Journal articles on the topic 'Australian Catholic Church'
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1
Elliott, Peter. "Nineteenth-Century Australian Charismata: Edward Irving’s Legacy*." Pneuma 34, no. 1 (2012): 26–36. http://dx.doi.org/10.1163/157007412x621716.
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Abstract In recent decades, most interpreters have argued that as an organized movement, Australian Pentecostalism began in 1909 with Janet Lancaster’s Good News Hall. This article argues that Australian Pentecostal beginnings should be recalibrated to 1853, with the arrival of representatives of the Catholic Apostolic Church in Melbourne. The evidence indicates that the Catholic Apostolic Church continually taught and practiced the charismatic gifts in Australia throughout the second half of the nineteenth century. The existence of an established denomination in Australia embracing and exhibiting the charismatic gifts for the period 1853 to 1900 challenges the dominant Lancaster interpretation. This evidence also argues for a direct historic link between Australian Pentecostalism and the charismata of Edward Irving and the nascent Catholic Apostolic Church in 1830s London.
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Madden, Gerard. "Thomas J. Kiernan and Irish diplomatic responses to cold-war anticommunism in Australia, 1946-1951." Twentieth Century Communism 21, no. 21 (November 1, 2021): 29–54. http://dx.doi.org/10.3898/175864321834645805.
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Despite being a peripheral actor in the Cold War, Ireland in the immediate post-war period was attentive to cold war developments internationally, and the influence of the Catholic Church over state and society predominantly shaped the state's response to the conflict. Irish diplomats internationally sent home repo rts on communist activity in the countries in which they served. This article will discuss Thomas J. Kiernan, Ireland's Minister Plenipotentiary in Australia between 1946 and 1955, and his responses, views and perceptions of Australian anti-communism from his 1946 appointment to the 1951 plebiscite on banning the Communist Party of Australia, which ultimately failed. Through analysis of his reports in the National Archives of Ireland – including accounts of his interactions with politicians and clergy, the Australian press, parliamentary debates and other sources – it argues that his views were moulded by the dominant Irish conception of the Cold War, which was fundamentally shaped by Catholicism, and his overreliance on Catholic and print sources led him to sometimes exaggerate the communist threat. Nonetheless, his reports home to Dublin served to reinforce the Irish state's perception that communism was a worldwide malaise which the Catholic Church and Catholics internationally were at the forefront of combatting.
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Russell-Mundine, Gabrielle, and Graeme Mundine. "Aboriginal Inculturation of the Australian Catholic Church." Black Theology 12, no. 2 (August 2014): 96–116. http://dx.doi.org/10.1179/1476994814z.00000000024.
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Edwards, Denis. "Synodality and primacy: Reflections from the Australian Lutheran/Roman Catholic Dialogue." Pacifica: Australasian Theological Studies 28, no. 2 (June 2015): 137–48. http://dx.doi.org/10.1177/1030570x16648972.
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A fundamental level of Receptive Ccumenism is that of the reception by a dialoguing church of an institutional charism of a partner church as a gift of the Spirit. It is proposed here that in the Lutheran/Roman Catholic Dialogue in Australia, this kind of receptivity has been evident in two ways. First, at least in part through this dialogue, the Lutheran Church of Australia has come to a new reception of episcopacy. Second, in and through this same dialogue, Roman Catholic participants have come to see that their church has much to receive from the Lutheran Church of Australia with regard to synodality, above all in fully involving the lay faithful in synodal structures of church life.
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Lynch, Andrew P. "Negotiating Social Inclusion: The Catholic Church in Australia and the Public Sphere." Social Inclusion 4, no. 2 (April 19, 2016): 107–16. http://dx.doi.org/10.17645/si.v4i2.500.
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This paper argues that for religion, social inclusion is not certain once gained, but needs to be constantly renegotiated in response to continued challenges, even for mainstream religious organisations such as the Catholic Church. The paper will analyse the Catholic Church’s involvement in the Australian public sphere, and after a brief overview of the history of Catholicism’s struggle for equal status in Australia, will consider its response to recent challenges to maintain its position of inclusion and relevance in Australian society. This will include an examination of its handling of sexual abuse allegations brought forward by the Royal Commission into Institutional Responses to Child Sexual Abuse, and its attempts to promote its vision of ethics and morals in the face of calls for marriage equality and other social issues in a society of greater religious diversity.
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Rymarz, Richard, and John Graham. "Going to church: attitudes to church attendance amongst Australian core Catholic youth." Journal of Beliefs & Values 26, no. 1 (April 2005): 55–64. http://dx.doi.org/10.1080/13617670500047657.
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Ghosn, Margaret. "Contexts That Have Influenced Young Australian Maronite Adults’ Spirituality." Journal of Youth and Theology 9, no. 2 (January 17, 2010): 10–24. http://dx.doi.org/10.1163/24055093-90000022.
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The research described in this paper examined the Maronite spirituality of 33 young Australian-Lebanese adults who attended a Maronite1 Catholic Church in Sydney, Australia. Data gathered through qualitative methods of in-depth and focus group interviews were collated using grounded theory, to reveal the cultural resources utilized as interpretive structures for their life journeys. Apparent influences on their Maronite spirituality is evidenced through ecclesial, social and cultural contexts.
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De Jong, Ursula, and Flavia Marcello. "Stewardship and renewal of catholic places of worship in Australia." Actas de Arquitectura Religiosa Contemporánea 6 (April 3, 2020): 156–71. http://dx.doi.org/10.17979/aarc.2019.6.0.6236.
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The National Liturgical Architecture and Art Council (NLAAC) is an advisory body to the Bishops’ Commission for Liturgy of the Australian Catholic Bishops Conference, mandated to provide advice in the areas of liturgical architecture, art and heritage. The Council has prepared guidelines for use throughout the Catholic Church in Australia. The most recent of these documents, Fit for Sacred Use: Stewardship and Renewal of Places of Worship (2018) focusses on existing church buildings with particular reference to cultural heritage, and is the subject of this paper. Vatican II sought the full and active liturgical participation of all the people and so existing churches were reordered to foster inclusion. It is timely to consider questions around what constitutes our heritage and how it is valued. Fit for Sacred Use sets out the liturgical and heritage principles which are fundamental to conserving, renovating and reordering a church building. Its holistic approach considers how we renew our churches while honouring our heritage.
