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Artykuły w czasopismach na temat "Australian Catholic Church"
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Elliott, Peter. "Nineteenth-Century Australian Charismata: Edward Irving’s Legacy*". Pneuma 34, nr 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, nr 21 (1.11.2021): 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, i Graeme Mundine. "Aboriginal Inculturation of the Australian Catholic Church". Black Theology 12, nr 2 (sierpień 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, nr 2 (czerwiec 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, nr 2 (19.04.2016): 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, i John Graham. "Going to church: attitudes to church attendance amongst Australian core Catholic youth". Journal of Beliefs & Values 26, nr 1 (kwiecień 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, nr 2 (17.01.2010): 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, i Flavia Marcello. "Stewardship and renewal of catholic places of worship in Australia". Actas de Arquitectura Religiosa Contemporánea 6 (3.04.2020): 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, nr 4 (grudzień 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, nr 2 (październik 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.’
Rozprawy doktorskie na temat "Australian Catholic Church"
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Noseda, Mary. "Belonging: the case of immigrants and the Australian Catholic Church". Thesis, Australian Catholic University, 2006. https://acuresearchbank.acu.edu.au/download/d59c8aca7776a7e0d40f2d1a935901436988e14d987040a35b11a993cf1cd52c/1028963/65033_Noseda_2006_Belonging_the_case_of_immigrants_1_.pdf.
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The aim of this thesis is to ascertain the extent and nature of belonging to the Australian Catholic Church as experienced by immigrants. This experience of belonging was ascertained through the quantitative study of the National Church Life Survey of 2001 and to a lesser extent the Catholic Church Life Survey of 1996. Both surveys were conducted with attenders at a particular Sunday Eucharist and hence measured the experiences only of Catholics who attend Church. This quantitative study was complemented with a qualitative study of a small group of Vietnamese Catholics who were members of a particular parish. The importance of belonging to a religious tradition is that it provides an aspect of an individual's identity. Identity is many-faceted and formed and reformed in the context of belonging, whether that belonging is to people such as family or to groups of people such as fellow members of a religious tradition. In the process of migration and settlement, the set of primary groups to which an individual belongs is at best disrupted and at worst, lost. Belonging to a religious tradition may provide a constancy of belonging in the immigrant's life when all other aspects of belonging are being renegotiated during settlement in the host country. In the case of the Catholic Church in Australia, there has been some debate about whether or not the Church has been welcoming of immigrants but little testing of immigrants' experience of being welcomed and enabled to belong to the Church. The National Church Life Survey provided a unique opportunity to examine the extent and nature of belonging as experienced by immigrant Catholics. Since all respondents to the survey were asked their birthplace, comparisons could readily be made between the experiences of Australian-born Catholics and those Catholics who were born elsewhere.;Since nearly 3,000 respondents completed surveys in Italian or Vietnamese, comparisons could also be made between these respondents and those who responded to the survey in English. Finally, comparisons were made between the small group of Vietnamese parishioners who engaged in the qualitative research, and other groups of Catholics. The comparisons were made between all the groups on the issue of belonging. In the survey there was a particular question that asked respondents about their experience of belonging, but there were other questions that indicated the nature of belonging of respondents, and these were used in the analysis. The results of the analyses show that on almost all measures, immigrants belong to the Church to a greater extent than Australian-born Catholics. Immigrants attend Sunday Eucharist in greater proportion than Australian born Catholics. Immigrant Catholics participated more in devotional activities, they reported a greater degree of satisfaction with their faith life and they hold more orthodox beliefs than Australian-born Catholics. However, they did participate less in parish roles and groups than did the Australian-born Catholics. Whilst it may be concluded that this participation is limited because of the barrier of language, the results of this research indicate that this is not the only barrier to participation. Even those immigrants who responded to the English language survey did not participate in parish roles and groups to the extent that Australian-born Catholics did. Further research may be able to ascertain whether cultural barriers outside the scope of this work determine the level of participation of immigrants. This research concludes that since the Second World War, Catholic immigrants have 'done the work' of belonging to the Australian Catholic Church. They have done this despite the 'benign neglect' of the Church itself and they represent in fact the Church's 'most Catholic' members.
