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Bishop Hickey advocates new initiatives for the Aboriginal apostolate in his Geraldton diocese. See page 2.

PERTH, WA: September 27-3 October, 1984

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WA Ukrainians mourn the death of Cardinal Joseph Slipyj, the head Ukrainian the of Catholic Church. See story, pictures page 3 and Parish Pump, page 16.

Willetton CPY's first dinner dance becomes a night to remember. See story, pictures in Youth Forum, page 13.

Third and final part of in-depth look at the text of the Vatican's statement on 'Liberation Theology' See pages 4 and 5. • 1111111MOR

ADELAIDE MEETING

ADELAIDE: Ecumenism is growing up. It is not static. It has not died. This was the keynote theme for a national meeting of Catholic ecumenical committees here this week. "There's been great progress and more's on the way." said Father Peter Cross of Melbourne. "Perhaps at this time some of us need more patience and hope while others need more eagerness. "Our churches need to keep that patience and eagerness in tension." Father Cross said the pope has often stated the work for the unity of the Church isn't secondary. optional or peripheral. It results from our fidelity to Jesus Christ.

Progress at UK meeting LONDON (NC) — "Substantial progress" towards agreement on justification — one o f the c rucial divisive issues of the was reported by the R eformation A nglican-Roman Catholic International Commission (ARCIC II), at the conclusion of its second meeting, held in Durham, England. A statement issued after the meeting said the discussion of Church and salvation "made substantial progress in the preparation of a statement on fundamental doctrinal principles concerning salvation, justification and the role of the Church in God's plan for the redemption of the whole human race." The concept of justification involves the question of how people are freed from sin to gain salvation in heaven: through faith, good works or a mixture of the two. The Durham meeting also began studying growth in reconciliation and the stages on the way to full communion. Preliminary work on some of these latter questions is to be done by the various national AnglicanRoman Catholic committees on the basis o f their experience of local relations between the two churches. The setting up of these Anglican-Catholic dialogues was announced by Pope John Paul ll and Anglican Archbishop Robert Runde of Canterbury in a common declaration signed in May 1982.

And it's one of the main priorities in the Church's mission today. "When the pope spoke in Liverpool Anglican Cathedral on Pentecost Sunday 1982 he said: 'Restoration of unity among Christians is one of the main concerns of the Church in the last part of the 20th century.'

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P ope's demand

VATICAN CITY (NC) — The president of the Nicaraguan Bishops' Conference and representatives of the Jesuits and Maryknolls have been told by Vatican officials the pope wants the issue of four priests holding political office in Nicaragua settled. The Vatican said the priests can either resign or face Church sanctions. The Vatican officials expressed sympathy for the priests and said they would be given time to reconsider if they refused to resign. Two of the Nicaraguan priests are diocesan, one is Jesuit, and one is a 0.41MOftroftiMOVON0.140.1.0.a"..• .

Maryknoller. They have been under pressure from local bishops and the Vatican to resign their posts in the Sandinista government. Pope John Paul II said the priests would be penalised if they refused to resign. The pope commented during an informal interview aboard the papal aircraft carrying him to Canada. • See third and final part of series examining the Vatican text on 'Liberation Theology' pages 4 and 5.

At last week's national meeting in Adelaide of Catholic ecumenical committees Archbishop Foley (right) and WA committee representative Mr John Cahill are pictured talking with Father Peter Cross of Melbourne who gave the keynote opening address. As an indication of the growing activity of the Australian Bishops' committee for ecumenism the meeting was told Sister Leonore Sharry of Sydney would become part time secretary.

"And this task is for us all — no one can claim exemption from this responsibility, everyone can make some contribution." Father Cross said: "I keep a framed copy of those words on the wall of my study. "They serve as a beacon of hope." In a report of ecumenical activity in Australian dioceses Bishop Cuskelly of Brisbane cited a Bunbury parish which joined with another church to hold a parish mission. • Coat page 3

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Bishop Hickey announces new Aboriginal initiatives

Prayer for a policy

Priority made to expand

ADELAIDE: The Diocesan Pastoral Council has written to Prime Minister Hawke saying pressure for abortion and euthanasia will produce a new class of "non-persons" without human rights and outside the protection of the law. Speaking on behalf of Adelaide's 230,000 Catholics the council says once a child has been conceived it has a distinct life of its own and no one has the right to destroy it. The Labor Party has a history of working for the weak and oppressed. Now it has decided to work to allow unborn children, the most defenceless human beings in our society, to be killed.