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Ormerod, Neil. "Sexual Abuse, a Royal Commission, and the Australian Church." Theological Studies 80, no. 4 (December 2019): 950–66. http://dx.doi.org/10.1177/0040563919874514.
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The sexual abuse crisis and subsequent Royal Commission investigation raised important ecclesiological and ecclesial issues for the Australian Catholic Church. This article provides background to the work of the Commission and explores four issues: the seal of the confessional; the notion of ontological change in ordination; the place of women in the church; and the authority of bishops. While no direct theological resolution of these is possible, these issues have been raised with pressing urgency.
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Bellenger, Dom Aidan. "‘The Normal State of the Church’: William Bernard Ullathorne, First Bishop of Birmingham." Recusant History 25, no. 2 (October 2000): 325–34. http://dx.doi.org/10.1017/s0034193200030120.
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‘Whilst sailing on board a French ship on the Pacific Ocean in the year 1839, I drew up the first sketch of a plan for establishing the Catholic hierarchy in Australia. The sketch was afterwards completed by the guide of my monastic life and studies, the Archbishop of Sydney, then Vicar-Apostolic of Australia; and by authority of Pope Gregory XVI, in the following year the Australian hierarchy came into existence. The fertile results which quickly followed from the establishment of the normal state of the Church in that distant land inspired me with the earnest desire of seeing the same blessing conferred on the Catholics of England. And on the day of my episcopal consecration, being the very day of the coronation of the present reigning pontiff, as the three Bishops were placing the mitre on my head, there arose up in my mind a sense that was indescribably keen of the need in which we stood for recovering our Hierarchy; and with that sense came a desire as keen to labour for its recovery.’
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Schickendantz, Carlos. "Estándares contemporáneos de buena gobernanza. Factores sistémicos en la crisis de los abusos en la Iglesia Católica." Pelícano 5 (September 12, 2019): 072–97. http://dx.doi.org/10.22529/p.2019.5.05.
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Contemporary Standards of Good Governance. Systemic Factors in The Crisis of Abuse in The Catholic Church ResumenLa cuestión del abuso sexual de menores constituye una de las crisis más significativas de la Iglesia Católica en la era moderna. En primer lugar, este artículo ofrece múltiples argumentos para la comprensión del asunto a partir de unos textos norteamericanos especializados. El segundo momento representa el núcleo de la contribución: con el análisis de varios informes de diferentes nacionalidades, particularmente australiano y alemán, se pone de relieve el aspecto institucional de lo sucedido en la Iglesia Católica, en especial sus disfunciones sistémicas que, como se muestra con diversos argumentos, converge con reflexiones ya elaboradas en agendas teológicas de reformas en la Iglesia. AbstractThe issue of sexual abuse of minors constitutes one of the most significant crises of the Catholic Church in the modern era. In the first place, this article offers several arguments for the understanding of the subject from specialized North American texts. The second moment represents the core of the contribution: with the analysis of several reports of different nationalities, particularly Australian and German, the institutional aspect of the issue that occurred in the Catholic Church is highlighted, especially its systemic dysfunctions, which, as depicted with various arguments, converges with reflections already elaborated in theological agendas of reforms in the Church. Key words: Clericalism, Governance System, Accountability, Royal Commission Into Institutional Responses to Child Sexual Abuse.
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Hilliard, David. "The Ties That Used to Bind: A Fresh Look at the History of Australian Anglicanism." Pacifica: Australasian Theological Studies 11, no. 3 (October 1998): 265–80. http://dx.doi.org/10.1177/1030570x9801100303.
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This article questions the widely accepted idea that the history of Anglicanism in Australia has been dominated by warfare between three church parties: Anglo-Catholic (high), evangelical (low) and liberal (broad). In fact, among lay Anglicans and at the parish level party strife was much less important than is often assumed. Until recently Australian Anglicans shared a number of common institutions, attitudes and social characteristics, and there was a large body of “moderate” Anglicans — exemplified in this article by the Rev R. P. Hewgill of Adelaide — who did not identify with any particular party.
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Halter, Nicholas. "The Australian Catholic Church and the Public Sphere: World Youth Day 2008*." Journal of Religious History 37, no. 2 (October 11, 2012): 261–82. http://dx.doi.org/10.1111/j.1467-9809.2012.01176.x.
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Laffin, Josephine. "‘A Saint for all Australians’?" Studies in Church History 47 (2011): 403–14. http://dx.doi.org/10.1017/s042420840000111x.
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On 17 October 2010 Mary MacKillop became the first Australian citizen to be officially canonized by the Roman Catholic Church. This event generated a similar outpouring of patriotic enthusiasm to that which greeted Mary’s beatification in 1995. The title of this paper is borrowed from a newspaper article of 1985 by the poet, publisher and self-described ‘implacable agnostic’, Max Harris, a fervent supporter of Mary’s canonization. Saints are the only relatives that you can choose, commented Bishop Ambrose of Milan in the fourth century, and taking this ancient aphorism rather more literally than St Ambrose intended, Dame Edna Everage has claimed descent from a branch of the MacKillop family tree. As Dame Edna’s creator, comedian and satirist Barry Humphries, is a shrewd observer of Australian culture, Mary MacKillop’s triumph as a saint for all Australians seems assured — but what does this reveal about the meaning of sainthood in contemporary Australian society? This paper will trace some important stages in devotion to saints in Australian history before returning to Mary Helen MacKillop, her status as a national icon, and the threads of change and continuity which can be discerned in her cult.
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St Leon, Mark Valentine. "Presence, Prestige and Patronage: Circus Proprietors and Country Pastors in Australia, 1847–1942." Alternative Spirituality and Religion Review 12, no. 1 (2021): 39–73. http://dx.doi.org/10.5840/asrr2021122179.