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Noseda, Mary, i res cand@acu edu au. "Belonging: the case of immigrants and the Australian Catholic Church". Australian Catholic University. School of Arts and Sciences, 2006. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp101.04092006.
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The aim of this thesis is to ascertain the extent and nature of belonging to the Australian Catholic Church as experienced by immigrants. This experience of belonging was ascertained through the quantitative study of the National Church Life Survey of 2001 and to a lesser extent the Catholic Church Life Survey of 1996. Both surveys were conducted with attenders at a particular Sunday Eucharist and hence measured the experiences only of Catholics who attend Church. This quantitative study was complemented with a qualitative study of a small group of Vietnamese Catholics who were members of a particular parish. The importance of belonging to a religious tradition is that it provides an aspect of an individual’s identity. Identity is many-faceted and formed and reformed in the context of belonging, whether that belonging is to people such as family or to groups of people such as fellow members of a religious tradition. In the process of migration and settlement, the set of primary groups to which an individual belongs is at best disrupted and at worst, lost. Belonging to a religious tradition may provide a constancy of belonging in the immigrant’s life when all other aspects of belonging are being renegotiated during settlement in the host country. In the case of the Catholic Church in Australia, there has been some debate about whether or not the Church has been welcoming of immigrants but little testing of immigrants’ experience of being welcomed and enabled to belong to the Church. The National Church Life Survey provided a unique opportunity to examine the extent and nature of belonging as experienced by immigrant Catholics. Since all respondents to the survey were asked their birthplace, comparisons could readily be made between the experiences of Australian-born Catholics and those Catholics who were born elsewhere. Since nearly 3,000 respondents completed surveys in Italian or Vietnamese, comparisons could also be made between these respondents and those who responded to the survey in English. Finally, comparisons were made between the small group of Vietnamese parishioners who engaged in the qualitative research, and other groups of Catholics. The comparisons were made between all the groups on the issue of belonging. In the survey there was a particular question that asked respondents about their experience of belonging, but there were other questions that indicated the nature of belonging of respondents, and these were used in the analysis. The results of the analyses show that on almost all measures, immigrants belong to the Church to a greater extent than Australian-born Catholics. Immigrants attend Sunday Eucharist in greater proportion than Australian born Catholics. Immigrant Catholics participated more in devotional activities, they reported a greater degree of satisfaction with their faith life and they hold more orthodox beliefs than Australian-born Catholics. However, they did participate less in parish roles and groups than did the Australian-born Catholics. Whilst it may be concluded that this participation is limited because of the barrier of language, the results of this research indicate that this is not the only barrier to participation. Even those immigrants who responded to the English language survey did not participate in parish roles and groups to the extent that Australian-born Catholics did. Further research may be able to ascertain whether cultural barriers outside the scope of this work determine the level of participation of immigrants. This research concludes that since the Second World War, Catholic immigrants have ‘done the work’ of belonging to the Australian Catholic Church. They have done this despite the ‘benign neglect’ of the Church itself and they represent in fact the Church’s ‘most Catholic’ members.
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Gleeson, Damian John School of History UNSW. "The professionalisation of Australian catholic social welfare, 1920-1985". Awarded by:University of New South Wales. School of History, 2006. http://handle.unsw.edu.au/1959.4/26952.
