THE MINISTRY OF CATHOLIC EDUCATION - Compasscompassreview.org/pdf/winter11.pdf · ‘Mother and...

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THE BASIC PRINCIPLES of CatholicEducation have been settled long ago.Jesus established his Church to be

‘Mother and Teacher’ (Mater et Magistra). Hecommanded it to ‘Go and make disciples of allnations’ (Mth 28:19). The ministry of CatholicEducation is one form of that teaching.

Catholic Education has been provided in avariety of ways down the centuries—ascatechesis in the early centuries, as higherlearning in the medieval Schools and Univer-sities, as schooling at all levels from the timeof the Enlightenment and post-Enlightenment.

Catholic Education has undergone its ownself-corrections along the way. For instance,in the latter part of the twentieth century theR.E. component of Catholic Education was re-newed to transcend the narrowly apologeticalstyle it had adopted in reaction to rationalism.

Of recent years official and semi-officialdocuments, such as the ‘Circular Letter to thePresidents of Bishops’ Conferences on ReligiousEducation in Schools’ from the Congregation forCatholic Education,, May 5th 2009, have beendoing little more than express and describe apolicy that is generally accepted in practice.

Pope Benedict has spoken a number oftimes on the subject. As always he is clear andto the point, concentrating on what is essen-tial and on the contemporary challenges. Hesays what a theologian can be expected to say,which is understandable, given that PopeBenedict himself is one and the same personas Joseph Ratzinger, one of the most respectedtheologians of our time. But in so doing heinvites us to ponder the subject at depth.

Catholic education, he affirms, is integralto the mission of the Church. It is more thancommunicating knowledge about the world,it is education in the faith, enabling studentsto come to know God, to meet Jesus and toenter into a personal relationship with him.

Students are to come to know that they areloved by God.

The teacher is called, then, to do more thanimpart information and develop skills. Theteacher is to tell the Good News to the stu-dents, to convey to them the truth that Godand God alone—not money, career, worldlysuccess—can satisfy the deepest longings andneeds of our hearts. The teacher’s role is toimpart wisdom, true wisdom that includesknowing the Creator and looking for happi-ness in the right places. In doing so, teacherswill guide their students to live life to the full.

A happy student is never a selfish student,concerned only with satisfaction of his/herimmediate wishes. Pope Benedict developedthis theme in various ways. In language foradults he cautioned:

When nothing beyond the individual is recog-nized as definitive, the ultimate criterion ofjudgment becomes the self and the satisfactionof the individual’s immediate wishes. The ob-jectivity and perspective, which can only comethrough a recognition of the essential transcend-ent dimension of the human person, can be lost.

Speaking to children, he said:You begin to see greed and selfishness and allthe other sins for what they really are, destruc-tive and dangerous tendencies that cause deepsuffering and do great damage, and you want toavoid falling into that trap yourselves. You be-gin to feel compassion for people in difficultiesand you are eager to do something to help them.You want to come to the aid of the poor and thehungry, you want to comfort the sorrowful, youwant to be kind and generous.The consequence for the school from all

this is that the life of faith is ‘the driving forcebehind every activity in the school’.

Particularly striking is the pope’s descrip-tion of the ministry of Catholic Education as‘the pastoral care of intelligence’. Those whoexercise this ministry do so not only for the

THE MINISTRYOF CATHOLIC EDUCATION

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faithful, for believers, but for the whole ofsociety—‘purifying reason, ensuring that it re-mains open to the consideration of ultimatetruths...[the exercise of this ministry] helps tokeep public debate rational, honest andaccountable...Truth means more than knowl-edge: knowing the truth leads us to discoverthe good’. He waxes eloquent on this theme.

Pope Benedict reflected at length on howthe Church’s effort to provide Catholic edu-cation is a contribution to society.

Historically it has always been a signifi-cant contribution. Pope Benedict recalls thatoften Catholic teachers, especially religioussisters, brothers and priests, were providingeducation in remote places and among ne-glected peoples long before the State assumeda responsibility for providing it.

In our time Catholic Education also con-tributes to society by presenting an alternativein a prevailingly secularist, relativist and ma-terialist climate. The pope declared that Catho-lic scholarship and education, ‘founded on theunity of truth and in service of the person andthe community’ provides a response to moralconfusion and fragmentation of knowledge;Catholic Education offers hope to our world.

Corresponding to all this, Pope Benedictencouraged students to pursue worthwhilegoals in their own lives and to resist narrowoutlooks. Speaking to older students, he said:

As you move higher up the school, you have tomake choices regarding the subjects you study,you begin to specialize with a view to what youare going to do later on in life. That is right andproper. But always remember that every sub-ject you study is part of a bigger picture. Neverallow yourselves to become narrow. The worldneeds good scientists, but a scientific outlookbecomes dangerously narrow if it ignores thereligious or ethical dimension of life, just asreligion becomes narrow if it rejects the legiti-

mate contribution of science to our understand-ing of the world. We need good historians andphilosophers and economists, but if the accountthey give of human life within their particularfield is too narrowly focused, they can lead usseriously astray.Catholic Education is a responsibility for

the whole Christian community, while the fam-ily has the primary responsibility. PopeBenedict encouraged family participation incatechesis and in the entire process of Chris-tian initiation of children and adolescents,which has produced ‘appreciable results’ andurged that it be adopted in every parish. Heacknowledged that some families resist it orare indifferent to it—they do not seem to beinterested in the Christian education of theirown children; ‘but this is rare’.

The pope reflected on the pastoral care ofadolescents, how it is a time of life in whichyoung people strive for autonomy. The chal-lenge then is to enable them to discover truefreedom. He reflected on their readiness to bechallenged, their need for credible witnesses,their need for authority, their readiness to com-mit, their call to be witnesses themselves—that is, to take their part in the mission of theChurch.

The following passage might sum up Ben-edict’s main message on the subject of Catho-lic Education:

By educating in the faith, a very important taskis entrusted to Catholic schools. Indeed, theymust carry out their mission on the basis of aneducational project which places the Gospel atthe centre and keeps it as a decisive referencepoint for the person’s formation and for theentire cultural programme.As we ponder all this we appreciate still

more the contribution that Catholic Educationmakes in the Church’s response to the missionentrusted to it by Christ.

—Barry Brundell MSC, Editor

See the Vatican website (www.vatican.va): Pope Benedict’s ‘Address to the participantsin the Convention of the Diocese of Rome’, 11th June, 2007; his address to CatholicEducators in the United States, 17th April 2008; the Congregation for Catholic Educa-tion’s ‘Circular Letter to the Presidents of Bishops’ Conferences on Religious Educationin Schools’, May 5th 2009; Pope Benedict’s address in the UK, 17th September, 2010.


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Foundational IdeasCatholics share faith in a Trinitarian God, aGod understood as a community of persons.Catholics also believe human beings are madein the image of God, created to be persons-in-community. To be a person-in-community is,however, to be a person-in-culture, since allhuman communities exist in cultures. It is alsoto participate in the dialogues which create andsustain cultures.

Created in the image and likeness of God,ideally Catholics seek to be committed toGod’s mission in the manner taught and wit-nessed within human history by Jesus. Thedynamic of mission is the creation of commu-nities-for-mission, communities which are, atthe same time, embedded in culture and main-tained through dialogue.

The Catholic Church world-wide is a com-munion of these communities-in-mission. Theemerging vision of what these communities,both individually and linked together, can bein the service of the Kingdom of God, pro-vides a basis for profound hope.

Mission Community and Culture

A Time of Disconnection and UncertaintyToday’s young people are, indisputably,

growing into adulthood in uncertain times. Ifthe times are uncertain for young people, theyare scarcely less so for those responsible fortheir education. In the religious domain, forexample, the extraordinary advances in Bibli-

cal scholarship in recent decades, whilst po-tentially very enriching for teachers of the faithand their students, also bring with them theadded requirement that teachers access appro-priate and ongoing study and formation in or-der to carry out their ministry of teaching.There may also be the necessity of a some-times painful ‘letting go’ of what has beenone’s previous grasp of the scriptural founda-tions of faith.

Advances in Biblical scholarship have oc-curred at the very time when the salience ofthe Christian story continues to diminish formany people. There is, therefore, much workto be done with the help of these advances, inrebuilding Christianity as a contemporarymeta-narrative so that our young people maynot only be proud of it as a principal sourceand shaper of their own personal worldviews,but may contribute to its ongoing enrichment.

God’s Mission in a Church ‘Becoming’Beyond the revolution in Biblical scholar-

ship, it is also important to note other ecclesialfactors. In terms of historical experience, stu-dents attending Catholic schools today do soin a unique ecclesial environment. They areone of the first generations to grow up in aChurch which is becoming truly global, nolonger a European Church with branch officesin other cultural regions of the world, as hadbeen the case for many centuries. The poten-tial of these communities, networked acrossthe globe, to welcome and help form today’s

GROUNDING HOPEIN UNCERTAIN TIMES

Mission and Catholic SchoolsTHERESE D’ORSA and JIM D’ORSA

Always be ready to make your defence to anyone who demands from you anaccounting for the hope that is in you… (1 Peter 3:15)


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young people as global citizens and as Chris-tians, is enormous.

A feature of this new ecclesial environmentis the emergence at the most official level, ofa dramatic change in the understanding of theChurch’s mission. As an outcome of the workof the Second Vatican Council (1962-65),God’s mission is being re-situated at the cen-tre of ecclesial self-understanding. The keyinsight on mission adopted by the Council isexpressed in Ad Gentes 2: ‘The Church onearth is by its very nature missionary since,according to the plan of the Father, it has itsorigin in the mission of the Son and the HolySpirit’. Instead of focussing on the variousgoals of missionary engagement as had beenexpected, the Council switched focus onto thenature of the Church itself, and declared it tobe fundamentally missional. Over time theimplications of this shift in mission under-standing are being worked through.

A cluster of associated insights has accom-panied the major shift. If the whole Church ismissionary by its very nature, then one of themost important corollaries is that each bap-tised member is called to embrace God’s mis-sion in some way. Jesus identified his missionas making present God’s dream for humanity,which he called the Kingdom of God. Eachone of the baptised is, therefore, similarlycalled to help God’s Kingdom break into themilieus that form the matrix of human life. Theissue for educators is: how can young peopleand their teachers make sense of this?

With this key insight of the Second Vati-can Council mission has once again, as in theperiod prior to the first expansion of Europeinto the Americas in the 16th century, taken ona Trinitarian character. The God of Jesus Christis understood as a Trinity of persons whoseessence is community. God’s life is shared withothers through creation which ushered in thebeginning of history. Within history God’smission is carried forward in the making wholeof all creation (cf Mark 16:15). The pursuit ofthis mission across time is carried forward inways known fully only to God.

In the years following the Second VaticanCouncil, the word which quickly became syn-onymous with the Church’s mission was ‘evan-gelization’. It is a broad term covering whatthe Church does in pursuing its mission. Asthe Gospels clearly show us, it implies boththe speaking of good news (proclamation byword) and the living of good news (proclama-tion by witness). As the Gospels also show ussuch proclamation inevitably leads to dia-logues as to the meaning of the proclamation.We see this very clearly, for example, in thedialogues which accompany Jesus’ own proc-lamation in John’s Gospel. In any era the shapeof appropriate witness to the good news willvary with the circumstances impacting on peo-ple’s lives. In our times, witness obviouslymust include work for justice, human libera-tion and reconciliation, and an imperative tocare for God’s creation.

Jesus’ Mission and the Kingdom of GodWhen, as a metaphor for God’s mission,

Jesus used the phrase ‘the Kingdom of God’,he was employing words redolent with mean-

Professor ThereseD’Orsa is conjointprofessor of Mission andCulture at the BrokenBay Institute Sydney andthe University ofNewcastle. She is anhonorary fellow ofAustralian CatholicUniversity and a fellowof the Australian Collegeof Educators.

Dr Jim D’Orsa isextensively involved inthe reviews of Catholicschool systems. He is asenior lecturer at theBroken Bay Institutespecialising inleadership and missionand a visiting lecturerat Yarra TheologicalUnion.

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ing for his hearers (Fuellenbach, 1995). Jesusdrew on these understandings but also gavethem added, and sometimes different signifi-cance, particularly in his kingdom parables.

The community of disciples (the Church)is not only at the service of this Kingdom but,ideally, themselves constitute a social spacewhere people can actively experience theKingdom in the here and now. The invitationto young people to make a positive choice forthe Church community must, therefore, beclearly accepted by them as an invitation tojoin a community whose goal is to create, bothwithin and beyond itself, the Kingdom of God.

Discipleship means accepting the chal-lenge to learn to create and maintain a reli-gious and social space where people actuallyexperience the Kingdom, as well as gain theformation and spiritual strength to increase itsscope. This occurs in families, schools, par-ishes, dioceses, and the many other communi-ties which are influenced by the movement ofthe Holy Spirit.

Jesus identified his own life and missionwith the covenantal requirement of his ownpeople when he gave his own ‘mission state-ment’:

The Spirit of the Lord is upon me because hehas anointed me to bring good news to the poor.He has sent me to proclaim release to the cap-tives and recovery of sight to the blind, and tolet the oppressed go free, to proclaim the yearof the Lord’s favour (Luke 4:18-19).

Contrast CommunitiesThe Hebrew tradition on which our Chris-

tian tradition stands, grows out of an experi-ence of being called by God to be of signifi-cance in God’s pursuit of wholeness for crea-tion. This was expressed in the covenant as anagreement to be a ‘contrast society’ that is asociety in which relationships with, and ac-tion on behalf of, the most marginalised wereto mark the essential difference between God’speople and surrounding peoples (Fuellenbach,1995, 30). Through the mediums of narrative,law and liturgy Israel assembled over time an

oral and written tradition whose interpretationwas central in establishing its identity as acontrast society.

The Christian tradition focuses on a seconddeliberate intervention by God in regard to theinauguration of a contrast community throughthe life and ministry of Jesus. The call to disci-pleship that lies at the heart of God’s mission isa call to be co-creators of contrast communi-ties. Contrast communities live within a cultureand, in mission, challenge certain expressionsof the culture when these do not align with thevalues of the Kingdom. The Christian concep-tion of contrast community differs from the ear-lier Jewish conception of Israel’s covenantalresponsibilities. Whereas the Hebrew concep-tion defines identity as separation from othersocieties, the Christian community lives withinsociety, not separate from it.

Rebuilding the Catholic Sub-Culture forMission

Sub-cultures, particularly major ones suchas Australian Catholicism, are multi-dimen-sional constructs. If we are to rebuild our Aus-tralian Catholic sub-culture so as to be effec-tively missional, then the work needs to pro-ceed at a number of levels.

Whatever model of culture one worksfrom, it is widely recognized that it is the idea-tional area within culture which must be af-fected if in-depth change is to occur (c.f. Cote,1996; Luzbetak, 1988; Tanner, 1997). Thisarea is comprised of the beliefs, values, sym-bols and ideas which, coupled with the dy-namic myths, lie at the heart of a people’s cul-ture. Change at this level is difficult to achieve,but once it does occur, it is pervasive in itseffects.

Changes in the understanding of mission areundoubtedly among the most significant to oc-cur in the ideational area of Catholicism world-wide in recent centuries. Such changes and theirimplications lie at the heart of the reconstruc-tion of Australian Catholicism, affecting the wayit construes its various ministries, includingthose to young people in schools.

GROUNDING HOPE IN UNCERTAIN TIMES

professor of Mission and


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ing for his hearers (Fuellenbach, 1995). Jesusdrew on these understandings but also gavethem added, and sometimes different signifi-cance, particularly in his kingdom parables.

The community of disciples (the Church)is not only at the service of this Kingdom but,ideally, themselves constitute a social spacewhere people can actively experience theKingdom in the here and now. The invitationto young people to make a positive choice forthe Church community must, therefore, beclearly accepted by them as an invitation tojoin a community whose goal is to create, bothwithin and beyond itself, the Kingdom of God.

Discipleship means accepting the chal-lenge to learn to create and maintain a reli-gious and social space where people actuallyexperience the Kingdom, as well as gain theformation and spiritual strength to increase itsscope. This occurs in families, schools, par-ishes, dioceses, and the many other communi-ties which are influenced by the movement ofthe Holy Spirit.

Jesus identified his own life and missionwith the covenantal requirement of his ownpeople when he gave his own ‘mission state-ment’:

The Spirit of the Lord is upon me because hehas anointed me to bring good news to the poor.He has sent me to proclaim release to the cap-tives and recovery of sight to the blind, and tolet the oppressed go free, to proclaim the yearof the Lord’s favour (Luke 4:18-19).

Contrast CommunitiesThe Hebrew tradition on which our Chris-

tian tradition stands, grows out of an experi-ence of being called by God to be of signifi-cance in God’s pursuit of wholeness for crea-tion. This was expressed in the covenant as anagreement to be a ‘contrast society’ that is asociety in which relationships with, and ac-tion on behalf of, the most marginalised wereto mark the essential difference between God’speople and surrounding peoples (Fuellenbach,1995, 30). Through the mediums of narrative,law and liturgy Israel assembled over time an

oral and written tradition whose interpretationwas central in establishing its identity as acontrast society.

The Christian tradition focuses on a seconddeliberate intervention by God in regard to theinauguration of a contrast community throughthe life and ministry of Jesus. The call to disci-pleship that lies at the heart of God’s mission isa call to be co-creators of contrast communi-ties. Contrast communities live within a cultureand, in mission, challenge certain expressionsof the culture when these do not align with thevalues of the Kingdom. The Christian concep-tion of contrast community differs from the ear-lier Jewish conception of Israel’s covenantalresponsibilities. Whereas the Hebrew concep-tion defines identity as separation from othersocieties, the Christian community lives withinsociety, not separate from it.

Rebuilding the Catholic Sub-Culture forMission

Sub-cultures, particularly major ones suchas Australian Catholicism, are multi-dimen-sional constructs. If we are to rebuild our Aus-tralian Catholic sub-culture so as to be effec-tively missional, then the work needs to pro-ceed at a number of levels.

Whatever model of culture one worksfrom, it is widely recognized that it is the idea-tional area within culture which must be af-fected if in-depth change is to occur (c.f. Cote,1996; Luzbetak, 1988; Tanner, 1997). Thisarea is comprised of the beliefs, values, sym-bols and ideas which, coupled with the dy-namic myths, lie at the heart of a people’s cul-ture. Change at this level is difficult to achieve,but once it does occur, it is pervasive in itseffects.

Changes in the understanding of mission areundoubtedly among the most significant to oc-cur in the ideational area of Catholicism world-wide in recent centuries. Such changes and theirimplications lie at the heart of the reconstruc-tion of Australian Catholicism, affecting the wayit construes its various ministries, includingthose to young people in schools.



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As with other Catholic churches world-wide, our re-building takes place not only inour unique context, but also within the globalcontext. The factors that impact on all socie-ties and cultures, viz globalisation and the in-creased pluralisation in many facets of humanlife, are also affecting us. Western societiessuch as our own are also experiencing ad-vanced secularisation (Rolheiser, 2006).

In dealing with the extreme pluralismwithin society, the challenge is to put in placeprocesses of dialogue so that the manyunderstandings and expressions of truth,beauty and goodness held among humans maybe appropriately evaluated and shared, withthe resulting insights brought to bear construc-tively on human living.

Communities Sustaining Persons forMission

Insight into God as community of personswith a mission or purpose in regard to thewhole of creation is implicit in the Christianscriptures. Coupled with this is the understand-ing, common to both Hebrew and Christianscriptures, of the human person as made in theimage and likeness of God. The human per-son, then, is created as a person-in-commu-nity with a mission to make whole all of crea-tion. It is a mission with personal and commu-nal dimensions, since it is directed at persons,communities and cultures.

Since all communities exist within abroader culture, to be a person-in-communityis to be a person in a culture. Christian com-munities carry a responsibility to be aware ofthe extent to which the seeds of the Word arepresent in their local culture and where theculture actually constrains the freedom to loveas God wills, indicating an absence of theWord. As contrast communities members ofChristian communities are also concerned withhow the public culture impacts on the lives ofother groups besides themselves. Contrastcommunities need to look outwards as well asinwards when it comes to building God’s King-dom. Their mission is to address local reali-

ties in terms that make sense within the pa-rameters of the local culture.

Renewing the Sense of MissionA renewed sense of mission is more likely

to take life in our Catholic sub-culture if thecommunity is involved in dialogical processeswhich engage the community’s members. Thisdialogue needs to be carried on at three levelsand involves asking very fundamental ques-tions:

At the level of mission• Is our school community’s life an end in

itself, or does it exist for a purpose beyonditself. If so, what?

At the level of culture• In what ways does our Australian culture

both liberate and constrain our freedom inunderstanding and pursuing the mission of ourschool community?

At the level of community life• To what extent does our school commu-

nity proclaim and witness to Jesus and hismission, in our particular context?

Because not everyone views communitylife and mission from the same perspective,dialogue is absolutely essential, even amongthose ostensibly committed to participation inmission. Dialogue is carried on not only inwords, or formal processes, but also in theacts of living, acting, and reflecting. It is a dia-logue embedded in the praxis of the commu-nity. Christian identity emerges from the senseof belonging which results from active engage-ment in this praxis.

Orientations within a Living Tradition

A Biblical Model for DialogueWalter Brueggemann, a highly respected

Biblical scholar and commentator particularlyon the Old Testament, explores the orientationswhich the Old Testament faith communitiesbrought to bear on their religious experience,and which took shape in the canon of theirScriptures. His classic work, The CreativeWord (1982), has exceptional relevance for


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contemporary educators. Brueggemann’s the-sis is that the process of differentiation withinthe canon of the Hebrew Bible into Torah,Prophets and Writings is not a matter of chancebut presents us with a model of dialogue whichis fundamental to Israel’s identity and to itsliving out of that identity as a contrast society.

In the Old Testament, the Torah combinesboth the central narrative of Israel and the Lawwhich gives the community life and direction.It is the most sacred and fundamental part ofthe Jewish tradition, but not the final word onthe whole of the tradition.

Within Israel’s social structure, the Torahorientation characterised the leadership, whoseresponsibility it was to ensure that God’s cov-enant with the people was honoured. It was aresponsibility shared between the priests andthe king. As history attests, the kings found itdifficult to lead Israel as a ‘contrast society’,not surprisingly since there were few modelsto follow. The tendency was always to movetowards cultural accommodation with sur-rounding peoples, with the result that the To-rah orientation was often co-opted to serve theking’s ends.

Moving the analysis onto a Biblical can-vas encompassing both Old and New Testa-ments, we can say that people within the faithcommunity with a ‘Torah’ orientation are thosewho see it as their essential responsibility topreserve the essence of God’s disclosure toGod’s people. This is because such disclosureis fundamental to the faith of the community.It provides the ethos which underpins bothidentity and mission.

All faith communities, irrespective of thecultures in which they exist, need memberswho have a ‘Torah’ orientation, a sense of whatis fundamental and non-negotiable in defin-ing the identity and mission of the group. Ob-viously, difficulties arise when such peopleimpose their own views of what is fundamen-tal and non-negotiable in place of what Godhas disclosed, thus introducing distortion withconsequent division, and the pursuit of self-interest.

In the life of Israel, the corrective to thisform of distortion was the prophets. AsBrueggemann expresses it, the perspective ofthe prophet was shaped by the gap identifiedbetween what God had promised and what thereligious leaders and the king were delivering.

The ministry of the prophets proceeded onthe twin bases of love of the tradition and cri-tique of current practice. They spoke stronglyagainst lack of justice for and exploitation ofthe most vulnerable members, incompetenceand poor judgment of rulers, lack of visionincluding incapacity to frame an alternativevision to present practice, and liturgy whichin consequence was problematic and dishon-oured God. Prophets also denounced culturalaccommodations that undermined Israel’s cov-enantal relationship and subverted it as a con-trast society.

The prophets recognised the power of sym-bolic action in communicating their message,and were adept at marshalling the symbols oftheir culture to enhance the impact of theirmessage. Such action often generated a dia-logue which shaped Israel’s identity. Despitethis, their role was not always appreciated. Inaddition, leaders sometimes recruited falseprophets to justify courses of action, or to pro-vide religious legitimation to various forms ofcultural accommodation which were inconsist-ent with God’s covenant and with Israel’s com-mitment to be a contrast society.

Whilst the dialogue which resulted fromprophecy helped establish Israel’s identity andmission, another ‘voice’ also participated inthe shaping of this identity and mission, viz‘the Writings’. This sector of the Old Testa-ment includes the Psalms and the Wisdom lit-erature. It continued to shape Israel’s narra-tive into the Hellenistic period.

By comparison with the two previous au-thoritative forms of knowing and their alliedorientations held within the faith community,the Writings represent a more muted voice inthe dialogue of identity. Within the Psalms andthe Wisdom literature, the concern is not whatGod has done for Israel in the past, nor how



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secular and religious leaders are deliveringGod’s promise, but rather how God’s presenceis discovered and celebrated in ordinary hu-man experience. How is God’s presence ex-perienced in the prayer life of our community?How does the wisdom of Israel compare withthat of other communities? What has beenlearned about living as a contrast society? Howdo these understandings bear on day to daydecisions? The concern in the Writings is lesswith God’s disclosure in regard to mission andidentity (Torah), or with critique (Prophets),but with what needs to be done in the here andnow to keep community life purposeful andon an even keel. The Wisdom orientation ispragmatic, focussed on what works for thecommunity within its cultural context.