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Christianity and circus entered the Australian landscape within a few decades of each other. Christianity arrived with the First Fleet in 1788. Five years later, Australia’s first church was opened. In 1832, the first display of the circus arts was given by a ropewalker on the stage of Sydney’s Theatre Royal. Fifteen years later, Australia’s first circus was opened in Launceston. Nevertheless, Australia’s historians have tended to overlook both the nation’s religious history and its annals of popular entertainment. In their new antipodean setting, what did Christianity and circus offer each other? To what extent did each accommodate the other in terms of thought and behaviour? In raising these questions, this article suggests the need to remove the margins between the mainstreams of Australian religious and social histories. For the argument of this article: 1) the term “religion” will refer to Christianity, specifically its Roman Catholic and principal Protestant manifestations introduced in Australia, Anglican, Presbyterian and Methodist; and 2) the term “circus” will refer to the form of popular entertainment, a major branch of the performing arts and a sub-branch of theatre, as devised by Astley in London from 1768, and first displayed in the Australia in 1847.
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Doyle, Thomas P. "The Australian Royal Commission into Institutional Responses to Child Sexual Abuse and the Roman Catholic Church." Child Abuse & Neglect 74 (December 2017): 103–6. http://dx.doi.org/10.1016/j.chiabu.2017.09.019.
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Gleeson, Kate. "Reckoning with Denial and Complicity: Child Sexual Abuse and the Case of Cardinal George Pell." International Journal for Crime, Justice and Social Democracy 9, no. 4 (November 26, 2020): 31–44. http://dx.doi.org/10.5204/ijcjsd.1688.
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This article is concerned with public responses to allegations of child sexual abuse by representatives of powerful state-like entities such as the Catholic Church. It focuses on the responses of hegemonic groups and individuals to the recent trials and acquittal of the most senior Catholic figure ever to face child sexual abuse charges, Australian Cardinal George Pell, and his sworn testimony denying knowledge of sex crimes committed by a priest he associated with in the past. The article examines organised political campaigns denying the possibility of child sexual abuse in relation to a more generalised cultural denial permeating society about the entrenched nature of child abuse. As a means for coming to terms with the denial of atrocities, this article invokes philosophical debates about responsibility for mass crimes in the context of war tribunals, such as those formulated by Simone de Beauvoir and Hannah Arendt.
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Gleeson, Kate. "Exceptional Sexual Harms." Social & Legal Studies 27, no. 6 (November 10, 2017): 734–54. http://dx.doi.org/10.1177/0964663917739687.
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Questioning of Catholic Church leaders in the Australian Royal Commission into Institutional Responses to Child Sexual Abuse has revealed a distinct sense of immunity and lack of responsibility for the crimes of church personnel, which has resulted in stymied justice for complainants in sexual abuse lawsuits. In this article, I explore this immunity by examining it in the context of treatments of sexual harms in other areas of private law, particularly religious exceptions to discrimination law, by which religious organizations are granted immunity from the modern rationale of the harms of discrimination on the grounds of sex and sexual orientation. In situating child sexual abuse claims in the broader sphere of private law, I aim to reveal law’s incoherent logic of sexual harms, and its implications for justice. The example of religious exceptions illustrates an incoherent problematization of sexual harm and responsibility in contemporary legal and political systems that aim to uphold modern values of equality and dignity while sustaining incompatible doctrines of religious autonomy.
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McPhillips, Kathleen. "Religion after the Royal Commission: Challenges to Religion–State Relations." Religions 11, no. 1 (January 15, 2020): 44. http://dx.doi.org/10.3390/rel11010044.
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The findings and recommendations emanating from the Australian Royal Commission into Institutional Responses to Child Sexual Abuse (2012–2017) have advised religious organisations that they need to undertake significant changes to legal, governance and cultural/theological practices. The reason for urgency in enacting these changes is that religious organisations were the least child safe institutions across all Australian organisations, with poor practices of transparency, accountability and responsibility coupled with a tendency to protect the reputation of the institution above the safety of children in their care. In Australia, new state laws have been enacted and are impacting on the internal governance systems of religious organisations, including removing the secrecy of the Catholic confessional, instituting mandatory reporting of child abuse by clerics and criminalising the failure to report child sexual abuse. Religious organisations have moved to adopt many of the recommendations regarding their troubled governance including the professionalisation of religious ministry; adoption of professional standards; and appropriate redress for survivors and changes to religious laws. However, these changes signal significant challenges to current church–state relations, which have been characterised by positioning religious organisations as special institutions that enjoy exemptions from certain human rights legislation, on the basis of protecting religious freedom. This article examines and evaluates the nexus between state and religion in Australian public life as it is emerging in a post-Royal Commission environment, and in particular contested claims around the meaning and value of religious freedom versus the necessity of institutional reform to ensure that religious organisations can demonstrate safety for children and other vulnerable groups.
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Colleoni, Paola. "A Gothic Vision: James Goold, William Wardell and the Building of St Patrick’s Cathedral, Melbourne, 1850–97." Architectural History 65 (2022): 227–60. http://dx.doi.org/10.1017/arh.2022.11.
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ABSTRACTSt Patrick’s Cathedral in Melbourne is among the largest Gothic revival churches built in the nineteenth century, matching in size the medieval cathedrals that inspired its design. The history of the commission reveals the role played by the first Roman Catholic bishop of Melbourne, James Alipius Goold, who was acquainted with A. W. N. Pugin’s theories of the Gothic revival and who promoted the construction of churches true to Pugin’s principles. After two failed attempts at smaller structures, and in the wake of the gold rush in Victoria, Goold in 1858 commissioned the newly arrived architect William Wilkinson Wardell to design a cathedral of unprecedented monumental proportions. Wardell’s design, rooted in an archaeologically correct approach to medieval precedent, was widely praised by colonial society, which favoured massive buildings reminiscent of those found in Europe. Furthermore, with its French-inspired apse and radiating chapels, St Patrick’s highlighted a connection to Catholic religious tradition particularly resonant for its largely Irish congregation. The design stands apart from High Victorian developments in the Gothic revival seen in England in the 1850s, as colonial patrons favoured a more conservative approach. St Patrick’s exemplifies several of the trends that influenced the revival of Gothic architecture in the Australian colonies, while also representing the desire of the Catholic Church to establish its position throughout the wider British empire.
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Cahill, Desmond Philip. "The Impact of International Reports on the Australian Royal Commission’s Report into Institutional Responses to Child Sexual Abuse with Regard to the Catholic Church." Journal for the Academic Study of Religion 31, no. 3 (May 5, 2019): 165–85. http://dx.doi.org/10.1558/jasr.37597.
