theme of a new document released today by the Vatican's Pontifical Commission for Justice and Peace. Prepared at the request of Pope John Paul II, the document attacks various forms of racism. * Institutionalised racism: the type sanctioned by the constitution and laws of a country, as in South Africa. The entire South African community,
• Racial discrimination, particularly with regard to Aboriginal peoples.
countries with high rates of immigration. The document speaks of prejudices which immigrants frequently encounter which spring from an exaggerated nationalism and which can degenerate into xenophobia or even racial hatred.
The document states that the right of the first occupants to land and a social and political organisation which would allow them to preserve their cultural identity must be guaranteed. • Spontaneous racism, especially in
While acknowledging the problems of maintaining a balance between peoples, cultural identity and security, the paper states that these problems must be solved with respect for others and confidence in the enrich-
as well as the international community are urged to make every effort to promote a concrete dialogue between the principal parties involved.
Praise for the Vietnamese The faith of the Vietnamese Catholic community's lively and educated approach to their faith had been like a breath of fresh air after a heat wave, Monsignor Michael Keating said in his address of welcome. Listing the special contribution the Vietnamese had made to Highgate parish and to the Church in WA, Monsignor Keating listed the close Catholic family life which had become a
hallmark of the Vietnamese. He also praised their support of Catholic schools and the high achievement of a relatively small number in both Catholic and government schools. He singled out the strong lay leadership given by Mr Thuan and past presidents and committee members to Father Francis Ly and to Sister Patricia Byrne whose work for the Vietnamese legendary.
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racism... ment that comes from human diversity. • Eugenic racism, which could spring from the use of "techniques of artificial procreation" through invitro fertilisation and the possibilities of genetic manipulation, to "produce" human beings selected according to racial criteria or any other characteristic. While conceding that fears concerning this are still in part hypothetical, the document points to the urgent need for corresponding ethical principles.
In its first chapter, the document examines racist behaviour throughout history, highlighting certain key historical moments. It looks especially at the situations which emerged at the time of the discovery of the New World and the first great wave of European colonisation and the development of racist ideology, particularly the racist ideology of the German National Socialist Party. In each case the clear and consistent response of the Church is illustrated. Other chapters examine key Church teaching
concerning the equal dignity of all persons and of the unity of humankind and the responsibility of all, especially of Christians, to promote fraternity and solidarity amongst races. "A change of heart cannot occur without a strengthening of spiritual convictions", the document affirms. These convictions must in turn be translated into concrete witness in the lives of Christians. However, while the Church "is not afraid to examine lucidly the evils of racism and to disapprove of them, even to
those who are responsible for them, she also seeks to understand how these people could have reached this point. She would like to help them find a reasonable way out of the impasse in which they find themselves". The document has been distributed to Catholic Bishops throughout the world and to the leaders of other Christian professions. It will be distributed to governments and international organisations, as well as to groups active in seeking to overcome racism.
Wanted: A new leader
The Australian Development amd Peace Catholic Social Justic (BCJDP). Council (ACSJC) is looking for a suitable The Council's Chairperson to take on the man is Bishop William duties of its Chief Brennan of Wagga Wagga. It has members Executive Officer. The 16-member Council was formed a year ago in the wake of the Australian Bishops' decision to re-structure its justice, development and peace agencies. It advises the Bishops' Conference on peace and social justice issues through the Bishops' Committee for Justice,
representing the whole of Australia.
Dr Michael Costigan, executive secretary of the BCJDP and an ex officer member of the ACSJC, said this week that the Bishops hoped that a well qualified lay or religious person could be found to head the Council's staff. Mr Juan Federer, the
Council's first chief The Council would also executive officer, continue to assist the resigned recently to take Bishops' Committee on up a position away from projects like the wealth Sydney, where the Coun- inquiry and other future cil's secretariat is located. social justice statements, Dr Costigan said he he said. Applications for the believed that an interesting and challenging task position of Chief Executawaited Mr Federer's ive Officer will be received at the ACSJC, 17 successor. Little Albion Street, "It is an opportunity for Surry Hills NSW 2010 a committed person to until March 6. They contribute significantly should be addressed to to the education of the the Chairman of the Australian Catholic com- Council. Telephone munity in the justice and inquiries about the posipeace areas," Dr Costigan tion may be made to Dr said. Costigan 02-2126755.
AH 446 6238
Vatican on r acial prejudice Pages 4 and 5
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3
Record The commercialisation of St Valentine's Day will take some time to catch up with the exploitation of Christmas — and with a short pause — the coming onslaught from easter bunnies, but there are still other potential growth industries. Brochures, magazine articles and lengthening pages of newspaper wedding advertisements chase every available dollar from the young couples who, we are told, are already strapped to pay for the deposit on their house. And yet there is another lode to be mined: the civil wedding celebrant — or so last weekend's Sunday Times would have us believe. As though Western Australia would gasp over its breakfast cereal there was the page 5 story and picture announcing that no less than colourful media personality Lionel Yorke was now a wedding celebrant — a new "hobby", said the journalist without a blush. Yorkie, we were told, will throw in a few poems for the couple and the parents too. Yorkie's phone must not have stopped ringing as swooning clients opt for his presence at their nuptials. Admittedly the serious reasons why Lionel Yorke wants to be a celebrant ("because I love sharing, caring, loving and helping people") and the reasons the Attorney General accepted his application are entirely their own business. Yet a runaway imagination could think up other glittering names entering the celebrant stakes as the lesser luminaries see their business falling off. This indeed was what the business turned out to be in a further full page expose in the same paper where two celebrants tugging at the hearts of young potentials told us the dark truth about wedding ceremonies. The nasty churches are losing the wedding business and deserve to do so, bleated the pair, as if wedding couples are no more than naughty kids wagging from school if they choose their weddings away from a church. Notwithstanding the fact that civil celebrants were introduced in force in 1971, celebrant Dorothy Harrison of 10 years standing went into raptures as though the option were only now being made available. Never told in the 1971 decision of Lionel Murphy was the fact that until then the state civil servant registry officials were in no mood to be devoting their deserved Saturday rest to performing weddings and still less were they inclined to be moving outside the comfort of their government offices. So much for the "option" the churches were allegedly not providing. The point is also conveniently overlooked that apart from the Roman Catholic rule in this matter, no other religious denomination ever required their adherents to have a religious ceremony in order to be validly married. Celebrant Peter Loughton could not contain himself on the nasty attitudes of churches which were supposed to be imposing all sort of conditions on the poor couples, such as church attendance. Yet it is doubtful if more than a handful of clergy would act thus. The euphoria of the celebrants may stem from the fact that, aside from the Northern Territory, Western Australia has consistently outranked other states in the proportionate number of nonreligious ceremonies, currently 51.3% of WA's 10,150 weddings in 1987. That leaves the churches handling 48.7% and those same churches need not flinch from what the figures reveal: that Catholic ceremonies account for 18%, compared with its 23% of the WA population, while the Anglican and Uniting Churches have merely 18% between them. What a paradox that at the moment when church theology stresses it is the couple, and not the celebrant, who join themselves in marriage, that they ask the public to approve the truth, sincerity and fidelity of their commitment we are now into a circus of competing celebrants and the "innovations" that can be introduced into nuptials. Perhaps the starkest truth is the $20 nonrefundable deposit that must be plonked in front of the civil celebrant before he starts business, a gesture that would bring the curses of heaven on a clergyman. God bless him too if he ever sees the $75 fee the government generously awards civil celebrants. Better perhaps after all the warm handshake, (and often nothing more), and the belief that that patient hours over months of preparation were worth it. 4
The Record, February 16, 1989
ii
4
CITY VATICAN VATICAN (NC): A new Vatican document condemns racism in a variety CALLS of forms and warns that recent developin genetic LAWS TO ments engineering and artificial procreamight lead to tion PREVENT "eugenic racism". It called for laws to GENETIC prevent genetic abuses. Racial prejudice ABUSES "blasphemes the
Creator" and is a sin against Christ's message of love, the Vatican document said. Titled The Church and Racism: Toward a More Fraternal Society, the document stressed the church's opposition to all forms of racism and said legislation and the personal witness of Christians are
'41*
face needed to combat prejudice. The 42-page document was produced by the Pontifical Justice and Peace Commission. It is the first Vatican document to focus solely on racism. The commission defined broadly "racial prejudice" as the notion of "the biologically deter-
mined superiority of one's own race or ethnic group" and said it often is directed against people whose "ethnic origin, language, religion or customs make appear them different". Theories of racial superiority and racial prejudice arose in part from the need to justify colonisation and slavery at the
Call for uprooting
Other examples of modern racism cited by the justice and peace document include: • "Institutionalised racism" sanctioned by law and supported by an "erroneous interpretation of the Bible," exemplified by South A frica's apartheid system. • Discrimination
against Aboriginal peoples, many of whom are themselves "survivors of veritable genocides carried out in the not too distant past." • Restrictions on religious minorities, particularly when they differ ethnically from the majority. One example of such d iscriminatory
behaviour is the application of the Islamic "Bhariah" legal code to nonMoslems living in the same country, it said. • Ethnocentric and tribal prejudices, as in the case of Africa and Asia, where the end of colonial rule has ben followed by tribal and ethnic conflict. Other victims of
Warning on the use of sanctions ... BY NEW VATICAN DOCUMENT VATICAN CITY (NC): The new Vatican document on racism criticises South African racial policies and notes that using economic pressure against them is possible but does not say whether international sanctions should be imposed, according to Cardinal Roger Etchegaray. The document also urges caution in using economic sanctions to avoid worsening the situation within South A frica, the cardinal added. The cardinal called racism a "Hydra of modern times". He described South Africa's apartheid system of racial segregation as a legalised and institutionalised form of racism, and declared that
-change is absolutely necessary and urgent here". The cardinal, who visited South Africa last year, said the document "objectively" described the situation in that country. Quoting from the document, the cardinal called South Africa "an extreme case of a vision of racial inequality". While acknowledging that "some steps toward change" have occurred in recent years in South Africa, the cardinal added that "apartheid remains". The cardinal also said the document raises the issue of sanctions — an economic boycott by the international community to bring about change. Referring to racist states the document says that
"international law does allow for appropriate external pressure to be exercised in their regard, to lead them, according to an organic and negotiated plan, to abolish racist legislation in favour of a legislation in conformity with human rights". "However, the international community must take the greatest care in these delicate situations lest its action precipitate the country concerned into even more dramatic internal conflicts," the document adds. The cardinal also recalled that South African bishops addressed the issue of sanctions in a 1986 pastoral letter called "Christian Hope in the Current Crisis", giving qualified support to "economic pressure for justice".
such prejudices include refugees as well as those people who live on their own land but "are subjected to humiliating conditions," such as the Palestinians. • "Social racism" including exploitation of peasants by landowners, which it called one of the "new forms of slavery" in the Third World.