Pluralism as a Strength in CommunityLife

Brueggemann’s contention is that a healthyreligious community recognises and encour-ages the development of all three ‘voices’among its members. The Torah voice focuseson what is central and always essential. TheProphetic voice challenges in terms of the vi-sion and performance, that is, it identifies thegap between the promise which follows God’sdisclosure and the experience of people in thehere and now. The Wisdom voice is concernedwith making sense of things in the present andeffectively using the resources of culture totheir full potential, including in worship. Allthree voices share a common love of the tra-dition and narrative of the community, albeitappreciated from different perspectives (Seealso Malcolm, 2002, 24-30).

In working to create genuine hope foryoung people, it is essential that the educationoffered is not indulging a particular, perhapsunwitting, preference for one orientation to theneglect of the others. Not only do young peo-ple have the right to a thorough grounding inthe whole Tradition, but it is essential that theysee and experience the interconnectednessbetween the three orientations. They need tolearn that dialogue-in-community is a conse-

quence of being a person-in-community, a per-son made in the image of God. As in Israel,none of us has the right to alter the Traditionin the sense of providing a less-than-wholisticor distorted introduction to the whole. Thesubstance of our religious task lies in thewhole. How competent are our teachers todeliver in this regard? Do such considerationsfeature in discussing the mission of the school?

Grounding Hope—Educational Challenges

It is not difficult to transfer consideration fromBrueggemann’s canvas, the Old Testament, toinclude the Christian Scriptures and the expe-rience of the past two thousand years in whichcommunities have attempted to engage in faith-ful living. Nor is it surprising that, independ-ently of Brueggemann’s work, Gonzales (1999),and Bevans and Shroeder (2004) have foundquite similar orientations in Christian theology,as they have worked on issues of mission andidentity. These scholars argue for the recogni-tion and value of the pluralism inherent in ourtradition. They also argue the need for dialoguewithin Christian communities as a way forwardin re-configuring Catholic culture, and devel-oping a new sense of belonging consistent withthis reconfiguration. This is important in anywork of evangelisation.

There are many implications for schoolleaders which emanate from the above discus-sion. The following represent some obviousexamples. Teachers and leaders have a graveobligation to educate in the tradition in its en-tirety. In uncertain times, when we have towork particularly diligently at recognising thepoints of continuity and discontinuity in theway we relate to the heart of our faith tradi-tion, the tendency to be inappropriately selec-tive must be avoided. The surest foundationof the hope which will sustain young peopleand teachers alike is genuine and imaginativeleadership in accessing God’s disclosure to usas given in the canon of Scripture, and in ourCatholic faith tradition, lived and offeredwithin an ecclesial community-in-mission.

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Students grow up in a particular youth sub-culture (Crawford & Rossiter, 2006). It is im-portant to understand and have some empathywith its aspirations while being able to recog-nise both its limitations and potential as a vehi-cle to advance God’s Kingdom. There is muchthat is intuitively prophetic in youth culture.

Communities that are not strongly andclearly mission-oriented are likely to be prob-lematic in our post-modern context, and willstruggle with the issue of identity. This is ob-vious in the case of school practices. Strategicplanning, for example, even though rightlyattractive to the Wisdom orientation within ourtradition, does not in itself demonstrate that aschool is mission-oriented, even if it gives lipservice to what is fundamental in terms of aTorah orientation. Only if strategic planningis used as a servant of the whole Tradition,and is embedded in the Tradition as the foun-dation and model of the educational process,can the extent of the present attention and levelof resourcing being given to it within Catho-lic Education be justified.

To encourage young people along the pathof prophetic engagement is a core part of theeducational enterprise, and one particularlysuited to the sensibilities and generosity of theyoung. However, without capacity to discernthe dysfunctionalities in our society so as toprovide for human betterment, even the bestefforts of generous people can be quickly dis-sipated. Similarly, without a firm adherenceto the core of God’s disclosure as given inChrist and lived in community, the propheticvoice tends to grow shrill or off-key, and fi-nally becomes muted.

In Brueggemann’s analysis the educationalchallenge is the same as that inherent in theliving of the Tradition. It is a challenge to seeand live the connectedness of the elements.We see the importance of this only too readilywhen we recognise that our sacramental lifeoften seems to bear little connection with ourstruggle for justice, or our acceptance of theHoly Spirit seems not to seriously guide thesense we must make of living in a very com-

plex and seriously fragmented world.Prayer and the willingness to pray are es-

sential ingredients in all three orientations.There is thus no single orientation to prayereither for individuals or for the school com-munity which alone does justice to our faithTradition. People will come to value prayerthrough the experience of all three orientations.It is important to keep this in mind in prepar-ing prayer opportunities and liturgies.

Fundamental to all three orientations withinone Tradition, and to the sustaining of hope,is life in community. This is a great strengthof most Catholic schools and provides a verysound basis on which to build in securing iden-tity and mission.

God’s mission exists beyond the scope ofthe Church’s mission. Jesus’ teaching on theKingdom of God is a crucial element in tak-ing forward God’s mission in our work. Overmany years we have had cause to be seriouslyconcerned at the lack of even a basic grasp ofJesus’ teaching on the Kingdom amongstCatholic school personnel with whom we havebeen involved in study programs. Given thatsuch understanding is fundamental to grasp-ing both Jesus’ mission and that of His Church,this constitutes a substantial challenge.

Building the culture of the school on thebasis that the dignity of each individual lies inbeing a person-in-community has serious im-plications for school practices. These impli-cations pertain to what the school promotes,what it asks of its teachers, and how it relatesto the local Catholic communities such as fam-ily, parish and diocese. They bear directly onthe hope students have of a better world andtheir place in it.

Since community cannot be separated fromthe culture in which it exists amongst teachersand leaders, more serious attention needs tobe given to what is empowering anddisempowering for people who live in Chris-tian communities in Australia. Where is theculture inimical to the Gospel and where doesit carry the seeds of the Word? What are theimplications of the answer to this question for



9

Students grow up in a particular youth sub-culture (Crawford & Rossiter, 2006). It is im-portant to understand and have some empathywith its aspirations while being able to recog-nise both its limitations and potential as a vehi-cle to advance God’s Kingdom. There is muchthat is intuitively prophetic in youth culture.

Communities that are not strongly andclearly mission-oriented are likely to be prob-lematic in our post-modern context, and willstruggle with the issue of identity. This is ob-vious in the case of school practices. Strategicplanning, for example, even though rightlyattractive to the Wisdom orientation within ourtradition, does not in itself demonstrate that aschool is mission-oriented, even if it gives lipservice to what is fundamental in terms of aTorah orientation. Only if strategic planningis used as a servant of the whole Tradition,and is embedded in the Tradition as the foun-dation and model of the educational process,can the extent of the present attention and levelof resourcing being given to it within Catho-lic Education be justified.

To encourage young people along the pathof prophetic engagement is a core part of theeducational enterprise, and one particularlysuited to the sensibilities and generosity of theyoung. However, without capacity to discernthe dysfunctionalities in our society so as toprovide for human betterment, even the bestefforts of generous people can be quickly dis-sipated. Similarly, without a firm adherenceto the core of God’s disclosure as given inChrist and lived in community, the propheticvoice tends to grow shrill or off-key, and fi-nally becomes muted.

In Brueggemann’s analysis the educationalchallenge is the same as that inherent in theliving of the Tradition. It is a challenge to seeand live the connectedness of the elements.We see the importance of this only too readilywhen we recognise that our sacramental lifeoften seems to bear little connection with ourstruggle for justice, or our acceptance of theHoly Spirit seems not to seriously guide thesense we must make of living in a very com-

plex and seriously fragmented world.Prayer and the willingness to pray are es-

sential ingredients in all three orientations.There is thus no single orientation to prayereither for individuals or for the school com-munity which alone does justice to our faithTradition. People will come to value prayerthrough the experience of all three orientations.It is important to keep this in mind in prepar-ing prayer opportunities and liturgies.

Fundamental to all three orientations withinone Tradition, and to the sustaining of hope,is life in community. This is a great strengthof most Catholic schools and provides a verysound basis on which to build in securing iden-tity and mission.

God’s mission exists beyond the scope ofthe Church’s mission. Jesus’ teaching on theKingdom of God is a crucial element in tak-ing forward God’s mission in our work. Overmany years we have had cause to be seriouslyconcerned at the lack of even a basic grasp ofJesus’ teaching on the Kingdom amongstCatholic school personnel with whom we havebeen involved in study programs. Given thatsuch understanding is fundamental to grasp-ing both Jesus’ mission and that of His Church,this constitutes a substantial challenge.

Building the culture of the school on thebasis that the dignity of each individual lies inbeing a person-in-community has serious im-plications for school practices. These impli-cations pertain to what the school promotes,what it asks of its teachers, and how it relatesto the local Catholic communities such as fam-ily, parish and diocese. They bear directly onthe hope students have of a better world andtheir place in it.

Since community cannot be separated fromthe culture in which it exists amongst teachersand leaders, more serious attention needs tobe given to what is empowering anddisempowering for people who live in Chris-tian communities in Australia. Where is theculture inimical to the Gospel and where doesit carry the seeds of the Word? What are theimplications of the answer to this question for



10

COMPASS

the entire curriculum? A contrast communityneeds to know what it aligns with, and what itstands in contrast from, if it is to be an effec-tive witness to the Gospel.

ConclusionThe theme of this paper has been the ground-ing of hope in uncertain times. We live in apost-modern era, a time of becoming, when itis difficult to discern what the shape of societaland cultural change will be, even in the imme-diate term. This has forced some fundamentalre-evaluation of what it means to be Churchand in consequence, what it means to be Catho-lic. The dynamics at work are complex. Itseems impossible to retreat to the security ofa traditional community and at the same timeengage people with the message of Jesus ‘tothe ends of the earth’.

The dynamics of change point to the im-portance of ongoing discernment of God’smission and the responsibility of discipleshipcarried out by persons-in-community. Thereare a number of ways of framing responsesthat will be reached through dialogue, each

with its own legitimacy. Mission thereforeneeds to be formulated in a way that respectsthe ‘dignity of difference’ (Sacks, 2002) foundin all authentic Catholic communities now andacross time. Such an approach provides a ba-sis for hope and unity within diversity.

A time of ‘becoming’ is also a time forchoosing. This paper has endeavoured to ex-plore some of the parameters of choice openedup by the developing theology of missionwhich has emerged as a result of the SecondVatican Council. Catholic identity is in theprocess of being redefined under pressure ofchanges occurring globally. If the mission chal-lenges are grasped, the result will be a richerrather than a diminished understanding of whatit means to be Catholic and a member of theChurch. The outcome rests not only withCatholic leaders but with God’s Spirit. In thiscontext wise leaders recognise that young peo-ple deserve to be grounded in their traditionin all its richness. They also recognise thatyoung people have their own role to play inthe enrichment of that Tradition, as shapersand not merely inheritors.

Bevans, S. and Shroeder, R. (2004) Constants inContext. Maryknoll N.Y.: Orbis.Brueggemann, W. (1982) The Creative Word, Phila-delphia: Fortress Press.Congregation for Catholic Education (1997) TheCatholic School on the Threshold of the ThirdMillennium. Strathfield: St Paul’s Publications, n1.Cote, R. (1996) Revisioning Mission: The Catho-lic Church and Culture in Post-Modern America,New York: Paulist Press, chs 7 & 8.Crawford, M. and Graham Rossiter, G. (2006) Rea-sons for Living Camberwell: ACER Press.Flannery, A. ed. (1975) Vatican Council II TheConciliar and Post Conciliar Documents. NewYork: Costello.Fuellenbach, J. (1995) The Kingdom of God,Maryknoll N.Y.: Orbis, Part 1.Gonzales, J. (1999) Christian Thought Revisited,Maryknoll N.Y.: Orbis.Lakeland, P. (1997) Postmodernity, Minneapolis:

Fortress Press.Luzbetak, L. SVD (1988) The Church and Cul-tures: New Perspectives in Missiological, Anthro-pology, Maryknoll N.Y.: Orbis.Malcolm, L (2002) ‘An Interview with David Tracey’in The Christian Century, February 13-20, 24-30.Moltmann, J. The Church in the Power of the Spirit,quoted in Stephen Bevans and Roger Shroeder(2004) Constants in Context: A Theology of Mis-sion for Today, Maryknoll N.Y.: Orbis, 298-299.Pope John Paul II (2001) Ecclesia in Oceania,Strathfield: St Pauls Publications, n6.Rolheiser, R. (2006) Secularity and the Gospel.New York: The Crossroad Publishing Company.Sacks, J. (2002) The Dignity of Difference, Lon-don: Continuum.Schreiter, R. (1997) The New Catholicity .Maryknoll N.Y.: Orbis ch 1..Tanner, K. (1997) Theories of Culture ,Minneapolis: Fortress Press.

REFERENCES

Reprinted with permission from Anne Benjamin and Dan Riley (eds.), (2008)Catholic Schools. Hope in Uncertain Times, John Garratt Publishing.

11

Introduction

In 2006 the Archdiocese of Hobart initiated anongoing process of dialogue and critical reflec-tion surrounding the evangelising mission ofCatholic Schools in Tasmania. A Day of Dis-cernment was conducted involving pastors,principals, representatives of various Govern-ing Bodies and senior personnel from the Catho-lic Education Office. Flowing from the gather-ing, the Tasmanian Catholic Education Com-mission (TCEC) established a Call to NewEvangelisation working party to follow up onthe many challenges that were raised. The briefof the working party was to recommend to theTCEC a range of policy options and strategiesthat could address, in a practical manner, theissues that had been identified.

The purpose of this paper is initially to ar-ticulate a range of challenges discerned by theDay of Discernment associated with the evan-gelising mission of the Church within the con-text of the Archdiocese of Hobart. Secondly,it will reflect upon the necessity and capacityof Catholic schools to respond to a growingawareness that we have moved into a phase of‘new evangelisation’ within many Catholiccommunities across Australia. Finally, the pa-per will explore, in a practical manner, someof the emerging policy initiatives and strate-gies being formulated in response to the chal-lenges associated with the identity and mis-sion of Catholic schools.

A Modern Parable

Visitors to the medieval city of Venice wouldbe aware of the continuous struggle ofVenetians to save and restore their culturallyrich and beautiful city. The city has continu-ally sought to maintain a delicate ecological

balance between the needs and aspirations ofits inhabitants and the natural environment thatsurrounds it. The gracious waterways and ca-nals are both aesthetically pleasing and thepotential source of its destruction. The removalof artesian water and the decaying foundationshave made the city increasingly vulnerable tohigh tides and rising sea levels. In essence,Venice is slowly but surely sinking into themud.

During the original construction of Venicethe wooden foundations for the buildings weredriven through many layers of silt and setfirmly on the underlying bedrock. The portionsof timber that were inserted into the soft mudhave, over time, become petrified and are nowinextricably linked to the bedrock upon whichthey rest. However the sections of the timberunderpinnings directly connected to the housesthat sit in and above the waterline are progres-sively deteriorating and rotting from within.Gradually, but unmistakeably, the upper strataof the foundations are sagging under the weightof the impressive structures they support.

The civic leaders of Venice are fighting aconstant battle to maintain its viability andbeauty for future generations. The solution liesnot in attempting to demolish every unstableedifice or by replacing the entire foundationsfor every building that is slipping below thewaterline. Rather, the leaders have focusedprimarily upon restoring the substrata scaffold-ing that lies in the ‘gap’ between the mud ofthe channel floor and surface level of the build-ings. The restoration is a complex and deli-cate process whereby the original building is‘jacked up’ and the foundations critically ex-amined. As necessary a new network of sup-porting crossbeams and secondary posts areinstalled through the subterranean level of thebuilding and only on the rare occasion is it a

RESTORING VENICEA Call to New Evangelisation

DAN WHITE


11

Introduction

In 2006 the Archdiocese of Hobart initiated anongoing process of dialogue and critical reflec-tion surrounding the evangelising mission ofCatholic Schools in Tasmania. A Day of Dis-cernment was conducted involving pastors,principals, representatives of various Govern-ing Bodies and senior personnel from the Catho-lic Education Office. Flowing from the gather-ing, the Tasmanian Catholic Education Com-mission (TCEC) established a Call to NewEvangelisation working party to follow up onthe many challenges that were raised. The briefof the working party was to recommend to theTCEC a range of policy options and strategiesthat could address, in a practical manner, theissues that had been identified.

The purpose of this paper is initially to ar-ticulate a range of challenges discerned by theDay of Discernment associated with the evan-gelising mission of the Church within the con-text of the Archdiocese of Hobart. Secondly,it will reflect upon the necessity and capacityof Catholic schools to respond to a growingawareness that we have moved into a phase of‘new evangelisation’ within many Catholiccommunities across Australia. Finally, the pa-per will explore, in a practical manner, someof the emerging policy initiatives and strate-gies being formulated in response to the chal-lenges associated with the identity and mis-sion of Catholic schools.

A Modern Parable

Visitors to the medieval city of Venice wouldbe aware of the continuous struggle ofVenetians to save and restore their culturallyrich and beautiful city. The city has continu-ally sought to maintain a delicate ecological

balance between the needs and aspirations ofits inhabitants and the natural environment thatsurrounds it. The gracious waterways and ca-nals are both aesthetically pleasing and thepotential source of its destruction. The removalof artesian water and the decaying foundationshave made the city increasingly vulnerable tohigh tides and rising sea levels. In essence,Venice is slowly but surely sinking into themud.

During the original construction of Venicethe wooden foundations for the buildings weredriven through many layers of silt and setfirmly on the underlying bedrock. The portionsof timber that were inserted into the soft mudhave, over time, become petrified and are nowinextricably linked to the bedrock upon whichthey rest. However the sections of the timberunderpinnings directly connected to the housesthat sit in and above the waterline are progres-sively deteriorating and rotting from within.Gradually, but unmistakeably, the upper strataof the foundations are sagging under the weightof the impressive structures they support.

The civic leaders of Venice are fighting aconstant battle to maintain its viability andbeauty for future generations. The solution liesnot in attempting to demolish every unstableedifice or by replacing the entire foundationsfor every building that is slipping below thewaterline. Rather, the leaders have focusedprimarily upon restoring the substrata scaffold-ing that lies in the ‘gap’ between the mud ofthe channel floor and surface level of the build-ings. The restoration is a complex and deli-cate process whereby the original building is‘jacked up’ and the foundations critically ex-amined. As necessary a new network of sup-porting crossbeams and secondary posts areinstalled through the subterranean level of thebuilding and only on the rare occasion is it a

RESTORING VENICEA Call to New Evangelisation

DAN WHITE


12

COMPASS

necessity to ‘drive’ a totally new foundationalpillar through the silt to the bedrock. Lower-ing and reattaching the restored infrastructureto the original ‘petrified’ pillars ensures that a‘solid connection’ is once again restored to theunderlying bedrock.

In many respects the ‘Venetian parable’ isa metaphor for what is occurring in CatholicEducation in Tasmania. Like the entire sys-tem of Catholic Education in Australia, thethirty-seven Tasmanian Catholic schools havebeen seen as ‘one of the jewels in the crown’of parish pastoral ministry for over 160 years.In 2008, the school system is a vibrant, grow-ing reality serving the needs of over 15,000students which has grown by over 10% overthe past five years. On the surface, Catholicschools are highly valued learning communi-ties with rich charisms and a deep commitmentto nurturing the Catholic ethos.

The Day of Discernment process providedan opportunity for the ‘institution of CatholicEducation’ to be gently lifted from its founda-tions and a critical examination undertaken ofthe underlying pillars and beams. As with Ven-ice, the exercise was not a response to a ‘defi-cit model’, whereby Catholic schools werebeing perceived as failing institutions thatshould be dismantled and consigned to history.Equally, there was great confidence in thedepth of their ‘petrified’ foundations and theensuing connection with the ‘bedrock’ of faithin Christ within the Catholic tradition.

A central premise of the Call to New Evan-gelisation process is for schools in Tasmaniato continue to be vibrant Catholic learningcommunities aware of and connected to theirspiritual bedrock. The process of restorationwill focus on identifying and preserving whatis really worth keeping, reinforcing existingstructures and, in some places, building newsupporting crossbeams in response to achanged secular and pastoral environment. Asnoted by the Secretary for the Congregationof Catholic Education, Archbishop Miller,

The Holy See… recognises the priceless treas-ure of Catholic schools as an indispensable in-

strument of evangelisation. Ensuring their genu-inely Catholic identity is the Church’s greatesteducational challenge. (Congregation for Catho-lic Education, 2007, p.61)

Connecting with the Bedrock: What does itmean to be Catholic?

Whilst appreciating that the majority of therestorative work would be focused ‘just be-low the surface’, as the Call to New Evangeli-sation process unfolded in a variety of con-sultative sessions it became apparent that allstakeholders were vitally interested in touch-ing base with the very essence of their Catho-lic tradition. At the heart of many discussions(eg. enrolment policies, spiritual formationprograms…) was the fundamental question:What does it mean to be Catholic?

In response, a theological reflection paper1

has been developed by the Archdiocese with aview to stimulating prayerful discussion andrearticulating for the next generation of edu-cators and stakeholders what it may mean tobe Catholic in an increasingly pluralist, secu-lar and consumerist society. In particular, it isenvisaged the theological reflection will be-come a seminal document that will inform arange of formation programs for staff em-ployed in Catholic schools.

The reflection paper resonates with twomain beliefs. Firstly an emphasis on the na-ture of Catholicity being grounded in a broadtheological context which incorporates andsynthesises a diversity of sources and does notsimplistically rely on a uni-dimensional theo-logical perspective. In particular recognition

Dr Dan White wasformerly Director ofCatholic Education forthe Archdiocese ofHobart. He is nowExecutive Director ofCatholic Schools—Archdiocese of Sydney.

13

is given to Revelation and the lived experi-ence of faith, hope and love; scripture; tradi-tion; the magisterium; scholarship and reason;and prayer and spirituality. Secondly the na-ture of Catholicity is held together by the es-sential ‘marks of the Church’, especially asarticulated in the Nicene Creed: one, holy,catholic and apostolic. The reflection high-lights connectedness with the ‘Body of Christ’and the organic interaction of being ‘called’and ‘sent’ particularly within the uniquely sac-ramental dimension of the Catholic experi-ence. As noted in the Catechism of the Catho-lic Church,

The word ‘catholic’ means universal, in thesense of ‘according to the totality’ or ‘in keep-ing with the whole’. The Church is catholic ina double sense: First, the Church is catholicbecause Christ is present in her. ‘Where thereis Christ Jesus, there is the Catholic Church.’(St. Ignatius of Antioch, Ad Smyrn. 8,2). Sec-ondly, the Church is catholic because she hasbeen sent out by Christ on a mission to the wholeof the human race. (Libreria EditriceVaticana1997, #830 & #831)

Testing the ‘Petrified Pillars’: A Shift inFocus—Evangelisation, Catechesis or NewEvangelisation?

Over recent years there has been a grow-ing awareness in the Australian Church of aneed to reconnect with a growing number ofCatholic families who, for a variety of reasons,have become disconnected from the active lifeof their parish community. Pope John-Paul IIin his encyclical Redemptoris Missio (#33)recognised that people need to be invited andsocialised into situations of vibrant faith. Threechallenges for the Church of today were iden-tified: firstly, the importance of the primaryproclamation of the Gospel and the establish-ment of new communities of faith; secondly,the pastoral care of those communities wherefaith is healthy, mature and fervent; and thirdly,to attend to those Christians who have lost asense of faith or whose faith has never had theopportunity for faith formation. John Paul IItherefore identified a new challenge for the

Church particularly in western, secular soci-ety: the call for a re-evangelisation or a newevangelisation.

The Day of Discernment process was un-ambiguous in recognising that many of thephilosophical pillars upon which the systemof Catholic schools has been built have servedthe test of time. The deeply grounded princi-ples of faith transmission, equity and socialjustice, Catholic spirituality, worship andritual, inclusiveness and welcome, pastoralcare and stewardship are as relevant and sig-nificant for today’s generation of schools asthey have been for the past 160 years. Not-withstanding the confidence in these enduringstructures and foundations, a critical issue be-ing faced by Tasmanian Catholic schools is agrowing awareness that one of the cornerstones of their mission has shifted markedlyin recent years.