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Hooper, Carole. "The unsaintly behaviour of Mary Mackillop: her early teaching career at Portland." History of Education Review 47, no. 2 (October 1, 2018): 186–96. http://dx.doi.org/10.1108/her-10-2017-0019.
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Purpose Mary Mackillop, the only Australian to have been declared a “saint” by the Roman Catholic Church, co-founded the Institute of the Sisters of St Joseph, a religious congregation established primarily to educate the poor. Prior to this, she taught at a Common School in Portland. While she was there, the headmaster was dismissed. The purpose of this paper is to examine the extent to which the narrative accounts of the dismissal, as provided in the biographies of Mary, are supported by the documentary evidence. Contemporary records of the Board of Education indicate that Mary played a more active role in the dismissal than that suggested by her biographers. Design/methodology/approach Documentary evidence, particularly the records of the Board of Education, has been used to challenge the biographical accounts of Mary Mackillop’s involvement in an incident that occurred while she was a teacher at the Portland Common School. Findings It appears that the biographers, by omitting to consider the evidence available in the records of the Board of Education, have down-played Mary Mackillop’s involvement in the events that led to the dismissal of the head teacher at Portland. Originality/value This paper uses documentary evidence to challenge the account of the Portand incident, as provided in the biographies of Mary Mackillop.
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Waddell, Terrie, and Timothy W. Jones. "The spoken and unspoken nature of child abuse in the miniseries Devil’s Playground: The Royal Commission into Institutional Responses to Child Sexual Abuse, the Catholic Church and television drama in Australia." Media International Australia 159, no. 1 (March 7, 2016): 83–93. http://dx.doi.org/10.1177/1329878x16631840.
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In a departure from Fred Schepisi’s film The Devil’s Playground, the television sequel Devil’s Playground focuses on the cultural impact of priest child abuse. It will be argued that the prolific mainstream media coverage of these crimes before the series was made, and anticipated during its screening, lent a form of permission to green light the production. In focusing on Case 28 of the Royal Commission into Institutional Responses to Child Sexual Abuse, this article will draw attention to the problematic nature of dramatising priest abuse in mainstream Australian television. While victims have willingly voiced graphic details of the sexual violence they experienced as children, after decades of silence, it is as if networks and producers are only now awkwardly grappling with these uncomfortable realities. In the process of sanitising such abusive behaviour, they reduce the degree of cruelty that survivors are intent on communicating.
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Prawata, Albertus. "Saint Patrick’s Cathedral dari Sudut Pandang Konsep Perancangan." ComTech: Computer, Mathematics and Engineering Applications 2, no. 2 (December 1, 2011): 1139. http://dx.doi.org/10.21512/comtech.v2i2.2927.
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The Catholic diocese of Parramatta is well-known as the first established Catholic Church in Australia. It is the most recently completed Cathedral in Australia, designed by Romaldo Giurgola. As a foreigner, he was successfully applied the historical values and symbols of Catholic tradition shown on the design’s elements and forms throughout the Cathedral. This paper explores the design of the Cathedral Church of the Catholic diocese of Parramatta which is influenced by works of other architects such as Utzon and Van Eyck. The use of natural light and different materials’ quality in the interior and exterior of building are few of the design’s elements applied in the Saint Patrick Cathedral.
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Verbytskyi, Volodymyr. "Main Vectors of International Activity of the Ukrainian Greek Catholic Church." Roczniki Kulturoznawcze 12, no. 2 (June 17, 2021): 71–84. http://dx.doi.org/10.18290/rkult21122-4.
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During the 1950s and 1980s, the Eastern Catholic Church (sharing the Byzantine tradition) was maintained in countries with a Ukrainian migrant diaspora. In the 1960s, this branched and organized church was formed in the Ukrainian diaspora. It was named the Ukrainian Catholic Church (UCC). The Galician Metropolitan Department was headed by Andriy Sheptytskyi until 1944, and after that Sheptytskyi was preceded by Yosyp Slipiy, who headed it until 1984. In addition to the Major Archbishop and Metropolitan Yosyp, this church included two dioceses (in the United States and Canada), a total of 18 bishops. It had about 1 million believers and 900 priests. The largest groups of followers of the union lived in France, Yugoslavia, Great Britain, Brazil, Argentina, and Australia. Today, the number of Greek Catholics in the world is more than 7 million.
The international cooperation of denominations in the field of resolving historical traumas of the past seems to be quite productive. An illustrative example was shared on June 28, 2013. Preliminary commemorations of the victims of the 70th anniversary of the Volyn massacres, representatives of the UGCC and the Roman Catholic Church of Poland signed a joint declaration. The documents condemned the violence and called on Poles and Ukrainians to apologize and spread information about the violence. This is certainly a significant step towards reconciliation between the nations.
The most obvious fact is that the churches of the Kyiv tradition—ОCU and UGCC, as well as Protestant churches (All-Ukrainian Union of Evangelical Churches—Pentecostals, Ukrainian Lutheran Church, German People’s Church)—are in favor of deepening the relations between Ukraine and the European Union. A transformation of Ukrainian community to a united Europe, namely in the European Union, which, in their view, is a guarantee of strengthening state sovereignty and ensuring the democratic development of countries and Ukrainian society.
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Brown, Gavin. "The Two Bodies of Christ: Communion Frequency and Ecclesiastical Discourse in Pre–Vatican II Australian Catholicism." Church History 79, no. 2 (May 18, 2010): 359–409. http://dx.doi.org/10.1017/s0009640710000077.
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Today, most Catholics attending Mass come forward to receive communion as a matter of course. But this fact actually belies a very long history of low communion frequency and an institution's often losing struggle to have Catholics regularly receive the body of Christ. Already by the end of the fourth century, communion frequency in the Church, both East and West, had declined rapidly. Thereafter, outside small circles of especially devout communicants, communion at Mass remained for most Catholics an infrequent act. Yet during the mid-twentieth century, in the space of just a few decades, this situation showed signs of quite dramatic reversal. In the nineteenth century in Australia, average communion frequency among most practising Catholics was relatively nominal—perhaps three or four times a year was typical. On the eve of the Second Vatican Council, however, most Catholics in Australia were partaking of communion fortnightly and even weekly. Why this shift? What happened in the course of a generation which turned around a situation spanning many centuries in the Church's tradition of eucharistic worship?