GERALDTON: Special initiatives for the Aboriginal apostolate W e urge you to do everything you can were announced by Bishop to prevent legislative and administrative Hickey to mark Aboriginal Week steps to make abortion — the direct killing in Geraldton diocese. of human beings — easier. He said a diocesan Aboriginal We pray you and your Government will council would he estabadvisory fight vigorously to defend the rights of all lished to help him establish policy Australians — and especially the unborn. in their interest. "The priority for the expanded work in the Scissors, Saws Secateurs Sheers Sharpened and Set Aboriginal field will he primarily the Christian formation of people and the development 321 4390 LOCKSMITHS 4 QUEEN STREET of Christian leadership, not social justice Locks Door Closers and Safe Overhauled and Serviced or social welfare C AR and ALL TYPES OF KEYS CUT Immediate Service issues. "These will come **********************************1 from the development of leadership. This is a tragic about face.

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"There are around 2000 Catholic Aboriginals in this diocese. "It is time for them to he invited to take their full and rightful place in the Church which knows no distinction or race of ethnic origin." Bishop Hickey announced also to his diocese the transfer of Father Maurice Toop of Osborne Park who has had extensive experience with the Wongi in the Eastern Goldfields and who

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The Record, September 27 — 3 October, 1984

will be full time chaplain to Aborigines in Geraldton diocese. "His duties in the Geraldton diocese will extend to Port Hedland in the north, to Wiluna in the east, and to Coorow in the south. "He can build on the excellent work already done by the Pallottines in the area, and will collaborate closely with them. The bishop also said he would seek to recruit a paid Aboriginal Church worker to assist the Chaplain. Pallottine Father Kelvin Kenny is in charge of a mission for Aborigines at Tardun and in Geraldton hostel conducted formerly by Father Eddie Wermaker — now provincial of the society — is supervised by Brother Barry Hall and two Mariana Institute workers.

Bishop Hickey with some of the children of the Geraldton diocese.

Sydney paper refuses to publish a rebuttal

MELBOURNE: Archbishop Frank Little says Sunday newspaper stories about alleged remarks concerning an in-vitro baby's baptism have done the Catholic Church 'irreparable damage'. Archbishop Little is also getting little satisfaction from the Sydney Sunday Telegraph which so far has refused to publish his reply although the Melbourne Sunday Observer which ran the same story has printed the archbishop's reply. The original story claimed Archbishop Little told Mrs Margaret Brooks, mother of the first frozen embryo baby, the infant's baptism would have to be classed as an adoption. Mrs Brooks on radio and in press interviews has since denied she gave any such version to a reporter. The Sydney Sunday Telegraph whose story was reproduced in many Australian Sunday papers, including The Sunday Times in Perth, says its story was based on an interview with Mrs Brooks. The Sunday Telegraph says it is prepared to allow the Church to "state its argu ment if you or one of your officers is prepared to he interviewed on the subject • But Archbishop I.ittle has turned down the offer saying the Church has .not the

authority to comment publicly on the baptism and this right belongs to parents. In his letter. Archbishop Little told the Sunday Telegraph he had no further comment to make than what was contained in the following statement: "The Catholic Church has no right to publicise, outside the appropriate community, any request for Baptism. "The Catholic Church in Melbourne has followed and will continue to follow that

principle. Any overtures from public media made to the archbishop in relation to John Brooks have been respectfully offered no comment. "Those presenting a child for Baptism are free to publicise the matter. "The front page article and editorial published in the Sunday Telegraph (September 9 1984) have done grave mischief to the Catholic Church throughout Australia and beyond

these shores. The horse has bolted, the damage is irreparable. "The letter of the Archbishop of Melbourne to the editor of the Sunday Telegraph, merely offers the truth to what has proved to be misleading and offensive material. "The article was front page, the editorial states the policy of the paper. "The damage demands in justice that similar exposure be offered to the archbishop's letter."

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End of era for Ukraine church Cardinal Joseph Slipyj, head of the Ukrainian Catholic Church, who was a prisoner in Russian concentration camps from 1945 to 1963

Pressure on prisoners H AVANA: Cuban dissident Gorge Valls A rango, a poet and composer who served 20 years in prison, claims psychological pressure against political prisoners is increasing. The pressure has even driven them to suicide, he said. He claimed methods of pressure used included isolation from other prisoners and the removal of any emotional and psychological support, such as Bibles, letters, or photographs. Of his imprisonment, Arango said: "The certainty of being God's child gave me the strength to persevere in spite of all depressions."

Archbishop Gleeson ill A DELAIDE: Archbishop James Gleeson, who suffered a severe heart attack last week has handed over the administration of the archdiocese to his coadjutor until 1984. Archbishop Leonard Faulkner, originally from Adelaide and for 1 5 years Bishop of Townsville, earlier this year became coadjutor archbishop with the right to succeed Archbishop Gleeson whenever the changeover will be required. Archbishop Gleeson assumed