"There is no great difference between those who consider others their inferiors because of their race and those who treat their fellow citizens as inferiors by exploiting them as a work force," it said.
DURBAN: Archbishop Denis Hurley of Durban, South Africa, feels frustrated over a "deadlock" in the of confrontation blacks and whites in his racially torn country. He also expressed doubt that international economic sanctions alone will push the white minority government to significantly change its racially biased policies. "It will never be just a question of economics because of this attitude that a social group has for selfpreservation and selfdefence," the archbishop said.
Archbishop Hurley said the Catholic Church in South Africa is developing a strategy of working for change at the community level. But he expressed concern that "50 years of pleas for justice" from the E nglish-speaking churches of South Africa have "gone unheeded by the great majority of white Christians". Most South African Catholics are black. He noted that a pastoral plan recently approved by the bishop Catholic would seek change by encouraging "witness to Christian values."
In that statement the bishops balanced their support with an expression of concern for the "additional suffering that some forms of economic pressure might cause". Pope John Paul II, during his 1988 trip to southern Africa, told
journalists he did not know if he approved of sanctions, calling it a "political question".
• "Spontaneous racism," a phenomenon of countries with high rates of
He said he favoured solutions that are "not imposed" but recognised that sanctions are sometimes morally defensible.
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of racism beginning of the modern era, the document said. Despite the lessons of the past, including the "murderous folly" of the Nazis, "troubling new manifestations" of racism are appearing today, the document said. One such manifestation is a resurgence of anti-Semitism, which it called "the most tragic form that racist
ideology has assumed in our century".
"Terrorist acts which have Jewish persons or symbols as their target have multiplied in recent years," it said. While distinguishing between antiZionism which "questions the state of Israel and its policies" and anti-Semitism, the document warned
that anti-Zionism can serve as a "screen for anti-Semitism, feeding on it and leading to it". In a separate section
on racist behaviour in history, the document spoke of medieval Christianity's mistreatment of Jews, which was based on "religious criteria". "Within 'Christendom, the Jews, consi-
dered the tenacious witnesses of a refusal to believe in Christ, were often the object of serious humilialions, accusations and proscriptions," it said. The Vatican document warned that one form of racism on the horizon is the use of genetic manipulation and artificial procreation techniques to human "produce beings selected
according to racial criteria or any other characteristic". The document called for laws limiting such techniques so that they do not allow a "resurgence of the dealdy myth of eugenic racism". It also warned against abortion and sterilisation campaigns targeted at one social or ethnic category.
of racial prejudice immigration, where the presence of foreigners leads to an " exaggerated nationalism" which in turn can "degenerate into xenophobia or even racial hatred." C hristianity responds to racism by affirming the "equal dignity of all persons," it said. "The belief that God
is at the origin of humankind" is the "most radical affirmation of the equal dignity of all persons in God." The document cited the activities of the U.S. and southern African bishops' conferences as examples of local Christian c ommunities responding to racism
in their societies. It called the U.S. bishops' 1979 pastoral letter on racism, "Brothers and Sisters to Us," the "most important document of the last decade." Of the United States, the document said that "despite ongoing efforts, much still remains to be done to eliminate completely
racial prejudice and behaviour even in what can be considered one of the most interracial nations in the world." The document called for the uprooting of racial prejudice not only through laws but by internalising the values that inspire such laws. Any recourse to the
Bible to justify a racist prejudice "must be firmly denounced," it said. Christians must live the Church's teachings, becoming a "parable in action." They must also admit that "members of the Church, on all levels, have not always lived out the Church's teaching," it added.
Blast for horrors of holocaust
VATICAN CITY (NC): The Vatican's racism document is a strong defence of the church's record of opposing racial and ethnic persecution during specific periods of history. It supports the role of the church during the colonialisation of the Americas, still a controversial topic, and its activity during the rise of Nazism in Germany. But it also notes that some missionaries gave aid and comfort to abusive colonisers in the Americas. The document directly tackles these contested issues in an effort to reinforce the church's credibility in condemning contemporary forms of racism. The approach taken by the document is that some churchmen erred in not applying church doctrine or in misinterpreting it, but that the teachings have been consistent.
The 42-page document not only condemns "the horrors of the Jewish Holocaust" but also cites
church attempts to refute the racist ideology behind Nazism. "Pope Pius XI clearly condemned Nazi doctrines in his encyclical, Mit Brennender Sorge," said the document. "The papal encyclical was written in 1938 and criticised the building of an "idolatrous cult" around a race. Also in 1938, "the pope had the Sacred Congregation for Seminaries and Universities address a letter to all rectors and deans of faculties, asking all professors of theology to refute, using the method proper to each discipline, the scientific pseudo-truths with which Nazism justified its racist ideologies," the
commission document supported and encouraged a brutual imperialsaid. "In Germany itself, ism marked by represthere was courageous sion and subjugation of resistance on the part of Indians. the Catholic Church," it During that period "the added. Apostolic See again and The role of the Catholic again insisted that a Church during the rise of careful distinction be Nazism and the persecu- made between the work tion of Jews that it of evangelisation and produced continues to be colonial imperialism, a hotly debated issue in with which the former C atholic -Jewish risked being confused", relations. said the document. Equally controversial in "Urban VIII went so fan. Latin America is the role as to excommunicate of the church during the those who kept Indians period of European as slaves," it added. colonisation. Urban was pope from As the region prepares 1623 to 1644. to celebrate, in 1992, the The justice and peace 500th anniversary of commission quoted a colonisation, critical voi- 1537 document of Pope ces again have been Paul III criticising the raised that the church views that "the inhabit-
Convent site row ends
WARSAW: The controversial the idea of the Catholic convent Carmelite convent at Auschwitz for 10 nuns being built on or near will be now built away from the the campsite. death camp boundaries and inside The nuns have been living in a a new inter -religious centre building in Auschwitz and a worked out between Catholic and controversy between Polish Jewish leaders. bishops, Jewish leaders and the Jewish leaders had protested at Vatican has gone on for years.
ant of the West Indies and the southern continents . . . should be treated like irrational animals and used exclusively for our profit and our service".
The justice and peace document also cited efforts by missionaries to convince government officials to end abuses of Indians and of blacks, brought to the New World as slaves. The slave trade was also vigorously condemned, said the document. "The popes and theologians, at the same time as numerous humanists, rose up against this practice," it said. On the other hand, the document acknowledges abuses by church people. "In places where missionaries were more closely dependent on political powers, it was more difficult for them to curb the colonists' attempt to dominate. At times, they even gave it encouragement on the basis of false interpretations of the Bible," said the document.
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The Record, February 16, 1989 5
Starting together a long Inculturation: Option to Multiculturalism The search for an indentity By Father Dino Torresan, C.S.
Even before dealing with people from a religious point of view, inculturation presupposes solidarity of Christians to the world, dynamic relationship and interaction with the world, insertion into the historical movement. Christians need an
"incarnational" approach in carrying out their mission: inculturation is a dialogue between groups of people. And communities, living in a pluricultural situation, must be docile and sensitive to all values conducive first to unity and diversity, and then,
as Christians, conducive to salvation. The following strategy or profess of liberation is not mine as an institution. It belongs to T.Lovison, a Scalabrinian Missionary, who gave his life and dedicated his thinking to a positive solution of the problem of migrations
and inculturation. His Each of these three practical strategy is cer- elements has a vital tainly a movement to importance both for the freedom for both society migrant community and and Church when look- for the welcoming ing for a happy solution community. to a multicultural For the former it is a situation. true discovery of itself in The history of a people the new environmental is made up of remem- set-up and a true presenbrance, of narrative and tation of itself; and for the of solidarity. latter the knowledge of
nomy or features of the Churh in Australia.
what is the true content of religious values within our many cultures. This attention will enable us to perceive and appreciate "popular religiosity" and all that it comprises, and conceive symbols, rituals and messages that express the integral development of the members of our multicultural Church and society.
Having a skin knowledge That we lack common anthropological expressions is constantly stressed by two factors: (a) the way we address groups of people: the "white" Australians, the "yellow" invasion, the black" people, the "Asians"; we call others not by name by according to the colour of the skin, and this reveals that we have a skin-knowledge of those with whom we are making history today. (b) by the way we make multiculturalism a political issue, not an issue of peoples. The search for common anthropological expression is generated by a mutual sense of respect and appreciation and the willingness to move together towards the future.
Politics can easily become and exploitation of cultures and peoples. Can we start this movement of growth? I believe we can. No culture is static. Because culture is embodied in human beings, it is in a constant process of interaction with the surrounding world, either adapting to the environment or assimilating the environment to itself. We cannot deny that the Anglo-Saxon precision and sense of order does not affect us all or t he South-European dedication to work and
Asian deep devotion to family, a feeling for unity with nature, a delicate sensitivity to the feelings of others (reflected in indirect communication and an unwillingness to
Patience and mutual respect
say "no") or the Aborisense of family life or the gines with their existing Polynesian sense of inner love for rituals and calm, strength and dig- plastic arts? nity, together with a There are traits here tradition of service or the that, dealt with patience
and mutual respect, can become the traits of both Australia and the Australian Church of tomorrow. Theological thinking and liturgical research for a true expression in symbols and rituals of people's faith and beliefs are constantly needed for a Church who wants to be fairdinkum to her local and universal identity.