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Death, Jodi. "Bad Apples, Bad Barrel: Exploring Institutional Responses to Child Sexual Abuse by Catholic Clergy in Australia." International Journal for Crime, Justice and Social Democracy 4, no. 2 (July 1, 2015): 94–110. http://dx.doi.org/10.5204/ijcjsd.v4i2.229.
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This paper considers constructions of institutional culture and power in the cover-up of child sexual abuse (CSA) by clergy in the Roman Catholic Church of Australia. The issue of cover-up has previously been considered in international inquiries as an institutional failing that has caused significant harm to victims of CSA by Catholic Clergy. Evidence given by select representatives of the Catholic Church in two government inquiries into institutional abuse carried out in Australia is considered here. This evidence suggests that, where cover-up has occurred, it has been reliant on the abuse of institutional power and resulted in direct emotional, psychological and spiritual harm to victims of abuse. Despite international recognition of cover-up as institutional abuse, evidence presented by Roman Catholic Representatives to the Victorian Inquiry denied there was an institutionalised cover-up. Responding to this evidence, this paper queries whether the primary foundation of cover-up conforms to the ‘bad apple theory’ in that it relates only to a few individuals, or the ‘bad barrel theory’ of institutional structure and culture.
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Pepper, Miriam, and Ruth Powell. "Domestic and Family Violence: Responses and Approaches across the Australian Churches." Religions 13, no. 3 (March 21, 2022): 270. http://dx.doi.org/10.3390/rel13030270.
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Domestic and family violence (DFV) is a serious and widespread problem in Australia and across the world, including in faith communities. There are calls for research to assist churches to better recognize, respond to and prevent violence. This study draws on data from the 2016 Australian National Church Life Survey (n = 883 senior local church leaders, n = 1270 churchgoers) to provide the first Australia-wide cross-denominational statistics on Christian clergy responses to DFV. Two-thirds of leaders had previously dealt with DFV situations in their ministry, primarily responding to victims of abuse by referring them to specialist support services and by counselling them. The findings suggest a particular depth of experience with DFV situations and strength of awareness of the needs of victims for safety and specialist support among Salvationist leaders. While, overall, a substantial majority of churchgoers felt that they could approach their church for help if they were experiencing DFV, just half of Catholics felt that they could do so. Future research should explore responses to DFV in specific denominations and culturally and linguistic diverse contexts in more detail and seek to understand the practices used by the large minority of clergy who are dealing with perpetrators.
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Babynskyi, Anatolii. "The Idea of Patriarchate of the UGCC in the Ukrainian Diaspora on the Eve of the Second Vatican Council." Ukrainian Religious Studies, no. 90 (March 31, 2020): 71–87. http://dx.doi.org/10.32420/2020.90.2087.
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The article covers the development of the idea of patriarchal status in 1945-1962 within the Ukrainian Greek Catholic Church in the diaspora, focusing mainly on the third wave of Ukrainian emigration. After the Second World War, about 250,000 Ukrainian refugees found themselves in Western Europe (DP camps), from where in 1947-1955, they moved to the countries of North and South America, Western Europe and Australia. The growing role of the Church, which continued to play a significant role in their lives after their resettlement to the countries mentioned above, marked the experience of their stay in the DP camps. The DP camps became a place of a closer rapprochement between Ukrainian Greek Catholics and Orthodox Christians, one consequence of which was the appeals of a Ukrainian Greek Catholic bishops with a proposal to create a joint patriarchate with Ukrainian Orthodox, which would be in unity with Rome. On the other hand, the expansion of the geography of the presence of the UGCC and the founding of new metropolises in Canada and the United States brought to the fore the question of the unity of all structural units of this Church at the global level, which, as some believed, could have been secured by the patriarchal institution. Finally, the patriarchate was considered by the post-war Ukrainian emigration as a means of preserving the unity of the diaspora in the face of assimilation and disintegration. Furthermore, in the future, as an institution that could effectively help the Church revive at home after independence. The last aspect of the patriarchal idea had a significant impact on the emergence of the Ukrainian patriarchal movement, and its closeness to the goals set by the third wave of Ukrainian emigration provided that movement with a high level of massiveness and passionate vigorousness for the movement.
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Guerzoni, Michael Andre, and Hannah Graham. "Catholic Church Responses to Clergy-Child Sexual Abuse and Mandatory Reporting Exemptions in Victoria, Australia: A Discursive Critique." International Journal for Crime, Justice and Social Democracy 4, no. 4 (December 1, 2015): 58–75. http://dx.doi.org/10.5204/ijcjsd.v4i4.205.
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This article presents empirical findings from a critical discourse analysis of institutional responses by the Catholic Church to clergy-child sexual abuse in Victoria, Australia. A sample of 28 documents, comprising 1,394 pages, is analysed in the context of the 2012-2013 Victorian Inquiry into the Handling of Child Abuse by Religious and Other Organisations. Sykes and Matza’s (1957) and Cohen’s (1993) techniques of, respectively, neutralisation and denial are used to reveal the Catholic Church’s Janus-faced responses to clergy-child sexual abuse and mandatory reporting requirements. Paradoxical tensions are observed between Catholic Canonical law and clerical practices, and the extent of compliance with secular law and referral of allegations to authorities. Concerns centre on Church secrecy, clerical defences of the confessional in justification of inaction, and the Melbourne Response compensation scheme. Our research findings underscore the need for greater Church transparency and accountability; we advocate for mandatory reporting law reform and institutional reform, including adjustments to the confessional ritual.
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Horner, Robyn, Didier Pollefeyt, Jan Bouwens, Teresa Brown, Christiaan Jacobs-Vandegeer, Maeve-Louise Heaney, and Michael Buchanan. "Openness to Faith as a Disposition for Teachers in Catholic Schools." International Journal of Practical Theology 24, no. 2 (December 1, 2020): 231–51. http://dx.doi.org/10.1515/ijpt-2019-0044.