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This thesis explores the neglected history of Australian Catholic social welfare, focusing on the period, 1920-85. Central to this study is a comparative analysis of diocesan welfare bureaux (Centacare), especially the Sydney, Melbourne and Adelaide agencies. Starting with the origins of professional welfare at local levels, this thesis shows the growth in Catholic welfare services across Australia. The significant transition from voluntary to professional Catholic welfare in Australia is a key theme. Lay trained women inspired the transformation in the church???s welfare services. Prepared predominantly by their American training, these women devoted their lives to fostering social work in the Church and within the broader community. The women demonstrated vision and tenacity in introducing new policies and practices across the disparate and unco-ordinated Australian Catholic welfare sector. Their determination challenged the status quo, especially the church???s preference for institutionalisation of children, though they packaged their reforms with compassion and pragmatism. Trained social workers offered specialised guidance though such efforts were often not appreciated before the 1960s. New approaches to welfare and the co-ordination of services attracted varying degrees of resistance and opposition from traditional Catholic charity providers: religious orders and the voluntary-based St Vincent de Paul Society (SVdP). For much of the period under review diocesan bureaux experienced close scrutiny from their ordinaries (bishops), regular financial difficulties, and competition from other church-based charities for status and funding. Following the lead of lay women, clerics such as Bishop Algy Thomas, Monsignor Frank McCosker and Fr Peter Phibbs (Sydney); Bishop Eric Perkins (Melbourne), Frs Terry Holland and Luke Roberts (Adelaide), consolidated Catholic social welfare. For four decades an unprecedented Sydney-Melbourne partnership between McCosker and Perkins had a major impact on Catholic social policy, through peak bodies such as the National Catholic Welfare Committee and its successor the Australian Catholic Social Welfare Commission. The intersection between church and state is examined in terms of welfare policies and state aid for service delivery. Peak bodies secured state aid for the church???s welfare agencies, which, given insufficient church funding proved crucial by the mid 1980s.
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Cashen, Paul William Dillon, i res cand@acu edu au. "From the Sacred Heart to the Heart of the Sacred: the Spiritual Journey of Australian Catholics Since the Second Vatican Council". Australian Catholic University. School of Theology, 2005. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp93.29052006.
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This study was undertaken to investigate and to propose a solution to the pastoral dilemma that faced the Catholic Church in Australia the 1990’s. The pastoral dilemma contrasted two opposing pastoral responses to the significant changes in Catholic life since the Second Vatican Council. One response reacted to the changes by interpreting them as “crises of faith”. This response determined that the decline in mass attendance, the fewer vocations to the priesthood and religious life and the disregard of the teaching authority of the Church was the result of a loss of faith. Consequently, it prescribed a return to previous values and behaviour. The other response was more difficult to determine and has been the principle work of this thesis. The second pastoral response was identified in the search for the sacred in the daily lives of the people. This search linked the changes in Catholic life to the ongoing journey of faith that has taken place. A pastoral response based on this understanding of the changes in Catholic life was seen to provide an opportunity for “all who invoked the name of Christ” to enter a deeper relationship with him and each other. This response embraced the spirit of renewal proposed by the Council. A review of religious literature published in Australia since the Council was conducted to provide an overview of the journey of Catholic life. It identified four categories of literature that displayed the most interest in the changes. Whilst the review had a particular focus on Catholics, it included other traditions. Of the four categories initially sociology of religion which attracted most interest, followed later by theological reflections and interpretations, and ultimately an interest in spirituality, or the “spirituality revolution”. The historical and biographical studies reviewed recounted the changes in Church life and remained at a lesser, but constant expression of interest. An examination of the research of sociology of religion in Australia established that the changes in religious belief and practice were influenced by environmental factors and, for Catholics, the reforms of the Second Vatican Council. The methods of sociology identified the significant areas of change, but their limited explanations of the changes did little to assist church authorities to resolve the tensions and difficulties. The limitations of statistical information about religion contributed to the pastoral dilemma. The findings of sociology increased interest in theological reflection about the influence of the changing context of society on Catholic life. These reflections endeavoured to explain the reforms of the Council, the relationship to the changes to the reforms and led to “contextual” theology which was embraced by the “Discovery of an Australian Theology”. Spirituality by the 1990s had become a popular response that purported to take the place of “organised religion” in the community. The interest in spirituality also became the key factor in the Catholic search for deeper values, and inspired a renewed sense of the spiritual in ordinary everyday life. The popular interest in spirituality was located in the tradition of Christian spirituality, and the thesis concluded that this tradition embraced the personal experience of God, as expressed in the lives of Catholics in Australia. Such personal experiences were identified and discerned to benefit of the individual and through dialogue transformed the community. The transformation, thus begun, continued in further dialogue, engaged the community, and inspired others beyond the community of the Church to believe. Therefore, the personal experience of the spiritual was authenticated by its place in the developing tradition of the Church. The Council called for individuals and communities in the Church to identify the “signs of the times” as the opportunities for renewal, and personal renewal was closely linked to communal renewal. The “search for a soul” expressed an Australian “sign of the times”. The search provided the opportunity for many people to embark on a journey that led to personal and communal renewal or transformation. Consequently, pastoral responses to renewal based on rule and regulation, or expectations of the past, lacked the personal spiritual dimension. Thus, the title of the thesis figuratively describes the spiritual journey of Catholics from a devotional religious experience to one that seeks to find the sacred in the core values and experiences of life.