(a) One can either choose and later rationalize to justify the choices;
(b)One can try to see the situation cultural through God's eyes, listen to God's voice, evaluate with God's heart, and act with God's Spirit. The latter strategy characterizes genuine religious inculturation. Many pages have been written on the subject, It is also a step forward, and I refer the reader to a typical and unique, liturgically and theologit hem. cally, "incarnation" of the For the purpose of my Gospel message in Terra work, I would like to Australis. suggest two methodoloThere is still plenty of gies or strategies that can favour this challenging searching and thinking and enthralling process to be done; but we must of discovery (or of mak- focus our attention on ing) the true physiog- how to deal with and
Whereas traditional Church doctrine has strongly emphasized "man" and "societal structures". Hence in building Christian communities we must approach the question from both angles. How are people, human structures and values affected by life-situation?
,
,
How is man, particularly in his quest of salvation, influenced by culture? "The secularization of society is a phenomenon that continues to emerge all over the world. It has a unique characteristics dependent upon the society from which it emerges. Often enough it has proved a stumbling block to the Christian community (...). In more highly technological societies there is often a disparity between the actual daily experience of the people and the way the Gospel message is preached. Sometimes also the clergy seem to live in a world rather different from, of not alien to that
.
Food is one good way of knowing and appreciating customs better. hi this Indian setting the man on the right does it the customary way — eating with his fingers. 6 The Record, February 16, 1989
journey to freedom... returning to one's past, but rediscovering importance to one's present and announcing one's future. Such a remembrance becomes not a flight into the past but recovery of one's identity through the overcoming of the suffering and the seperation caused by migration.
(2) narrative — it is making actual the whole of one's history, so as to make meaningful the present, preparing thus the future. In other words, the narrative retold and listened to can cause liberation and bring to light a real social and religious identity.
Narrative is constitutive of Christian Faith: the Christian community is a community of Remembrance and Narrative. It is only when the two moments are lived in fullness that solidarity can develop. (3) solidarity — it is opening up to common history. It is not and
individual making up his own history: but it is a whole group, a whole people that becomes the leading actor, finding values and symbols conducive to common history, and, a Christian point of view, to salvation. We have in this way the whole community — the
the life of the Church. of most lay people. It is though there were Ibelieve also this to be two levels of "language", a very challenging time and consequently of for us: a time to look one ahead of us, ahead of our understanding: related to technology and time, and to take it as a every day life, the other task to find a new related to spiritual life synthesis between Westand faith experience. ern and Asian cultures, Given this disparity the between the Gospel mesGospel message will lose sage and the Westerna great deal of its Asian religons. relevance and hence This historical crosstransforming power for road is a challenge to our many people in their social and religious daily "secular" life- structures, to our behavsituations." ioral patterns, and to our We really are at a thinking, and in order to crossroad on this partic- be a healthy one it must ularly delicatemoment in move from a socioAustralian history and in religious slavery (injusti-
ces — social prejudices and racism — economic exploitation — religious obsoletes — etc.) to a new form of authentic liberaton with a fresh approach to structures, symbolism, theological thinking and behavioral patterns. Are there some criteria which can guide us to healthy choices? I would suggest the following, as a general guide-lines of research and study:
(b) by ranging the flexibility to change within the community in particular and at large;
(d) through a process of effective inculturation focusing the roots of the problems, and identifying ways of solution for the building up of a true m ul t icul tural community. It may sound very idealistic. However, I believe that the above criteria can be keys capable to open up the doors of any subtle manipulation of cultures. Cultural policies can be manipulated, as happens too often today. Culture then becomes a means to dominate pop-
the new corners and of their aspirations. It is also for both, on the third stage of the process, a common search for an identity which leaves plenty of room for personal and communal and realization fulfillment. (1) remembrance — it is not just a nostalgic
local Church - living up the Pascal Mystery of Jesus Christ: through incarnation (=remembdeath and rance) (=narrative) she moves forward to a New Life by becoming New People (=resurrection, solidarity, unity in diversity). We have indeed a journey to freedom.
This week we publish the last instalment from Fr Dino's book
of those making history (a) by examining patterns of social change and analyzing previous responses to them;
Locating needs for changes (c) by locating the needs for social and religious changes;
Barbed wire or new horizon?
I believe that Australian society has entered a new stage of its historical journey as a nation. The new migratory wave, taking place in our country today, cannot be dismissed as innocuous or as a f olklorist ic phenomenon. It brings with it deep and complex cultural, political and socioethical transformations, which are going to shape Australia 2000. The time of colonial dictatorship, wellcamouflaged under a conceited "civilization" policy, is gone: the well-structured Anglo-Saxon social system is critizised, its philosophical thinking put under discussion, the religious western world and Church scrutinized in their patterns, values and philosophy of life; and the Christian message — which shaped Europe and borne a deep impact in the Western world's thinking and ways of living — finds itself excluded or rejected by its very sons and daughters. Australia is torn today between the proclamation and defence of basic human rights and the fast upsurging- of xenophobic attitudes in its midst. The Church in our country, in her effort to be true and mean-
ingful to people today, is torn between safeguarding western institutional values and the transcultural presentation of the Gospel message. Where do we go from here, in this vital and important historical moment? Are we going to fence ourselves in barbed-wire, or are courageous we enough to open up and opt for a new dynamism? The reasons why we don't need barbedwire around us are given in my opinion by the following four element: (a) our Australian society is multicultural and it will become even more in the future. (b) each culture has its own specificity which must be respected as such. (c) multiculturalism is potentialy an enrichment to a country and the Church. (d) to make such a potentiality real, we must create facilities for an inter action of cultures. Multiculturalism is a fact: inculturation is an option. Some people call it "utopia", because it lacks scientific evidence. In my opinion, without diminishing the credibility of anthropological and social sciences, the feasibil-
ity of inculturation shapes up if the dynamism of interaction, dialogue, communication and interpe r sona l relationships are for real and sincere. There must be a willingness to overcome the possible handicaps of predjudices, racism, socioanthropological and cultural differences, and perhaps even a certain scepticism of failure. I am convinced that the positive results of inculturation will start seeing the light when our dreams go beyond the narrow fence of our backyard and long for a wider and deeper communion: when our backyard will simply become the whole wide world. To begin with . . . let us start with our capacity for transformation. Crisis is an everyday event in our lives; it may become though either a danger or a hidden opportunity for growth. It all depends how we react, psychologically. And in looking at Australia 2000, we may form a community "by accident" or a community "by design". But whenever a group functions in accord with certain quite clear laws or rules, it will become a genuine community. Let me
explain. Since human nature is so subtle and manyfaceted, it cannot be captures in a single definition. Plus, we are dealing with inherited, performed patterns of behaviour, which have become "natural". Such is culture. Now, there are those who believe that our freedom, our ability to exercise control over our behaviour and our environment are gifts of God. Others believe that they are the end result of human evolution. Perhaps they are both. However, nowhere is our capacity for transformation more evident than through the successive stages of psychological growth from infancy, through adolescence, to adulthood. Thereafter, however, our willingness, if not our capacity, to change is far less evident as we become older and more set in our ways, more convinced of the rightnessof our own opinions, less interested in new things, more rigid. Indeed, when I was young I thought this was the way it had to be. But then I realized that we do not have to grow old mentally. Physically, yes, we must age and become decrepit. But mentally, spiritually, no.
Thus, the first step to make in order to form community is to use positively this capacity of transformation in a personal way: I will not tolerate being stuck, but I will constantly try to see a way out even in the most impossible situations, and among them by the different cultures touching my life. What make it so difficult for us to live together harmoniously are precisely the profound differences of temperament, character and culture. However, by exercising this very capacity of transformation, we will transcend our own childhoods, our cultures, our past experiences and, without effacing them, will use them as spring-boards for a new adventure in life. In other words, what might have been a cause of war can become its very cure. Those courageously opt for this inner capacity of transformation will be "different people": they are beginning a new journey. Lacking a fixed, set nature, possessing the freedom to do the new, the different, these people will open the doors for an encounter with other cultures and begin the journey of inculturation.
ulations in the name of totalitarian ideologies or uncontrolled interests. It has become urgent for today's citizens, expecially for believers, to support governments in their efforts to optimize the conditions for the widest participation of all in the benefits of culture. But public opinion (and especialy Christians) should also be vigilant and condemn distortions of cultural policies that are pursued with a spirit of intolerence and discrimination in the name of relgious, ideological or
economic dogmatisms. Once again I repeat my assumption: the Gospel message of Jesus Christ, if understood in its transculturality, is the only true safe basis for a new society: a society in which understanding, appreciation, mutual respect and encouragement to give the best of oneself are the very and only reasons of our relationshps. Only thus can we form and build a multicultural society where unity is diversity becomes the source of our common identity as Australia and as a Church.
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Eagle and fourth Gospe FOCUS ON THE BIBLE
People in general are curiosities in the writing. most familiar with the In the fourth Gospel, the first three Gospels, Last Supper discourse with their homey para- apparently ends in Chapbles, the sunny skies of ter 14, Verses 30-31, with Galilee, the shores of Jesus saying to the the lake, the mount of disciples: "I will no longer speak much with the Beatitudes. you . . . Get up, let us go." Turning to a serious Then the discourse goes reading of the fourth on for three more Gospel, people often chapters. experience a mild shock. In it Jesus is in Jerusalem more than in Galilee. He does not speak in simple stories to unlettered peasants but gives theological discourses in dialogues with the official religious leaders. Then there are certain
The whole Gospel comes to a definite conclusion in Chapter 20, Verses 30-31: "Now Jesus did many other signs in the presence of his disciples that are not written in this book. But these are written that you may come to believe
that Jesus is the Messiah, the Son of God, and that through this belief you may have life in his name." Then the Gospel starts up again in Chapter 21, Verse 1. These peculiarities, and others, become less puzzling when one realises how this Gospel probably was composed. Like the other three Gospels, this one began with remembered sayings of Jesus and stories about him as reported by the original eye — and ear — witness. One of these witnesses was the man who came
Some overviews ... "In the beginning wa, the Word and the Word was with God and the Word was God. He was in the beginning with God. All things came to be through him and without him nothing came to be. What came to be through him was life, and this life was the light of the human race. The light shines in the darkness and the darkness has not overcome it" (John 1:1-5). Everyone is familiar with the poetic opening of John's Gospel. The references to God's Word and all things coming into existence with the emergence of light and life for human beings take us back to the universe's beginning. John asks us to imagine all
those cosmic spaces and ages right down to our own human world dependent upon the Word which exists with God. We also hear a note of warning. Could darkness overpower the life-giving light? Unlike our physical life, which we receive even without acknowledging its dependence upon God, we can refuse the light and life of salvation. The verses at the very beginning of John describe the drama which takes place during Jesus' ministry. Jesus does not speak as a human prophet or teacher. He speaks a Word which is God's salvation that are basic to the Hebrew religious tradition: flowing water, bread from heaven, light for those in darkness, the shepherd who will even
By Pheme Perkins die for the sheep. Each chapter in John's Gospel contains a drama of belief and rejection. Characters in the story find it absurd that a human should claim such a relationship with God. Their hostility moves the plot of the Gospel toward its climax in Jesus' death. But John makes sure the reader knows that Jesus' death was not a victory for darkness. Christians always have found it difficult to grasp John's message. John challenges Christians to give up simple ideas of Jesus faith.