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AbstractIn the Catholic Church, which includes in its mission the provision of school education, the significant rise of “no religion” in Western societies prompts serious new questions about how this mission can be lived out. An important response can be found in the Enhancing Catholic School Identity Project, which provides empirical evidence of the lived faith dispositions of members of Catholic school communities and recommends the enhancement of Catholic school identity through the recontextualisation of faith in dialogue. We argue that the dispositions of teachers are a vital factor in the development of a Catholic Dialogue School. Using aggregated data in Australia, we illustrate the importance of a teacher disposition that is intentionally and explicitly open to Catholic faith.
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Jebadu, Alexander. "Ancestral Veneration and the Possiblity of its Incorporation into the Christian Faith." Exchange 36, no. 3 (2007): 246–80. http://dx.doi.org/10.1163/157254307x205757.
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AbstractIn Nostra Aetate – one of the 16 documents of the Second Vatican Council – the Catholic Church firmly declares: 'The Catholic Church rejects nothing of what is true and holy in other religions⃜ The Church, therefore, urges all her sons and daughters to enter with prudence and charity into discussions and collaboration with members of other religious faith traditions…; (cf. NA. 2). The so-called 'other religions' as stated by Nostra Aetate includes traditional religion in the form of ancestral veneration. It is still widely and popularly practiced by Christians of various ethnic groups in Asia and Africa as well as in other parts of the world – Latin America, Melanesia and Australia (the Aborigines). Despite the suppression and expulsion done in the past, this religious tradition is still able to survive and continue to demonstrate its vital force in the lives of many Asians and Africans, including those who have embraced the Christian faith. In this article we argue that ancestral veneration does not contradict the Christian faith. It has a place in the Christian faith and should be incorporated into, at least, in Catholic Christian devotion.
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Gilley, Sheridan. "The Irish Diaspora." Recusant History 23, no. 4 (October 1997): 631–32. http://dx.doi.org/10.1017/s0034193200032714.
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The fifth volume in Patrick O’Sullivan’s ground-breaking series The Irish World Wide (1996) is devoted to Irish religion. In his choice of contributors and contributions, the editor has achieved a careful balance between Catholic and Protestant, the latter being a category often too ill-researched to appear in such collections. O’Sullivan’s introduction opens with a retelling of the tale of a confused sixteenth-century Irish Catholic lad who conformed to Protestantism in England, became a sailor and fell victim to the Mexican Inquisition. The introduction concludes with another American tale, also told in Janice Tranter's essay on the Sisters of St Jospeh in Australia, of a Sister from the order who was executed by Shining Path guerillas in Peru. Yet another moving narrative is Anne-Maree (sic) Whitaker’s story of the Irish convict priests and rebels who founded the Catholic Church in Australia.
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Stracchi, Paolo. "Prefabrication of a Thin Concrete Shell: The Case of St Kevin's Church in Dee Why, Australia." Journal of the International Association for Shell and Spatial Structures 62, no. 3 (September 1, 2021): 227–30. http://dx.doi.org/10.20898/j.iass.2021.009.
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Location of Project: Dee Why, NSW, Australia<br/> Structural Type: Prefabricated thin concrete shell <br/> Project Scale: Length 30 m, width 15.5 m, height 12 m <br/> Owner/Client: Warringah Catholic Parish <br/> Architect: Gibbons & Gibbons Architects <br/> Structural Engineer: Concrete Industries Australia (Monier) Engineers Pty. Ltd.<br/> Construction: Concrete Industries Australia (Monier) Pty. Ltd. <br/> Construction year: 1961<br/>
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Koepping, Elizabeth. "Spousal Violence among Christians: Taiwan, South Australia and Ghana." Studies in World Christianity 19, no. 3 (December 2013): 252–70. http://dx.doi.org/10.3366/swc.2013.0060.
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Local, often unconscious, understanding of male and female informs people's views irrespective of the religious ideology of (for Christians) the imago dei. This affects church teaching about and dealings with spousal violence, usually against wives, and can be an indicator of the failure of contextualising, from Edinburgh to Tonga and Seoul to Accra, actually to challenge context and ‘speak the Word of God’ rather than of elite-defined culture. In examining five denominations (Assembly of God, Methodist, Lutheran, Roman Catholic, True Jesus Church) in Ghana, South Australia and Taiwan, ecclesial attitudes to divorce are shown to have a crucial effect on an abused woman's decision regarding the marriage, especially where stated clerical practice differs from precept. Adding that to the effects of church teaching, the side-lining of pressure and support groups and the common failure of churches to censure spousal violence of pastors, leads the writer to suggest that any prophetic voice is strangled by shameful culture-bound collusion.
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Pitman, Julia. "Feminist Public Theology in the Uniting Church in Australia." International Journal of Public Theology 5, no. 2 (2011): 143–64. http://dx.doi.org/10.1163/156973211x562741.
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AbstractThis article considers the expression of Protestant feminist public theology by the first women to gain access to leading positions in the Uniting Church in Australia, which was inaugurated in 1977. Roman Catholic and Protestant feminist theologians have started to provide theories of feminist public theology. The case studies of Lilian Wells, first Moderator of the Synod of New South Wales, and Jill Tabart, first woman President of the Assembly of the Uniting Church, provide evidence for the revision of these theories. The article argues that both the desire for and the expression by women of feminist public theology has a history that is longer than might be assumed. It also argues that such history confirms but also challenges aspects of received theories of feminist public theology, and that the two cases outlined below provide insight into the constraints inherent in the expression of feminist public theology in Protestant denominations such as the Uniting Church in Australia.
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Zweck, Dean. "A Fruitful Dialogue between Lutherans and Catholics in the South Land of the Holy Spirit." Review of Ecumenical Studies Sibiu 8, no. 2 (August 1, 2016): 206–18. http://dx.doi.org/10.1515/ress-2016-0017.
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Abstract Lutherans and Catholics in Australia have engaged in fruitful ecumenical dialogue for forty years, producing eight documents that have consistently had a view toward reception in the two respective churches. In recent years this Dialogue has been encouraged on its journey by the concept of receptive ecumenism. Ecumenical encounter is a work of the Holy Spirit, and each church can be enriched by recognising and receiving the charism of a partner church.