When the Sisters of Charity first acceptedan invitation from Bishop Willson to serve theTasmanian community their ministry with thewomen of the ‘Female Factory’ was one of evan-gelisation through service and love. Their workgave flesh to the mission of the Church, ‘to en-able all people to experience the abundant good-ness, justice and peace of an infinitely lovingGod by knowing the person of Christ’ (JohnPaul II, 2001a,#1). Inspired by the charisms ofmany religious communities Tasmanian Catho-lic schools have continued to embrace the in-herent nature of the evangelising mission of theChurch. In the words of Pope Paul VI:

For the Church, evangelisation means bringingthe Good News into all strata of humanity, and,through its influence, transforming humanityfrom within and making it new… The purposeof evangelisation is therefore precisely this in-terior change… the Church evangelises whenshe seeks to convert, solely through the divinepower of the Message she proclaims, both thepersonal and the collective consciences of peo-ple, the activities in which they engage, and thelives and concrete milieux which are theirs(Pope Paul VI, 1976, #).As the system of Catholic schools flour-

RESTORING VINICE: A CALL TO NEW EVANGELISATION


12

COMPASS

necessity to ‘drive’ a totally new foundationalpillar through the silt to the bedrock. Lower-ing and reattaching the restored infrastructureto the original ‘petrified’ pillars ensures that a‘solid connection’ is once again restored to theunderlying bedrock.

In many respects the ‘Venetian parable’ isa metaphor for what is occurring in CatholicEducation in Tasmania. Like the entire sys-tem of Catholic Education in Australia, thethirty-seven Tasmanian Catholic schools havebeen seen as ‘one of the jewels in the crown’of parish pastoral ministry for over 160 years.In 2008, the school system is a vibrant, grow-ing reality serving the needs of over 15,000students which has grown by over 10% overthe past five years. On the surface, Catholicschools are highly valued learning communi-ties with rich charisms and a deep commitmentto nurturing the Catholic ethos.

The Day of Discernment process providedan opportunity for the ‘institution of CatholicEducation’ to be gently lifted from its founda-tions and a critical examination undertaken ofthe underlying pillars and beams. As with Ven-ice, the exercise was not a response to a ‘defi-cit model’, whereby Catholic schools werebeing perceived as failing institutions thatshould be dismantled and consigned to history.Equally, there was great confidence in thedepth of their ‘petrified’ foundations and theensuing connection with the ‘bedrock’ of faithin Christ within the Catholic tradition.

A central premise of the Call to New Evan-gelisation process is for schools in Tasmaniato continue to be vibrant Catholic learningcommunities aware of and connected to theirspiritual bedrock. The process of restorationwill focus on identifying and preserving whatis really worth keeping, reinforcing existingstructures and, in some places, building newsupporting crossbeams in response to achanged secular and pastoral environment. Asnoted by the Secretary for the Congregationof Catholic Education, Archbishop Miller,

The Holy See… recognises the priceless treas-ure of Catholic schools as an indispensable in-

strument of evangelisation. Ensuring their genu-inely Catholic identity is the Church’s greatesteducational challenge. (Congregation for Catho-lic Education, 2007, p.61)

Connecting with the Bedrock: What does itmean to be Catholic?

Whilst appreciating that the majority of therestorative work would be focused ‘just be-low the surface’, as the Call to New Evangeli-sation process unfolded in a variety of con-sultative sessions it became apparent that allstakeholders were vitally interested in touch-ing base with the very essence of their Catho-lic tradition. At the heart of many discussions(eg. enrolment policies, spiritual formationprograms…) was the fundamental question:What does it mean to be Catholic?

In response, a theological reflection paper1

has been developed by the Archdiocese with aview to stimulating prayerful discussion andrearticulating for the next generation of edu-cators and stakeholders what it may mean tobe Catholic in an increasingly pluralist, secu-lar and consumerist society. In particular, it isenvisaged the theological reflection will be-come a seminal document that will inform arange of formation programs for staff em-ployed in Catholic schools.

The reflection paper resonates with twomain beliefs. Firstly an emphasis on the na-ture of Catholicity being grounded in a broadtheological context which incorporates andsynthesises a diversity of sources and does notsimplistically rely on a uni-dimensional theo-logical perspective. In particular recognition

Dr Dan White wasformerly Director ofCatholic Education forthe Archdiocese ofHobart. He is nowExecutive Director ofCatholic Schools—Archdiocese of Sydney.

13

is given to Revelation and the lived experi-ence of faith, hope and love; scripture; tradi-tion; the magisterium; scholarship and reason;and prayer and spirituality. Secondly the na-ture of Catholicity is held together by the es-sential ‘marks of the Church’, especially asarticulated in the Nicene Creed: one, holy,catholic and apostolic. The reflection high-lights connectedness with the ‘Body of Christ’and the organic interaction of being ‘called’and ‘sent’ particularly within the uniquely sac-ramental dimension of the Catholic experi-ence. As noted in the Catechism of the Catho-lic Church,

The word ‘catholic’ means universal, in thesense of ‘according to the totality’ or ‘in keep-ing with the whole’. The Church is catholic ina double sense: First, the Church is catholicbecause Christ is present in her. ‘Where thereis Christ Jesus, there is the Catholic Church.’(St. Ignatius of Antioch, Ad Smyrn. 8,2). Sec-ondly, the Church is catholic because she hasbeen sent out by Christ on a mission to the wholeof the human race. (Libreria EditriceVaticana1997, #830 & #831)

Testing the ‘Petrified Pillars’: A Shift inFocus—Evangelisation, Catechesis or NewEvangelisation?

Over recent years there has been a grow-ing awareness in the Australian Church of aneed to reconnect with a growing number ofCatholic families who, for a variety of reasons,have become disconnected from the active lifeof their parish community. Pope John-Paul IIin his encyclical Redemptoris Missio (#33)recognised that people need to be invited andsocialised into situations of vibrant faith. Threechallenges for the Church of today were iden-tified: firstly, the importance of the primaryproclamation of the Gospel and the establish-ment of new communities of faith; secondly,the pastoral care of those communities wherefaith is healthy, mature and fervent; and thirdly,to attend to those Christians who have lost asense of faith or whose faith has never had theopportunity for faith formation. John Paul IItherefore identified a new challenge for the

Church particularly in western, secular soci-ety: the call for a re-evangelisation or a newevangelisation.

The Day of Discernment process was un-ambiguous in recognising that many of thephilosophical pillars upon which the systemof Catholic schools has been built have servedthe test of time. The deeply grounded princi-ples of faith transmission, equity and socialjustice, Catholic spirituality, worship andritual, inclusiveness and welcome, pastoralcare and stewardship are as relevant and sig-nificant for today’s generation of schools asthey have been for the past 160 years. Not-withstanding the confidence in these enduringstructures and foundations, a critical issue be-ing faced by Tasmanian Catholic schools is agrowing awareness that one of the cornerstones of their mission has shifted markedlyin recent years.

When the Sisters of Charity first acceptedan invitation from Bishop Willson to serve theTasmanian community their ministry with thewomen of the ‘Female Factory’ was one of evan-gelisation through service and love. Their workgave flesh to the mission of the Church, ‘to en-able all people to experience the abundant good-ness, justice and peace of an infinitely lovingGod by knowing the person of Christ’ (JohnPaul II, 2001a,#1). Inspired by the charisms ofmany religious communities Tasmanian Catho-lic schools have continued to embrace the in-herent nature of the evangelising mission of theChurch. In the words of Pope Paul VI:

For the Church, evangelisation means bringingthe Good News into all strata of humanity, and,through its influence, transforming humanityfrom within and making it new… The purposeof evangelisation is therefore precisely this in-terior change… the Church evangelises whenshe seeks to convert, solely through the divinepower of the Message she proclaims, both thepersonal and the collective consciences of peo-ple, the activities in which they engage, and thelives and concrete milieux which are theirs(Pope Paul VI, 1976, #).As the system of Catholic schools flour-



14

COMPASS

ished across the state in the service of a clearlyidentified community of Catholic families, theevangelising mission shifted in focus from theearly stages of ‘primary proclamation’ to ‘ini-tiatory’ and ‘ongoing’ catechesis to a relativelyhomogeneous Catholic community wherebythe truth of Christian faith was proclaimed ina context ‘that called forth a faith responseupon the part of the hearer’ (Holohan, 1999).

The pastoral climate within which Catho-lic schools operate has shifted significantlyover the last generation. The assumption of acomparatively homogeneous Catholic studentpopulation, which allowed for a catecheticalfocus both in terms of religious education andpastoral formation can no longer be sustained.Consequently, Catholic schools in Tasmaniaat this time are being called to operate as agentsof evangelisation at four distinct levels:

• Primary proclamation (especially to the44% of non-Catholic enrolments);

• Initiatory catechesis (particularly in re-sponse to the lack of home-based for-mation prior to children entering school);

• On-going catechesis (to the much smallergroup of approximately 10% of students,directly involved within their parishcommunity, who need explicit supportin their growing faith awareness); and

• New Evangelisation (reaching out to the90% of Catholic families who are not di-rectly connected to their parish Eucha-ristic community).

This shift in the nature and spiritual needsof the families enrolled in Catholic Educationevokes a challenge to reconceptualise one ofthe central paradigms of ministry upon whichCatholic schools have been premised. Whilstaffirming the integral nature of evangelisationand catechesis, it is appropriate for schools tobegin exploring and constructing a third philo-sophical ‘pillar’ in the form of a commitmentto the process of ‘new evangelisation’.

Distinct from primary evangelisation andcatechesis is the call for a renewal and enliven-ing of faith. New evangelisation is for all whohave lost or those who have never developed a

living sense of faith. New evangelisation is aresponse to those who are hungering for Christwithin a context and a time when the messageof the Gospel is only one voice within our mod-ern culture of secularisation and materialism.From the perspective of a Catholic school, newevangelisation recognises that many baptisedchildren, in fact the majority of students, aredrawn from families who have become discon-nected from the practice of their faith.

Examining the Subterranean Scaffolding:Key Issues of Concern

The Day of Discernment and subsequentdeliberations have shed critical light on anumber of the crossbeams that underpin thenature and culture of Catholic schools in Tas-mania. Some issues, such as enrolment trends,were readily visible and objectively measur-able, whilst others were far more subtle anddifficult to define. Initially, there was a ten-dency to focus on what was easily observable(above the waterline), such as the proportionof non-Catholic students within each schoolor the religious education qualifications ofstaff. However, as the process has unfoldedall stakeholders have begun to probe deeperand test the strength and resilience of the struc-tures that lie further below the surface.Amongst a myriad of issues the following fourquestions were specifically identified:

• What are some of the specific hallmarksof a Catholic school that should alwaysbe proclaimed and celebrated?

• What is the nature and balance of the en-rolment profile of Catholic schools?

• How can Catholic schools moreproactively reach out to all Catholicfamilies who have lost contact with theirfaith community, with a particular em-phasis on those who are marginalised anddisadvantaged? (The challenge of NewEvangelisation)

• What formation strategies will help ensurestaff employed in Catholic schools con-tinue to have a deep understanding andcommitment to their changing ministry?


15

Restoring the Scaffolding and Crossbeams:A Practical Response to the Call

to New Evangelisation

Developing a Charter and Mandate forCatholic Education

All Catholic schools have developed ap-propriate Vision and Mission Statements thatunambiguously place the evangelising missionof the Church at their central core. It was feltthat now it was timely for the Archbishop todevelop a Charter for Catholic Education thatclearly articulated his vision for, and expecta-tions of, Catholic schools. The Charter articu-lates eleven key ‘foundational’ principles that,amongst a range of issues highlight: the rela-tionship with the parish community; the cen-trality of teaching a ‘Catholic’ curriculum; therecruitment and formation of staff; the reviewof enrolment policies; and the role of schoolsin responding to Catholic social teaching.

What is significant about the Charter is thatit moves beyond broad philosophical statementsand, for the first time in the Tasmanian context,spells out the specific expectations of the Arch-bishop with regards to the conduct of a Catholicschool. For example, the expectations associatedwith the Charter places much greater emphasison selecting teachers on the basis of commitmentto the Catholic tradition and involvement in on-going formation linked to a revised Accredita-tion policy. Similarly the imperative of workingtowards a system-wide target of enrolling at least75% of the student cohort from Catholic fami-lies is especially highlighted.

In terms of Religious Education, schoolswill be challenged to introduce a triangulatedmodel of assessment that replicates assessmentprocesses being proposed in other Key Learn-ing Areas. In essence, the Archdiocese is plan-ning to adopt a model of moderated assess-ment against explicit standards that involvesinternal and external moderation in associa-tion with standardised Religious Literacy testsat Grades 4 and 8.

Schools will also be ‘challenged’ to reflectupon the signs and symbols that will distin-guish them as uniquely Catholic. For example

with the growth in Tasmania of a number ofIndependent and Christian schools, localschool communities will be asked as towhether the inclusion of the term Catholic (eg.St Aloysius Catholic College) should be ex-plicitly included in their nomenclature andpromotional material.

Following the promulgation of the Arch-bishop’s Charter, as part of the newly intro-duced School Improvement process, eachCatholic school in Tasmania will be requestedto develop a detailed response to the charter.Over the next two years leadership teams willbe afforded a two-day formation opportunityto both ‘unpack’ the charter and explore strat-egies for formulating a response to the Arch-bishop’s ‘expectations’ in association withtheir local communities. It is anticipated theArchbishop will contribute in a substantiveway to the input during the formation program.

Of special significance, each Catholicschool in Tasmania will be expected to sub-mit a detailed response to the charter in orderto obtain, from the Archbishop, a ‘Mandate’under Canon Law2 to function as a Catholicinstitute. The external validating componentof the cyclic School Improvement process,once every six years, will be utilised to ensurethat, over time, the Archbishop’s mandate isprogressively affirmed and refined in eachschool community.

Discerning an appropriate enrolmentprofile

In 2007, 56% of enrolments in TasmanianCatholic schools came from Catholic families,the lowest proportion of any state or territoryin Australia. Concurrently Census data indi-cated that approximately 50% of Catholic chil-dren are being educated in State (lower incomefamilies) or independent (higher income fami-lies) schools.

Reflecting upon this data at the Day ofDiscernment brought forth a number of keyissues. First and foremost debate centred onthe intrinsic purpose of Catholic schools. Fromone perspective the evangelising mission ofthe Church reaching out into the wider Tas-



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COMPASS

manian community was counter-balanced bythe theological imperative of supporting thecatechetical formation of baptised Catholicchildren. At a more subtle level concern wasexpressed as to whether the absence of a ‘criti-cal mass’ of Catholic children could potentiallyundermine the mission and potency of a Catho-lic school, especially in a secondary collegecontext. Furthermore it was suggested thatsome families, whilst accepting enrolment ina Catholic school, might not fully appreciateits core purpose and potentially not encour-age their children to participate fully in thespiritual life of the school community. Finally,anecdotal evidence was presented that, withinthe context of some Catholic schools, com-mitted Catholic students felt the burden of peerpressure and were disinclined to admit to thewitness and practice of their faith.

Addressing the issue of finding the appro-priate enrolment mix between Catholic andnon-Catholic students has sparked a rich andvibrant debate both within the Catholic edu-cation sector and the wider secular commu-nity. In terms of a policy response, the TCEChas adopted a measured and realistic approach.The major philosophical foundation of a re-vised enrolment policy is premised on the no-tion of actively encouraging and inviting agreater number of baptised Catholic familiesto consider enrolling in Catholic Education.

Overall the Catholic sector in Tasmania hascommitted itself to working towards a targetof 75% Catholic student enrolment across theentire system of schools. Firstly, local com-munities are to discern an appropriate Catho-lic enrolment target for each individual schooltaking into account current demographics, eco-nomic viability and enrolment demands. Sec-ondly, in high demand enrolment areas,schools will be encouraged to reserve enrol-ment places for Catholic families who trans-fer into the area after the traditional enrolmentperiods. Finally in 2008, the TCEC will intro-duce a pilot program specifically aimed atreaching out to Catholic families who may notbe regularly attending Mass in the parish. Sim-

ply stated, the initiative involves the parishpriest sending a ‘baptismal anniversary’ cardto each child who has been baptised in theparish over the past five years and includingin the card a small symbolic gift, informationabout the parish and invitations to key liturgi-cal and sacramental events.Reaching out to Marginalised andDisadvantaged Families

In economic terms Tasmania is the mostsocially disadvantaged state or territory inAustralia. Over two thirds of Catholic primaryschools fall into the bottom quintile (20%) ofthe national socio-economic index. Whilst notsubject to extreme poverty, average familyincomes are relatively low and unemploymentlevels are significantly higher than the nationalaverage. The Day of Discernment questionedwhether Catholic schools in the 21st Centuryare now more actively catering for‘aspirational’ middle class families in contrastto authentically reaching out to marginalisedor financially disadvantaged family units?

The assembly concluded that the Catholicsystem in Tasmania needed to revisit its found-ing purpose and renew its efforts to reach outmore tangibly to families who live on the mar-gins of society. Grappling with this complexquestion is one of the most vexed and difficultareas currently confronting the TCEC. At thetime of writing, a response to this issue is verymuch work in progress. To date, two key stra-tegic ideas have been piloted:

In partnership with the Archdiocese, anArchdiocesan Catholic Education Foundationhas been established. Supported by bequestsand some systemic funding, the Foundationwill financially support low-income Catholicfamilies in accessing Catholic schools, espe-cially at the Kindergarten entry level. Man-aged by Archdiocesan trustees the Foundationproposes to provide ‘establishment grants’ ofapproximately $400 to disadvantaged familiesto assist with the costs of starting school. Tas-manian research conducted by Anglicare iden-tified the burden of the ‘on-costs’ (uniforms,bags, books, excursion levies...) was a major

17

concern for low-income parents. It is also pro-posed that the Foundation will pay a grant ofup to 80% of the annual school fees for thefirst three years of a child’s enrolment, afterthat point it is hoped the normal, pastorally-oriented school based fee relief protocolswould be activated.

Following a detailed study into the needsof refugee families in Tasmania a range ofeducational and pastoral initiatives to helpfurther support humanitarian entrants havebeen developed. Apart from financial assist-ance (via the Archdiocesan Foundation), rec-ommendations have been acted upon that willsee the establishment of an intensive languagecentre potentially operating on a ‘summer’ and‘winter’ school model, improved trauma coun-selling services, cultural awareness profes-sional development and the employment of acommunity liaison officer.

Enhancing the Spiritual Formation andCommitment of Staff

Of paramount concern to the assembledcommunity at the Day of Discernment was anappreciation that the strength and maintenanceof a vibrant Catholic culture and ethos inschool communities were directly proportionalto the quality of formation and commitmentof the staff. A constant theme that emergedfrom the discernment process was a call todevelop strategies that promoted a deep un-derstanding of and an enduring commitmentto the ongoing ministry of the Church in Tas-mania. At every level from staff recruitment,to induction, to ongoing professional learningand spiritual formation and ultimately staffappraisal, questions were posed as to whethermore could be done to ensure every staff mem-ber was adequately equipped to fulfil the man-date conferred on them by the Archbishop.

For a variety of reasons which include thehistorical (the lack of access to a campus ofthe Catholic University), cultural (the primacyof the Department of Education as an ‘em-ployer of choice’) and resource (decliningenrolments in the 1990’s severely limited the

capacity to initiate formational programs),Catholic schools in Tasmania have not beenable to offer a coherent, integrated programmeof staff induction and ongoing spiritual for-mation. It was noted that a significant percent-age (37%) of teachers were teaching ReligiousEducation without the appropriate levels ofArchdiocesan Accreditation. Additionally, thestaff employment profile indicated 40% ofteachers were affiliated with other Christianfaith traditions and, in a number of cases, werebeing called upon to teach Religious Educa-tion. Whilst acknowledging the absolute sin-cerity and dedication of these teachers in sup-porting the Catholic ethos, uncertainty wasexpressed as to whether teachers from anotherfaith tradition could effectively move beyondthe instructional mode in Religious Educationand, with authenticity, engage students incatechetically oriented formational and trans-formational experiences within the Catholictradition.

In response, the Catholic Education Officehas named spiritual formation as one of itsmajor strategic and budgetary priorities for thenext quadrennium and beyond. In this respecta detailed, integrated plan has been developedthat will see funding for formation initiativesincrease five fold over the next four years. Keyaspects to the plan will see an expansion ofpersonnel in the Mission & RE team so as toplace even greater emphasis on adult spiritu-ality. Key aspects of the emergingArchdiocesan plan include:

• The appointment of a theologian in resi-dence.

• The introduction of two day retreats basedon Parker Palmer’s Courage to Teachprogram.

• The introduction of a four-day spiritual-ity of teaching retreat program, brokeninto two, 2-day experiences for prospec-tive beginning teachers.

• The provision of spirituality grants of ap-proximately $2,000 annually to each sys-temic school.

• Creating the opportunity for teachers to



17

concern for low-income parents. It is also pro-posed that the Foundation will pay a grant ofup to 80% of the annual school fees for thefirst three years of a child’s enrolment, afterthat point it is hoped the normal, pastorally-oriented school based fee relief protocolswould be activated.

Following a detailed study into the needsof refugee families in Tasmania a range ofeducational and pastoral initiatives to helpfurther support humanitarian entrants havebeen developed. Apart from financial assist-ance (via the Archdiocesan Foundation), rec-ommendations have been acted upon that willsee the establishment of an intensive languagecentre potentially operating on a ‘summer’ and‘winter’ school model, improved trauma coun-selling services, cultural awareness profes-sional development and the employment of acommunity liaison officer.

Enhancing the Spiritual Formation andCommitment of Staff

Of paramount concern to the assembledcommunity at the Day of Discernment was anappreciation that the strength and maintenanceof a vibrant Catholic culture and ethos inschool communities were directly proportionalto the quality of formation and commitmentof the staff. A constant theme that emergedfrom the discernment process was a call todevelop strategies that promoted a deep un-derstanding of and an enduring commitmentto the ongoing ministry of the Church in Tas-mania. At every level from staff recruitment,to induction, to ongoing professional learningand spiritual formation and ultimately staffappraisal, questions were posed as to whethermore could be done to ensure every staff mem-ber was adequately equipped to fulfil the man-date conferred on them by the Archbishop.

For a variety of reasons which include thehistorical (the lack of access to a campus ofthe Catholic University), cultural (the primacyof the Department of Education as an ‘em-ployer of choice’) and resource (decliningenrolments in the 1990’s severely limited the

capacity to initiate formational programs),Catholic schools in Tasmania have not beenable to offer a coherent, integrated programmeof staff induction and ongoing spiritual for-mation. It was noted that a significant percent-age (37%) of teachers were teaching ReligiousEducation without the appropriate levels ofArchdiocesan Accreditation. Additionally, thestaff employment profile indicated 40% ofteachers were affiliated with other Christianfaith traditions and, in a number of cases, werebeing called upon to teach Religious Educa-tion. Whilst acknowledging the absolute sin-cerity and dedication of these teachers in sup-porting the Catholic ethos, uncertainty wasexpressed as to whether teachers from anotherfaith tradition could effectively move beyondthe instructional mode in Religious Educationand, with authenticity, engage students incatechetically oriented formational and trans-formational experiences within the Catholictradition.

In response, the Catholic Education Officehas named spiritual formation as one of itsmajor strategic and budgetary priorities for thenext quadrennium and beyond. In this respecta detailed, integrated plan has been developedthat will see funding for formation initiativesincrease five fold over the next four years. Keyaspects to the plan will see an expansion ofpersonnel in the Mission & RE team so as toplace even greater emphasis on adult spiritu-ality. Key aspects of the emergingArchdiocesan plan include:

• The appointment of a theologian in resi-dence.

• The introduction of two day retreats basedon Parker Palmer’s Courage to Teachprogram.

• The introduction of a four-day spiritual-ity of teaching retreat program, brokeninto two, 2-day experiences for prospec-tive beginning teachers.

• The provision of spirituality grants of ap-proximately $2,000 annually to each sys-temic school.

• Creating the opportunity for teachers to



18

COMPASS

become involved in an immersion pro-gram and attend the Tantur spiritualityprogram in Jerusalem each year.

• Revising the current Accreditation pro-gram to introduce provisional accredi-tation for newly appointed RE teachersand leaders.

• The appointment of jointly funded andshared School/Parish Pastoral Associates.

Beyond 2011: Other Strategic Priorities

The Catholic Education system in Tasmaniarecognises that the Call to New Evangelisa-tion project is simply work ‘in-progress’.Many other supporting beams need to be de-veloped in order to strengthen and reaffirm theCatholic identity of the school communities.At the time of writing a variety of further is-sues are under consideration. Major initiativesinclude: investigating parish based child-careprovision in disadvantaged areas; strengthen-ing formation programs for School Boardsparticularly with respect to Catholic ethos;developing a Charter for Parents which focuseson the tripartite relationship between parish,school and families; and supporting action re-

search projects in direct response to the newevangelisation agenda.

Conclusion

Restoring the city of Venice is a never-endingstory; the advances in technology and humaningenuity are being constantly pitted againstthe eroding influence of climate change andhuman indifference. Similarly Catholic schoolsin Tasmania need to be totally committed toan ongoing process of School Improvementthat has at its centre the constant strengthen-ing and revitalisation of the pillars and struc-tures that underpin a vibrant Catholic ethos.The challenge of new evangelisation requiresa heightened awareness on the part of Catho-lic schools that they now minister within a verydifferent and rapidly changing social milieu.If the beauty and richness of Catholic Educa-tion is to be sustained it is simply not suffi-cient to ‘paint over the cracks’. Rather schoolsand system authorities need to periodically ‘liftup the building’, strengthen the enduring foun-dations and insert innovative scaffolding thatis responsive to the mission of evangelisationin a contemporary world.