Jesus cannot be reduced to human categories. We must feel the power of the symbols of salvation that Jesus embodies if we are to be transformed into children of God. The Gospel also challenges simple ideas of faith. People who see Jesus' great miracles do not always become believers. To come to belief people must be drawn to faith by God. Sometimes we think that in the end everyone will be saved somehow John does not agree. The evangelist insists that Jesus is at the centre of God's power. Faith or unbelief are the most important decisions we make (John 12:3650). John presents the myster-
ies of our faith: How could a human be the incarnation of the divine Word? How is it that all human hopes for salvation are focused on belief and unbelief in the God we meet in Jesus? What does it mean for the Church to be united to Jesus like branches on a vine to continue his testimony in the world? Though we can never answer those questions, we can use the Gospel of John to help us think about our own part in the universal drama of faith. We can reflect on the Gospel's symbols in a prayerful mood to call up our own experience of God's saving power in a human world that often seems threatened and fragile.
Case of double richness
Like many priests, I have entered the pulpit on Christmas morning and looked out at the church full of people waiting to hear the story of the Christ child and the angels singing, "Glory to God in the highest". Instead what I read brings looks of puzzlement to their faces: "In the beginning was the Word. And the word was with God and the Word was God" (John 1:1). "Where are the shepherds watching the flocks by night?" the people seem to be asking themselves. "And what happened to Mary and Joseph?" The Christmas story, with
all the details St Luke includes, is recounted each year at the midnight Mass. But the Church's official liturgy, following an old Roman custom, also has a Christian Mass "at dawn" and another "during the day". It is this Mass "during the day" that uses the Gospel of John. John's account seems so different. "In the beginning. . ." What is it we have here? In a sense it is a friend's musings, his attempt to explain this person Jesus whom he knew so well and loved so much.
8 The Record, February 16, 1989
By Father David K. O'Rourke, OP It begins with the most difficult task of all: Explaining that Jesus was not only the Messiah but so much more, more than everyone ever expected and almost more than they could even understand. Jesus was the Word of God made flesh. With that done, John, like the other Gospel writers, goes on to tell the story of Jesus' ministry. But there is a "double runs that approach" throughout the book. There is the extraordinary sense of
reverence, the attempt never to lose sight of the presence of God in the person of Jesus. And right alongside this there is the friend's special concern to tell of Jesus's life. From the wedding at Cana to the encounter with the Samaritan woman at the well right up to the Last Supper, we have a richness of personal detail that gives every indication of coming from memory. These are accounts of the Messiah. But they are accounts that come from a memory. They reflect the memory of someone apparently close to Jesus, someone who guarded these recollections fondly and passed them on to others long
before the Gospel was written down. Note how the friend's touch is felt in the account of the crucifixion. Where the other Gospel writers present the suffering of Jesus in some detail. John's account recalls it very briefly, "They crucified him with two others." It is as though the memory of it was too painful to recall in detail. The Gospel of John has a double edge. It is poetic and also personal, theological and also very human. That combination can make it more difficult to read. But the combination is also at the source of this Gospel's richness.
By Father John Castelot to be known as "the disciple whom Jesus loved". All of this material first was preached, and in the preaching it was interpreted and presented with the circumstances of the various communities of Christians in mind. In the course of time, the preaching MIS put into writing, first by Mark about the year 70 and then by Matthew and Luke between 85 and 90. These three, for all their
I
differences, have a common framework, the one set by Mark. However, one preacher developed the "Jesusmaterial" in quite distinctive patterns. Reaching beneath the surface to bring out th: meaning of events, he presents majestic discourses. like the bread of life discourse in Chapter 6, and superb dramas, like the meeting with the Samaritan woman in Chapter 4. Eventually someone from his community (we
Do any obstacles stand in the way of your reading Scripture at home? Obstacles of all sizes and shapes keep people away from the Bible. Is it possible to identify and remove any of these obstacles? The sneaking suspicion
that the Bible, with its many vivid stories, is really just for children is one obstacle to a project of Scripture reading on the part of adults. This obstacle falls into the "I've heard before." Anyone who participates regularly in the Sunday Eucharist hears a good bit of the Bible every year from the pulpit. The very fact that the Church reads and rereads the Bible in its liturgy is suggestive, however. What it suggests is that there is always more here than has yet met the listener's ear or the readers eye. And the child's grasp of the Bible and its stories, it suggests, is just the beginning of what is there to be grasped. An obstacle of a quite different kind exists when people sense that they lack the background to read Scripture. They are fully aware that the books of the Bible were written thousands of years ago in a different culture, in different languages and at a time when the needs and lifestyles of people
cattail him "the evangeAt the end of the put this material process a final editor . rn Sting. This would reworked the whole been the first composition close to the n of the Gospel. year 100.
some years had He would have added pad and the situation the appendix (Chapter of he community had 21) and put the magnifchav4ed, he or another icent hymn to the Word wrir decided to update made flesh at the beginther st edition. ning of the Gospel as a solemn prologue, among Ell added some things other things. not included in that edilm (like the contiThis is, of course, a nunon of the Last theory. But it is plausible, Supt. Discourse and based on intensive study Chilters 11 and 12), and of this Gospel. soo- things which du ,cated or restated The theory helps the material. Hence reader immensely in tin ;eeming repetitions understanding some of the peculiarities which ani resh starts. e a
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were greatly differei that they are today. These realisations, hol ever, which some peop might regard as sigr that the journey in Scripture wil be fascing ing, induce a sense of fe or inadequacy in other What is needed is balance between ti belief that there nothing to reading tl Scripture — no mask help or preparatit should be needed — the belief that you nee/ so much backgrouni that you'll never be ate to get started. Add to this balancei dose of confidence i your ability to pert* some of the excellent ai to Scripture readiog found in parish librark and religious booksto today and you'll be 0 your way to reni(wit this kind of obstacle. Those are just two of a kinds of obstacles 64 might keep you from Bible. But think about I Are there others? Sometimes there competition in the holt environment that ringi* distracting: phones. blasting ra& and television set Sometimes the realis tion that few of yos friends consider Sc"! ture reading is ti nagging sense a perse, can have that "I just cal do it," whatever ti reason. If this obstad, exist, just ask your "AmIsureIcan't?" AN all, maybe you can.
a
might otherwise be puzzling and distracting, and contributes to an intelligent and fruitful reading of this sublime work of early Christian theology. It explains, too, why the evangelist was known from earliest times as The Theologian. It is not that the other three were not themselves theologians. But none reached the heights that this one did. No wonder his symbol in Christian art is the soaring eagle. He can lift you on his wings to a contemplation of the inexhaustible mystery of Christ.
Way to read John.
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In Christian art, an eagle has long been used as a symbol for John the Evangelist. It's no wonder, says Father John Castelot. For John can "lift you on his wings to a contemplation of the inexhaustible mystery of Christ".
BAD HABITS CAN BE BLAMED FOR DIFFICULTIES ENCOUNTERED A lot of the problems people have with reading a Gospel come from bad reading habits. No one would open a secular biography or a travel book haphazardly, jumping from chapter to chapter, and expect the book somehow to make sense. Yet people often do just that with the Gospels. The Gospels are meant to be read from beginning to end Today few people do this, except perhaps on a retreat. Most read a few verses a day, or perhaps a short section marked off by a subheading — all that family and other responsibilites will allow. When a Gospel is made up of many brief stories, that is not so bad. But for the Gospel of John,
whose stories are quite long, it is a special Challenge. Here are a few hints for meeting that challenge, especially in a home setting. 1. There is a little preparatory work to do. At the beginning of Lent, take a pencil and divide the Gospel into 40 segments, leaving Chapter 21 for Easter week. That gives half a chapter for each of the 40 days of Lent. 2. For a couple or in a family setting, two or more readers are usually better than one. Young children see and express the experience of Nicodemus coming to Jesus by night very differently than do their parents. Parents bring a poignancy and sensitivity that children cannot bring to the story of the man who was born blind. Old people, with their long experience of life, understand how Jesus is the light
of the world far better than those who do not yet know that by itself the world can be a quite dark place. John's Gospel uses words carefully. When we read John's Gospel as a family we
remember. This maintains a
sense of the Gospel's continuity. Another helpful idea is to review the basic events during the previous week on Saturday evening. That will
Thus is espcially obvious in the story of the marriage feast of Cana when the wine runs short (2:1-11). Jesus tells Mary his hour has not yet come, but Mary continues as though Jesus
How can readers get into the Gospel of John at home with families or friends during Lent? This is the theme of the NC Religious Education package in this
section of its Lenten editions.
rament Father Eugene La Verdiere.
A lot of the problems people have with reading a Gospel come from bad reading habits, says Blessed Sac-
His suggestions for reading John successfully include dividing the Gospel into manageable sections.
can notice many things we, would never notice reading it alone. 3. From day to day as you move through the Gospel, begin by recalling the previous day's reading. This can be done by one person or by having all present say what they
give a sense of the flow of the Gospel. 4. A special problem comes up in reading the particular stories. In the dialogue, Jesus seems to ignore what the other person said and the other person often cannot understand what Jesus said.
had responded affirmatively to her request for help. A similar thing happens in the story of Jesus and Nicodemus (3:1-21). Whenever this happens, pay attention to the way words are used. The person speaking to Jesus uses words like "being
rri again" literally, but uses them in a symbolic and spiritual way. If you keep this in mind, sense. the dialogue makes a lot of
,esus
5. In the sections of the Gospel known as discourses, there are two special problems, both connected with their length. Many discourses take up the better part of a chapter and will provide the readings for two days. Jesus' discourse at the Last Supper is especially long, Chapters 14-17.