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McPhillips, Kathleen, Tracy McEwan, Jodi Death, and Kelly Richards. "Does Gender Matter?" Religion and Gender 12, no. 1 (April 14, 2022): 52–77. http://dx.doi.org/10.1163/18785417-01201008.
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Abstract Sociological and historical research into sexual violence against children has reported consistently that it is girls who have most often been the subject of sexual, psychological and physical violence in both familial and institutional settings in modernity. However, more recently, public inquiries have provided evidence that during the 20th century, boys were much more likely to be abused in particular kinds of religious settings. This has been substantiated in findings from inquiries in Australia, Ireland, the UK and the USA. This reverses the trend of child sexual abuse (CSA) demonstrated in family and community environments, where girls are more likely to be abused, although perpetrators are much more likely to be men across all settings (Dowling, Boxall, et al. 2021). The question of gender in relation to the experience and management of CSA therefore requires further examination. In this article we investigate whether gender is a specific dimension of CSA in religious institutions, and specifically the Roman Catholic Church, by two methods. We begin by firstly examining the literature that addresses gender representation, religion and CSA in relation to three central evidence-based indicators: prevalence, disclosure and trauma impacts. Secondly, we link this discussion to a case study of the Catholic Church in Australia, where we identify specific patterns of gendered child violence and we ask the question: are such gendered forms of violence related to Catholic socialisation processes and if so by which specific mechanisms does Catholic culture produce the conditions that facilitate the sexual abuse of children? This article will explore these questions by looking at the ways CSA in Catholic institutions are gendered and how this produced particular forms of knowledge and truth. We argue that gender is a central organising principle in Catholic bureaucracy, culture and theology. The analysis identifies five central factors underpinning the reproduction of a discourse of power and knowledge normalizing gendered patterns of CSA and addresses a gap in current research by addressing gender representation as the central factor in the prevalence, disclosure and trauma of religiously based CSA.
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McPhillips, Kathleen, Tracy McEwan, Jodi Death, and Kelly Richards. "Does Gender Matter?" Religion and Gender 12, no. 1 (April 14, 2022): 52–77. http://dx.doi.org/10.30965/18785417-01201008.
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Abstract Sociological and historical research into sexual violence against children has reported consistently that it is girls who have most often been the subject of sexual, psychological and physical violence in both familial and institutional settings in modernity. However, more recently, public inquiries have provided evidence that during the 20th century, boys were much more likely to be abused in particular kinds of religious settings. This has been substantiated in findings from inquiries in Australia, Ireland, the UK and the USA. This reverses the trend of child sexual abuse (CSA) demonstrated in family and community environments, where girls are more likely to be abused, although perpetrators are much more likely to be men across all settings (Dowling, Boxall, et al. 2021). The question of gender in relation to the experience and management of CSA therefore requires further examination. In this article we investigate whether gender is a specific dimension of CSA in religious institutions, and specifically the Roman Catholic Church, by two methods. We begin by firstly examining the literature that addresses gender representation, religion and CSA in relation to three central evidence-based indicators: prevalence, disclosure and trauma impacts. Secondly, we link this discussion to a case study of the Catholic Church in Australia, where we identify specific patterns of gendered child violence and we ask the question: are such gendered forms of violence related to Catholic socialisation processes and if so by which specific mechanisms does Catholic culture produce the conditions that facilitate the sexual abuse of children? This article will explore these questions by looking at the ways CSA in Catholic institutions are gendered and how this produced particular forms of knowledge and truth. We argue that gender is a central organising principle in Catholic bureaucracy, culture and theology. The analysis identifies five central factors underpinning the reproduction of a discourse of power and knowledge normalizing gendered patterns of CSA and addresses a gap in current research by addressing gender representation as the central factor in the prevalence, disclosure and trauma of religiously based CSA.
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PLESTED, MARCUS. "Prayer and spirituality in the early Church, III: Liturgy and life. Edited by Bronwen Neil, Geoffrey D. Dunn and Lawrence Cross. Pp. x + 412 + 13 plates. Virginia, QLD: Centre for Early Christian Studies, Australian Catholic University, 2003. A$38.50 (paper) 0 9577483 8 8." Journal of Ecclesiastical History 56, no. 4 (October 2005): 761–62. http://dx.doi.org/10.1017/s0022046905285329.
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Kolodnyi, Anatolii M. "Ivan Muzychka in his service to the Church and Ukraine." Ukrainian Religious Studies, no. 68 (November 19, 2013): 149–67. http://dx.doi.org/10.32420/2013.68.349.
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Doctor of theology, father-professor Ivan Muzychka. As for him, and many scholars, writers, artists, and clerics who liked him in exile, many of them, talented and faithful to Ukraine, have not long been "only" aware that they are in the overwhelming majority of them, like "Ukrainian bourgeois nationalists ", is supposedly the worst enemies of his people. However, the first meetings and conversations with them completely disperse these versions of the communist era. There is an aversion to what was written and those who wrote the desire to return our people to the spiritual treasures of these, I will say figuratively, of the cranes, the key of which has long been not returned to selflessly and passionately loved by them Ukraine. I, the author of the article, has already returned to Ukraine Orthodox Canadian Father of the Faith Stepan Yarmush, Greek Catholic theologian from the USA Volodymyr Oleksyuk, Greek Catholic historian of the Church of Australia, Ivan Shevtsev. The latter has even devoted even six hundred tens of monographs "Ivan Shevtsev - a biography of a Ukrainian-Christian." On the turn, the editors of selected works of the already fundamentalist historian Ivan Ortinsky from Germany.
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Elliott, Peter. "Four Decades of “Discreet” Charismata: The Catholic Apostolic Church in Australia 1863-1900." Journal of Religious History 42, no. 1 (May 2, 2017): 72–83. http://dx.doi.org/10.1111/1467-9809.12446.
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Costigane, Helen. "Vos estis lux mundi: Too Far or Not Far Enough?" Ecclesiastical Law Journal 22, no. 3 (September 2020): 300–313. http://dx.doi.org/10.1017/s0956618x2000037x.
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In the light of the abuse crisis in the Roman Catholic Church, several inquiries have given recommendations on what should be done in the future, to ensure that such crimes are dealt with both civilly and canonically. In 2017, the Royal Commission of Australia produced a number of specific points to be addressed. Two years later, Pope Francis introduced guidelines to be observed universally whenever cases are reported, and these addressed many of the commission's recommendations. A question remains as to whether these have gone too far or far enough.