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Belcher, Helen Maria. "Resisting the Welfare State: An examination of the response of the Australian Catholic Church to the national health schemes of the 1940s and 1970s". University of Sydney. School of Sociology and Social Policy, 2004. http://hdl.handle.net/2123/712.
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This thesis extends and refines a growing body of literature that has highlighted the impact of Catholic social principles on the development of welfare state provision. It suggests that Catholic social teaching is intent on preserving the role of the traditional family, and keeping power out of the hands of the state. Much of this literature, however, is concerned with European experience (Esping-Andersen, 1990; Castles, 1993; van Kersbergen, 1995). More recently Smyth (2003) has augmented this research through an examination of the influence of Catholic social thought on Australian welfare policy. He concludes that the Australian Church, at least up to the 1970s, preferred a �welfare society� over a �welfare state�, an outlook shared by the wider Australian community. Following the lead of Smyth, this thesis extends the insights of the European research through an examination of Catholic Church resistance to ALP proposals to introduce national health schemes in the 1940s and the 1970s. These appeared to satisfy the Church�s commitment to the poorest and most marginalised groups in the community. Why, then, did the Australian Church resist the proposals? The thesis concludes that there are at least two possible ways of interpreting Catholic social teaching � a preconciliar interpretation that minimises the role of the state, and a postconciliar interpretation that allows for an active, albeit limited, state. The adoption of either is informed by socio-political factors. The thesis, then, concludes that the response of the Church in the 1940s and the 1970s was conditioned by socio-political and historical factors that inclined the Australian Catholic Church towards a conservative view of welfare.
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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.
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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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Murray, Eamon. "A comparison between the theological approach of the 1992 Australian Catholic bishops' statement on the distribution of wealth in Australia, Common wealth for the common good, and some selected theological types". Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 1995. https://ro.ecu.edu.au/theses/1161.
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The Bishops of the Australian Catholic Church have been issuing annual statements on political, economic and social issues since 1940. The focus of this thesis, the 1992 Bishops' Statement, Common Wealth for the Common Good, has as its main theme the distribution of wealth in Australia. It is the culmination of a five year process of consultation and drafting by the Bishops' Committee for Justice, Development and Peace (BCJDP), under the direction of its Executive Secretary, Dr Michael Costigan. This thesis attempts to identify the theological approach, or perhaps approaches. of the Bishops' Statement by comparing it to five selected theological types. Tile instrument used to assist in the comparison is comprised of a number of theological and socio-economic disciplines. Each of the types and the Bishops' Statement are analysed according to their use of the disciplines and then the Bishops' Statement is compared to the types to conclude whether it matches any one type in particular. This thesis concludes that the Bishops' Statement does in fact correlate almost exactly with one of the selected theological types.
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Rue, Rev Charles Douglas, i res cand@acu edu au. "Journey to the Margins: the Contribution of the Missionary Society of St Columban to the theory and practice of overseas mission within the Australian Catholic Church 1920-2000". Australian Catholic University. School of Arts and Sciences, 2002. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp24.29082005.