So when reading a discourse, keep recalling its setting, given before it actually began. Try to imagine the place where Jesus gave it as well as those who were there listening. This well ensure concreteness. Otherwise attention tends to wander. Moreover, it is useful to know that the discourses were written in stages over
By Father Eugene La Verdiere, SSS
a long period of time. At the beginning, they were shorter. As the years went by the evangelist returned to the ancient tradition and added new sections to the discourse to clarify the older portions and apply them to new circumstances. Sometimes you can see exactly where the discourse once ended. In Chapter 14;31, Jesus says "Get up, let us go." indicating that the discourse was over. But instead of leaving for the Garden of Gethsemane, Jesus' discourse starts up again with a powerful image of the vine and the branches (15:1).
These hints will not solve all the difficulties in reading John's Gospel. I offer them, however, in the hope that they will help meet some of the special challenges you will encounter if you read this Gospel at home during the season of Lent.
The Record, February 16, 1989
9
6 The hardest thing I've ever done, was watch him take his last breath,"
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said Judy. "And then people came by to see how he was, filling the living room; just being with Greg who'd loved people.
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Judy. . . suffered much.
Greg in 1982. There is no effective right decisions.Iwas glad drug. There is no cure, Ihad my faith." except for those who Finding the secret of his have gained remission illness weighty, Greg said through meditation and he wanted to share it similar faith measures. with others but feared New born babies will rejection, and was die through transmission relieved when Judy confrom their affected moth- fided she'd already done ers, haemophilliacs will it and no one was going die if given contaminated. to turn away from him. blood products, sexual That was the breakpartners will unwittingly through for Greg "and catch it, whether they are after asking our permisheterosexual or sion to go public, he went homosexual. on to do talks with And are sexual prefer- schools, the health ences choices or department and AIDS instincts? Council." Judy has indelible He would be rung up to memories of waiting for counsel someone who Greg at the bus stop, with had tried suicide, the test news. fearful, the traumatised It was affirmative, "and "and on one occasion I felt so privileged he even though he had just wanted to be with me come out of hospital with when he got the results." shingles and was sufferGreg often quoted how ing himself with a gaping his mum was waiting for hole underneath his arm him when he returned from an abcess which from the clinic, and how others didn't know much it meant to him. about, went straight out "The little things meant again to help someone who needed him. the most to him. "He loved people and "We spent 10 months after finding out, isolated would do anything to in our knowledge, help anyone and break because Greg didn't want down the barriers, makme to tell anyone in case ing it easier for those who they rejected him. came behind him." "There was fear of the Greg's health began to whole implcation, of break down and this being rejected by his increased his sense of sister and being denied urgency. He and Judy access to her children." fund raised for the But after 10 months Council and spoke at Judy confided in her venues on AIDS. mother, her family, a girl friend, and an elderly In fact I saw Judy and couple, and then spent Greg speaking at Dr the day in tears at her Jampolsky and Diane neighbour's, feeling she'd Cirincione's Perth lecbetrayed Greg, but ture in March 1988. Greg was physically believing she'd had to do weak and nearly enterit. "Iprayed to God and he ing the last stages of the helped me make the disease. The Retord; Febhier'y' 16: 1989
Judy is just like any other mum. Proud and loving of her son Greg. You felt that special bond which loving parents have with their kids. And for mothers it's a link that started with conception, became more real with the baby kicking in the womb, and the overwhelming joy of seeing the child born. That's when the real process of getting to know your offspring really starts. The daily living, loving, worrying, joy — and sometimes the agony. Judy has suffered much, while she watched her son experience his agony. In fact for a loving parent, seeing your child's suffering is the worst kind of anguish. Greg was 25 when told he had AIDS. He died three years later. Those three years of suffering for both of them and those who cared, have changed forever the life-direction for Judy. During those times of impending diseaserepercussions and facing death, Greg did everything he could to help others facing the outcome, and making people aware of "the other side to AIDS." To show the human side of the suffering, without labelling a person "a homosexual who got what he deserves." Because the truth is that many innocent people have died and will continue to die with the merciless march of AIDS if it goes unchecked.
ib
Agony in jungle of AIDS... Mother and son had the courage to stand up before a thousand people speaking about it. and looking at this nice, young, and physically sick man, brought awareness that homosexual men with AIDS are nevertheless someone's son. They each have parents who love their sons as much as anyone else. "He may have been homosexual and had AIDS, but he was still my son," said Judy. "And I loved him very much not only because of that but also for the wonderful human being he was to everyone." Anglican chaplain Father Michael Dewsbury who is on the AIDS Council and a facilitator at the anti-body positive group was a great help to them, said Judy as was Catholic priest Father Tom Earls of the Fairfield Infectious Disease hospital in Melbourne when an AIDS sufferer went home to be reunited with his family. And there were other outstanding people such as Joan Wright of the communicable diseases clinic in Murray Street and Dr Peter Hollingsworth. "People like them who made people like Greg and me feel worthwhile human beings in the face of this type of socially disturbing disease with its stigma.", said Judy. Judy who works in a hospital had been reluctant to confide to workmates about Greg but when she did finally after
months of worry, she found they were just terrific." Greg had been a male nurse and his workmates told Judy how much they missed his sense of humour and fun. "And what brought Greg back for me also was when we were asked to make a name quilt, incorporating our loved one's name on it. I couldn't bring myself to sew his name in it at first," said Judy. "Is that all that's left of him,I thought. And then I could see him laughing and talking again. "He touched so many lives. He was brave. He'd had an intravenous drip in for two months suffering from a thigh abcess which required three operations. "But if he got a bit short sometimes, he'd immediately appologise. I had a drip in for a few days which I found difficult, yet he suffered from that, and all the other illnesses he got which were AIDS without related, complaining." There were those who wouldn't accept Greg with AIDS however and a minister of religion and a close friend who'd been "aunty" to Greg for years, didn't want anything to do with them. But for that small number, there were plenty who did. Among those was the Attitudinal Healing Centre in Wembley and Judy now speaks to the support group there once a week. She works too with the AIDS Council on a voluntary basis and has
recently returned from a Hobart conference. "It's such a terrible issue so if I can do anything to help I will. I've met so many people suffering who are all lovely young people like my son, and if Greg and I have been able to minimise suffering for any others, by breaking down barriers, then we've achieved what we set out to do. Popular thinking is "It can't happen to us. Just others. "And it doesn't matter how they get it — the bottom line is that they have it!" Some parents found it hard to accept their son had AIDS so Judy started a self-help group which Greg would attend and once they'd met someone else's son also affected, it lightened their burden. They weren't in isolation. And people did care. Greg was on the AZT experimental drug for a while which helped for about four months and then he declined once more.
Despite his severe illness, he continued to go around to schools, committees, fund-raising visiting the and distressed. Towards the end "his mind became so befuddled with antibiotics and illness," said Judy, it became increasingly difficult for Greg to cope. He went into hospital for one final stay, and returned home to die. Just before he came out of hospital he told his mother "Last night I saw a tunnel and asked God
to 1?,ive me just a little more time to help others." He made his Will, left his daily diary to help others plan their time while waiting to die, and returned home to his family. "The hardest thing I've ever done, was watch him take his last breath," said Judy. "And then people came by to see how he was, filling the living room: just being with Greg who'd loved people." Judy is carrying on her son's work in an attempt to bring love and compassion and to disperse the grey cloud of misunderstanding. She has gone interstate for talks and seminars and is a volunteer with the WA AIDS Council. When I left Judy I held her hand — one mum linked with another. She said "now I'm alone. Greg isn't here to help me anymore." But my immediate reaction to that was: "He started the ripples when he threw the first stone into the water. Each ripple widens and others form. The ripples are all those out there who do care about this catastrophic illness which has stunned society with its implications and repercussions. And each one of us must be a ripple to understand, minimise disease spread, and have c ompassion for the afflicted." Greg's work continue . . .
will
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11);r1,4
Sydney meeting told of Perth set-up
Six Archdiocesan representatives from Perth, Sydney, Brisbane, Adelaide, Melbourne and Canberra, have recently attended a Sydney based meeting called by the Australian Catholic Social Justice Council (ACSJC). The main objective of the Council, which advises the Australian Bishops' Conference, was to assist Bishops set up social justice commissions in each diocese in Australia. Each of the groups are at different stages of development and have sought advice on our Perth set-up, said Mr Aemon Murray, which is regarded as being in the forefront. The Council was set up in 1987 (and replaces the former Catholic Commission for Justice and Peace), as a result of the
help set up funded Social Justice Commissions in each diocese, and a suggested moratorium with eligibility for a Social Justice Sunday on further three year term. statements after 1989 to Mr Murray said from enable previous statediscussions with the ments to be digested. other five representa"Prisons: the Last Resort tives, main issues being was not receiving the dealt with currently are attention hoped for, the distribution of the Wealth because justice criminal wealth, following was nquiry I and Aboriginal issues. too hot on its heels," said During meetings, spe- Mr Murray. cific areas were dis- It was felt however that cussed, such as the such a moratorium relationship between the would still leave scope local Social Justice body for pastoral letters from and the Council the Bishops on issues members for that geogra- which needed a prophical area: phetic and magisterial The importance of the statement. forthcoming seminar on "A good example being John Paul H's Sollicitudo the recent Bishop's statemultiin ment Rei Socialis on Melbourne: culturalism which came A request to the Council out of the Australian to ascertain what assist- Bishops' Conference late ance could be given to last year."
By Colleen McGuiness-Howard Catholic Australian Bishops' Conference to extend the Church's work in the area of justice and peace, nationally and at a diocesan level.
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Its main functions are to serve the Bishops' Cornittee for Justice, Development and Peace and thus the Church in Australia and the local diocesan churches. The 16, mostly lay, members of the Council (WA member being Dennis Cullity who represents the combined WA dioceses of Bunbury, Perth, Geraldton and Broome), have been chosen to reflect the Australia-wide Catholic community and are elected for three years
7
Mr Murray.