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McEwan, Tracy. "Changing Patterns of Religious Practice and Belief among Church-attending Catholic Women in Australia." Journal for the Academic Study of Religion 31, no. 3 (March 19, 2019): 186–215. http://dx.doi.org/10.1558/jasr.37574.
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Doherty, Bernard. "The Faith We Left Behind? The Order of Saint Charbel, Roman Catholic Traditionalism, and the Conservative Reaction to Vatican II in Australia." Alternative Spirituality and Religion Review 12, no. 1 (2021): 1–16. http://dx.doi.org/10.5840/asrr202222581.
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The Order of Saint Charbel, and its founding prophet William Kamm (b. 1950), also known as “The Little Pebble,” has been a marginal presence on the fringes of the Roman Catholic Church in Australia since the 1980s. While a series of bishops from the Diocese of Wollongong (and other dioceses) have issued official statements taking issue with the beliefs and practices of the group and publicly distancing the group from normative Catholicism, little systematic analysis of its beliefs has been undertaken which situate these within a wider historical Roman Catholic context. This article offers a preliminary analysis of some key themes occurring in the “private revelations” which form a key aspect of the Order of Saint Charbel’s religious repertoire and their relationship with the broader theological positions of Catholic traditionalists. This article suggests that the Order of Saint Charbel, while sharing some concerns with traditionalist and other groups across the spectrum of conservative reactions to Vatican II, is best classified as a “devotionally traditionalist” lay movement exhibiting a kind of popular theology that can only be properly understood when viewed against the wider backdrop of traditional vernacular Catholic devotional practices, many of which have either declined or become marginalized since Vatican II.
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Dutney, Andrew F. "Theology and Function — The Ministry of the Word in the Uniting Church in Australia." Scottish Journal of Theology 39, no. 1 (February 1986): 109–19. http://dx.doi.org/10.1017/s0036930600044689.
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Recent ecumenical discussion on ministry has tended to emphasise the sign-value of the ordained ministry. This is particularly so in statements concerning episcopacy, but also with respect to presbyteral and diaconal ministry. Close attention is being paid to ‘sacramental’ aspects of ordination and ordained ministry in both ‘Catholic’ and ‘Protestant’ circles. And certainly there is good reason to examine the subject of ministry in terms of sign-value, if not in terms of ‘sacramentality’. But the question is being asked, shyly by some and more stridently by others: We can see what ministers represent, we can even see the sign-value of bishops, but what are they supposed to do?
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O’Sullivan, Dominic. "Reconciliation: The Political Theological Nexus in Australasian Indigenous Public Policy." International Journal of Public Theology 4, no. 4 (2010): 426–45. http://dx.doi.org/10.1163/156973210x526409.
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AbstractReconciliation brings together Christological and anthropological dimensions of human thought to illustrate the nexus between religious principles and political means. For the state reconciliation is concerned with social cohesion and political stability. For the church, it extends the sacramental notion of reconciliation between God and penitent to public relationships. This article examines Roman Catholic contributions to secular reconciliation debates. It shows how religious precepts create moral imperatives to engagement with secular discourses as a necessary element of Christian mission. It also argues that the church’s role in the disruption of indigenous societies creates an additional moral imperative to engage in reconciliation as mission and to articulate a Christian vision of indigenous rights.
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RADEMAKER, LAURA. "Going Native: Converting Narratives in Tiwi Histories of Twentieth-Century Missions." Journal of Ecclesiastical History 70, no. 1 (December 17, 2018): 98–118. http://dx.doi.org/10.1017/s0022046918000647.
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Historians and anthropologists have increasingly argued that the conversion of Indigenous peoples to Christianity occurred as they wove the new faith into their traditions. Yet this finding risks overshadowing how Indigenous peoples themselves understood the history of Christianity in their societies. This article, a case study of the Tiwi of North Australia, is illustrative in that it uses Tiwi oral histories of the ‘conversion’ of a priest in order to invert assumptions about inculturation and conversion. They insist that they did not accommodate the new faith but that the Catholic Church itself converted in embracing them. Their history suggests that conversion can occur as communities change in the act of incorporating new peoples.
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Collins, Paul. "Max Charlesworth, A Democratic Church. Reforming the Values and Institutions of the Catholic Church, Voices: Quarterly Essays on Religion in Australia, No 1. Mulgrave, Vic." Sophia 48, no. 1 (December 4, 2008): 91–92. http://dx.doi.org/10.1007/s11841-008-0088-x.
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Ollerenshaw, Alison, and John McDonald. "Dimensions of Pastoral Care: Student Wellbeing in Rural Catholic Schools." Australian Journal of Primary Health 12, no. 2 (2006): 137. http://dx.doi.org/10.1071/py06033.
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This paper investigates the health and welfare needs of students (n = 15,806) and the current service model in Catholic schools in the Ballarat Diocese of Victoria, Australia. Catholic schools use a service model underpinned by an ethos of pastoral care; there is a strong tradition of self-reliance within the Catholic education system for meeting students' health and welfare needs. The central research questions are: What are the emerging health and welfare needs of students? How does pastoral care shape the service model to meet these needs? What model/s might better meet students? primary health care needs? The research methods involved analysis of (1) extant databases of expressed service needs including referrals (n = 1,248) to Student Services over the last 2.5 years, (2) trends in the additional funding support such as special needs funding for students and the Education Maintenance Allowance for families, and (3) semi-structured individual and group interviews with 98 Diocesan and school staff responsible for meeting students' health and welfare needs. Analysis of expressed service needs revealed a marked increase in service demand, and in the complexity and severity of students' needs. Thematic analysis of qualitative interview data revealed five pressing issues: the health and welfare needs of students; stressors in the school community; rural isolation; role boundaries and individualised interventions; and self-reliant networks of care. Explanations for many of these problems can be located in wider social and economic forces impacting upon the church and rural communities. It was concluded that the pastoral care model - as it is currently configured - is not equipped to meet the escalating primary health care needs of students in rural areas. This paper considers the implications for enhanced primary health care in both rural communities and in schools.