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Every Australian diocese and parish already has its particular subcultural identity that inflects its liturgy. Celebration, being the authentic hallmark of a liturgy that reflects identity, must keep pace with a theology that also incorporates the diverse cultural space that the young inhabit.
Well before the pandemic, the future for poetry’s slim volumes was looking far from healthy. Last November, the threatened closure of UWA Press, one of the largest publishers of poetry in Australia, drew attention to the narrowing opportunities for emerging poets to make their mark.
In the late 1970s, two Mercy sisters answered a call to work with Aboriginal people, and they chose a place in the Pilbara region of Western Australia that had a notorious reputation. Sisters Bernadette Kennedy and Bernadine Daly arrived in the largely Aboriginal town of Roebourne in Australia’s north-west in mid-1978 to see if they were needed. They quickly discovered that in a town ‘awash with alcohol’ there was great need.
The movement for genuine and long overdue truth telling about Australian history has gained considerable momentum in recent years. The Frontier Wars in particular has emerged as one of, if not the most significant untold stories which it is now broadly agreed must be included in any such process.
Last week the annual Catholic Social Justice Statement was launched. Entitled Cry of the Earth, Cry of the Poor, its theme is care for the environment. In the same week the authoritative Intergovernmental Panel on Climate Change (IPCC) Report warned of the need for immediate and radical effort to minimise emissions and of the likely effects of their existing growth.
Across the Pacific Ocean, in Canada or ‘Turtle Island’ as it is also known by many of its Indigenous inhabitants, a horror has been unfolding. It started at a the former residential school in Kamloops, British Colombia where, via the use of ground penetrating radar technology, the remains of at least 215 Native Canadian children were found buried in mass unmarked gravesites. This school ran for 85 years, was part of compulsory government programs to forcibly assimilate these children, and was administered by the Catholic Church.
It is refreshing to find a work that is exploratory and invites its readers into a world more complex than they had imagined. Such a work is a recent book by Peter Dowling, Fatal Contact: How Epidemics Nearly Wiped Out Australia’s First Peoples.
The question of reconciliation in the Church is particularly pressing, given 2021 marks the 250th anniversary of the arrival of Christianity in Australia, and the 150th anniversary of the arrival of Christianity to the Torres Strait. Yet many First Australians recognise that the Spirit of God was poured out onto the original inhabitants of this great Southern Land many, many thousands of years prior.
But it is possible the members of the Plenary could begin to hear a deeper voice speaking in their hearts. There may arise a new courage to start a process of truth and reconciliation, reporting the process of this journey to the second Plenary Council planned for Sydney, July 2022. We can only begin that journey if members of the Plenary Council come and are open to listening to that deep inner voice.
Reading the paper, Instrumentum Laboris, written in preparation for the coming Plenary Council, I found myself quite disappointed by the lack of depth, awareness and any sense of the need for an apology. Much less an openness to any serious conversion that is needed within the Church.
The question being asked, however, is one that puts the cart before the horse. The question of ‘What do you want to see in the national curriculum?’ presupposes the answer to another question: What even is the purpose of schooling?
169-180 out of 200 results.