Suggestopedia RECORD CLASSIFIEDS in Italian Send cheque and advertisement to:
Mrs Renee Bennett who is fluent in seven has languages, recently run one of her S uggestopedia courses, this time in Italian. Suggestopedia is a means of learning a language swiftly, whereby students can achieve a working vocabulary of 1500 words within two weeks. The idea is to gain skills on communication and comprehension without formal grammatical training. However, in the process, students do pick up grammar patterns through natural absorption in the light-hearted, informal atmosphere (of Italy in this instance) of her classes. I wandered in on day 10, to see a student dressed with some Mediterranean flair!, playing the accordian to the melody line of Santa Lucia as each student sang their own Italian lyrics, composed in the space of about 30 minutes. Not bad for beginners! Ms Bennett is Secretary of ALSA (The Accelerative Learning Society of Australia) which is a non-profit organisation founded in Perth in 1983 for the purpose of study-
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Mrs Bennett. ing, testing, researching, faster than the best teaching and applying conventional methods. the techniques of accelOn this occasion Ms erative learning used a backBennett (Suggestopedia). ground of baroque music It has been discovered and largos, during which that using selected students relax with eyes music, relaxation train- closed, while the inforing, guided imagery, mation is relayed to them breathing techniques in their alpha state. and the subtle inculca"This is the most importion of high expectations and positive attitudes, tant part of the lesson," creates a pleasant, said Ms Bennett who relaxed atmosphere in stimulates her students which 95% of latent with Italian room decoraunused mental capacity tions and each takes on can be tapped, said Ms an Italian name to further create a sense of Bennett. talian reality. I Using such methods, a — Colleen foreign language can be McGuiness Howard learned up to five times
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RYAN (Laurence DesBLAIR: Elle Renee, mond). Passed away suddaughter of Gary andLee, denly at his home, 1 was baptised on January Windemere Crescent, 22, in St Mary's Church, Nollamara on February 6, Kalgoorlie by Fr F Brown. , 198(). Son of Leo and Amy Ryan, (both dec). Loving brother of Raymond PERSONAL (dec), Winifred (Sr Concrete for all drive- My brother is 52, bache- Imelda), Maurene (Mrs F. ways, garages, patios etc. lor, financially secure and Brady), Roni (Mrs R. Phone Greg 245 1357. coming from UK for a visit Russell), Kathleen (Mrs W. Painting quality work at this week. He would like O'Malley), Brother-in-law the right price. John to marry an unattached of May (Ryan), Ray RusFreakley. Phone 361 4349. lady. If you can help write sell, Wallace O'Malley. to me "MICHAEL" c/o Requiem Mass was celeUpholsterer retired pro- The Record. brated in Our Lady of fessional is interested in Active elderly lady look- Lourdes Church, Hinders occasional small repairs ing for companion at own Street, Nollamara. The and light recovering cost to Lourdes and funeral took place in the work. Phone 342 8333. , Fatima. Gwen Williams Crematorium Chapel, Karrakatta on Thursday, Kingdom Electrics Lic No 275 3254. February 9. Requiescant 003467. Prompt 24 hr Professional man, mid 40s in Pace. service to all suburbs, with small farm, three BOWRA & O'DEA domestic, industrial, com- geldings and a young son 502 Wanneroo Rd, mercial, installation and to care for seeks the BALGA 349 0100 maintenance, computer companionship of an cabling installed and attractive, intelligent terminated. Contact Catholic lady preferably BURKE: Jim. Died peacewith children. Replies Box fully at Sir Charles Frank on 446 1312. 1583, Geraldton. Gairdner on February 6, Handyman, small paint 1989. Beloved husband of jobs, gardening, tree Grace, dearly loved father lopping, clean back yards, of Jean, Michael, Mary, clean windows, houses, Thanks George, Leo and Patrick, no job too small. 377 2314. Clare to Our Lady and St loved father-in-law of for petition granted. Please ring before 8.30am. Pray nine Hail Marys for Ken, Gail, Peter, Linda, nine days, lighting candle Wendy and Hazel, loved pop of 14 grandchildren. ACCOMMODATION and letting it burn out on May he rest in peace. the ninth day. Request WANTED three favours. Publicise The funeral took place in the lawn cemetery, Karrathis devotion. M.M.J. Retired Widow requires Thanks for favours katta on February 10, 1989 after a Requiem Mass room in private home — Novena to offered in St Pius X will share expenses with received. 0 Jesus who has Church, Manning. Bowra owner. Details please Mary.ask and you shall & O'Dea Funeral Direcsaid, phone 328 4575. receive, seek and you tors 328 7299. shall find, knock and it shall be opened to you, through the intercession THANKS PARENTS, schools, busi- of Mary the most Holy I knock, I seek, I Mother, ness, READ! Bulk catering handiwrap, 600mx33cm ask that my prayer be 0 Holy St Jude, apostle granted. (Make request.) and martyr, great in virtue $22; 300mx33cm $14.50; clear plastic for lunches. Prayer to be said same and rich in miracles, near micro wave safe, all heavy time for 9 consecutive kinsman of Jesus Christ, duty foil. 150mx44cm hours in one day, and faithful intercessor of all $26.50. Free metro del. promise publication. who invoke you as special Mary Mc K. Ring 377 2314 before patron in time of need, to 8.30am. Novena to the Holy Spirit. you I have recourse from Holy Spirit, you who solve the depth of my heart and all problems, light all humbly beg you to whom PUBLIC NOTICE roads so that I can attain God has given such great power to come to my FURNITURE CARRIED. my goal. You gave me the assistance. Help me now divine gift to forgive and One item to housefulls. in my present and earnest Small, medium, large vans forget all evil against me petition. In return I and that in all instances of available with ane or two promise to make your men from $24 per hour, my life you are with me. name known and cause I want in this short prayer all areas. Cartons and you to be invoked. Say cheap storage available. to thank you for all thins three Hail Marys, Our Mike Murphy 330 7979, as I confirm once again Fathers and Glorias. St 317 1101, 444 0077, that I never want to be Jude pray for all who 447 8878, 272 3210, separated from you ever, honour and invoke your 378 3303, 384 8838. in spite of all material aid. Thank you. P.M. Country callers: illusions. I wish to be with you in eternal glory. 008 198 120. Thank you for your mercy Novena to the Holy Spirit. toward me. Thanks Holy Spirit, you who solve Sacred Heart, Our Lady of all problems, light all THANKS Perpetual Succour, St roads so that I can attain my goal, you gave me the Joseph, St Jude. M. divine gift to forgive and Thank you Saint Jude, Saint Anthony, Sacred St Jude's Novena: May the forget all evil against me Heart of Jesus, Our Lady Sacred Heart of Jesus be and in all instances of my of Perpetual Succour and adored, glorified, loved life you are with me. I Saint Joseph for favours and preserved through- want in this short prayer to out the world now and thank you for all things as granted. Rita and John. forever. Sacred Heart of I confirm once again that Jesus, pray for us. St Jude I never want to be worker of miracles, pray separated from you for us. St Jude help of the ever,in spite of all material hopeless, pray for us. Say illusions. I wish to be with the prayer 9 times a day. you in eternal glory. • COMMEMORATIVE By the 8th day your prayer Thank you for your mercy • MEMORIAL & will be answered. It has towards me and mine. DEDICATION never been known to fail. This prayer must be said • OPENING CEREMONIES Publication must be for three days after which • BUILDING NAMES & promised. Thank you St the favour will be granted. NUMBERS Jude. Helen. The prayer must be ETCHED IN BRASS published immediately. OR STAINLESS STEEL Most Sacred Heart of Thank you Holy Spirit. BY THE SPECIALISTS Jesus. may your name be Merle, Inglewood. praised and glorified you to the Sacred Jemal Products throughout the world Thank Heart for many favours now & forever. Grateful PHONE 350 5555 received. M. Ward. thanks. W.D.B. FAX 458 6539
PLAQUES
12
The Record, February 16, 1989
to the Editor
Disturbed over death from
Mrs Christine CHOO, W Leederville
Sir, My family was very disturbed to hear and see the reports of the death of Nathan Connors, the 12 year old boy who died as he was ignored by motorists on a busy Sydney street last Thursday.
It is very sad to think that this could happen in Australia at the beginning of Lent, in a country that is said to be based on Christian values. My initial reaction was that s uch callousness has occurred. The Editorial in the Weekend Australian (February 11-12 1989) concluded with a sobering reflection:
Workers' predicament from Robyn RENNIE, Amnesty International Sir, The predicament of Catholic workers in Brazil, targetted by Brazilian death squads because of their work with the poor farm workers and because of their advocacy of agrarian reform has been well documented by Amnesty International. Many priests, nuns and lay-workers have lost their lives already because of their support of the poor who seek justice from the Brazilian legal system which tends to abuse not support t hem.
Letters of support for those priests still living but under the threat of assassination would be of great comfort. International Amnesty members have been sending them. Alerting the Brazilian government to our awareness of the situation will help to protect these brave individuals who carry on the struggle in the name of Our Lord. Please add your voice to protect these people. Write to the President of Brazil, Exmo Sr Presidente da Republica Federativa do Brasil, Sr Jose Sarney, Gabinete do Presidente, Palacio do Planalto, 70.000 Brasilia, DF Brasil.
THANKS to the Sacred Heart. Most Sacred Heart of Jesus, may your name be praised and glorified throughout the world now and forever. Amen. (Say nine times a day for nine consecutive days and promise publication.) Thanks to the Sacred Heart for prayers answered. Liz.
St Anthony the finder of lost possessions. Say three Hail Marys. St Clare thank you for favours received. Ask St Clare for three favours, one business, two impossible. Say nine Hail Mary's for nine days with candle lit, on ninth day let candle burn out, then put this notice in paper.
Thanks to St Jude, the Holy Spirit and Our Lady for answering my prayer. May you be praised forever. Peter.
Novena to St Clare. Ask for three favours, one business, two impossible. Say nine Hail Marys for nine days if you have faith or not. Pray with candle lit and let burn to end. On ninth day put this notice in the paper. St Clare, the Holy Spirit, the Most Sacred Heart of Jesus and St Jude, worker of miracles, pray for us. Geraldine St Marie.