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This thesis aims to show that the Columban Society made definable and significant contributions to the Australian Catholic missionary movement. The scope of the thesis is an analysis of the work of the Missionary Society of St Columban (Columban Society) in Australia from 1920-2000. Rather than the Society’s foundation in Ireland or its overseas missionary work, the focus is the activity of the Columban Society in Australia. The thesis argues that the Columban Society helped advance the understanding and practice of overseas mission within the Australian Catholic Church in four major ways. Firstly, by organising support for its own missionary venture in China and elsewhere, it helped foster mission mindedness among Australian Catholics and established structures for the ongoing resourcing of missionary activity. Secondly, it set up seminaries to train missionary priests and later opened its reformed tertiary level missionary formation programs to all church personnel in Australia. Thirdly, it helped mould Catholic opinion through its commentary on such international issues as Australian relations with Asian peoples. Finally, it contributed to the development and dissemination of new Catholic theological teaching, particularly in relation to social justice and indigenous churches, religious dialogue and the connections between faith and ecology. The Columban Society carved out a position for itself in Australia through negotiating with the local Catholic Church. Starting as a group of diocesan priests and, from 1920 onwards, tapping into the numerous Irish church personnel in Australia, the Society grew to become a missionary arm of the local church. It created a network of financial support and influence at the grass roots level in parishes and schools through a system of regular visits, collections and a monthly magazine. As the world and church changed, it added mission education programs that fed back to Australian Catholics ideas and experiences coming from the new indigenous churches. The distinctive contribution of the Columban Society to the Australian Catholic Missionary Movement lies in its close relationship with diocesan based parish Catholics and the teaching role it developed about missionary experiences of overseas churches within the context of international affairs. The Society has a significant placewithin the social history of Australia because of the direct influence it had on the opinions of the more than a quarter of the Australian population who identified as Catholics. The history of the Society is also a case study in the application of the reforms of the Second Ecumenical Vatican Council of the Catholic Church 1962-1965 and the consequent redefinition of orthodox belief and practice.
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Angelico, Teresa 1956. "Can research influence policy decisions? : a project evaluation of a study of the role of the Catholic Church in higher education". Monash University, Dept. of Anthropology and Sociology, 1999. http://arrow.monash.edu.au/hdl/1959.1/7955.
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Brady, Josephine Margaret, i res cand@acu edu au. "Sisters of St Joseph: the Tasmanian experience the foundation of the Sisters of St Joseph in Tasmania1887-1937". Australian Catholic University. School of Religious Education, 2005. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp73.09042006.
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This thesis reports on and analyses the first fifty years, 1887-1937, of the Sisters of Saint Joseph’s ministry in Tasmania. The design of the study is qualitative in nature, employing ethnographic techniques with a thematic approach to the narrative. Through a multifaceted approach the main figures of the Josephite story of the first fifty years are examined. The thesis attempts to redress the imbalance of the representation of women in Australian history and the Catholic Church in particular. The thesis is that as a uniquely Australian congregation the Tasmanian Sisters of St Joseph were focused on the preservation of the original spirit and tradition articulated at their foundation rather than on the development of a unique Tasmanian identity. The thesis argues that it was the formative period that impacted on their future development and the emerging myths contributed to their search for identity. Isolated from their foundations through separation and misunderstanding, they sought security and authenticity through their conservation of the original Rule. The intervention of cofounder Father Tenison Woods in the early months of their foundation served to consolidate a distinctive loyalty to him to the exclusion of Mary MacKillop. Coupled with the influence of Woods were the Irish and intercolonial influences of significant Sisters from other foundations which militated against the emergence of a distinctive Tasmanian leadership. As a Diocesan Congregation the Tasmanian Josephites achieved status as authentic religious within Tasmania and yet were constrained by their Diocesan character. The study identifies the factors that contributed to their development as a teaching Congregation through the impact of the Teacher and Schools’ Registration Act 1906, influence of government regulations on the Woods-MacKillop style of education, and the commitment of the Church to provide Catholic education in the remote areas of Tasmania. The thesis identifies two major formative periods as occurring at the instigation of Archbishops Delany and Simonds at both the foundation and then more significantly after the consolidation phase at the end of the period under examination.
Książki na temat "Australian Catholic Church"
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Grant, James. Resurgence: Revitalising western Catholicism--an Australian response. Ballarat, Vic: Modotti Press, 2014.
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James, Franklin. Catholic values and Australian realities. Bacchus Marsh, Vic: Connor Court Pub., 2006.
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Hogan, Michael. Australian Catholics: The social justice tradition. North Blackburn, Vic: CollinsDove, 1993.
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Ryan, George E.. former owner., red. The Catholic Church and community: An Australian history. Kensington, NSW, Australia: New South Wales University Press, 1985.
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Rome in Australia: The papacy and conflict in the Australian Catholic missions, 1834-1884. Brill: Leiden, 2008.
