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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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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.
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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Sunter, Ronald M. "Mackillop, ‘More Fruitful than the Soil’." Scottish Historical Review 82, no. 2 (October 2003): 319–20. http://dx.doi.org/10.3366/shr.2003.82.2.319.
Honner, John. "Negotiating change: Refounding and MacKillop Family Services." Children Australia 24, no. 1 (1999): 19–23. http://dx.doi.org/10.1017/s1035077200008981.
MacKillop Family Services was established in July 1997 as a refounding of seven well-established child, youth and family agencies in Melbourne and Geelong. The pressures for change came from the desires of the directors of these agencies and the leaders of their auspicing religious congregations to continue and to improve their services and, at the same time, from the demands of government tendering and funding polices. Several elements contributed to the success of the process of negotiating change: all parties were treated equally; the directors of the agencies were unwavering in their commitment to change; there was a shared sense of urgent social needs and of the opportunity to improve and stabilise responses to those needs; the traditions of each agency were accorded understanding and respect; time and money were made available for much discussion and careful planning; and, finally, a realistic time-frame for transition was provided.
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London, Zoe, and Nick Halfpenny. "Transitioning from (and with) care: The next steps." Children Australia 31, no. 3 (2006): 42–46. http://dx.doi.org/10.1017/s1035077200011226.
This article builds on research work undertaken by MacKillop Family Services on the experience of care leavers to explore the importance of the relational aspects of human service work. Recent legislative changes have focused on the availability of services and supports to young people transitioning from care. The authors suggest that it is time to refocus attention on the relationships between young people leaving care and human service workers. Such a discussion opens up models of practice that encourage flexible and participatory approaches.
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Nicholls, Andrew D. "Mackillop and Murdoch (eds), Military Governors and Imperial Frontiers; Bryan, Twa Tribes." Scottish Historical Review 84, no. 1 (April 2005): 114–16. http://dx.doi.org/10.3366/shr.2005.84.1.114.
O’Neill, Shirley. "Activating ‘language for learning’ through schoolwide pedagogy: The case of MacKillop School." Improving Schools 16, no. 2 (July 2013): 107–18. http://dx.doi.org/10.1177/1365480213492408.
Rose, Christopher M. "Letter to the editor regarding Mackillop et al., IJROBP 32:531–539; 1995." International Journal of Radiation Oncology*Biology*Physics 33, no. 1 (August 1995): 239–40. http://dx.doi.org/10.1016/0360-3016(95)97510-8.
Tormey, Anne. "The beatification of Mary MacKillop: What it reveals of experiences of women in the contemporary Australian Catholic Church." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 1998. https://ro.ecu.edu.au/theses/982.
The Christian faith in its Catholic expression continues to give meaning and direction to the lives of many contemporary Australian women. Nevertheless, for many women conscientised to the reality of patriarchal sexism the experience of belonging in the church is one of recurring struggle, Mary MacKillop in the nineteenth century cofounded the Sisters of St Joseph to address the educational needs of poor children in isolated areas of Australia. Her tenacity in maintaining a degree of autonomy for her institute led to her excommunication a11d to subsequent painful experiences of opposition from male ecclesiastics. In her lifetime she was regarded us a saint. Her beatification in Sydney by Pope John Paul II in January 1995 was a national, as well as a civic and religious event. My thesis is that her beatification mirrors even as it appears to contest the marginalised place of women in the Australian Catholic Church. This study approaches the beatification of Mary MacKillop through the interpretive lens of feminist philosophy and Christian feminist theology. In exploring the ways in which the event reveals both subtle and overt forms of patriarchal sexism operative within the contemporary Australian Catholic Church it utilises qualitative research methods. An analysis of the interview data of Catholic women selected from varied backgrounds, from different parts of Australia is central to the study, because the experience of these women constitutes a key theological resource. Written and visual documentary accounts of the event arc also analysed. This research identifies some of the major sites of struggle for women in the church. It also signals that there is a gap between papal conceptions of Christian womanhood and women's actual experience of what has been and what continues to be influential for them. The evidence reveals that this national, civic and religious event was primarily due to the agency of the Sisters of St Joseph. It raised awareness within their institute of the difficulties and challenges for women in the church and of the wide concern with spiritual issues within Australian society. The public liturgy to celebrate the beatification of Mary MacKillop conveyed powerful but conflicting messages for many women. Women interviewed in this study vary in their interpretation of the beatification. Many have major difficulty with the whole concept of sainthood, the processes of canonisation, the publicity and commercialisation associated with the beatification and the role of the Pope within it, given his theology in relation to women. Their resistance however was restrained by the desire not to diminish in any way Mary MacKillop in the past, nor the Sisters of St Joseph in the present. Most of them concur that overall the promotion of this woman was for the good. For most of the women in this study, their role models are not saints, but contemporary women, or women they have known through mutual relationship. Their awareness that patriarchal sexism constitutes a major distortion of the gospel of Jesus Christ leads some women to question their own forms r collusion. Many women seek new ways to express their faith and to deepen their spiritual search, while continuing to claim their Catholic identity.
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Foale, Marie Therese. "The Sisters of St. Joseph : their foundation and early history, 1866-1893." Title page, table of contents and abstract only, 1986. http://web4.library.adelaide.edu.au/theses/09PH/09phf649.pdf.
Böttge, Christoph N. [Verfasser], and Mackillo [Akademischer Betreuer] Kira. "On the Phonon Interactions and Terahertz Excitations among Coulomb-correlated Charge Carriers of Semiconductors / Christoph N. Böttge. Betreuer: Mackillo Kira." Marburg : Philipps-Universität Marburg, 2013. http://d-nb.info/1043316590/34.
Foale, Marie Therese. "The Sisters of St. Joseph : their foundation and early history, 1866-1893 / Marie Therese Foale." Thesis, 1986. http://hdl.handle.net/2440/21566.
Mary, MacKillop. Mary & Flora: Correspondence between Mary MacKillop and her mother, Flora McDonald MacKillop. North Sydney: Sisters of St Joseph of the Sacred Heart, 2004.
McCreanor, Sheila J. Sainthood in Australia: Mary MacKillop and the print media. North Sydney, N.S.W: Sisters of Saint Joseph of the Sacred Heart, 2001.