Novena
Thanks to Our Lady and St Clare. Pray nine Hail Marys for nine days, lighting candle and letting it burn out on the ninth day. Request three favours. Publicise this devotion. Helen. Heartfelt thanks to Our Lady of Revelation, Our Lady of the Miraculous Medal, the Infant Jesus of Prague and St Jude. Publication promised. R. & C.M. Thanks to the Sacred Heart, Our Lady, St Jude and St Clare for prayers already answered. Please continue to hear and answer me. Margaret.
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Novena to St Clare. Ask for three favours, one business, two impossible. Say nine Hail Marys for nine days if you have faith or not. Pray with candle lit and let burn to end. On ninth day put this notice in the paper. St Clare, the Holy Spirit, the Most Sacred Heart of Jesus and St Jude, worker of miracles, pray for us. J. K. and A.C.
L.SA ordd Reall)
May the Sacred Heart of Jesus be praised, glorified, loved and revered throughout the whole world now 8, forever. Sacred Heart of Jesus pray for us. St Jude maker of miracles, pray for us. St Jude helper of the hopeless, pray for us. Ivy.
ATTENTION all Northern Suburbs
Thanks very gratefully to the Holy Family for petitions granted. All praise, all honour and glory to Jesus, Mary and Joseph. C.
THE PASSION PLAY OBERAMMERGAU 1990
The Congress Theme
Margaret.
Ask St Clare for three favours, one business, two impossible. Pray nine Hail Marys, light candle and let it burn to end on ninth day. Publicise this prayer. Thank you St Clare. G.R.
Most Sacred Heart of Jesus, may your name be praised and glorified throughout the world now and forever. Amen. M.W.
"Perhaps the tragic death of Nathan Connors will trigger some soul-searching not only by those who turned away from him, but all Australians honestly asking themselves how they would have behaved in the circumstances. It truly would be a service to our country for each of us to spend a minute or so this weekend reflecting on one little boy's death. That way we may find our way back, before it is too late, to the sore of compassion and caring that has been the hallmark of life in Australia for so long." Perhaps that can be our reflection which echoes the theme of Project Compassion, Who is my neighbour?
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'YOUTH FORUM
YCW in Geraldton sets wheels in motion
... it's good to be alive
Fr. John Jegorow
Perth YCW
invites young people to
Fancy Dress Cycle Tour around the Bridges (14km)
Sunday, February 19 Depart University Boat Club Car Park 2pm.
Ring 328 9667
Left to right: At a YCW function Ingrid Spencer, Peter Edmondson, Nikki Hughes, Michael Keenan, Lora Cipriano and Jason Hutchinson. YCW is not only the serious business of "review of life" but also celebrating life.
By WARREN IANELLO, Perth full-timer Late last year representatives from the Perth YCW, Catholic Parish Youth, Catholic Rural Youth Outreach and Chairman of the Catholic Youth Council Patrick Willix visited Geraldton. At an informal meeting with Geraldton people it was established that there was a need for post
school youth to meet and form a YCW group. Now it is safe to say that the YCW in Geraldton is on the move and grappling to establish the true church within and amongst all young people in all the situations of their everyday lives. At one of the first YCW meetings "underaged drinking" was one of the areas looked at for some sort of response. Since then YCW of Geraldton held their first joint diocese gathering with the Perth YCW and it was a raging success.
The establishment of the YCW in Geraldton is due to leaders such as Rosemary Beccari, Andrew Basile, Michael Shanks and Paul Fairley. The priests of Geraldton (especially Fr Peter Downes, Robert Cross
and Brian Tobin from St Francis Xavier) also helped. Mrs Rosemary Miles and her son Damien helped to establish the group. I would consider the establishment of the YCW group a success. So far continued support and building of bridges of understanding is needed to allow all to live out their faith in the perfectly ordinary everyday acts and situations of life. Thanks and don't worry and be happy in Geraldton!
YOUTH IDEAS FOR '89
Brilliant ideas, plans and hopes for the Catholic Youth Scene of WA should be addressed to the CYC Secretary before February 24. Anyone is welcomed to make suggestions to build a better Catholic Youth Scene.
Where courage is needed John
FAREWELL Father
Carrying the light of the Gospel into the everyday world requires a sense of mission and courage.
The first apostles existed in a hostile world where their preaching could easily be ignored for the sake of maintaining appearances. Modern society, with its decaying value system, challenges our faith to the extent that for some to acknowledge Jesus as Saviour is tantamount to being a social outcast. If our values are those t hat stress financial independence and secur-
can also light the way of the wisemen who came several years later.
Uni Rounds by Barbara-Rose Townsend
ity our spiritual life must be threatened. Summer sales draw custom from those wanting more for their money. Past those few weeks of January the celebration of Christ's birth — originally nine months in preparation — is forgotten in moments.
It maybe unreasonable to expect the festive mentality to continue throughout the coming year, however as Christians our lives need to reflect joy. Like the Star of Bethlehem our faith could be put on display — not just for the shepherds — it
The question we can put to our hearts is how are we carrying the Light that Jesus brought — that is the hope and love — to work for justice in our world. Is it merely an ostentatious donation in December or does a manifestation of hope continue through the year? Each day we can be replenished with courage from God to bring Christ-like values to a secular world.
Jegorow
WELCOME Father Joe Parkinson
SUNDAY, 5th March, 1989 7pm: Mass 8pm-11pm: Disco — Supper — Presentation
John Paul Church & Centre Pinetree Gully Rd, Willetton Please bring a plate. Soft drinks for sale. Tea and coffee provided. The Record, February 16, 1989
13
Antioch and Italian students
by Colleen McGuiness-Howard
New recruits on the Mundaring weekend, living it up and having fun.
Nick Martlew strumming the strings at the recent Mundaring Antioch Weekend.
Time for reflective singing on a weekend given over to the "Antioch love story".
110.$ 0
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$
* $0
This medico believes another language is surely an asset in any medicalpractice.
. .**%*
$
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Suggestopedia students enjoying Italian
Now what was that phrase? Ah yes! Bella donna!! Si?
14 The Record, February 16, 1989
4
Italian melodies can do a lot for anyone's day! Especially in accelerated learning.
On Irish things The Irish Club in Townsend Road, Subiaco has seen an upgrading of facilities at a cost of $650,000, bringing to a close many months of industry and effort. Ambassador James Sharkey officially opened the club and said the Irish presence and the club in WA, "will ensure that, as in the past, the Irish remain a vital and indispensa-
ble factor in the progress of this State". The club now has two floors with a large canteen, two bars plus a members' bar, a library, and dancing and stage performance areas. The original club president was Father Michael Ryan (of Cottesloe parish) and there have been 20 presidents to date.
by Colleen McGuiness-Howard •••••:'
*.A
There is an active committee with on-going events such as dancing, language, drama, gaelic football and social events. The annual Irish Fleadh (pronounced Flar), encapsulates many of these activities during several weeks of festivities, usually held around August.
Bishop Miles McKeon at the official opening with Ambassador lames Sharkey, president Paul Tannam and a previous president Ed O'Connor-Smith.
Chantelle and Brian Byrne, members of the Irish Dancing Association dancing for Ambassador James Sharkey and the crowds who came to witness the official opening of the Irish Club in Subiaco.
THE REBEL
OF GLENMALURE
A HISTORY Of MICHAEL DWYER by ( !eorge Cargeeg
The Rebel of Glenmalure. A history of Michael Duyer by George Cargeeg. Published by Hesperian Press. $16.50. The story of Michael Dwyer's adventurous life in both Ireland and Australia, followed by the history of his descendants in New South Wales, Victoria, South Australia and Western Australia is now in the one book. The author, George Cargeeg, became interested in researching the history of his great great grandfather and
began with a discussion in Dublin in 1945 with Dr Charles Dickson, the author of "The Life of Michael Dwyer". Dr Dickson wrote an outstanding history of Dwyer in Ireland, however, he regretted that he was not able to obtain Dwyer's Australian history, nor an authentic history of his descendants. On his return from England in 1945, George Cargeeg resumed farming and farmed until he retired in 1979 and took up extensive research
Bishop Robert Healy, Paddy Costello, Father Sorahan and honorary Irish Consul Michael Nolan, considered it was a "great day for the Irish!" with the opening of the refurbished club which brings to fruition much dedicated work and planning.
Rebel of the glen
of Dwyer and his descendants, becoming very involved in genealogy This included a further two trips to Ireland and the realisation that while Dwyer was, and still is, a folk. hero to the Irish people, he was underrated by English leaning historians, and his written history suffers. Realising the wed, and opportunity for a book about Dwyer in Ireland and Australia, and having acquired the most authentic history obtainable about Dwyer's descendants, George Cargeeg set out to depict their history in this book. Glenmalure is a beautiful glen in County Wicklow and conjures up visions of the gallant insurgents who fought for freedom in the rugged mountains and wild glens in that period around 1798, and even further back in history under the lead of Fiach McHugh O'Byrne who fought against the forces of Elizabeth I. In the Glen of Glenmalure stands a giant boulder with the names of O'Byrne and Dwyer engraved on it. Dwyer and his wife Mary, nee Doyle, are interred
beneath the immense monument to the Irish patriots, in Waverley Cemetery. Their remains were interred there in the year 1898 and the marchers in the procession and the spectators were said to number between 150,000 and 200,000. Newspaper descriptions of that occasion of the centenary of the 1798 Irish Rebellion, and the interring of Dwyer and his wife Mary in the proposed Memorial Monument in Waverley Cemetery, and copies of poems and ballads of Dwyer, along with genealogical charts, make interesting reading. Dwyer's descendants in Western Australia are descended from his eldest daughter, Mary Ann, who married William Hughes in Ireland and Patrick Grace of Wicklow in St Mary's Cathedral, Sydney. Dwyer, accompanied by his wife Mary, was exiled to New South Wales and arrived there in 1806. He died near Liverpool in 1825. Two of his sons and one daughter lived near Bungendore and another son farmed at Goolagong. Many of their descendants live in New South Wales.
later, one of the all-time greats of travel writing was equipped to journey Round Ireland in Low Gear — with Wanda "to keep him out of trouble". Lashed by storms of winter. fuelled by Guinness and warmed by thermal underwear, they set out on their travels along the highways and by-ways of the isle of Erin, with every pannier packed with maps, spare parts and a writable library of books on Ireland's stones and stories. They traced the footsteps of saints and hermits, visited the ruins of castles and the remains of follies, sought out Armada wrecks and cities lost in time. More immediately, they were expelled from Lismore by fearsome ladies and chased — even bitten! — by even more fearsome dogs. They talked poetry on the banks of the Grand Canal and peatcutting with a master of the craft in the great Bog of Allen. They drank in pubs of sepulchral bleakness and stayed overnight in B&Bs of daunting rectitude. From the mode of transport was horse fair at Spancil Hill to described by The Bicycle Croagh Patrick's holy mounBuyer's Bible as — in one tain ,the- left very few of old case — a Cmssfell and — in Ireland's stones unturned to the other — a Wild Cat.To produce a volume of the the Irish, they were simply finest and funniest trawl boikes'. A whole catalogue writing in many a long of expensive essential extras season.