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Believers: Does Australian Catholicism have a future? Sydney, N.S.W: UNSW Press, 2008.
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Gilchrist, Michael. New church or true church: Australian Catholicism today and tomorrow. Melbourne: John XXIII Fellowship Co-op, 1987.
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Press, Margaret M. Colour and shadow: South Australian Catholics, 1906-1962. Adelaide: Archdiocese of Adelaide, 1991.
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Keeffe, Kevin. Paddy's road: Life stories of Patrick Dodson. Canberra: Aboriginal Studies Press, 2003.
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Gilchrist, Michael. Rome or the bush: The choice for Australian Catholics. Melbourne: John XXIII Fellowship Co-op, 1986.
Znajdź pełny tekst źródłaCzęści książek na temat "Australian Catholic Church"
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Madigan O.P., Patricia. "Women Changing the Church: The Experience of the Council for Australian Catholic Women 2000–2019". W Changing the Church, 101–10. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-53425-7_12.
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Madigan, Patricia. "Grace and Dis-Grace: The Australian Catholic Church’s 70-Year Engagement with Governmental Migration Policy (1948–2018)". W The Church, Migration, and Global (In)Difference, 347–67. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-54226-9_19.
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Rachman, Arnold Wm. "Sexual abuse in the Catholic Church in Australia". W Psychoanalysis and Society's Neglect of the Sexual Abuse of Children, Youth and Adults, 167–68. London: Routledge, 2021. http://dx.doi.org/10.4324/9780429298431-16.
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Lynch, Andrew P. "Negotiating Social Inclusion: The Catholic Church in Australia and the Public Sphere". W Global Catholicism in the Twenty-first Century, 127–42. Singapore: Springer Singapore, 2018. http://dx.doi.org/10.1007/978-981-10-7802-6_10.
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Malcolm, Elizabeth, i Dianne Hall. "Catholic Irish Australia and the Labor Movement". W Frontiers of Labor. University of Illinois Press, 2018. http://dx.doi.org/10.5622/illinois/9780252041839.003.0008.
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The Australian and American labor movements attracted the support of many Irish Catholic immigrants. Yet in Australia, the relationship between the Catholic community and organized labor was never an easy one. State funding of church schools was a perennial problem: Catholic leaders demanded it, while the Australian Labor Party (ALP) equivocated over the issue. This chapter investigates two further issues that also seriously tested the relationship: one involving race, the other nationalism. In the 1890s, the labor movement supported a ban on “colored” immigration, yet the Catholic Church aspired to play a leading role in missions to China. In debates around immigration restriction, Cardinal Moran of Sydney therefore sought to avoid offending the Chinese by attacking instead British attempts to dictate Australia’s immigration policy. During World War I, the ALP, which supported Britain and the empire, found the rise of anti-British republicanism in Ireland a difficult issue to manage. As a result, although sympathetic to Irish grievances, labor newspapers were very selective in their reporting and sought to impose a class, rather than a nationalist, interpretation on events. In both these cases conflict was contained, and it was not until the 1950s that a major split involving Catholics and the ALP occurred, this time over the issue of communism.
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"Australian Proto-Pentecostals: The Contribution of the Catholic Apostolic Church". W Australian Pentecostal and Charismatic Movements, 53–68. BRILL, 2020. http://dx.doi.org/10.1163/9789004425798_004.
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"Fr Peter Bennie at All Saints Wickham Terrace, Brisbane and as Editor of the Australian Church Quarterly 1952–1963—an Anglo-Catholic Biography". W Anglicanism: Catholic Evangelical or Evangelical Catholic?, 87–108. ATF Press, 2019. http://dx.doi.org/10.2307/j.ctvvh84qs.13.
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Hinze, Bradford E. "What Is the Spirit Saying to the Churches through the Laments of the Faithful?" W Receptive Ecumenism as Transformative Ecclesial Learning, 334–48. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780192845108.003.0027.