Canon Law Society of Great Britain and Ireland.(1983) The Code of Canon Law in English Trans-lation. Sydney, NSW: Collins Liturgical Publica-tions.Libreria Editrice Vaticana. (1997) Catechism of theCatholic Church (2nded.). Homebush, NSW: StPaul’s Publications.Congregation for Catholic Education (2007) TheHoly See’s Teaching on Catholic Schools. (Aus-tralian Edition). Strathfield, NSW: St Paul’s Pub-

REFERENCES

1 The theological reflections developed by MrsHelen Healy (Head of Mission & RE) and DrDrasko Dizdar (‘Theologian in Residence’) areparticularly acknowledged and have been incorpo-rated within this paper.2 Canon 806: The diocesan Bishop has the right towatch over and inspect Catholic schools in his ter-

lications.Holohan, G.J. (1999) Australian Religious Educa-tion – Facing the Challenges, Canberra, ACT:National Catholic Education Commission.John Paul II (2001a) Novo millennio ineunte.Strathfield, NSW: St Paul’s Publications.John Paul II (1991) Redemptor missio. Homebush,NSW: St Paul’s Publications.Paul VI (1976) Evangelii Nuntiandi. Homebush,NSW: St Paul’s Publications.

NOTESritory, even those established or directed by mem-bers of religious institutes. He also has the rightto issue directives concerning the general regula-tion of Catholic schools; those directives apply alsoto schools conducted by members of a religiousinstitute, although they retain their autonomy inthe internal management of their schools.



18

COMPASS

become involved in an immersion pro-gram and attend the Tantur spiritualityprogram in Jerusalem each year.

• Revising the current Accreditation pro-gram to introduce provisional accredi-tation for newly appointed RE teachersand leaders.

• The appointment of jointly funded andshared School/Parish Pastoral Associates.

Beyond 2011: Other Strategic Priorities

The Catholic Education system in Tasmaniarecognises that the Call to New Evangelisa-tion project is simply work ‘in-progress’.Many other supporting beams need to be de-veloped in order to strengthen and reaffirm theCatholic identity of the school communities.At the time of writing a variety of further is-sues are under consideration. Major initiativesinclude: investigating parish based child-careprovision in disadvantaged areas; strengthen-ing formation programs for School Boardsparticularly with respect to Catholic ethos;developing a Charter for Parents which focuseson the tripartite relationship between parish,school and families; and supporting action re-

search projects in direct response to the newevangelisation agenda.

Conclusion

Restoring the city of Venice is a never-endingstory; the advances in technology and humaningenuity are being constantly pitted againstthe eroding influence of climate change andhuman indifference. Similarly Catholic schoolsin Tasmania need to be totally committed toan ongoing process of School Improvementthat has at its centre the constant strengthen-ing and revitalisation of the pillars and struc-tures that underpin a vibrant Catholic ethos.The challenge of new evangelisation requiresa heightened awareness on the part of Catho-lic schools that they now minister within a verydifferent and rapidly changing social milieu.If the beauty and richness of Catholic Educa-tion is to be sustained it is simply not suffi-cient to ‘paint over the cracks’. Rather schoolsand system authorities need to periodically ‘liftup the building’, strengthen the enduring foun-dations and insert innovative scaffolding thatis responsive to the mission of evangelisationin a contemporary world.

Canon Law Society of Great Britain and Ireland.(1983) The Code of Canon Law in English Trans-lation. Sydney, NSW: Collins Liturgical Publica-tions.Libreria Editrice Vaticana. (1997) Catechism of theCatholic Church (2nded.). Homebush, NSW: StPaul’s Publications.Congregation for Catholic Education (2007) TheHoly See’s Teaching on Catholic Schools. (Aus-tralian Edition). Strathfield, NSW: St Paul’s Pub-

REFERENCES

1 The theological reflections developed by MrsHelen Healy (Head of Mission & RE) and DrDrasko Dizdar (‘Theologian in Residence’) areparticularly acknowledged and have been incorpo-rated within this paper.2 Canon 806: The diocesan Bishop has the right towatch over and inspect Catholic schools in his ter-

lications.Holohan, G.J. (1999) Australian Religious Educa-tion – Facing the Challenges, Canberra, ACT:National Catholic Education Commission.John Paul II (2001a) Novo millennio ineunte.Strathfield, NSW: St Paul’s Publications.John Paul II (1991) Redemptor missio. Homebush,NSW: St Paul’s Publications.Paul VI (1976) Evangelii Nuntiandi. Homebush,NSW: St Paul’s Publications.

NOTESritory, even those established or directed by mem-bers of religious institutes. He also has the rightto issue directives concerning the general regula-tion of Catholic schools; those directives apply alsoto schools conducted by members of a religiousinstitute, although they retain their autonomy inthe internal management of their schools.


19

THE RECENT beatification of the latePope John Paul II provides an oppor-tunity to once again reflect, not just on

his own personal witness to the Gospel, buton the very nature and significance of his pon-tificate.

In light of his regular and extensive trav-els John Paul II was often described as the‘Pilgrim Pope’. He was acutely aware of thecontemporary revival of the ancient practiceof pilgrimage, especially amongst the young,and he saw it as a source of deep spiritual sig-nificance. At Santiago de Compostela (1989),which over the centuries has drawn countlessthousands of Christian pilgrims along the ElCamino Way, he implored young people toexperience pilgrimage ‘as a way to interiorrenewal, to a deepening of faith, a strengthen-ing of the sense of communion and solidaritywith your brothers and sisters and as a help indiscovering your personal vocation.’

An initiative of the late Pope, World YouthDay is underpinned by the ancient practiceof pilgrimage and since its very inception par-ticipants have been described as pilgrims. Ithas become the largest regular gathering ofyoung people in the world. In pioneering theconcept of World Youth Day, Pope John PaulII was extremely mindful of St Augustine’swords, ‘You have made us for yourself, OGod, and our hearts are restless until they findtheir rest in you’ (Confessions, Chapter 1),and their particular relevance to young peo-ple. Despite a plethora of research to suggestthat a growing number were abandoning ‘in-stitutional religion’, rejecting the core prin-ciples and teachings of religious traditionsand questioning the existence of God, he be-

lieved that they were in fact yearning for thetranscendent and desiring a relationship withGod.

In April 1984 over 300,000 young peopledescended upon Rome in response to an invi-tation from the Pope to come to the eternalcity for a youth jubilee to mark the end of theHoly Year of Redemption. The magnitude ofthe response, and the euphoria and solidarityof the young people shocked both civil andreligious authorities alike. The occasion wasenormously satisfying for the pope, who hada longstanding trust in and conviction aboutthe religious commitment and potential ofyoung people. He remarked:

What a marvelous spectacle this assemblymakes. Who says the youth of today have losttheir sense of value? Well, I say that the experi-ence of these days—a great and consoling ex-perience of solidarity, fraternity and courage inthe open profession of faith—is already in it-self an answer to these questions and a nega-tion of these doubts.

It was from the Youth Jubilee, aptly titled‘Festival of Hope’, that the vision of World YouthDay was born. In a very real sense the birth ofWorld Youth Day coincided with the birth of the‘new evangelisation’, a concept which accord-ing to Rymarz (2010, p.24) was to become a leit-motif of John Paul II’s pontificate. A year earlierthe Pope had urged Church leaders toreconceptualise and renew their approaches toevangelization, believing that a commitment torenewal was vitally necessary, especially in lightof changing social and cultural contexts andgrowing indifference to the Gospel message. Inorder to respond adequately to the emerging chal-lenges and to be truly effective in her missionary

YOUNG PILGRIMSIn Search of Treasure Ancient and New

ANTHONY CLEARY


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activity the Church required an evangelizationwhich was to be ‘new in its ardour, its methodsand its expression.’

John Paul II was acutely aware that a reju-venation of faith and Christian identity withinwestern societies like Australia was largelydependent upon the Church’s capacity to reachout to and actively engage young people inthe life of the Church. His view was that theywere especially vulnerable to becoming de-tached from the Gospel message, and becom-ing absorbed into a cultural milieu which wasincreasingly indifferent, and at times hostile,to Christian life and values. To this end he sawthat renewed enthusiasm and innovation wasrequired to attract and engage young people,and offset the prevailing culture. The WorldYouth Day phenomenon epitomizes theChurch’s efforts for the ‘new evangelisation’.It is unprecedented and unparalleled as anapproach to young people in its energy, inno-vation and dynamism.

Properly understood, the ‘new evangeliza-tion’ is Christocentric in nature and purpose.It seeks to enable an encounter with Christ anda deepening of relationship with him. TheChurch affirms that this experience of encoun-ter can be the catalyst for a profound transfor-mation, especially for those who have notclosed themselves off totally from Christ(Ecclesia in America # 68).

While young people’s perception and im-age of God is extremely diverse and deeplypersonalized, the Church hopes that their ex-perience of the transcendent at World YouthDay will be an encounter with Christ. PopeJohn Paul II (1996) defined that ‘the principalobjective of World Youth Day is to focus thefaith and life of every young person on theperson of Jesus Christ so that Jesus may betheir constant point of reference’. ThisChristocentric emphasis is reflected in the prin-cipal writings associated with World YouthDay, the themes that have been chosen, as wellas the homilies and addresses given by bothPope John Paul II and Pope Benedict XVI atthe various international gatherings.

While some of the international gatheringshave been held in cities which are renownedplaces of pilgrimage (Santiago de Compostela1989, Czestochowa 1991, Rome 2000) otherWorld Youth Days have been conducted inmodern cities with no obvious religious ap-peal (Denver 1993, Toronto 2002, Sydney2008). Irrespective of it being a place of thesacred or the secular, hundreds of thousandsof young people, and on occasions severalmillion, have made the journey to unite as partof the universal Church at World Youth Day,which at its heart is a pilgrimage of faith.

Despite the great distances, young Austral-ians have made the journey so as to be repre-sented at every international World Youth Day.They have travelled as members of ecclesialgroups and movements, with parishes andschools, and with family and friends. Othershave made the journey alone. Compared to theirEuropean and North American counterparts thesacrifices of their pilgrimage are far greater,especially in regard to the cost and duration oftheir travel. It may well be that in overcomingthe inconveniences associated with Australia’s‘tyranny of distance’, and in meeting hardshipsalong the way, a common bond and identity isforged between Australian pilgrims. Theseshared experiences perhaps help distinguish theyoung Australians as ‘pilgrims’ rather than ‘tour-ists’, and may well suggest that the true signifi-cance of World Youth Day lies beyond the keyevents of World Youth Day week, further rein-forcing the well-worn adage that ‘the journeyis as important as the destination’.

Anthony Cleary is theDirector of ReligiousEducation andEvangelisation for theCatholic EducationOffice, Sydney. Anthonyis currently researchingthe impact of WorldYouth Day on youngAustralians as thesubject of doctoralstudies.


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We are a pilgrim people of a PilgrimChurch and throughout the history of Christi-anity pilgrimage has developed as a religiousand cultural phenomenon. Sites associatedwith the life of Christ and places with a tangi-ble connection to saints, or renowned for ap-paritions, have become centres of spiritual sig-nificance and renewal. They include Jerusa-lem, Bethlehem, Rome, Santiago deCompostela, Lourdes, Fatima and Guadalupe.The custom and practice of pilgrimage, how-ever, pre-dates the Christian story and extendsbeyond the practices of the Christian Tradi-tion and the other Abrahamic Faiths. It hasdeep anthropological roots, going to the heartof our humanness and our relationship withGod. The ‘longing’ identified by St Augustineis common to all people according to GabrielMarcel (1945), who coined the term homoviator to describe our ever searching relation-ship with God.

Symbolic of the Christian life, ‘pilgrimage’represents the deepest longings of the humanheart. According to Br John of Taizé pilgrim-age is ‘consonant with a thirst for communionwith God and with each other’ (1984, p.388).Seemingly innate to human nature is the de-sire for connectedness and solidarity with oth-ers. Catholic anthropologist Victor Turner(1972) identified that satisfaction of this long-ing comes through the experience ofcommunitas, as he termed it, which can emergeat large gatherings, especially those which arereligious in nature or are underpinned by ritual.Such gatherings are inherently communal andcollective and are characterized by high lev-els of enthusiasm, feelings of euphoria and thestrong sensation of interpersonal connectionbetween participants. This experience, and thenew-found level of consciousness which ac-companies it, is deeply satisfying, fulfilling aninnermost human need, a melding of selves.

While diversifying as a phenomenon fromits traditional religious roots, the practice of‘pilgrimage’ is on the rise in contemporarysociety, especially as a means of expressingand forging national, cultural, social and reli-

gious identity. This is particularly true of youngpeople who travel in unprecedented numbersto historic landmarks and places of nationalsignificance, especially the battlefields whichhave helped shape the national identity andpsyche—Gallipoli, the Western Front and theKokoda Trail. While not ostensibly religiousthese sites are very much considered to be sa-cred places by the young who journey there.They are able to connect with the past andappreciate the legacy to which they are heirs.Paradoxically, while contemporary societypromotes a culture of unbridled individualismmany young peoples’ search for identity andmeaning comes from their being drawn intodeeper relationship with others.

When visiting Anzac Cove many youngAustralians speak of ‘very special and emo-tional moments’, and their admiration for theheroism and sacrifice shown by soldiers asyoung as themselves. A clear sense of empa-thy is evoked from being present at the verysite itself, a point attested to by a pilgrim thisyear in the Turkish newspaper, Today’s Zaman:

Coming to Gallipoli is a rite of passage … be-cause you witness what they actually felt, wit-ness the actual conditions, such as the coldweather, and lie on the soil where soldiers havefought and died. … [It] makes it a whole lotmore special than attending dawn services backhome.

While representing a physical journey, pil-grimage more profoundly represents an innerjourney of change and growth, often spiritual.If properly travelled it enables a metanoia orconversion of heart, where attitudes and per-ceptions are changed and where life is viewedand lived differently. But do all pilgrims trulyexperience this metanoia, or even seek to?Antier suggests that while a highly motivatednucleus of people go to holy places seekingsome special grace or conversion experience‘the majority go on pilgrimages to discoversomething different, but more from outsidethan from within’ (1984, p.370).

In recent years several attempts have beenmade to categorise and describe the typical

YOUNG PILGRIMS: IN SEARCH OF TREASURE


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group types drawn to World Youth Day andits associated pilgrimages (Allen, 2007;Rymarz, 2007 & 2008; Mason, Singleton &Webber, 2008). While many are deeply com-mitted to their faith, fiercely loyal to the HolyFather and the Church’s Tradition, others aremotivated by a sense of spiritual renewal, de-sirous of a new-found grace. Others again aresearching, impelled by curiosity, unsure as towhat they will discover. As with all pilgrim-ages, both religious and secular, the journeyto World Youth Day has no ‘atypical pilgrim’.Rather, evidence suggests that there a numberof distinct groupings, each in-turn motivatedby an amalgam of factors.

One might hypothesise however that thosewho consciously make the decision to registeras pilgrims for World Youth Day areproactively seeking an opportunity to experi-ence the transcendent or further deepen theirrelationship with God. It is, according to PopeBenedict XVI, a time of deep spiritual renewalwhen ‘young pilgrims are filled with the de-sire to pray, to be nourished by Word and Sac-rament, to be transformed by the Holy Spirit’(2007).

Irrespective of one’s particular view, theWorld Youth Day phenomenon has had a pro-found impact upon young Catholics, the waythey see and express their faith, and the wayin which they engage in the life of the Church.In the early years of World Youth Day this wasespecially true for young people from Europeand North America. With the passing of timeand greater promotion locally, increasing num-bers of young Australians have been drawn tothe great international gathering.

The potential and significance of WorldYouth Day was highlighted in Ecclesia inOceania:

In many places youth pilgrimages are a posi-tive feature of the Christian life of young Catho-lics. Pilgrimage has long been part of the Chris-tian life in conferring a sense of identity andbelonging. The Synod Fathers recognized theimportance of World Youth Day as an opportu-nity for young people to experience genuinecommunion. (#44)

The watershed moment for the ‘localChurch’ came in July 2008 when Sydneyhosted World Youth Day XXIII. With thiscame an unprecedented awareness of the eventfor all Australians, both young and old alike;and for all Catholics, for those actively com-mitted to their faith, for those only occasion-ally involved with their parish community andeven for those who disassociate themselvesfrom all things seemingly religious.

In August this year hundreds of thousandsof pilgrims will gather in Madrid, Spain tocelebrate World Youth Day XXVI. Amongthem will be the largest ever contingent ofAustralian pilgrims, many still buoyed by thejoyous enthusiasm and infectious spirit of Syd-ney’s very own World Youth Day. Prior to July2008 many Australians were oblivious to thesegreat international Catholic gatherings, and attimes, only a few ‘diehard pilgrims’ made thegreat trek to a distant host city. Today how-ever there is unprecedented interest amongstyoung Australians, many eager to accept thePope’s invitation to join together with theyouth of the world. It is anticipated that somefour thousand will make the journey, whichPope John Paul II believed ‘builds bridges offellowship and hope between continents, peo-ples and cultures’ (1996).

* * *In recent weeks I have interviewed a

number of the pilgrims bound for Spain. It isapparent that their reasons for going are manyand varied. Typically, the older pilgrims aremore deeply committed to their faith and regu-larly attend Mass. Many belong to particularecclesial groups and movements and activelylead or contribute to youth ministry within theirlocal parish. Their commitment to World YouthDay is evidenced by their willingness to takeleave from work or university and to take onpart-time work to fund the journey. For many,this will not be their first pilgrimage to WorldYouth Day, a number making the journey eachtime since the great gathering in Paris (1997).In the interviews some cited particular memo-ries of World Youth Day, including the oppres-

23

sive heat of Rome (2000), the sudden sunburstduring the Final Mass in Toronto (2002) andwelcoming the new ‘Pope’ in his homeland atCologne (2005), however without fail they alsorecounted their pilgrimage, especially thosewho journeyed through the Holy Land. Onepilgrim, obviously well-read, quoted RobertLouis Stevenson in reflecting on her journeythrough Galilee: ‘there are times and placeswhere the past becomes more vivid than thepresent, and the memory dominates the ear andthe eye.’

A number of the older pilgrims also em-phasized the critical importance of formationin preparation for World Youth Day and itsassociated pilgrimages, citing that ‘one musthave an open mind and open heart to get themost out of it and to fully appreciate whereone is going.’

By contrast, the school-aged pilgrims areless connected with Church, but they are byno means disaffected or indifferent to the Gos-pel message. Their interviews were generallycharacterized by genuine enthusiasm for WorldYouth Day and a heightened sense of antici-pation. Many looked forward to the opportu-nity of travelling to places they had only everread about, especially with close friends andpeers. Without exception, all of the schoolaged pilgrims affirmed their belief in God andmany expressed the hope that their relation-ship with God would be strengthened by the

World Youth Day experience. Furthermore,their description of God was couched in‘Trinitarian’ terms, and repeated reference wasmade to Jesus, the one to whom they prayedand modeled their lives on. In identifyingWorld Youth Day events that they consideredimportant, and which were of particular ap-peal and interest, the school-aged pilgrimsnamed religious, as well as cultural and socialoccasions.

At a time when growing numbers of youngpeople set out for World Youth Day an oppor-tunity exists to help them see the true natureand purpose of pilgrimage, and to distinguishit from mere ‘religious tourism’. While we areeach naturally drawn to the unknown and toplaces of beauty, pilgrimages enable momentsof encounter, like that experienced by the twodisciples on their journey to Emmaus; ‘Did notour hearts burn within us as he talked to us onthe road?’ (Luke 24:32). Ultimately, it is thisencounter that all pilgrims seek, as they re-spond to the deepest yearnings of the heart.

For the true pilgrim, their journey is a signof their ‘hungering for God’, a hungeringwhich Pope Benedict XVI reminded us of atthe World Youth Day Vigil in Sydney, 2008:

There are times when we might be tempted toseek a certain fulfillment apart from God … butwhere does this lead? … God is with us in thereality of life, not the fantasy! It is embrace, notescape, we seek!

Allen, J. 2007. ‘The Triumph of Evangelical Ca-tholicism’, National Catholic Reporter, August 31:pp.12-14.Antier, J. 1984. ‘Pilgrimages in France: ReligiousTourism or Faith in Action’, Lumen Vitae (39): pp.370-373.Benedict XVI. 2007. General Audience, 4 July2007.Accessed from http://www.vatican.va/holy_father/benedict_xvi/audiences/2007/docu-ments/hf_ben-xvi_aud_20070704_en.htmlBenedict XVI. 2008. Vigil with Young People. GoForth Now: Renew the Face of the Earth .(Homebush, NSW: St Paul Publications, 2009,

REFERENCES

p.56).John Paul II. 1989. Message of John Paul II to theYouth of the World on the Occasion of the III WorldYouth Day 1990. Accessed from http://www.vatican.va/holy_father/john_paul_ii/mes-sages/youth/documents/hf_jp-ii_mes_26111989_v-world-youth-day_en.htmlJohn Paul II. 1983. ‘The Task of the Latin Ameri-can Bishops’, Origins (12) pp. 659-662.John Paul II. 1984. Second meeting with partici-pants in the Youth Jubilee. A Festival of Hope:Youth Jubilee in Rome. Pontifical Council for theLaity, p.154.



23

sive heat of Rome (2000), the sudden sunburstduring the Final Mass in Toronto (2002) andwelcoming the new ‘Pope’ in his homeland atCologne (2005), however without fail they alsorecounted their pilgrimage, especially thosewho journeyed through the Holy Land. Onepilgrim, obviously well-read, quoted RobertLouis Stevenson in reflecting on her journeythrough Galilee: ‘there are times and placeswhere the past becomes more vivid than thepresent, and the memory dominates the ear andthe eye.’

A number of the older pilgrims also em-phasized the critical importance of formationin preparation for World Youth Day and itsassociated pilgrimages, citing that ‘one musthave an open mind and open heart to get themost out of it and to fully appreciate whereone is going.’

By contrast, the school-aged pilgrims areless connected with Church, but they are byno means disaffected or indifferent to the Gos-pel message. Their interviews were generallycharacterized by genuine enthusiasm for WorldYouth Day and a heightened sense of antici-pation. Many looked forward to the opportu-nity of travelling to places they had only everread about, especially with close friends andpeers. Without exception, all of the schoolaged pilgrims affirmed their belief in God andmany expressed the hope that their relation-ship with God would be strengthened by the

World Youth Day experience. Furthermore,their description of God was couched in‘Trinitarian’ terms, and repeated reference wasmade to Jesus, the one to whom they prayedand modeled their lives on. In identifyingWorld Youth Day events that they consideredimportant, and which were of particular ap-peal and interest, the school-aged pilgrimsnamed religious, as well as cultural and socialoccasions.

At a time when growing numbers of youngpeople set out for World Youth Day an oppor-tunity exists to help them see the true natureand purpose of pilgrimage, and to distinguishit from mere ‘religious tourism’. While we areeach naturally drawn to the unknown and toplaces of beauty, pilgrimages enable momentsof encounter, like that experienced by the twodisciples on their journey to Emmaus; ‘Did notour hearts burn within us as he talked to us onthe road?’ (Luke 24:32). Ultimately, it is thisencounter that all pilgrims seek, as they re-spond to the deepest yearnings of the heart.

For the true pilgrim, their journey is a signof their ‘hungering for God’, a hungeringwhich Pope Benedict XVI reminded us of atthe World Youth Day Vigil in Sydney, 2008:

There are times when we might be tempted toseek a certain fulfillment apart from God … butwhere does this lead? … God is with us in thereality of life, not the fantasy! It is embrace, notescape, we seek!

Allen, J. 2007. ‘The Triumph of Evangelical Ca-tholicism’, National Catholic Reporter, August 31:pp.12-14.Antier, J. 1984. ‘Pilgrimages in France: ReligiousTourism or Faith in Action’, Lumen Vitae (39): pp.370-373.Benedict XVI. 2007. General Audience, 4 July2007.Accessed from http://www.vatican.va/holy_father/benedict_xvi/audiences/2007/docu-ments/hf_ben-xvi_aud_20070704_en.htmlBenedict XVI. 2008. Vigil with Young People. GoForth Now: Renew the Face of the Earth .(Homebush, NSW: St Paul Publications, 2009,

REFERENCES

p.56).John Paul II. 1989. Message of John Paul II to theYouth of the World on the Occasion of the III WorldYouth Day 1990. Accessed from http://www.vatican.va/holy_father/john_paul_ii/mes-sages/youth/documents/hf_jp-ii_mes_26111989_v-world-youth-day_en.htmlJohn Paul II. 1983. ‘The Task of the Latin Ameri-can Bishops’, Origins (12) pp. 659-662.John Paul II. 1984. Second meeting with partici-pants in the Youth Jubilee. A Festival of Hope:Youth Jubilee in Rome. Pontifical Council for theLaity, p.154.