Travelling the Emerald Isle Round Ireland in Lou' Gear by Eric Newby. Published kv Picador. $15.95. When Eric and Wanda Newby set out to find Ireland they set out on twu wheels apiece. Their chosen
ifle Record, February 16, 198§ 15
AUSTRALIAN TOURMASTERS PTY. LTD
by TOM BRANCH Carnival highlights Team members who recently returned from moment for her parents this year's Melbourne and family who had Carnival described the made the trip to Melevent as excellent. The bourne to support her. tennis was played at the They joined the rest of Flinders Park National the West Australian Stadium and it was contingent in celebrating deemed a success. The Marietta's success well court surfaces were tre- into the evening. mendous. However, from The 1989 Carnival is a spectator's viewpoint it being held in Brisbane was a little difficult to and our members report watch all matches as the that the Queensland courts were well spaced apart, with each court committee are already being surrounded by well in advance with approximately 300 seats. their planning and the prospect of another great Five states plus the Brisbane Carnival is Northern Territory were looming. represented. Whilst WA were not officially Opening function The WACLTA's opening represented in the ladies section, players from function for 1989 will be Victoria teamed with our the annual Mass and members to complete a tennis night at Willetton side. Our men's team on Friday, February 24, acquitted themselves 1989. The evening will comvery well, beating both SA and NT and losing a mence with the annual close match to NSW. Qld Association Mass being and Vic were too strong. celebrated by the AssociOverall, WA finished ation chaplain Father fourth which was quite a Richard Doyle at St John and St Paul Church, creditable performance. NSW were the overall Pinetree Gully Road in Willetton. Mass will winners with Victoria commence at 6.30pm. winning the men's divTennis will hit off at ladies'. the ision and Qld The men's induvidual 7.30pm at the Willetton trophy was won by Paul Sportsman's Club courts Tierney from Qld whilst in Burrendah Boulevard, Margaret Hale of Victoria Willetton. Play will run was successful in the through until 9.30pm. Association members ladies'. The social functions are then invited back to were all well organised the John Paul Parish Hall with three events being in Pinetree Gully Road staged at the hotel where for refreshments and all the c.arnivalities were nibblies. Ladies are residing. The Queen requested to provide a Quest Dinner at the plate. It is "almost certain" to South Melbourne Football Club Function Cen- be a hot day hence it tre was the obvious should be a beautiful highlight from a WA evening to unwind the viewpoint when our week by whacking a few queen representative balls around. All associaMarietta Russo (pic- tion members should tured) was crowned Miss endeavour to attend and Australian Catholic ensure a successful start Lawn Tennis Association to the 1989 WACLTA Queen. It was a proud year.
V
RACE ONE: Kalimna Kid 1, Special Charm 2, Jo Janda 3. RACE TWO: Blue Fire Babe 1, Just George 2, Fabulous Trease 3. RACE THREE: Mister Nitro 1, Icy Zephyr 2, White Legend 3. RACE FOUR: Shady Sox 1, Estuary View 2. Qualatta 3. RACE FIVE: Tropicana 1, Desert Legend 2, White Fever 3.
Archdiocesan Calendar February 18 Confernece of Churches of WA, Archbishop Foley. 19 Mass and blessing, Pastoral Centre and Counsel Care, North Beach. Archbishop Foley. Installation of parish priest of York. Bishop Healy. 21 Commissioning of Chaplain, Lynwood High School. Archbishop Foley. 22 Heads of Churches meeting. Archbishop Foley. Knights of the Southern Cross Dinner. Archbishop Foley. 25 Mass for Teacher Training Weekend. Natural Family Planning. Archbishop Foley. 26 Lithuanian Mass in St Mary's Cathedral. Archbishop Foley. Catholic Teacher's Mass, St Mary's Cathedral. Archbishop Foley. Opening Mass for new Chisholm College, St Mary's Cathedral. Bishop Healy. University Sunday Service, Winthrop Hall. Bishop Healy. 28 Ryder Cheshire AGM. Archbishop Foley. March Silver jubilee, Embleton Parish. 1 Archbishop Foley. Mass and procession Maria SS. 5 Annunziata. Bishop Healy. Bishops' Committee Justice Devel9 opment & Peace Meeting, Sydney Archbishop Foley. 14 Central Commission Meeting. Archbishop Foley. 17 St Patrick's Day Mass, Subiaco. Archbishop Foley. Golden jubilee, Sister Philomena Brennan, Carmelite Monastery. Archbishop Foley. 18 Mass to conclude Balcatta Mission. Archbishop Foley. 19 Palm Sunday Mass at St Mary's Cathedral. Archbishop Foley.
C ATECHISTS' TUTORS The 1989 Archdiocese of Perth catechist program requires tutors 21 February-20 June, Tuesday morning. C ontact Sr Marie Fitzgerald 381 5444.
with good old-fashioned hospitality in the heart of the city
B&B Single $30; Double/Twin $50 • HEARTY BREAKFAST • PARKING FACILITIES • REFRIGERATOR • TEA & COFFEE FACILITIES 248 HAY STREET, EAST PERTH
325 2092
The theme of the service is "seeking wisdom" based on the motto of the University of Western Australia. Traditionally University Sunday has been held for several decades for university students and staff and interested members of the community.
The Record, February 16, 1989
including pre-congress visits to Japanese Catholic shrines and a seven day post-congress visit to China. Ongoing Asian or European extensions available.
The 1989 speaker is Professor Peter Boyce, vice-chancellor of Murdoch University. His address is entitled "The moral licence of a university education".
TO REGISTER INTEREST
Baha'i, Buddhist, Christian, Hindu, Jewish and Moslem groups are taking part in the service which will include, music, chants, dance and readings.
Information will be forwarded as further congress details come to hand
Phone 474 1699 immediately
The first interfaith University Sunday service was held in 1988 as part of the university's 75th anniversary celebrations. It was well received and is being continued this year but at the commencement of the academic year rather than in graduation the following April ceremonies.
MEMORIAL LUNCHEON The Father Jocelyn Madden's Memorial Project committee invites past pupils and friends of the Salesians to the luncheon on Sunday, February 19 at the conclusion of the 10.15am Mass which will be offered for him at St Joachim's Church, Shepperton Road, Victoria Park. Luncheon will be held at the parish hall. Please bring a plate. MARIAN MOVEMENT The monthly meeting of the Marian Movement will be held at the Little Sisters of Carmel, 2 Frazer St, Swanbourne on Tuesday, February 21 at 10.30am. BULLSBROOK PILGRIMAGE Rosary and Benediction will be held on Sunday. February 26 at the Bullsbrook Church at 2pm. For further information and bus reservations please ring 444 2285 for Perth, Highgate, Fremantle and Midland buses. The Church "Virgin Mary Mother of the Church" is available for parish pilgrimages (by appointment). Sacri Assoc Inc, PO Box 311, Tuart Hill 6060. Tel 571 1699.
COUPLES PREPARING FOR MARRIAGE by Barry Hickey
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This book has been designed both for those planning to marry and for Priests and Counsellors assisting engaged couples prepare for marriage. It is available from ($5.55) the ST VINCENT DE PAUL Bookshop at 19 Bronte Street, East Perth. 6004
CATALOGUE RECALL The Catholic library of Western Australia invites those who have purchased the 1989 revised Audiovisual Catalogue, to exchange their copy for an improved spiral bound version. We regret any inconvenience to those concerned.
Mail or deliver to CEO.
OBERAMMERGAU Passion Play
Free film evening ALBANY: St Joseph's Hall Wednesday, February 15, 8pm tea, coffee, biscuits on arrival
SUBIACO: Irish Club, Townsend Rd
- tnevaisiry Rimy SEAVICE AN INTERFAITH CELEBRATION
THEME: SEEKING WISDOM
Thursday, February 16, 8pm Light refreshments
RSVP Caroline (09) 322 7922
PHILOMENA'S TRAVEL ()TA 00038
LA SALLE COLLEGE la Salle Avenue. Viveash, WA 6056
A Catholic co-educational secondary school of 700 students serving the Swan Valley and the Midland subregional centre, 20km from Perth, requires a —
SENIOR LIBRARIAN
' The :frforal ticence of a Liniversity 'Education' Pr essor
'Boyce ; Vice-Chancellor
oryurdoch Llniversity
Sunday 20 Fetruary 7 3 pm. WINTHROP HAIL T he UnoiersOy of Western Austral . Shrhnot-frohyray Nediands
Free and open to the plth"^
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Seoul International Eucharistic Congress October 5-8 1989
INTERFAITH SERVICE Six religious groups are joining together in an interfaith service of thanksgiving for University Sunday being held on February 26 in Winthrop Hall at 7.30pm.
RACE SIX: Mexico 1, Western Willy 2, Sand Pebble 3. RACE SEVEN: Work It 1, Frosty Eagle 2, Diamond Tiara 3. RACE EIGHT: Cup of Coffee 1, Tijuana Star 2, Spin A Tail 3. RACE NINE: Key Grip 1, Delaware Prince 2, Brad's Ace 3. RACE TEN: Dipper 1, The Ice Pirate 2, Persian Beau 3.
CARLTON HOTEL
2/ 14 Stone Street, South Perth, Western Australla 6151
are arranging travel to
Greyhounds — with The Record Tipster
4)0GS' CHANCE...)
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C ommencing Term Two 1989 Suitably qualified and experienced teacher-librarians are invited to apply for the above position. Written applications and references to be forwarded to the principal.
RELIEF TEACHERS 1989 are invited to register their details. Applicants to be supportive of the Catholic ethos of the College and extra curricula activities.