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Laments of the faithful people of God, whether active, marginal, or alienated, provide a medium for churches to heed, receive, and respond to the communication of the Holy Spirit discerned in the wounded and dysfunctional church. Such an approach to the Spirit’s communication in the laments of the faithful provides complementary and transverse theological contributions in relation to the approach developed by Ormond Rush in his work on the sense of the faithful in a synodal church. Paul Murray’s work on the agency of the Holy Spirit in the wounded and dysfunctional churches as developed in his work on Receptive Ecumenism is engaged. These various perspectives are set in the context of current movements in the Catholic Church towards a greater synodality. The Australian and German synodal processes illustrate the issues.
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Pender, Graeme. "The life and contribution of Bishop Charles Henry Davis OSB (1815–1854) to the Catholic Church in Australia". W Journal of the Australian Catholic Historical Society. Volume 39 (2018), 29–44. ATF Press, 2018. http://dx.doi.org/10.2307/j.ctvr7fbxc.5.
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Glasius, Marlies. "Institutional Authoritarian Practices". W Authoritarian Practices in a Global Age, 152–88. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780192862655.003.0007.
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Abstract This chapter examines institutional authoritarian practices surrounding child sexual abuse by the Catholic clergy. It starts with a focus on the handling of allegations against five priests at two sites within the Catholic Church: the Irish diocese of Cloyne and the Salesian order’s Australia-Pacific province. From there, it widens out to consider broader patterns associated with covering up clergy abuse in other Irish dioceses and elsewhere in the Salesian order, contextualizing them within to national-level Church initiatives to handle child sexual abuse complaints and the Vatican’s responses. By applying an authoritarian practices perspective, the chapter shows how the Catholic Church’s main organizational and cultural features—shared to a varying extent by other religious institutions—may foster silencing, secrecy, and lies. A culture of obedience impeded internal critiques and whistle-blowing. Church doctrines encompassed various forms of secrecy. Reputation was naturally believed to be best protected by secrecy, not by reform. The Church’s governance structure facilitated keeping sensitive information restricted. Sex in general, and ordained priests having sexual urges in particular, was a taboo subject. And a sense of clerical superiority facilitated devaluing and disbelieving the voices of victims. While Pope Francis I has made important changes in the Church’s handling of clerical abuse, the Catholic Church’s main organizational and cultural features persist.
Streszczenia konferencji na temat "Australian Catholic Church"
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Daunt, Lisa Marie. "Tradition and Modern Ideas: Building Post-war Cathedrals in Queensland and Adjoining Territories". W The 38th Annual Conference of the Society of Architectural Historians Australia and New Zealand. online: SAHANZ, 2022. http://dx.doi.org/10.55939/a4008playo.
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As recent as 1955, cathedrals were still unbuilt or incomplete in the young and developing dioceses of the Global South, including in Queensland, the Northern Territory and New Guinea. The lack of an adequate cathedral was considered a “reproach” over a diocese. To rectify this, the region’s Bishops sought out the best architects for the task – as earlier Bishops had before them – engaging architects trained abroad and interstate, and with connections to Australia’s renown ecclesiastical architects. They also progressed these projects remarkably fast, for cathedral building. Four significant cathedral projects were realised in Queensland during the 1960s: the completion of St James’ Church of England, Townsville (1956-60); the extension of All Souls’ Quetta Memorial Church of England, Thursday Island (1964-5); stage II of St John’s Church of England, Brisbane (1953-68); and the new St Monica’s Catholic, Cairns (1965-8). During this same era Queensland-based architects also designed new Catholic cathedrals for Darwin (1955-62) and Port Moresby (1967-69). Compared to most cathedrals elsewhere they are small, but for their communities these were sizable undertakings, representing the “successful” establishment of these dioceses and even the making of their city. However, these cathedral projects had their challenges. Redesigning, redocumenting and retendering was common as each project questioned how to adopt (or not) emergent ideas for modern cathedral design. Mid-1960s this questioning became divisive as the extension of Brisbane’s St John’s recommenced. Antagonists and the client employed theatrics and polemic words to incite national debate. However, since then these post-war cathedral projects have received limited attention within architectural historiography, even those where the first stage has been recognised. Based on interviews, archival research and fieldwork, this paper discusses these little-known post-war cathedrals projects – examining how regional tensions over tradition and modern ideas arose and played out.