24

COMPASS

John Paul II. 1996. Letter of John Paul II to Car-dinal Eduardo Francisco Pironio on the Occasionof the Seminar on World Youth Days Organized inCzestochowa. Accessed from http://www.vatican.va/holy_father/john_paul_ii/letters/1 9 9 6 / d o c u m e n t s / h f _ j p -ii_let_19960508_czestochowa-gmg_en.htmlJohn Paul II, Ecclesia in America. Washington DC:United States Conference of Catholic Bishops,1999, n.68.John Paul II, Post-Synodal Apostolic Exhortation,Ecclesia in Oceania. Homebush, NSW: St PaulPublications, 2001, n. 44.

Brother John of Taizé. 1984. ‘Pilgrimage Seenthrough the Bible’, Lumen Vitae (39): pp. 388 -399.Mason, M, Webber, R & Singleton A. 2008. ‘Pil-grims Progress 2008: Research Project on WorldYouth Day Sydney 2008’.Rymarz, R. 2007. ‘Who Goes to World Youth Day:Some Data on over 18 Australian Pilgrims’, Jour-nal of Beliefs and Values 28(1): pp. 33-43.Rymarz, R. 2010. ‘The New Evangelisation: ALook at the Growing Range of Reference’, Com-pass Vol 44 (2): p. 24Today’s Zaman. 2011. ‘Unraveling the AnzacSpirit’, 1 May p.1.

Pilgrims are persons in motion—passing through territo-ries not their own—seeking something we might callcompletion.

—Richard Niebuhr

Evangelisation is the ultimate reason for which the Churchproposes and encourages pilgrimages, such that they aretransformed into an experience of deep and mature faith.

—Pontifical Council for the Pastoral Care ofMigrants and Itinerant People 1998, n.2

Stand at the crossroad and look, ask for the ancient paths.Ask where the good way is, and walk in it, and you will findrest for your souls.

—Jeremiah 6:16


24

COMPASS

John Paul II. 1996. Letter of John Paul II to Car-dinal Eduardo Francisco Pironio on the Occasionof the Seminar on World Youth Days Organized inCzestochowa. Accessed from http://www.vatican.va/holy_father/john_paul_ii/letters/1 9 9 6 / d o c u m e n t s / h f _ j p -ii_let_19960508_czestochowa-gmg_en.htmlJohn Paul II, Ecclesia in America. Washington DC:United States Conference of Catholic Bishops,1999, n.68.John Paul II, Post-Synodal Apostolic Exhortation,Ecclesia in Oceania. Homebush, NSW: St PaulPublications, 2001, n. 44.

Brother John of Taizé. 1984. ‘Pilgrimage Seenthrough the Bible’, Lumen Vitae (39): pp. 388 -399.Mason, M, Webber, R & Singleton A. 2008. ‘Pil-grims Progress 2008: Research Project on WorldYouth Day Sydney 2008’.Rymarz, R. 2007. ‘Who Goes to World Youth Day:Some Data on over 18 Australian Pilgrims’, Jour-nal of Beliefs and Values 28(1): pp. 33-43.Rymarz, R. 2010. ‘The New Evangelisation: ALook at the Growing Range of Reference’, Com-pass Vol 44 (2): p. 24Today’s Zaman. 2011. ‘Unraveling the AnzacSpirit’, 1 May p.1.

Pilgrims are persons in motion—passing through territo-ries not their own—seeking something we might callcompletion.

—Richard Niebuhr

Evangelisation is the ultimate reason for which the Churchproposes and encourages pilgrimages, such that they aretransformed into an experience of deep and mature faith.

—Pontifical Council for the Pastoral Care ofMigrants and Itinerant People 1998, n.2

Stand at the crossroad and look, ask for the ancient paths.Ask where the good way is, and walk in it, and you will findrest for your souls.

—Jeremiah 6:16

25

I LIVE IN A very cold place, Edmonton,Alberta, on the 53rd parallel, the most north-erly large city in North America. I got a

foretaste of this when I was travelling fromthe airport to the hotel for my interview forthe position I now hold. I remarked to thedriver that the roads looked sandy, which Imust say really surprised me. She respondedthat I was right—they put sand on the roads inEdmonton for the long winter. I asked, ‘Why?’‘To help melt ice’ was the answer. ‘But don’tyou use salt for that?’ Pardon the pun, but thechilling reply was that salt doesn’t work as amelting agent below -24 degrees. In Edmon-ton there are many, many days below -240! Letme put that another way: for many, many daysin Edmonton it is actually much warmer in ameat freezer than it is outside!

So you can imagine that in such a climatewinter sports are very popular, especially in-door ones. The most popular is ice hockey,in Canada the ‘ice’ is redundant, it’s justcalled ‘hockey’—I mean, what other type isthere? Devotion to hockey is at a very respect-able level in Canada, although I should notethat it still falls short of the obsessive, almostpathological, interest in AFL in Melbourne.But I digress.

In a land where snow and ice dominate thelandscape, one of the big banks in Canada runsa series of television ads which feature the ef-forts of a man, let’s call him Bob, dedicated tokeeping open and maintaining communityhockey rinks. (The bank sponsors a programwhich supports these individuals and so it ishoping, I guess, that you acknowledge whatfine corporate citizens they are and do more

business with them). In Edmonton every com-munity has a rink that is available for mem-bers to use. But there is a catch, and that isthat the rink needs to be overseen. Believe me,growing ice is no problem! However, thingslike opening and closing the rink, shaving theice, repairing divots…take time and sustainedeffort. Also, extra projects which try to makethe rink more community friendly are also theresponsibility of people like Bob. In the ad,for instance, Bob converts one of the storagerooms into a female changing room so girlscan participate in hockey without the botherof coming to the rink dressed to play. Nicetouch!

Now what does all of this have to do withCatholic schools? I have done a lot of workover the years with Catholic schools on anumber of levels; working with teachers, de-veloping religious education programs, teach-ing courses for school leaders, etc.etc. In thattime one thing has become increasingly ap-parent to me. The point that I want to makehere is that I see a fundamental similarity be-tween the fate of community ice rinks and thatof Catholic schools. How so? In order to flour-ish both depend on Bob and others like him.

It is true that some community rinks get bywithout having a Bob to call on. These rinkshave very restricted opening hours, there is alimited range of activities—for example, youcan’t play hockey because if the ice isn’t rela-tively smooth the puck flies everywhere, andyou can assume that no one is going to make aspecial effort to build a ladies change room.

Let’s try to extend this argument to Catho-lic schools. They can exist, in a fashion, and

TALES ABOUT THE FUTUREOF CATHOLIC SCHOOLS

The Story of Bob and CathyRICHARD RYMARZ


26

COMPASS

provide a basic level of service without Boband his ilk, but they are operating far belowtheir capacity especially in a culture wherethere are many alternatives and—to stretch theanalogy—average hockey rinks are in hot com-petition with other options.

In concise terms one of the challenges fac-ing the Church today and in the immediatefuture in countries such as Australia is one ofwhat economists would call human capital.Any group which cannot point to a significantnumber of members who are highly commit-ted to it faces a problematic future: withoutBob the rink will either close or offer restrictedservice.

To give one example of this in relation toCatholic schools, consider the case of Kathy.Schools are particularly important for, as Kellyreminds us, ‘the flagship of Catholic commit-ment to Australian culture has been the enor-mous institution of church schools’.

Kathy—the Bob of Catholic Schools.

Kathy is married and her children are nowadults. She started teaching in Catholic sec-ondary schools in 1969. In her career she hasbeen a Year Level and Religious EducationCoordinator and a Deputy Principal. She hasalso had some time away from schools whenher children were young. Over the years Kathyhas had a long involvement in her parish…

The list of Kathy’s accomplishments couldbe extended even further. There are at leasttwo points to note here, leading to a numberof pertinent questions that go to the heart ofthe need for the new evangelization. Firstly,Kathy has been at the forefront of providingleadership and embodying the religious dimen-sions of Catholic schools. Kathy is a goodexample of the conviction that Benedict XVIspoke of at his address on Catholic educationat Catholic University of American on 17/4/2008:

A university or school’s Catholic identity is notsimply a question of the number of Catholicstudents. It is a question of conviction. Do we

accept the truth Christ reveals? Is faith tangiblein our universities and schools? (Pope Ben-edict’s address to Catholic Educators on hisjourney to the United States, 17th April 2008;see www.vatican.va.)If you were to look closely at the contribu-

tion that she makes much of it has an overtlyreligious tone—teaching and coordinating re-ligious education, organizing liturgies, re-searching and applying the charism of thefounder of the order that established theschool, liaising with parishes over sacramen-tal programs, and many other duties.

Secondly, Kathy, and many others like her,will retire in the very near future—it’s nowofficial: the first baby boomers have turned65! A critical question that this poses is, whois going to replace them? At issue here is notsimply a question of personnel. There are manyindividuals prepared to work in Catholic in-stitutions such as schools and, to use the ubiq-uitous expression, to ‘support its ethos’.

Let me return for a moment to the bank adabout Bob. The ad shows people dropping offtheir kids at the rink, thanking Bob for his ef-forts and even being prepared to chip in onoccasion. All of this is important, but it stilldepends on Bob’s providing a sustaining pres-ence at the rink.

In terms of Catholic schools many teach-ers and those associated with the school com-munity bring a range of strong human quali-ties and professional competence to theirworking lives. They may accurately describethemselves as being spiritual rather than reli-gious—a topic we could say a lot more about.

Richard Rymarz holdsthe Peter and DorisKule Chair of CatholicReligious Education atSt Joseph’s College,University of Alberta,and has been VisitingResearch Professor withthe social justiceflagship at ACU.flagship at ACU.


27

How many, though, are prepared to create andanimate the ethos of the institution instead ofjust supporting it?

In terms of the work that Kathy does, whois going to teach religious education in a con-vincing manner; who is going to help prepareliturgies; who is going to help induct newteachers into the school’s ethos? On a deeperlevel, who is going to give embodiment to thebeliefs and values that the school proclaims?

The pivotal role played by Kathy arises outof her sense of being a living witness. This isthe vital link that makes talk of the Catholicculture of schools come alive and be more thana series of programs or inanimate ideas. Chaputin quite stark terms reminds us of the fate ofCatholic institutions if they rely on a sense ofculture that is not closely associated with overtpersonal response:

Catholic culture comes from an active Catholicfaith. Unless we truly believe and practice ourfaith, ‘Catholic culture’ is just a dead skin ofnostalgia and comfortable habits. (Charles J.Chaput A Light to the Nations: The Meaningand Future of the Catholic Church, obtainedon1/4/2008fromhttp.www. holyspiritinteractive.net/columns/guest/charlesjchaput/alight.asp)

The human element is an irreplaceable partof the Church’s ability to proclaim its mes-sage in the third millennium. It is important

not to overstate this argument. Catholic insti-tutions do not need to be made up exclusivelyof people of strong personal commitment, tobe disciples of Christ in the full sense of theterm. It is probably not critical that a majorityof people show this type of dedicated serv-ice—I suppose having too many Bobs couldcreate some problems! The case that is beingmade here is, ultimately, not a moral one but apragmatic one; there is a point below whichthe work of the school in the world is imper-illed if it does not have a sufficient number ofhighly committed individuals to carry thiswork forward. The exact ratio may differ de-pending on circumstances, but it does exist.This highly committed group is not in opposi-tion to more loosely affiliated individuals butit is distinct from them, because they are pre-pared to live out their deepest religious con-victions.

One important consequence of this livingwitness is that Catholic identity and culturecome to life not as an abstraction but as a con-crete reality.

To conclude, Avery Dulles writing inTheological Studies in 1984 commented,‘Christianity even more than the scientificcommunity needs mature believers who havepersonally appropriated the patrimony andwho can transmit it by example and forma-tive influence’.

Engebretson, K, Fleming, J and Rymarz, R.(2003). Thriving as an R.E Teacher: A Hand-book for Secondary Religious Educators,Tuggerah NSW: Social Science Press, 90.

REFERENCES

Kelly, A. (1990). A New Imagining: Towardsan Australian Spirituality. Melbourne: CollinsDove, 46.

TALES ABOUT THE FUTURE OF CATHOLIC SCHOOLS


29

and receive much: the couple provides a vis-ible example of and witness to the uncondi-tional love of God through their unconditionalcommitment to each other and their outreachbeyond this; the church provides the marriedcouple with a supportive community that chal-lenges materialism and convenient relation-ships (Kelly 2004, 153).

Coming from a marital spirituality per-spective, Monica Sandor observes that truemarital love is now understood to participatein the very being of God rather than merelybeing a metaphor for the love of God. Herresearch suggests that the Christian vocationof the married couple is to experience in theirlife together that ‘the personal spiritual questfor holiness overflows into the building upof the kingdom of God’ (Sandor 2004, 174).For Patton and Childs in their pastoral careperspective, marriage—understood as ashared calling—is not about living up to pre-conceived ideals but rather an undertaking tobe involved deeply in the real world (Patton& Childs 1998, 101).

Adopting a societal perspective, WilliamJohnson Everett also considers the privateand public dimensions of the life of the mar-ried couple. He sees that to have a vocationis to be called out and lured ‘by a power anda purpose beyond ourselves’ to that which isnot yet—‘the unique new life God intends forus’ within God’s redemptive purpose. Eachmarried couple forges a new and unique iden-tity which seeks its own worldly manifesta-tion as the couple’s vocation (Everett 1985,111-3).

From a feminist perspective, DeniseCarmody seeks a fuller recognition (and henceexpression) of vocation both for women andfor the married couple in the life of the church.The church’s standard of suitability for minis-try should be determined by a person’s giftsof the Spirit, not by one’s gender or maritalstatus (Carmody 1985, 163-7). Another authorseeking a fuller expression of the couple’s giftsis Julie Hanlon Rubio who argues that Chris-tian mothers and fathers have a ‘dual voca-

tion’—to care for their children and to con-tribute to the betterment of society. The call tobe active disciples in the world today is espe-cially strong for Catholics whose rich tradi-tion of social teaching stresses the spiritual di-mension of work and the prophetic role of thefamily in society. However, it is necessary tobalance this with the commitment to care forchildren which is also part of the Christian tra-dition (Rubio 2004, 193-6).

Marriage as Vocation and Trinitarian Life

Aspects of the work of these eleven authorsare now gathered within the twelve attributesof trinitarian life which were first noted in theprevious article to demonstrate how, throughtheir vocation, the married couple images Trin-ity (albeit to a limited extent).

1 Love

Just as the Trinity is founded on love, so tooa personal vocation is a particular way ofbeing called ‘to love, to care for world andto witness to Christian faith’ (Whitehead &Whitehead 1983, 199). The vocational aspectof marriage occurs within an intimate part-nership of life and love which is a manifestrealisation of the love of Christ as Redeemerand of the irrevocable love of God for hu-mankind (Roccheta 1996, 6-9). The marriedcouple is called to grow in their love (Sandor2005, 255) which first renews them and thenseeks to spread out and renew the earth(Everett 1985, 113).

Denis Toohey’s M.Theol.Studies focused on thetheology and spiritualityof marriage. He and hiswife Margaret have beenactive in marriage en-richment ministry dur-ing their forty-yearunion and are presentlyinvolved in Adelaide ingrowing Ministry to theNewly Married.

PRACTICAL IMPICATIONS OF THE TRINITARIAN LIFE FOR US

28

COMPASS

IN PART ONE of this series, the doctrineof the Trinity was explored through thework of Walter Kasper and Catherine

LaCugna. By putting emphasis on the savingwork of God in the world (rather than the lifewithin Godself) and on the relational dimen-sion of the meaning of ‘person’, these authorsshowed how the Trinity can start to be seen asthe perfect communion with implications forhow we can lead our lives.

Part Two identified twelve particular at-tributes from this re-vitalised understandingof Trinity and considered them from the per-spective of their likeness to the marital rela-tionship. Through these twelve attributes, itwas shown that, in their marital relationship, aman and a woman can together image the Trin-ity, albeit in a limited human way.

In this current Part Three, an understand-ing of how marriage as vocation is lived in thelife and image of the Trinity is developed bybriefly outlining various authors’ perspectivesof marital vocation and then gathering aspectsof their work together within the twelve at-tributes of trinitarian life identified from thereflections in Parts One and Two.

Perspectives of Marriage as Vocation

The concept of marriage as vocation has beenexplored by many theologians and other au-thors. Here, the approaches of eleven authorsare, for purposes of convenience and differ-entiation, given a label to indicate the primaryperspective.

The psychological perspective of Evelyn

and James Whitehead sees a successful mar-riage dependent on a lifelong maturing of thecouple in response to their growing awarenessof their own identities and to the realisation ofinvitation coming from a loving God (White-head & Whitehead 1983, 199). In his ‘self-actualising’ perspective, William P Robertssees each of us as being called to image thisloving God by becoming ‘all we can be’ inboth our state of life (married, single or celi-bate) and our occupation or role (Roberts2004, 99-101).

From an ethical perspective on the mar-ried state of life, David Leal looks particularlyat the ‘internal goods’—the experiences of thecouple—and sees marriage as vocation to bea special calling not just to the married statebut even to one particular person, chosenabove all others (Leal 1996, 7). WalterKirchschlager draws on Paul’s first letter tothe Corinthians for a biblical perspective inwhich he notes that marriage as a spiritual gift(synonymous with ‘God’s call’) is not only forthe benefit of the couple itself but also for thechurch and the world by giving testimony ofGod’s loving life in Trinity (Kirschlager 2003,159-161).

This experience of the God of love withinthe life of the married couple also comesthrough in Carlo Rocchetta’s three main areasfor reflection in his sacramental perspectiveof marriage as vocation, as consecration andas communion (Rocchetta 1996, 5). From amissionary perspective, Thomas M Kelly ar-gues a Christian marriage which takes placewithin an ecclesial community can both give

PRACTICAL IMPLICATIONS OFTRINITARIAN LIFE FOR US

DENIS TOOHEY

Part Three: Living Marriage as Vocation in the Life of the Trinity


29

and receive much: the couple provides a vis-ible example of and witness to the uncondi-tional love of God through their unconditionalcommitment to each other and their outreachbeyond this; the church provides the marriedcouple with a supportive community that chal-lenges materialism and convenient relation-ships (Kelly 2004, 153).

Coming from a marital spirituality per-spective, Monica Sandor observes that truemarital love is now understood to participatein the very being of God rather than merelybeing a metaphor for the love of God. Herresearch suggests that the Christian vocationof the married couple is to experience in theirlife together that ‘the personal spiritual questfor holiness overflows into the building upof the kingdom of God’ (Sandor 2004, 174).For Patton and Childs in their pastoral careperspective, marriage—understood as ashared calling—is not about living up to pre-conceived ideals but rather an undertaking tobe involved deeply in the real world (Patton& Childs 1998, 101).

Adopting a societal perspective, WilliamJohnson Everett also considers the privateand public dimensions of the life of the mar-ried couple. He sees that to have a vocationis to be called out and lured ‘by a power anda purpose beyond ourselves’ to that which isnot yet—‘the unique new life God intends forus’ within God’s redemptive purpose. Eachmarried couple forges a new and unique iden-tity which seeks its own worldly manifesta-tion as the couple’s vocation (Everett 1985,111-3).

From a feminist perspective, DeniseCarmody seeks a fuller recognition (and henceexpression) of vocation both for women andfor the married couple in the life of the church.The church’s standard of suitability for minis-try should be determined by a person’s giftsof the Spirit, not by one’s gender or maritalstatus (Carmody 1985, 163-7). Another authorseeking a fuller expression of the couple’s giftsis Julie Hanlon Rubio who argues that Chris-tian mothers and fathers have a ‘dual voca-

tion’—to care for their children and to con-tribute to the betterment of society. The call tobe active disciples in the world today is espe-cially strong for Catholics whose rich tradi-tion of social teaching stresses the spiritual di-mension of work and the prophetic role of thefamily in society. However, it is necessary tobalance this with the commitment to care forchildren which is also part of the Christian tra-dition (Rubio 2004, 193-6).

Marriage as Vocation and Trinitarian Life

Aspects of the work of these eleven authorsare now gathered within the twelve attributesof trinitarian life which were first noted in theprevious article to demonstrate how, throughtheir vocation, the married couple images Trin-ity (albeit to a limited extent).

1 Love

Just as the Trinity is founded on love, so tooa personal vocation is a particular way ofbeing called ‘to love, to care for world andto witness to Christian faith’ (Whitehead &Whitehead 1983, 199). The vocational aspectof marriage occurs within an intimate part-nership of life and love which is a manifestrealisation of the love of Christ as Redeemerand of the irrevocable love of God for hu-mankind (Roccheta 1996, 6-9). The marriedcouple is called to grow in their love (Sandor2005, 255) which first renews them and thenseeks to spread out and renew the earth(Everett 1985, 113).

Denis Toohey’s M.Theol.Studies focused on thetheology and spiritualityof marriage. He and hiswife Margaret have beenactive in marriage en-richment ministry dur-ing their forty-yearunion and are presentlyinvolved in Adelaide ingrowing Ministry to theNewly Married.



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2 Self-Giving and Receiving

Characteristic of successful marriages, thetrinitarian sense of self-giving and receivingdepends on confidence in ‘self’ (Whitehead &Whitehead 1983, 195) and on awareness, ac-ceptance and practice of one’s particular spir-itual gifts, or ‘God’s call’ (Kirschlager 2003,158-9). The spouses participate no longer asindividuals but as a couple (Rocchetta 1996, 9)in an active form of discipleship, of mutual giv-ing and receiving (Kelly 2004, 149), by beingChrist-like to each other (Roberts 2004, 102)and by putting the needs of the other beforeone’s own (Sandor 2005, 248).

3 Freedom of Choice

The love in marriage is also given in freedomof choice. Marriage should be a chosen way oflife which matches both identity and calling(Whitehead & Whitehead 1983, 208). To marrybefore being aware of one’s vocation is to marryprematurely (Whitehead & Whitehead 1983,201) because a vocation, whether taken to re-fer to a state of life or an occupation, must befreely chosen on its own set of merits for eachperson (Roberts 2004, 99). Leal’s view of mar-riage as vocation also includes the calling notjust to marry but to marry a particular person,chosen above all others, and he adds that thecouple’s consent is to share together a largelyunknown future involving change and transfor-mation (Leal 1996, 12-17). Kirchschlager addsthat ‘marriage is not simply a choice but is God’scalling of two persons within a community’(Kirschlager 2003, 158).

4 Persons in Relationship

It is perhaps as persons in relationship that themarried couple most closely resembles theTrinity. Just as their relationality gives mean-ing to the three divine persons, it is the proc-ess of ‘becoming one flesh’ that gives mean-ing and purpose to a marriage. Rochetta seesthe vocational aspect of marriage as being es-

sentially expressed in the man-woman relation-ship, occurring within their human communityof love, not beyond or above it (Roccheta1996, 6). Patton and Childs agree on the im-portance of the relationship when they say thatvocation is a way of looking at life and mar-riage as a process, with its meaning discov-ered from the journey itself rather than themanner in which the journey was begun (Patton& Childs 1998, 101).

Kirchschlager finds even in Paul’s rulings in1 Cor 7 that marriage is described ‘less in legalterms than in terms of the persons involved’, i.e.in the relationship with each other. Kirchschlagerspecifically sees that marriage images trinitarianlife by participating in the process of a diversesharing of life that reflects the vibrant life of God(Kirschlager 2003, 157-8). Kelly believes thatin an intrinsically sacramental marriage, thespouses consciously choose to focus on their re-lationships, rather than on worldly things, but alsoaccepts that these relationships do not always runsmoothly (Kelly 2004, 152). Along similar lines,Leal sees marriage as a vocation towards a fu-ture and a quality of relationship which largelycannot be predicted (Leal 1996, 16-17). ForSandor, the core vocation of the couple includesthe call to ‘incarnate in their relationship … thepeace and unity that Jesus prayed for’ (Sandor2005, 248). In arguing that the couple’s voca-tion flows from their baptismal life, Roberts seesthat, as the couple grows in marital union andovercomes divisive issues, their relationshipcomes to new life and, relying on the action ofGod’s Spirit, empowers them to grow in sharedtruth and love to reach out to the broader humancommunity (Roberts 2004, 101).

So, just as the relationships among the Fa-ther, Son and Spirit are essential to the mean-ing of trinitarian life, it is the relationship be-tween husband and wife which gives primarymeaning to their vocation.

5 Equality

That being called to marriage as vocationmeans that the persons in the relationship are

31

equal is mostly accepted and implied in thevarious authors’ perspectives in words such as‘mutual’ and ‘shared’, rather than expresslystated. While Kirchschlager notes from 1 Cor7 that Paul understands marriage as ‘a part-nership of equals’ (Kirschlager 2003, 158), itis perhaps not surprising that Carmody’s femi-nist perspective emphasises the point mostclearly when she writes that the gift of femi-ninity ‘moves marriage towards an equal part-nership, a shared life in which humanity actu-ally is male-female, woman-man’. She latergoes on to assert the priority of marriageamong the sacraments ‘because it most clearlyshows the male-femaleness of our image ofGod’ and laments the lack of equal rights formarried people among the Catholic Church’sadministrative structures—a non-trinitarianapproach (Carmody 1985, 163 & 167). Justas there is equality of the persons of the Trin-ity even though there is a significant differen-tiation of roles, so too husband and wife—cre-ated by God as equals—share equally in theirvocation, albeit in different ways.

6 Unity

There is widespread acceptance that marriageas vocation involves a process of change andtransformation of the spouses such that theirlove forms a unity—a communion of love. It isespecially in this way that the couple can im-age the Trinity where the interaction in lovebrings about perfect communion. Everett seesthat call to the vocation of marriage in partemanates from human need and desire for one’ssense of worth to be affirmed and that this hap-pens in the experience of marital communionwhich leads to the forging of a new and uniqueidentity (Everett 1985, 111-2). Carmody addsthat through their marital communion the cou-ple can together accomplish things that neithercould alone (Carmody 1985, 163). Leal agreesthat becoming ‘one flesh’ is a way of living‘which is both more than and other than the twopeople who enter it’ (Leal 1996, 15).

For Rocchetta, ‘it is the very community of

love between man and woman which, in thegrace of the Holy Spirit, becomes a ‘sacrament’in Christ and in the Church’ (Roccheta 1996,6). Kelly also refers to the couple’s ‘true com-munity of love’ from which the mission of so-cial transformation emerges (Kelly 2004, 153).The couple’s growing together in marital unionand giving of themselves to each other bringsnew life in their relationship and opens them-selves to greater communion with God (Roberts2004, 101-3) which is part of the ‘personal questfor holiness’ within the Christian vocation ofthe married couple (Sandor 2004, 174).

7 Differentiation

A true vocation is one that also preserveswithin the marital unity the differentiation oruniqueness of each spouse. As earlier noted,the persons of the Trinity, though equal, havedifferent roles; this is also true for the marriedcouple. The Whiteheads caution that to marrybefore one has some awareness of one’s ownvocation is to marry prematurely and that,while marriage is a commitment to faithful-ness to each other, faithfulness does not beginin marriage but in fidelity to who one is calledby God to be (Whitehead & Whitehead 1983,201 & 211). Roberts agrees that one’s voca-tion is to image God, who loves each of us inour unrepeatable individuality, by becomingall we can be in accordance with our uniquepersonality and gifts (Roberts 2004, 99).Hence, these authors are in agreement thatone’s ‘state of life’ vocation needs to be dis-cerned from one’s gifts and sense of call – andthat this vocation may not be to marriage; buteven if it is to marriage, then there is still aneed to be true to oneself. Kelly sees that in asacramental marriage the spouses consciouslyseek to fully realise each other’s humanity andthereby will the good of each other (Kelly2004, 152).

Patton and Child have a view of marriageas vocation to mean an understanding of thetwo spouses—separately and together—beingresponsible for making a future (Patton &



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Childs 1998, 101). Everett points out that aswell as the couple having its own vocation,another equally important aspect of vocationrecognises that each of us has a unique role toplay in God’s renewal of creation (Everett1985, 113). Similarly, Carmody asserts thecouple’s vocation with her expression, ‘the giftof marriage’, as well as emphasising the uniquecontribution of each partner in her use of ‘thegift of femininity’ (and by implication, the giftof masculinity) which is not forgone within theunity of marriage (Carmody 1985, 163).

8 Intimacy

The vocation of the couples in marriage tobecome ‘one flesh’ requires that within theirunity there is profound intimacy. It is by ac-cepting sexual life and intimacy ‘as gifts fromGod and as finite images of God’s very life’that, by becoming one, the couple most closelyimages trinitarian unity and intimacy (Roberts2004, 100). Marriage is described by theCatholic Church as ‘an intimate partnershipof life and love’ (Gaudium et Spes, n. 48). Theintimacy within marriage refers to much morethan only conjugal union and is achievedthrough the self-giving in love and the con-tinual striving to break down barriers throughgreater honesty, humility and empathy(Roberts 2004, 103).

9 Permanance

In choosing the vocation of marriage, the part-ners must commit to the relationship as beingpermanent, as the lifetime sharing of one’s selfwith another (Whitehead & Whitehead 1983,195). As much as is possible in human terms,this images the eternal vocation of the Trinity.The Catholic Church refers to marriage as ‘anunbreakable unity’ demanding total fidelity(Gaudium et Spes, n. 48). However, Leal pointsout that the marrying couple are giving theirconsents to a future which is largely unknown(Leal 1996, 16-17). Similarly, the Whiteheadsrecognise that a vocation is ‘a lifelong conver-

sation (rather than a single cosmic command)’and hence there is a need for the couple to ‘learnthe difficult virtue of fidelity to growing andchanging persons’—oneself included.

Patton and Childs also acknowledge thatmarriage, as a shared calling, is not about liv-ing up to preconceived ideals but rather anundertaking to be involved deeply in the realworld (Patton & Childs 1998, 101). Kelly goeseven further by saying that there needs to be abetter understanding of marriage that ‘allowsfor the human element … to fail at times, evenbreak completely’ so that real married love canbecome ‘a form of discipleship … and not aform of magic’ (Kelly 2004, 149). Hence,while virtually all Christian marriages are un-dertaken as a calling to a permanent relation-ship (and most are lived out that way), humanaspects in the changing circumstances of reallife will inevitably mean that some marriageswill fail.

10 Fruitfulness

The vocation of marriage usually carries withit expectations—by the couple, the church andsociety—that the unified love will be fruitful,especially in the procreation of children, in away which parallels the creative and nurtur-ing dimensions of Trinity. Indeed, this is a spe-cial and particular outcome of marriage in-tended by God and has been the dominant as-pect emphasised by the church. TheWhiteheads highlight the ongoing fruitfulnessof Christian parents who, through living outtheir vocation of marriage, not only give birthto a new generation of Christians but alsomodel for them a way of life which they toocan later live out (Whitehead & Whitehead1983, 207).

But the fruitfulness in marriage is not lim-ited to procreation. Through their love for eachother and the presence of the Spirit, the couplegrows in themselves and in their giftednesswhich is another level of fruitfulness. (How-ever, while fruitfulness is undoubtedly an im-portant attribute, church and society have tended


32

COMPASS

Childs 1998, 101). Everett points out that aswell as the couple having its own vocation,another equally important aspect of vocationrecognises that each of us has a unique role toplay in God’s renewal of creation (Everett1985, 113). Similarly, Carmody asserts thecouple’s vocation with her expression, ‘the giftof marriage’, as well as emphasising the uniquecontribution of each partner in her use of ‘thegift of femininity’ (and by implication, the giftof masculinity) which is not forgone within theunity of marriage (Carmody 1985, 163).

8 Intimacy

The vocation of the couples in marriage tobecome ‘one flesh’ requires that within theirunity there is profound intimacy. It is by ac-cepting sexual life and intimacy ‘as gifts fromGod and as finite images of God’s very life’that, by becoming one, the couple most closelyimages trinitarian unity and intimacy (Roberts2004, 100). Marriage is described by theCatholic Church as ‘an intimate partnershipof life and love’ (Gaudium et Spes, n. 48). Theintimacy within marriage refers to much morethan only conjugal union and is achievedthrough the self-giving in love and the con-tinual striving to break down barriers throughgreater honesty, humility and empathy(Roberts 2004, 103).

9 Permanance

In choosing the vocation of marriage, the part-ners must commit to the relationship as beingpermanent, as the lifetime sharing of one’s selfwith another (Whitehead & Whitehead 1983,195). As much as is possible in human terms,this images the eternal vocation of the Trinity.The Catholic Church refers to marriage as ‘anunbreakable unity’ demanding total fidelity(Gaudium et Spes, n. 48). However, Leal pointsout that the marrying couple are giving theirconsents to a future which is largely unknown(Leal 1996, 16-17). Similarly, the Whiteheadsrecognise that a vocation is ‘a lifelong conver-

sation (rather than a single cosmic command)’and hence there is a need for the couple to ‘learnthe difficult virtue of fidelity to growing andchanging persons’—oneself included.

Patton and Childs also acknowledge thatmarriage, as a shared calling, is not about liv-ing up to preconceived ideals but rather anundertaking to be involved deeply in the realworld (Patton & Childs 1998, 101). Kelly goeseven further by saying that there needs to be abetter understanding of marriage that ‘allowsfor the human element … to fail at times, evenbreak completely’ so that real married love canbecome ‘a form of discipleship … and not aform of magic’ (Kelly 2004, 149). Hence,while virtually all Christian marriages are un-dertaken as a calling to a permanent relation-ship (and most are lived out that way), humanaspects in the changing circumstances of reallife will inevitably mean that some marriageswill fail.

10 Fruitfulness

The vocation of marriage usually carries withit expectations—by the couple, the church andsociety—that the unified love will be fruitful,especially in the procreation of children, in away which parallels the creative and nurtur-ing dimensions of Trinity. Indeed, this is a spe-cial and particular outcome of marriage in-tended by God and has been the dominant as-pect emphasised by the church. TheWhiteheads highlight the ongoing fruitfulnessof Christian parents who, through living outtheir vocation of marriage, not only give birthto a new generation of Christians but alsomodel for them a way of life which they toocan later live out (Whitehead & Whitehead1983, 207).

But the fruitfulness in marriage is not lim-ited to procreation. Through their love for eachother and the presence of the Spirit, the couplegrows in themselves and in their giftednesswhich is another level of fruitfulness. (How-ever, while fruitfulness is undoubtedly an im-portant attribute, church and society have tended

33

to focus most heavily on this fruitful aspect ofmarriage and the good that comes from it whilelargely ignoring the transcendent and transform-ing dimensions covered below.)

11 Transcendence

The married couple begins to fulfil their vo-cation further when their unified love becomestranscendent such that they begin to reach be-yond the relationship between themselves andwith their immediate family. Kirchschlager,Kelly and Roberts use similar language to de-scribe how the sacramentally-married couple,through their mutual love, reach out to meetthe needs of the vulnerable and weak whenthey share this love with them for the others’sake rather than their own; in doing so, theywitness to God as a God of love (Kirschlager2003, 161; Kelly 2004, 150 & Roberts 2004,102).

Sandor’s research finds a growing recog-nition of the need to correct what is now be-ing seen as an inward focus on the family butalso acknowledges that there is a delicate bal-ance involved and that developing an outwardfocus may depend on the married couple reach-ing a more mature stage of their journey to-gether (Sandor 2004, 172-3). Rubio addressesthe issue directly with her ‘dual vocation’ ap-proach and draws on Jesus’ teaching to warnthat the married couple, as disciples of Jesus,must not make care for their family their onlymission in life (Rubio 2004, 195).

12 Transformation

Marriage as a vocation undoubtedly reachesits climax when the couple becomes a trans-forming force in the world. As well as fulfill-ing their own vocations through marriage, thecouple—through the process of becoming ‘oneflesh’ forges a new and unique identity whichitself seeks expression as the couple’s voca-tion (Everett 1985, 113). In this way, marriagehas a purpose beyond the benefit of the twopersons involved; by imaging and participat-

ing in trinitarian life, the couple is able to in-troduce this process to the world and by un-derstanding that their love for each other is aforetaste of God’s love, they give testimonyto this hope and belief through their maritallife (Kirschlager 2003, 157-8). Rocchetta seesthat the couple’s covenant with each othertakes place ‘in the Lord’ and ‘transforms theearthly reality of marriage into a mystery ofsalvation.’ (Roccheta 1996, 6) In identifyingmarriage as an historical realisation of God’slove for humankind, Rochetta describes thevocational nature of marriage as a mission(Roccheta 1996, 10).

Kelly develops the outward mission as-pect further by envisioning marriage and fam-ily as a transforming source in society; byacting as leaven for the church’s mission ofproclaiming and furthering the reign of Godin the world today, they become the princi-pal way in which Catholic social thought im-pacts on it (Kelly 2004, 144) as they chal-lenge ‘ignorance, injustices and obstinacies’(Roberts 2004, 103). Everett expresses thisas the redemptive and innovative impact ofthe couple’s love which, having first renewedthem, now seeks to spread out and renew theearth. Everett laments that within the churchand society, this sense of joint vocation ofthe couple has been largely ignored and thatthe redemptive-innovative aspect has beencarried almost solely by unmarried individu-als (Everett 1985, 113-4).

This is very similar to Carmody’s argumentthat the church has undervalued andunderutilised not only the ‘gift of femininity’but also ‘the gift of marriage’; this argumentleads her to claim that the church’s standardof suitability for ministry should be determinedby a person’s gifts of the Spirit, not by one’sgender or marital status (Carmody 1985, 158-167). This issue also troubles Rubio who notesthat, while contemporary Christianity cel-ebrates the ‘dual vocation’ of marriage, it alsoupholds the ‘higher calling’ of celibacy and indoing so implicitly questions the sacrednessof marriage and family life (Rubio 2004, 195).



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COMPASS

Conclusion

A re-vitalised understanding of the Trinity asoutlined in Part One provides the basis for abetter appreciation of how the marital relation-ship can be the closest human image of andlikeness to it. This was demonstrated in PartTwo by considering relevant and common at-tributes of both the trinitarian and marital re-lationships.

The trinitarian relationship also serves asa model or pattern for the married couple tofollow in their life together. By modelling theirmarriage on this perfect example of unity andcommunity, the couple begins to fulfil its vo-cation in bringing about the reign of God notonly in their own lives and family but also,through their witness to the love of God, inthe world.

When truly called to use their gifts andcoupleness in full realisation and understand-ing of trinitarian life for the betterment of theworld, the couple does not only image andmodel Trinity but also participates in trinitarianlife. God came to us in the human form of Je-

sus to be with and to involve us. Through bap-tism we are drawn into this trinitarian life. Farfrom being a lesser calling, marriage can infact be the highest human participation in orexample of trinitarian life.

If then marriage is the sacrament oftrinitarian life, for the sacrament to be the truesign of what it represents the couple must strivebeyond their own relationship and family justas God as Trinity has reached out to includehumanity within trinitarian life.

This striving is itself part of God’s plan—the vocation of the couple—and God’s wayof using the couple in the trinitarian work ofsalvation. The married couple, within the full-est expression of their sacramental marriage,image Christ as they strive for peace andunity.

While there is a growing understandingof the significance of the marriage vocationand its transforming potential for both thechurch and the world, this is not yet fullyappreciated by most couples themselves, bysociety in general or within the church’s ad-ministrative structures.

1 Butler, S 2002, ‘Embodiment: Women and Men,Equal and Complementary’, in Elizabeth A.Johnson (ed.), The Church Women Want: Catho-lic Women in Dialogue, Crossroad, New York, pp.35-44.2 Carmody, DL 1985, Caring for Marriage, PaulistPress, New York.3 Everett, WJ 1985, Blessed be the Bond: Chris-tian Perspectives on Marriage and4 Kelly, TM 2004, ‘Sacramentality and SocialMission: A New Way to Imagine Marriage’, inMarriage in the Catholic Tradition: Scripture, Tra-dition and Experience, Salzman TA, Kelly TM &O’Keefe Jesus (eds.), Crossroad, New York, pp.144-155.5 Kirschschlager, W 2003, ‘Marriage as a Chris-tian Vocation: A Pauline Approach (Part 3)’,INTAMS review, 9:2, pp. 153-163.6 Leal, D 1996, On Marriage as Vocation, GroveBooks, Cambridge.7 Patton, J & Childs, BH 1988, Christian Mar-riage & Family: Caring for our Generations,

REFERENCESAbingdon Press, Nashville.8 Roberts, WP 2004, ‘Christian Marriage: A Di-vine Calling’ in Marriage in the Catholic Tradi-tion: Scripture, Tradition and Experience, SalzmanTA, Kelly TM & O’Keefe Jesus (eds.), Crossroad,New York, pp. 98-108.9 Rocchetta, C 1996, ‘Marriage as a Sacrament:Towards a new Theological Conceptualization’,INTAMS review, 2:1, pp. 5-18.10 Rubio, J H 2004, ‘Living the Dual Vocation ofChristian Parenthood’, in Marriage in the Catho-lic Tradition: Scripture, Tradition and Experience,Salzman TA, Kelly TM & O’Keefe Jesus (eds.),Crossroad, New York, pp. 193-200.11 Sandor, M 2004, ‘The Rise of Marital Spiritu-ality’, INTAMS review, 10:2, pp. 153-175.12 Sandor, M 2005, ‘Contemporary Marital Spir-ituality: A Survey of the Principal Themes’,INTAMS review, 11:2, pp. 238-258.13 Whitehead, EE & Whitehead, JD 1983, Mar-rying Well: Stages on the Journey of ChristianMarriage, Image Books, Garden City.

35

FOR SOME YEARS now, I’ve neverquite known where to place myself as atheologian. When I am asked (at con-

ferences or conventions, for example), ‘Whatis your area?’ or ‘What do you teach?’, I al-ways feel a little lost for words. None of thedesignated areas of theology offer me a readyplace to hang my hat.

When I look at the books on my shelves,there seem so few that qualify as ‘theologybooks’ – unless one considers that books onphilosophy, culture, poetry, education, etc,have something to do with theology. I’ve al-ways had an instinct that theology isn’t meantto operate as a discipline unto its own or witha haughtiness that separates it from other hu-man disciplines. If it is a ‘divine discourse’ ora ‘sacred discipline,’ then it seems to me thatthe Christian tradition has always urged theintimate bond between the divine and the hu-man. As the Second Vatican Council so elo-quently says, nothing authentically human isalien to the Gospel.1

I was initially attracted to practical theol-ogy because of its interests in connecting theo-ries/ideas/texts with practice/life/reality. Itseemed to understand the link between theol-ogy and life, heaven and earth, question andanswer, call and response. I also liked its lack

of self-regard—it didn’t seem too pre-occu-pied with itself and it didn’t feel ‘boxed-in’ or‘pinned-down.’ I liked its beautiful ambigu-ity, its unabashed complexity, its passion, itslife, its energy. As Karl Rahner suggests, ‘eve-rything is its subject-matter.’2 Moreover, itseemed to give me a place to hang my hat, sothat when someone asked about what I do orwhat I teach or what my area was, I could re-ply: ‘practical theology.’ Of course, the nextquestion would be, ‘what’s that?’ —but at leasta conversation could ensue. Or, people wouldsimply be satisfied, ‘Oh, so you make theol-ogy practical and concrete in people’s reallives’ (the typical stock-standard response).

I have a love-hate relationship with thephrase ‘practical theology.’ It’s a cold, hardterm. It also carries connotations of makingtheology practical lest it be of little or no use.I like the Catholic instincts behind the phrase‘pastoral theology’—to shepherd each other’slives, to be pastoral people through andthrough, filled with God’s love and mercy.That’s much more poetic than being ‘practi-cal.’ But of course ‘pastoral’ also has its ownconnotations of limiting itself to such areas aspastoral care, ministry, counseling, etc (noneof which I am specifically trained in).

In my recent book, Practical Theology: On

CATHOLIC PRACTICALTHEOLOGY

Reflections on an Emerging Field

TERRY A. VELING

Abstract: This essay is a reflection on the place of Catholic practical theology withinthe field of theological disciplines. It suggests that practical theology is a disciplinein the sense that it is a practice or a way of life—a discipleship. To venture a theo-logical life is to live theologically. It is not so much to ask about the ways thattheology can be made practical; rather, it is to ask how the practices of my life can bemade theological.


35

FOR SOME YEARS now, I’ve neverquite known where to place myself as atheologian. When I am asked (at con-

ferences or conventions, for example), ‘Whatis your area?’ or ‘What do you teach?’, I al-ways feel a little lost for words. None of thedesignated areas of theology offer me a readyplace to hang my hat.

When I look at the books on my shelves,there seem so few that qualify as ‘theologybooks’ – unless one considers that books onphilosophy, culture, poetry, education, etc,have something to do with theology. I’ve al-ways had an instinct that theology isn’t meantto operate as a discipline unto its own or witha haughtiness that separates it from other hu-man disciplines. If it is a ‘divine discourse’ ora ‘sacred discipline,’ then it seems to me thatthe Christian tradition has always urged theintimate bond between the divine and the hu-man. As the Second Vatican Council so elo-quently says, nothing authentically human isalien to the Gospel.1

I was initially attracted to practical theol-ogy because of its interests in connecting theo-ries/ideas/texts with practice/life/reality. Itseemed to understand the link between theol-ogy and life, heaven and earth, question andanswer, call and response. I also liked its lack

of self-regard—it didn’t seem too pre-occu-pied with itself and it didn’t feel ‘boxed-in’ or‘pinned-down.’ I liked its beautiful ambigu-ity, its unabashed complexity, its passion, itslife, its energy. As Karl Rahner suggests, ‘eve-rything is its subject-matter.’2 Moreover, itseemed to give me a place to hang my hat, sothat when someone asked about what I do orwhat I teach or what my area was, I could re-ply: ‘practical theology.’ Of course, the nextquestion would be, ‘what’s that?’ —but at leasta conversation could ensue. Or, people wouldsimply be satisfied, ‘Oh, so you make theol-ogy practical and concrete in people’s reallives’ (the typical stock-standard response).

I have a love-hate relationship with thephrase ‘practical theology.’ It’s a cold, hardterm. It also carries connotations of makingtheology practical lest it be of little or no use.I like the Catholic instincts behind the phrase‘pastoral theology’—to shepherd each other’slives, to be pastoral people through andthrough, filled with God’s love and mercy.That’s much more poetic than being ‘practi-cal.’ But of course ‘pastoral’ also has its ownconnotations of limiting itself to such areas aspastoral care, ministry, counseling, etc (noneof which I am specifically trained in).

In my recent book, Practical Theology: On

CATHOLIC PRACTICALTHEOLOGY

Reflections on an Emerging Field

TERRY A. VELING

Abstract: This essay is a reflection on the place of Catholic practical theology withinthe field of theological disciplines. It suggests that practical theology is a disciplinein the sense that it is a practice or a way of life—a discipleship. To venture a theo-logical life is to live theologically. It is not so much to ask about the ways thattheology can be made practical; rather, it is to ask how the practices of my life can bemade theological.


36

COMPASS

Earth as It Is in Heaven, I was surprised tofind myself arguing against practical theologyas much as I argued for it.3 There are concep-tions of practical theology that are misconcep-tions. For example, that theology needs to bemade practical. Or that theology isn’t of muchuse, unless it can be made useful. Or that weneed to take theology—which sits in a rare-fied and abstract realm—and turn it into some-thing relevant and applicable. Generally speak-ing, Western society doesn’t like to suffer use-less things (or useless people). It likes progressand achievement. It likes concrete facts andideas that are tested. It likes things that areworkable and effective—even though, any tripto the shopping mall will quickly reveal theplethora of useless things we produce and con-sume.

Many people are interested in the methodof practical theology, as though it offered asecret recipe that could produce successfuloutcomes. The word method, however, comesfrom the Greek word, methodos, which meansa path or a way. Practical theology is a choiceto practice a theological way of life—a choiceor a decision that doesn’t come at the end of aprocess like an outcome, but rather stands atthe beginning, like a true test of faith: ‘Can Ipractice this way of life?’

In his study of ancient philosophy, PierreHadot notes that philosophy was never con-ceived by the ancients as a mastery of life—borne of speculative theorizing—but alwaysas a practice, a discipline, a way to follow, aquestioning and a searching. While the ancientphilosophical schools were guided by idealsand forms of life—the true, the good, and thebeautiful, for example—these were never con-sidered as remote ideals or detached theories;rather, they were tasks to be enacted in ourworld. The ancients knew that the greatuniversals such as ‘the true, the good, and thebeautiful’ would remain great abstractionsunless they were invested with a real weightor ‘heaviness’ that anchors them in actual ex-istence. They considered that humans were the‘bearers’ of these virtues in such ways that

unless we learnt to practice them, we wouldremain mired in falsity and illusion—in lies,in hatred, and in ugliness. Rather than offerabstract principles, philosophical discourse‘always intended to produce an effect, to cre-ate a habitus within the soul, or to provoke atransformation of the self.’ It sought to ‘renderactive, efficacious, alive—to inspire judgmentswhich generate useful acts, and choices in fa-vour of the good.’4 The philosophical way wasalways in search of the best way to live. Thegoal was never simply knowledge, but thepractice of a way of life. ‘From this perspec-tive,’ Hadot says, ‘we can define philosophi-cal discourse as a spiritual exercise—in otherwords, as a practice intended to carry out aradical change in our being.’5 Unlike the many‘how to’ books that fill the shelves of our book-stores today, knowledge was not an ‘ensem-ble of propositions or formulas which couldbe written, communicated or sold ready-made.’Rather:

We must discern the philosopher’s underlyingintention, which was not to develop a discoursewhich had its end in itself but to act uponsouls… Whether the goal was to convert, toconsole, to cure or to exhort the audience, thepoint was always and above all not to commu-nicate to them some ready-made knowledge butto form them. The goal was to change people’sway of living and of seeing the world.6

Hadot notes that Christianity, especially inthe monastic movements, was also consideredas a philosophia, as a way of life that soughtto live according to the paths of divine Wis-dom.7 Indeed, Ellen Charry has recently shown

Terry Veling teaches atSt. Paul’s TheologicalCollege, AustralianCatholic University,Brisbane. His mostrecent book is TheBeatitude of Mercy:Love Watches OverJustice (Mulgrave: JohnGarratt Pub., 2010)


37

that early Christian doctrines and teachingswere less concerned with developing concep-tual theories and more concerned with the pro-motion of virtue and a life of ‘Christian excel-lence.’ Knowing the truth implied ‘loving it,wanting it, and being transformed by it.’Theory was not opposed to practice. Rather,theology was an exercise of life ‘nurturedthrough prayer, reflection, and the study ofGod’s word.’8

In modern thought, practice is often con-trasted with theory. Practical theology is anattempt to heal this dichotomy, so that thoughtand deed can work together rather than againsteach other. David Tracy refers to the di-chotomy between theory and practice as a ‘fa-tal split.’9 When we divide theory and prac-tice, we injure life, and it is the task of practi-cal theology to heal this fatal wound.

Often, we are impatient with ‘theories.’ Wecan easily dismiss them as heady speculations.We want to get on with life. Unlike theory, orin contrast to theory, we typically associate theword ‘practical’ with things that are useful,workable, feasible, doable, realistic, sensible,functional, pragmatic, applied, hands-on, ef-fective, relevant. These ‘practical’ words carrya positive content for our modern ears. We liketo feel useful and productive. We like thingsthat are relevant and applicable. Theologywould lose its very soul if it were reduced tothis understanding of the word ‘practical.’

In a strange twist, however, there is also asense in which we privilege theory over prac-tice. Theory is the bright light that illuminesall we do. Theory represents our ‘thinkingselves,’ so highly prized in Western philoso-phy. It comes first and foremost. Practice playssecond-fiddle to theory because practice typi-cally comes after theory, in second-place. Prac-tice is what remains after theory has accom-plished all its winning work—all that nowneeds to be done is for practice to demonstrateor test how well the theory works. Too oftenpractice functions as the hand-maiden oftheory. In terms of theology, we have often con-sidered ‘systematic’ theology as the queen bee,

and ‘pastoral’ theology as the worker bee.Practical theology sees theory and prac-

tice as partners that belong together. They aremade for each other. They require each other.Action requires reflection. Reflection requiresaction. They are not one or the other; they gohand-in-hand.

At one point in my book, I likened practi-cal theology to a ‘rolling stone,’ and wrote:

Practical theology—always moving and rest-less—cannot stop to gather and formalize itselfinto a neat and tidy system or specialization oftheology. ‘Once upon a time you dressed so fine,’Dylan says. Yet while it is tempting to debate theformalities and proprieties of practical theologyin academic journals and convention halls, prac-tical theology nevertheless finds itself continu-ally underdressed for the occasion, like an un-ruly itinerant, always on the move, on the way,viatores, as Aquinas said, ‘people on the road.’There is a very real sense in which practical the-ology is ‘without a home/like a complete un-known/like a rolling stone’ (Dylan). It resemblesits teacher who had ‘nowhere to lay his head’(Matt 8:20), and who sent his disciples out intothe world to move from town to town, ‘with nobag for your journey, or sandals, or a staff,’ pro-claiming that the ‘kingdom of heaven has comenear’ (Matt 10:10,7). So what does it mean to dopractical theology? How does it feel? It feelslike being-on-the-road, being-underway, even be-ing homeless, in brief: discipleship.10

Practical theology is a discipline in thesense that it is a ‘practice’ or a way of life—a‘discipleship.’ What I learnt from writing abook on practical theology is that to venture atheological life is to live theologically. It isnot so much to ask about the ways that theol-ogy can be made practical; rather, it is to askhow the practices of my life can be made theo-logical.

It would be a mistake to assume that prac-tical theology is simply arguing for a ‘practi-cal method’—something that will turn our sys-tematic workings into practical workings.Rather, it is arguing for the somewhat mad-dening idea that we actually have to live theGospel message much more than we think. J.B.

CATHOLIC PRACTICAL THEOLOGY

36

COMPASS

Earth as It Is in Heaven, I was surprised tofind myself arguing against practical theologyas much as I argued for it.3 There are concep-tions of practical theology that are misconcep-tions. For example, that theology needs to bemade practical. Or that theology isn’t of muchuse, unless it can be made useful. Or that weneed to take theology—which sits in a rare-fied and abstract realm—and turn it into some-thing relevant and applicable. Generally speak-ing, Western society doesn’t like to suffer use-less things (or useless people). It likes progressand achievement. It likes concrete facts andideas that are tested. It likes things that areworkable and effective—even though, any tripto the shopping mall will quickly reveal theplethora of useless things we produce and con-sume.

Many people are interested in the methodof practical theology, as though it offered asecret recipe that could produce successfuloutcomes. The word method, however, comesfrom the Greek word, methodos, which meansa path or a way. Practical theology is a choiceto practice a theological way of life—a choiceor a decision that doesn’t come at the end of aprocess like an outcome, but rather stands atthe beginning, like a true test of faith: ‘Can Ipractice this way of life?’

In his study of ancient philosophy, PierreHadot notes that philosophy was never con-ceived by the ancients as a mastery of life—borne of speculative theorizing—but alwaysas a practice, a discipline, a way to follow, aquestioning and a searching. While the ancientphilosophical schools were guided by idealsand forms of life—the true, the good, and thebeautiful, for example—these were never con-sidered as remote ideals or detached theories;rather, they were tasks to be enacted in ourworld. The ancients knew that the greatuniversals such as ‘the true, the good, and thebeautiful’ would remain great abstractionsunless they were invested with a real weightor ‘heaviness’ that anchors them in actual ex-istence. They considered that humans were the‘bearers’ of these virtues in such ways that

unless we learnt to practice them, we wouldremain mired in falsity and illusion—in lies,in hatred, and in ugliness. Rather than offerabstract principles, philosophical discourse‘always intended to produce an effect, to cre-ate a habitus within the soul, or to provoke atransformation of the self.’ It sought to ‘renderactive, efficacious, alive—to inspire judgmentswhich generate useful acts, and choices in fa-vour of the good.’4 The philosophical way wasalways in search of the best way to live. Thegoal was never simply knowledge, but thepractice of a way of life. ‘From this perspec-tive,’ Hadot says, ‘we can define philosophi-cal discourse as a spiritual exercise—in otherwords, as a practice intended to carry out aradical change in our being.’5 Unlike the many‘how to’ books that fill the shelves of our book-stores today, knowledge was not an ‘ensem-ble of propositions or formulas which couldbe written, communicated or sold ready-made.’Rather:

We must discern the philosopher’s underlyingintention, which was not to develop a discoursewhich had its end in itself but to act uponsouls… Whether the goal was to convert, toconsole, to cure or to exhort the audience, thepoint was always and above all not to commu-nicate to them some ready-made knowledge butto form them. The goal was to change people’sway of living and of seeing the world.6

Hadot notes that Christianity, especially inthe monastic movements, was also consideredas a philosophia, as a way of life that soughtto live according to the paths of divine Wis-dom.7 Indeed, Ellen Charry has recently shown

Terry Veling teaches atSt. Paul’s TheologicalCollege, AustralianCatholic University,Brisbane. His mostrecent book is TheBeatitude of Mercy:Love Watches OverJustice (Mulgrave: JohnGarratt Pub., 2010)


38

COMPASS

Metz says: ‘In itself, the Christian idea of Godis a practical idea. God cannot be thought ofat all unless this idea irritates and encroacheson the immediate interests of the person whois trying to think it.’ He then offers this rathermaddening statement about the ‘folly’ ofChrist: ‘Christ has always to be thought of insuch a way that he is not simply thought of.’Rather, ‘All Christology is nourished, for thesake of its own truth, by praxis and particu-larly the praxis of the imitation of Christ. It is,in other words, expressed in practical knowl-edge.’11 Two simple verses from Luke’s gos-pel are enough to exemplify Metz’ point: ‘Donot judge, and you will not be judged; do notcondemn, and you will not be condemned.Forgive, and you will be forgiven; give, and itwill be given to you’ (6:36-38).

‘If God were a theory,’ writes AbrahamHeschel, ‘the study of theology would be a wayto understand him.’12 What if God were not atheory, but a method? What if we were meantto be studying, not the ‘theory’ of God, butrather the ‘way’ of God—God’s method, God’sways, God’s thoughts, God’s hopes, God’sdesires, God’s concerns—or, in traditionaltheological language—God’s will? At its sim-plest—and yet most difficult—practical the-ology is a way of life that needs to be practiced.

Will Catholic practical theology eventuallyfind a home within the field of theological dis-ciplines? My own sense is that practical the-ology readily lends itself to a deep receptionwithin Catholic theological circles. I am think-ing, for example, of the following highlightsof the Catholic theological tradition, all ofwhich draw us into the living practices of ourfaith:

(i) A deep appreciation and respect for hu-man cultures, with the ever-constant needfor dialogue among us, evidenced in thedocuments of Vatican II and advancedby many contemporary Catholic theolo-gians.

(ii) A reflective body of Catholic socialteachings, stressing the dignity of thehuman person and the inseparability be-

tween the love of God and the love ofneighbour. Divinitas can never be sepa-rated from humanitas. We cannot loveGod unless we love our brother and sis-ter.

(iii) A rich sacramental tradition that rec-ognizes God’s presence in the ordinaryand the ‘down-to-earth.’ An ‘analogicalimagination’ that finds divine corre-spondences ‘on earth as it is in heaven.’

(iv) A prophetic imagination, especially asthis has been advanced and developedby Catholic liberation and political theo-logians.

(v) A profound respect for faith working to-gether with reason, and for faith work-ing together with good works. To loveGod ‘with all your heart and mind andsoul and hands.’

(vi) A deep and sustained awareness thatthe Scriptures have been read and re-ceived by fellow travelers over manycenturies, and that we stand in this longline of descendents—called, like them,to activate the meaning of the Scripturesfor our own times and in response to ourown searching questions.

(vii) A spirituality that recognizes life’s joy-ous, sorrowful and glorious mysteries.

(viii) A commitment to finding and promot-ing the ‘Good’ in all things. A confidencein God’s love for the world, especiallyas that love inclines toward the least andthe last.13

Exemplary truths are often considered ashigh ideals, yet that does not mean they aretherefore impractical. Rather, it means that theycontinually put us to the test. ‘Examine yourselves to see if you are living in the faith. Testyourselves’ (2 Cor 13:5). As Emmanuel Levinassuggests, there is a very real sense in which‘every truth must be attested,’ such that truth isalways tied to ‘the veracity of the people whotestify to it.’14 The gospel saying, ‘You willknow them by their fruits’ (Matt 7:16), suggeststhat truth is intimately linked with those whotestify or bear witness to the truth they are liv-


38

COMPASS

Metz says: ‘In itself, the Christian idea of Godis a practical idea. God cannot be thought ofat all unless this idea irritates and encroacheson the immediate interests of the person whois trying to think it.’ He then offers this rathermaddening statement about the ‘folly’ ofChrist: ‘Christ has always to be thought of insuch a way that he is not simply thought of.’Rather, ‘All Christology is nourished, for thesake of its own truth, by praxis and particu-larly the praxis of the imitation of Christ. It is,in other words, expressed in practical knowl-edge.’11 Two simple verses from Luke’s gos-pel are enough to exemplify Metz’ point: ‘Donot judge, and you will not be judged; do notcondemn, and you will not be condemned.Forgive, and you will be forgiven; give, and itwill be given to you’ (6:36-38).

‘If God were a theory,’ writes AbrahamHeschel, ‘the study of theology would be a wayto understand him.’12 What if God were not atheory, but a method? What if we were meantto be studying, not the ‘theory’ of God, butrather the ‘way’ of God—God’s method, God’sways, God’s thoughts, God’s hopes, God’sdesires, God’s concerns—or, in traditionaltheological language—God’s will? At its sim-plest—and yet most difficult—practical the-ology is a way of life that needs to be practiced.

Will Catholic practical theology eventuallyfind a home within the field of theological dis-ciplines? My own sense is that practical the-ology readily lends itself to a deep receptionwithin Catholic theological circles. I am think-ing, for example, of the following highlightsof the Catholic theological tradition, all ofwhich draw us into the living practices of ourfaith:

(i) A deep appreciation and respect for hu-man cultures, with the ever-constant needfor dialogue among us, evidenced in thedocuments of Vatican II and advancedby many contemporary Catholic theolo-gians.

(ii) A reflective body of Catholic socialteachings, stressing the dignity of thehuman person and the inseparability be-

tween the love of God and the love ofneighbour. Divinitas can never be sepa-rated from humanitas. We cannot loveGod unless we love our brother and sis-ter.

(iii) A rich sacramental tradition that rec-ognizes God’s presence in the ordinaryand the ‘down-to-earth.’ An ‘analogicalimagination’ that finds divine corre-spondences ‘on earth as it is in heaven.’

(iv) A prophetic imagination, especially asthis has been advanced and developedby Catholic liberation and political theo-logians.

(v) A profound respect for faith working to-gether with reason, and for faith work-ing together with good works. To loveGod ‘with all your heart and mind andsoul and hands.’

(vi) A deep and sustained awareness thatthe Scriptures have been read and re-ceived by fellow travelers over manycenturies, and that we stand in this longline of descendents—called, like them,to activate the meaning of the Scripturesfor our own times and in response to ourown searching questions.

(vii) A spirituality that recognizes life’s joy-ous, sorrowful and glorious mysteries.

(viii) A commitment to finding and promot-ing the ‘Good’ in all things. A confidencein God’s love for the world, especiallyas that love inclines toward the least andthe last.13

Exemplary truths are often considered ashigh ideals, yet that does not mean they aretherefore impractical. Rather, it means that theycontinually put us to the test. ‘Examine yourselves to see if you are living in the faith. Testyourselves’ (2 Cor 13:5). As Emmanuel Levinassuggests, there is a very real sense in which‘every truth must be attested,’ such that truth isalways tied to ‘the veracity of the people whotestify to it.’14 The gospel saying, ‘You willknow them by their fruits’ (Matt 7:16), suggeststhat truth is intimately linked with those whotestify or bear witness to the truth they are liv-

39

ing. The practice of truth is not something‘added’ to truth; rather, the practice of truth in-heres in truth, such that without a living testi-mony or witness, truth would ring hollow or, asSt. Paul says, it would simply be a ‘noisy gongor a clanging cymbal’ (1 Cor 13:1).

Catholic practical theology requires a‘whole way of life’—an exemplum vitae, asTom Ryan reminds us, citing Aquinas.15 It isnot a part of something, a segment, a piece, aspecialized area or a set-aside realm. ‘This iswhat I understand by a theology that is practi-cal,’ I wrote in my book. ‘It requires a way oflife—living it, testing it, seeking it, treasuringit, daring it.’16

I would like to conclude with a poem from

Rainer Maria Rilke:

Only in our doing can we grasp you.Only in our hands can we illumine you.The mind is but a visitor:it thinks us out of the world.

Each mind fabricates itself.We sense its limits, for we have made them.And just when we would flee them, you comeand make of yourself an offering.

I don’t want to think a place for you.Speak to me from everywhere.Your Gospel can be comprehendedwithout looking for its source.

When I go toward youit is with my whole life.17

1 Gaudium et Spes, ‘Pastoral Constitution on theChurch in the Modern World,’ n.1.2 Karl Rahner, ‘Practical Theology within the To-tality of Theological Disciplines,’ Theological In-vestigations 9 (New York: Herder and Herder,1972), p.104.3 Terry Veling, Practical Theology: On Earth asIt Is in Heaven (Maryknoll, N.Y.: Orbis Books,2005).4 Pierre Hadot, What is Ancient Philosophy?(Cambridge, Mass: Belknap Press of Harvard Uni-versity, 2002), p.176.5 Ibid, p. 176.6 Ibid., p.274.7 Pierre Hadot, Philosophy as a Way of Life: Spir-itual Exercises from Socrates to Foucault (Oxford:Blackwell, 1995), p.129.8 Ellen Charry, By the Renewing of Your Minds:The Pastoral Function of Christian Doctrine(Oxford: Oxford University Press, 1997), pp. 19,236.9 David Tracy, ‘On Theological Education: A Re-flection,’ in Rodney L. Petersen and Nancy M.Rourke, eds. Theological Literacy for the Twenty-

First Century (Grand Rapids: William B.Eerdmans, 2002), p.15.10 Veling, Practical Theology, p.215.11 Johannes-Baptist Metz, Faith in History andSociety: Toward a Fundamental Practical Theol-ogy (New York: Seabury Press, 1980), p.51.12 Abraham Joshua Heschel, God in Search ofMan: A Philosophy of Judaism (New York: Farrar,Straus and Giroux, 1955), p.281.13 Thomas Groome offers a similarly inspirationallist of Catholic hallmarks in What Makes Us Catho-lic (HarperSanFrancisco, 2002) and Educating ForLife (Allen, TX: Thomas Moore, 1998).14 Emmanuel Levinas, Nine Talmudic Readings

(Bloomington: Indiana University Press, 1990),p.73.15 Thomas Ryan, Thomas Aquinas as Reader of

the Psalms (Indiana: University of Notre DamePress, 2000), p.94.16 Veling, Practical Theology, p.244.17 Rainer Maria Rilke, Rilke’s Book of Hours:

Love Poems to God, tr. Anita Barrows andJoanna Macy (New York: Riverhead Books,1996), p.84.

REFERENCES

CATHOLIC PRACTICAL THEOLOGY


41

of Jesus; that God acts for our sakes. So Je-sus provides for his disciples (who fail him)by commanding the arresting party to let themgo free. And in obedience to the divine com-mand they let the disciples go. A feature ofJohn’s account is the delicate balance that heseeks to strike between Jesus as sovereign di-vinity and Jesus as suffering humanity. Johndoes not water down his account of the bru-tal treatment of Jesus: the reality and gloryof God is revealed in the very real sufferingof this human being.

These two themes or insights reappear to-wards the end of John’s account, forming as itwere a frame around the whole. Jesus, withdivine authority, provides for Mary by tellingthe beloved disciple that ‘this is your mother’.In the same way he provides for the beloveddisciple by telling his mother ‘this is your son’.

A further indication that the death of Jesusis a revelation of the presence of God and thetriumph of God’s purpose is Jesus’ final words‘it is accomplished’. Within the context ofJohn’s Gospel, this does not mean ‘it is over/ended’ but that God’s purpose in his life anddeath has been fulfilled. As God, Jesus is theonly one who can make such an authoritativeproclamation.

The lead-up to the crucifixion is dominatedby two trial scenes, one before the Jewish highpriest and the other before the Roman PontiusPilate. Here John’s account again draws atten-tion to the presence and purpose of God inJesus and it is, as before, in relation to twothings. The first, to which Jesus testifies be-fore both ‘judges’ is that he always speaks thetruth openly. God is not a God of secrets butone who reveals—as the Bible claims. Godhas nothing to hide but is a mystery that is al-ways unfolding its meaning.

We who are in the image and likeness ofGod are also mysteries that are forever unfold-ing their meaning. But a crucial differencebetween Jesus and ourselves is that we are sin-ners and this drives us to be secretive. Petercannot speak the truth about who he is. Inwords that form a telling contrast to Jesus’

earlier declaration ‘I am he’, Peter replies tohis interrogators ‘I am not’.

At times we all have stuff that we seek tohide from others who we see as prying eyes,wanting to take advantage of us. Our reactionto those who speak the truth about us, particu-larly a truth that cuts too close to the bone, isto slap them down (reduce them to silence) asthe guards do to Jesus in the Gospel. Our sup-posedly open western society expends a lot ofeffort trying to shut up or shut down sourcesof information that expose our secrets. Yet theBible teaches that this is a pointless exercisein relation to God because God knows all oursupposed secrets anyway and comes to rid usof our fears about them. God does not seek totake advantage of us by exposing our failuresbut to give us the advantage; to free us fromthem and from the fear that they generate inus and in others. The truth that Jesus speaksabout us is that we are, each one, unique andeternal presences of the image and likeness ofGod and that it is for the good of all humanitythat this be made known and acknowledged.God is a lover and lovers do not impose; weare free to accept or reject God’s invitation,God’s courting of us. But it is not only bad forus but also bad for humanity and creation ifwe refuse or resist God’s invitation to be ‘re-made’ in the true image and likeness that weare meant to be.

Jesus’ second testimony, that he is a king,is made before Pilate, the Roman governor.This scene provides a vivid contrast betweenGod’s notion of kingship and that of the domi-

Fr Mark O’Brienlectures in Old Testa-ment studies. He hastaught in theologicalinstitutes in Melbourne,Adelaide, Oxford,Karachi and Sydney.He has now resumedteaching in theMelbourne College ofDivinity.

ST JOHN’S ACCOUNT OF THE PASSION

40

COMPASS

ONE NOTICES a striking contrast be-tween the end of John’s account of thePassion and what precedes it. There

much talk and action take place, mainly on thepart of those who arrest Jesus, put him on trial,and eventually have him crucified. At the endJesus is the only one who speaks; his finalwords are ‘it is accomplished’. A sense of si-lence reigns as Joseph of Arimathaea and oth-ers quietly take the body away for burial. Thisbrooding or pregnant silence is something thatwe often experience after witnessing some ter-rible or wonderful event and the crowd dis-perses. I’m sure that most of us were reducedto awed and horrified silence in seeing on TVthe devastation wrought by the recent Queens-land floods and the more recent earthquakeand tsunami in Japan. Something similar canalso happen when we witness a wonderfulevent.

These are not just empty silences; they callfor or invite some response because we sensethey are full of meaning. Human beings arealways seeking to make sense of reality, to givemeaning to life’s experiences. John’s accountof the Passion provides us with a number ofpoints for reflection that help us in the questfor the meaning of Jesus’ death. But we hu-man beings are limited, even inspired ones likeevangelists. We see things from certain anglesand we need to have others’ angles on thingsotherwise we’d be stuck with just our particu-lar take on reality. How much poorer our liveswould be. So we can thank God for inspiringour four Gospel writers to give us four some-what different angles on an event that we be-lieve to be foundational for our faith and for

the whole of human history.What are the particular features of Jesus’

passion and death that John was inspired to‘see’ and pass on to us? A key one is that thepassion and death of Jesus is about the revela-tion of who God is and what is God’s purposefor humanity. These two themes appear in thevery first scene of John’s account when Jesusasks those who have come to arrest him, ‘Whoare you looking for’? When they reply ‘Jesusthe Nazarene’, Jesus says ‘I am he’. Jesus’declaration is a clear echo of Exodus 3:14.When Moses asks what is the name of the Godwho is speaking to him at the mountain, Godanswers ‘I am who I am’.

We often find statements in the Old Testa-ment that God is doing something ‘so that youmay know that I am the Lord’. It is a particu-larly striking feature in the book of Ezekiel.One could be forgiven for thinking that Godhas an almighty ego and indeed this has to bethe case because the Bible claims that it is onlywhen we know who God is and what God’spurpose is that we have a chance of knowingwho we are and what life is about.

John is echoing Old Testament texts in or-der to proclaim that in Jesus we have the pres-ence and manifestation in human form of God,the Word made flesh, the Son of God, the sec-ond person of the Trinity. Appropriately there-fore, John has the arresting party ‘move backand fall to the ground’ in adoration. But ourGod is not a God who repays violence withviolence and Jesus allows himself to be takenprisoner.

At this point John signals a second keything that he ‘sees’ in the passion and death

ST. JOHN’S ACCOUNTOF THE PASSION

A ReflectionMARK O’BRIEN O.P.


41

of Jesus; that God acts for our sakes. So Je-sus provides for his disciples (who fail him)by commanding the arresting party to let themgo free. And in obedience to the divine com-mand they let the disciples go. A feature ofJohn’s account is the delicate balance that heseeks to strike between Jesus as sovereign di-vinity and Jesus as suffering humanity. Johndoes not water down his account of the bru-tal treatment of Jesus: the reality and gloryof God is revealed in the very real sufferingof this human being.

These two themes or insights reappear to-wards the end of John’s account, forming as itwere a frame around the whole. Jesus, withdivine authority, provides for Mary by tellingthe beloved disciple that ‘this is your mother’.In the same way he provides for the beloveddisciple by telling his mother ‘this is your son’.

A further indication that the death of Jesusis a revelation of the presence of God and thetriumph of God’s purpose is Jesus’ final words‘it is accomplished’. Within the context ofJohn’s Gospel, this does not mean ‘it is over/ended’ but that God’s purpose in his life anddeath has been fulfilled. As God, Jesus is theonly one who can make such an authoritativeproclamation.

The lead-up to the crucifixion is dominatedby two trial scenes, one before the Jewish highpriest and the other before the Roman PontiusPilate. Here John’s account again draws atten-tion to the presence and purpose of God inJesus and it is, as before, in relation to twothings. The first, to which Jesus testifies be-fore both ‘judges’ is that he always speaks thetruth openly. God is not a God of secrets butone who reveals—as the Bible claims. Godhas nothing to hide but is a mystery that is al-ways unfolding its meaning.

We who are in the image and likeness ofGod are also mysteries that are forever unfold-ing their meaning. But a crucial differencebetween Jesus and ourselves is that we are sin-ners and this drives us to be secretive. Petercannot speak the truth about who he is. Inwords that form a telling contrast to Jesus’

earlier declaration ‘I am he’, Peter replies tohis interrogators ‘I am not’.

At times we all have stuff that we seek tohide from others who we see as prying eyes,wanting to take advantage of us. Our reactionto those who speak the truth about us, particu-larly a truth that cuts too close to the bone, isto slap them down (reduce them to silence) asthe guards do to Jesus in the Gospel. Our sup-posedly open western society expends a lot ofeffort trying to shut up or shut down sourcesof information that expose our secrets. Yet theBible teaches that this is a pointless exercisein relation to God because God knows all oursupposed secrets anyway and comes to rid usof our fears about them. God does not seek totake advantage of us by exposing our failuresbut to give us the advantage; to free us fromthem and from the fear that they generate inus and in others. The truth that Jesus speaksabout us is that we are, each one, unique andeternal presences of the image and likeness ofGod and that it is for the good of all humanitythat this be made known and acknowledged.God is a lover and lovers do not impose; weare free to accept or reject God’s invitation,God’s courting of us. But it is not only bad forus but also bad for humanity and creation ifwe refuse or resist God’s invitation to be ‘re-made’ in the true image and likeness that weare meant to be.

Jesus’ second testimony, that he is a king,is made before Pilate, the Roman governor.This scene provides a vivid contrast betweenGod’s notion of kingship and that of the domi-

Fr Mark O’Brienlectures in Old Testa-ment studies. He hastaught in theologicalinstitutes in Melbourne,Adelaide, Oxford,Karachi and Sydney.He has now resumedteaching in theMelbourne College ofDivinity.



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nant power of the day, the Roman Empire.God’s kingdom is not of this world; by thatJesus means that it is not another kingdom incompetition for power as kingdoms and em-pires seem to have been and continue to be.

We like to speak of the great civilisationsand their achievements, Rome being regardedas among the greatest. However, as I get olderI have developed something of an aversionto celebrating ‘great’ civilisations. Sure, theyhave at times done good things but too oftencivilisation seems to me to mean one groupliving very well at another group’s expense.So it has been in Australia where for over twohundred years now we have lived very wellat the expense of the indigenous people ofthis land.

Kingdoms also see each other as rivals andcompetitors whereas God does not have tocompete with anybody or any kingdom; Godis sovereign and comes to free humanity fromthe desire to control others and from rivalriesthat frequently turn violent and destructive.

Jesus assures Pilate that his kingdom is notof this world and confirms this by pointing outto him that there is no army advancing to res-cue Jesus. Pilate cannot appreciate any otherkind of kingdom, particularly one that is aboutthe truth, and so concludes that Jesus is com-pletely insignificant, a threat to no one andshould be released. His soldiers express muchthe same idea by dressing Jesus up as a toyking and mocking him with their little game.But they do not know that they are, in a way,acknowledging their one and only king—atouch of irony in John’s account.

The almost inevitable outcome of a worldthat operates on secrecy, deceit, falsehood andviolent control is ugliness and this is displayedin a most graphic way in the Roman practiceof crucifixion. It is a telling irony that the great-est empire/civilisation of the day also had oneof the cruellest and most degrading forms ofexecution. It was designed to make the victimrepulsive to all onlookers and to instil intothem fear of the same fate.

But this paradigmatic sign of how ugly

we human beings can be towards one anotherleads us to reflect on another powerful im-age in John’s Gospel. Early in the Gospel(3:14) Jesus tells Nicodemus that ‘just asMoses lifted up the serpent in the wilderness,so must the Son of Man be lifted up, so thatwhoever believes in him may have eternallife’. This is not only a reference to Jesus’crucifixion but also to a rather strange storyin Numbers 21 where God tells Moses tomake a bronze image of death-dealing ser-pents and hold it aloft. Any afflicted Israelitewho looks on it is saved. The message seemsto be that God can turn what is death-dealinginto what is life giving.

At the end of John’s account of his minis-try, Jesus makes a second reference to his cru-cifixion as a lifting up (12:32) and adds that‘I will draw all people to myself’. The impli-cation here is that God can transform what ismost ugly and repulsive into what is beauti-ful and desirable. Christian art has sought tocapture something of this mysterious trans-formation by the various ways it has repre-sented the cross and the crucifix. One of theugliest and most repulsive sights that a hu-man being would ever see is turned into some-thing beautiful and desirable. This theme iscaptured in John’s report that the resurrectedJesus showed the disciples the marks of thecrucifixion on his body, signs that now en-hance his beauty and desirability rather thandisfigure it (20:20). Similar reports occur inthe other Gospels. The Gospels and works ofart testify to the long-standing Christian de-votion to the crucifix.

The emphasis on the presence of ourgood God in the figure of the suffering anddying Jesus, his testimony to the truth, andthe theme of the beauty and desirability ofthe crucified Christ invite us to step outsidethe biblical world for a moment to draw onan insight of philosophy. According to thescholastic philosophers there are five at-tributes that above all characterise God. Godis or exists, whereas the existence of every-thing else depends on God’s existence and


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on God’s creative act. God is one becausethere is no other being that simply ‘is’. Godis good and the source of all goodness; Godis also true and God is beautiful. From thiswe can draw the conclusion that the deathand resurrection of Jesus is as complete amanifestation of God and God’s purpose ascan be made in this world to us limited hu-man beings.

It reveals that Jesus is God, one in beingwith the Father. It reveals that all existencedepends completely on God, as does Jesus inhis humanity and all those who are bent ondestroying him. God holds them lovingly inexistence, hating their sin but loving them assinners. God is good because Jesus throughhis life and death reveals that God is on ourside, acting for our salvation. God is true, withno secrets and nothing to hide but unfoldingthe meaning of the Godhead to us. And last

but certainly not least, God is beautiful anddesirable.

When we come to know God in Jesus, wewill come to know what is true and good forus. In thus knowing God and acting accord-ingly, we will also come to appreciate that Je-sus has given himself completely for our sakeso that we too may become one in Christ. Inthis way we become fully our true, good andbeautiful selves, each one of us in the imageand likeness of Christ who is God.

Hopefully these few reflections will be ofsome use to those who have listened to or readJohn’s Passion Narrative on Good Friday thisyear. Because it is an integral part of the mys-tery of Jesus, no one can claim that any expla-nation of it is complete. There is always morethan our limited perspective can see at any onetime; it will continue to unfold its meaningthroughout human history.

BOOK REVIEW


The author, Sr Brigida Nailon csb, includedwith the complimentary copy she sent us agood synopsis of the book by Cathie Clementfrom Boab Bulletin):

‘On 3 September 2008, the author of this bookspoke to the Kimberley Society about whatwas then only a work in progress. An over-view of her talk appeared in the Boab Bulletinin December of that year and is available onthe Society’s website.

‘Sister Brigida’s earlier works (as either au-thor or editor) dealt with the encounter be-tween Catholicism and Aboriginal peoples in

and beyond the Kimberley. Her new bookdraws on some of that material, delves intonew areas, and ends with a philosophical lookat the present.

‘A ‘Background’ section introduces the au-thor by way of her involvement with thechurch, education, and indigenous people.‘Beagle Bay Mission Stories’ follow, tellingsomething of life at the mission, leprosy, thetaking of children from their parents, the Sis-ters of Saint John of God, and people’s livesaway from the mission. Author’s comments onthe individual stories clarify things mentionedin them, and, in some cases, explain how situ-

Encounter, The Past and Future of Remote Kimberley by BrigidaNailon. Brigidine Sisters, Echuca, [2010], hard cover, 116 pages,illustrated, maps, ISBN 978-0-9579361 -7-1, RRP $44.


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ations resulted from policies or legislationimposed on indigenous populations.

‘Chapter 2 discusses missionaries and theirendeavours at Beagle Bay, La Grange andBalgo. It also mentions lay missionaries (maleand female), Aboriginal workers, and Aborigi-nal girls who entered religious life. Some ofthe girls are shown in a photograph of Daugh-ters of Mary Queen of Apostles, 1939-1951.A feature of this chapter is a long petition sub-mitted to the 1934 Moseley Royal Commis-sion into the condition and treatment of Abo-rigines. It concludes: ‘Again Sir we the Half-caste population of Broome ask you to giveus our Freedom and ... release us from thestigma of a native and make us happy subjectsof this our country.’ It is not the first time thepetition has been published but, here, pre-sented in its original handwritten form, it hasa far greater impact than a closely typed tran-script. It is through such material that SisterBrigida seeks to change not only how readerslook at the problems faced by Aboriginal andmixed-descent people but also how they viewthose people in their own right.

‘The coverage of missions and missionar-ies continues in the post-war material in Chap-ter 3 where expansion into Wyndham, HallsCreek and other parts of the East Kimberleyis mentioned. Here, too, there is discussion ofparishes, communities and the significant so-cial changes that took place in the 1960s and’70s. The chapter concludes with a brief com-mentary on the limitations of academic analy-sis of both Australian missionary endeavourand the interaction and accommodation thatoccurred between the missionaries and thosethey sought to help.

‘Chapter 4 comprises an informativechronological commentary on Aboriginal leg-islation in Western Australia from 1829 to1981. Self-determination is mentioned, and thediscussion of social change continues in Chap-ter 5, culminating with a look at current di-

lemmas, aspirations and achievements, par-ticularly in education. It ends with the follow-ing observation: ‘The Future lies with Educa-tion—It is in our hands to make it happen.’‘The book can be purchased by sending a $54cheque or money order (made payable toBrigidine Sisters) to Sister Brigida Nailon, 1Charlotte Street, Echuca 3564. That price in-cludes postage within Australia.’

* * * *

The book is hard-covered and generous in size(12 in x 8 ½ in), handsome coffey table style,easy to browse through. The photos have beenchosen for their historical content rather thanfor their artistic qualities – the complicatedprovenance of old mission photos leaves itsmark on them.

The text is set in fairly small print: old eyesmight have appreciated a point or two increase.As a producer of the now defunct missiologicaljournal, Nelen Yubu, I must confess surpriseat its absence from the bibliography or sources.I used to rely on the Kimberley missionariesto supply me with good juicy copy in the dayswhen my fellow missionaries in the Territoryfound little to say—but of that richmissiological and sociological thought thereis little sign. I think of the writings of Fr DanDonovan in the area of spirituality and theo-logical history; of the Josephite and MercySisters as they laboured to help the people findthe New Way in the East Kimberley and wroteabout it; of Fr Noel McMaster’s densely con-ceived sociological analysis of the religioussituation after the style of Liberation Theol-ogy; of Fr Kevin McKelson’s search for mean-ing embedded in custom and story; and of FrWorms’ magisterial presentation of the linea-ments of Aboriginal religion in the book someof us labored hard to make available to theEnglish-speaking part of the Australian church.

—Martin Wilson MSC

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PREPARING TO CELEBRATE THE LITURGYOF THE WORD

July—October 2011

From the Fourtteenth to the Thirty-first Sunday of Ordinary Time

Prepared by Michael Trainor

PART ONE: OVERVIEW OF THE READINGS

The following is a brief overview of the Lit-urgy of the Word for major celebrations pro-claimed from the readings for Sundays be-tween July and October, from the Fourteenthto the Thirty First Sunday of Ordinary Time.Please feel free to use or adapt these reflec-tions, with the customary acknowledgement ofsource.

The First Readings allow us to listen tothe prophets (mainly Isaiah, but also Jer-emiah, Ezekiel and Malachi), though read-ings also appear from the Torah (Exodus –OT 30), and historical (1 Kings-OT 19) andwisdom (Sirach-OT 24) writings. The Bookof Isaiah is frequently divided into three pe-riods, not written by the same author but re-flecting a common spirit of the prophet anddealing with different periods of Israel’s re-ligious life around the time of the Exile. Forthis reason, commentators identify threeIsaiahs: First-Isaiah (Is 1-39), Second-Isaiah(Is 40-55) and Third-Isaiah (Is 56-66). Ourpresent selections cover all three periods.First Isaiah (OT 21, 27 & 28) celebratesGod’s holiness and power which shapes thedestinies of peoples. It calls Israel to integ-rity of life and fidelity to their covenant withGod. Second Isaiah (OT 25, 29) seeks to com-fort the exiled people of Israel and ensurethem that God is always with them. ThirdIsaiah (OT 20) envisages a new momentwhere all peoples are gathered as one onGod’s holy mountain. All the prophetic writ-ings enable present Christian communities toreflect on God’s presence in the midst of our

political and religious lives. They invite usto identify God’s action in our world.

The Second Readings allow us to followPaul’s theological message to three of his Je-sus households, either ones for which he wasresponsible (Philippians, Thessalonians) orone that he was planning to visit (Romans). Inthe Sundays of Ordinary Time 14 to 24 weread Romans from chapter 9 to the end of theletter. Paul is writing from Corinth around55CEs and focuses on God’s promises to Is-rael (OT 20, 21). He encourages the Romandisciples of Jesus to live authentically withintheir own culture, conscious of God’s presencewith them (OT 22, 23, 24). The readings fromPhilippians (OT 25-28), written around 56 CEfrom Ephesus, offer an opportunity to medi-tate on the power of life with God and the na-ture of this life that flows from communionwith God. Paul models and encourages thequalities of a faith-filled life focussed on Je-sus. On OT 29-31 (October 16-30) we turnour thoughts to the final weeks of the liturgi-cal year and begin reading from the earliestwriting of the New Testament. I Thessalonians.The letter written around 50CE from Corinthexplores some of the most fundamental con-cerns of Christian living: our need for fidelity,openness with God and hospitality.

The Gospel readings continue from theGospel of Matthew. This is a Jewish-Chris-tian gospel, written in the late first century, toa Israelite followers of Jesus undergoing tran-sition, struggle and searching for how to livein its own culture, faithful to the spirit of Je-


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sus and engaging life. Our selection covers Mt14-23. This part of the gospel is concernedwith missionary endeavour, dealing with in-ternal division and understanding religioushistory. The evangelist presents a portrait ofJesus concerned about disciples who want toknow how to handle conflict and develop aform of leadership that is clear and embracing

of those who are excluded. The passages ofMt from OT 19-31offer wonderful opportuni-ties for contemporary Christian communitiesto reflect on their own issues: internal divi-sion, leadership and engagement with thewider society. These are perennial and everrelevant concerns for all communities through-out history.

PART TWO: NOTES ON THE READINGS

July 3—Ordinary Time 14: Zech 9:9-10.God as King will come to deliver, protect andoffer peace. Rom 8:9.11-13 We possess God’sSpirit who empowers our daily lives. Mt 11:25-30 We are invited to come to Jesus who wantsto be with us in our daily struggles. Theme—God’s Comfort. Many today feel the burdensof life. Our faith community gathered in thisSunday Assembly reflects a gentle God whoseeks to offer support and comfort to thosewho struggle. How is this happening practi-cally at a local level?July 10—Ordinary Time 15: Is 55:10-11.God’s Word is eternally effective. Rom 8:18-23. The whole of creation is caught up withhumanity in the inward search for God and therelease of God’s spirit of renewal. Mt 13:1-23This is the ‘Great Parable’ chapter of Mt’sGospel: God’s Reign is present mysteriouslyand unexpectedly. Theme—God’s Presence. Todispirited people the invitation to contemplatea God who is present, active and mystery is anessential truth. It uplifts, converts, strength-ens and offers a fresh perspective.July 1—Ordinary Time 16: Wis 12:13.16-19. God teaches, offers hope and wisdom. Rom8:26-27. God’s Spirit helps us in our weak-ness. Mt 13:24-43. This is the parable of goodand evil... Theme—Weakness. The human ex-perience of weakness and disaster invitesus to draw close to a God who is present inour struggles. Mt’s parables remind us of therealism of life’s ambiguities which are part ofdiscipleship and mysteriously reveal God’spresence.July 20—Ordinary Time 17: 1 Kings 3:5.7-

12. Solomon is blessed for seeking a discern-ing wisdom rather than wealth. Rom 8:28-30.God invites us to live in the image of Jesus.Mt 13:44-52. The parable of the search for thepearl of great price. Theme—Wisdom: All ofus desire deep, lingering wisdom to live inpeace and happiness with ourselves, others andGod. Many illustrations abound where suchwisdom is practiced by unwitting disciples.July 27—Ordinary Time 18. Is 55:1-3. Godis the true source that nourishes the inner de-sires of the human heart. Rom 8:35.37-39. Wecan never be separated from God’s love forus. Mt 14:13-21. Jesus’ compassion moves himto feed the hungry crowd. Theme—God’s love.The second reading could serve as the basisfor a prolonged meditation on God’s love forus. This theology needs to be reclaimed whenvoices around seem to speak contrary words.August 7—Ordinary Time 19. I King 19:9,11-13. The prophet experiences God in theunexpected silence of nature. Rom 9:1-5. Paulaffirms the role which the Jewish people playin God’s plan of salvation. Mt 14:22-3. Jesuswalks on the water and overcomes the powersthat threaten to annihilate the discipled com-munity. Peter accompanies him. Theme—God’s Presence in difficult times: Elijah ex-periences God’s presence in the silence of na-ture after the natural violence that precedes it;Jesus overcomes the violence that attempts todestroy Mt’s community (symbolised by theboat). God’s presence never deserts faithfuldisciples.August 14—Ordinary Time 20: Is 56: 1, 6-7. Justice lies at the heart of being open to God

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and acting religiously. It is the source of unity.Rom 11:13-15,29-32. Paul continues to ac-knowledge the role which the Jewish peopleplay in God’s plan. Mt 15:21-28 A non-Jew-ish woman’s persistence pays off. Jesus blessesher and heals her daughter Theme—God’s At-traction. Many faith communities show theattraction which God has for people; every-one is on the search for God. It is revealed inpeople’s commitment to justice (1st reading)or their search to deal with seemingly insur-mountable problems (Gospel).August 21—Ordinary Time 21: Is 22:15,19-23. Shebna, a royal official, is removed fromoffice and Eliakim is given authority (‘thekey’) over the royal household. Rom 11:33-36. Paul celebrates God and God’s wisdom.Mt 16:13-20. Jesus is acknowledged as God’sMessiah; Peter is commissioned with leader-ship. Theme—Leadership and Authority: Ex-amples abound of political and religious lead-ership that empowers and includes those whoare conventionally are excluded. This is thekind of authority envisaged in Isaiah and Mt.August 28—Ordinary Time 22: Jer 20:7-9.The prophet recognises the struggle of the pro-phetic vocation and mission. Rom 12:1-2. Paulencourages a spiritual renewal that is total,personal and social. Mt 16:21-27. Jesus pre-pares his disciples for suffering that awaits.Peter commissioned last week as ‘rock’ thisweek becomes a ‘stumbling rock’ to Jesus.Theme—Struggle: The liturgy today offers amoment to name the many ways that faithfulChristians struggle in our local communities.Their fidelity to God in this struggle reveals acontemporary form of prophetic witness anddiscipleship.September 4—Ordinary Time 23: Ez 33:7-9. The prophet is entrusted with the task ofspeaking God’s truth, even though this maybe unpopular. Rom 13:8-10. Love of neigh-bour is the summary of the commandments.Mt 18:15-20. Jesus offers practical advice fordealing with internal tension. Ultimately, heis always present. Theme—Tensions: Faithcommunities will always experience difficul-

ties and tensions. They are part of living outof God’s truth (first reading) and the humanreality of faith communities (Gospel). Whatare some present difficulties being encounteredtoday?September 11—Ordinary Time 24: Sirach27:30-28:7. Wise advice for dealing with an-ger. Rom 14:7-9. Our lives are to be totallycentred on God; Jesus is the model of this. Mt18:21-35. We hear the parable that invites dis-ciples to ponder and demonstrate their spiritof forgiveness. Theme—Anger and Forgive-ness: Today’s readings are very relevant: Howdo we deal with anger that paralyses and de-stroys? Mt’s teaching invites reflection on howto forgive and live out this forgiveness.September 18—Ordinary Time 25: Is 55:6-9 The Prophet’s invitation to seek out and ex-perience the surprising and mysterious God.Phil 1:20-24,27. Paul acknowledges his deepdesire to die and be with God, and his com-mitment for his people. Mt 20:1-16. The par-able about God’s surprising generosity and thereversal of fortune. Theme—A Surprising God.Today’s readings invite us into a meditationand celebration on the surprising nature ofGod: God’s generosity, love andunfathomableness. What are our dominantimages of God? How do these shape our ac-tions and influence contemporary disciples?September 25—Ordinary Time 26. Ez18:25-28. The prophet celebrates God’s for-giving nature and the human possibility ofchange and repentance. Phil 2:1-11. We areinvited to have the mind of Jesus through thisgreat hymn about Jesus’ mission and status.Mt 21:28-32. The socially and morally unex-pected who have the capacity for change andrepentance are invited into God’s community.Theme—Change and Repentance: The liturgypresents a moment to encourage and offer hopefor those who feel cut off or excluded. Repent-ance and change are always possible (Gospel).God always embraces the repentant (FirstReading).October 2—Ordinary Time 27. Is 5:1-7.God’s people are like a cared-for vineyard,

PREPARING TO CELEBRATE THE LITURGY OF THE WORD


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sometimes fruitless. Phil 4:6-9. Paul’s encour-ages the Philippians not to worry, and livefaithfully and confidently in peace. Mt 21:33-43. The parable of what happens to the serv-ants and son of a vineyard owner is an alle-gory of Mt’s gospel audience as they struggleand suffer. Theme—Suffering. Mt’s Israelitefollowers of Jesus see their own story reflectedin today’s Gospel. To live with integrity andauthenticity is costly. Are their local and per-tinent examples of this?October 9—Ordinary Time 28: Is 25:6-10a.Isaiah present Paradise and life with God as amountain feast with choice foods and wines.Phil 4:10-14,19-20. In all that happens to him,no matter his physical or financial resources,Paul’s ultimate focus is God. Mt 22:1-14.God’s lavish banquet is for all, ‘good and bad.’Theme—Eucharistic Inclusivity. Our localEucharistic celebration is a reflection of theUniversal Church: How do we celebrateinclusivity in our faith communities in a worldof cultural diversity?October 16—Ordinary Time 29. Is 45:1,4-6. An unexpected non-Israelite military em-peror becomes God’s agent of salvation. 1 Thes1:1-5. Paul addresses a community with faithand openness in God. Mt 22:15-21.Jesusavoids a trap set by the religious leaders. Godis the true source of all life, even political.Theme—God and Politics. Today’s readings

offer an opportunity to reflect on the way Godand religion have been co-opted into contem-porary politics and military affairs. They of-fer an alternative focus: The heart of life andhuman community is God (First Reading andGospel), not the human whim for power or theseduction of privilege.October 23—Ordinary Time 30. Ex 22:21-27. God encourages the Israelites to attend tothe poor and not oppress the resident alien. 1Thes 1:5-10. Paul praises the Thessaloniansfor their hospitality and openness to God’spreached word. Mt 22:34-40. Jesus’ summaryof the heart of ethical life: love of God andneighbour. Theme—Hospitality to theStranger. The treatment of asylum seekers andthe poor in our country is the touchstone ofauthentic religion. A number of positive ex-amples from the local scene can illustrate theliving out of authentic faith.October 30—Ordinary Time 31 Malachi1:14-2:2,8-10. God critiques the infidelity ofIsrael’s religious leaders. 1 Thes 2:7-9,13. Pauloffers himself as a model of care, commitmentand fidelity. Mt 23:1-12. Status and privilegeare not part of the life of the Christian com-munity. Theme—Authentic Leadership: Thereadings (First Reading and Gospel) offer anopportunity to highlight the qualities of authen-tic political and religious leadership: integrity,humility and service of others.

The Church, as the People of God, must develop a greater awarenessamong her members of the role of the Word of God and its power to revealand manifest God's will for humanity and his plan of salvation. Greatercare needs to be exercised in proclaiming the Word of God in liturgicalassemblies and greater conviction and dedication given to the task ofpreaching. More attentiveness, conviction and trust is required in viewingthe role of the Word of God in the Church's mission, in both the actualtime allotted to proclaiming the message of salvation as well to the morereflective moments of listening and dialogue with cultures.

—The Synod of Bishops, The New Evangelization for the Transmission ofthe Christian Faith, Lineamenta, 2011, Ch. 2.


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Transcript of THE MINISTRY OF CATHOLIC EDUCATION - Compasscompassreview.org/pdf/winter11.pdf · ‘Mother and...