Meeting with John XXIII

ROME: Pope John Paul performed the Eastern rite funeral ceremony of pouring oil on the head of the Ukrainian Cardinal Joseph Slipyj who spent 18 years in Soviet prisons before his expulsion in 1963. But the 92-year-old stalwart died without the Vatican acceding to his constant request for the Ukrainian Church to be raised to the status of a patriarchate. The cardinal nevertheless used the presumably the political personal title of patriarch. As Ukrainian rite archbishop of Lvov, Archbishop Slipyj was imprisoned by Soviet authorities from 1946 to 1963. Negotiations between Pope John XXIII and Nikita Ithruschev secured the release of the archbishop and his exile to Rome supposedly on the condition that he would keep a low profile. But the exiled archbishop who had seen his country crushed by the Soviet Union and its Catholic Church compulsorily merged into the Russian Orthodox system became a constant critic of the Soviet Union and an advocate for a Catholic Ukrainian patriarchate. "The communists destroyed by violence the Ukrainian church, imprisoned the entire hierarchy and annexed it by force to the Orthodox church," he said at the 1971 world Synod of Bishops in Rome. "Thousands of priests and faithful have been imprisoned or have been deported, and now Church diplomacy looks on Ukranian Catholics as a nuisance."

Heart attack

charge of Adelaide in 1971 having himself been a co-adjutor archbishop to the late Archbishop Beovich since 1964, previously b eing auxiliary bishop since 1 957_ Archbishop Gleesoris condition is described as serious but stable and a long convalescence will be required.

In 1976 in a private audience with Cardinal Slipyj and six other Ukrainian Rite bishops. Pope Paul VI refused their request to establish the patriarchate, saying that "circumstances independent of the Holy See,"

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situation in the Ukraine, prevented him from approving their request. At that audience, Cardinal Slipyj told the pope the Ulu-anian Rite was being "condemned to death" in the Ukraine and that its traditions were being condemned to "slow death" in countries where Ukrainian exiles have settled. The controversy over the patriarchate subsided somewhat when Pope John Paul II used his papal authority to call a special synod of Ukrainian Catholic bishops in 1980 in Rome to pick a successor to Cardinal Slipyj as archbishop of Lvov and spiritual leader of the world's Ukrainian Catholics. Archbishop Myroslav Lubachivsky of the U krainian Archdiocese of Philadelphia was chosen to succeed the cardinal on his death or retirement. Cardinal Slipyj continued to promote the Ukrainian church, despite his setbacks with the Vatican. In a 1981 newsletter of Aid to the Suffering Church. an organisation sending funds to Catholics in Eastern Europe, he said the Church in the Ukraine and other parts of the Soviet Union was thriving despite persecution.

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Commenting on the reports he said: "In nearly all our major cities today, the young men preparing for ministry are studying together in the colleges of divinity." This means in a few years time the ministers and priests who come out from our seminaries will have got to know one another exceedingly well. They'll have prayed with one another. They'll have an understanding of the different faiths in a way that's quite exceptional.

The historical meeting between Pope John XXIII a nd Cardinal Joseph Slipyj (then an Archbishop) two days following his release from the Russian prison in Siberia in February 1963.

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Record Drugs kill truth as well as people The sudden and emotional intrusion of heroin addiction into the public awareness may have established what is incessantly called the high and low ground of moral debate but it still ignores the wide stretch of country in between. High ground is always thought to be a safe moral position from which to protest but there is more to a final outcome than political bravado or sympathy for the loser. Those who believe the high ground to be the free-forall slanging that now characterises parliamentary performance are dim if they are not listening to the mounting public rejection of their inane antics. Politicians have never been slow to denigrate the intelligence of their opposition but today's flaying performers have neither wit nor leadership. Is it the secret agenda of pre-selection committees to fill the benches with party hacks who in the end will destroy the very institution they serve?

E El El On the other hand, the wide expression of sympathy for the personal tragedy of the Hawke family gives the Prime Minister only a momentary vantage point from which to give leadership to the nation. His political position aside, he and his wife are just two of the estimated tens of thousands of Australian parents whose lives are shattered by the heroin disaster. Beyond that group are the hundreds of thousands of other families plagued by lesser addiction, alcoholism and lawlessness. In the face of such devastation the right to privacy appears to be the over-riding consideration but Mrs Hawke may have providentially shocked an apathetic nation into realising that the mounting scourge of drug taking is indeed public business. For what hampers any discussion is not only misplaced privacy that shelters the community from the truth but a new pragmatic principle that what an individual does is solely his or her own business. Would that they could accept that it is the business at least of the trail of battered parents, relatives and friends who live with the hurt and pain. It avoids the reality that their addiction will be the business of the medical staff, social workers, law agents and other Good Samaritans - not the addicts -- who will be picking up the limp wrecks from society's back yard. The addict will not be footing the tax bill. It applies not only to the drug addict. If, as is claimed, the hospital wards are filling with the results of smokeinduced disease and alcohol related accidents and degeneration, who is preaching the social heresy that it is nobody's business but the victim's? The Christian may well be urged to count no cost in taking his brother from the road to Jericho to the nearest inn but he might also like to write an 11th commandment: Thou shalt not dump thy affliction on the rest of us. But that sort of vain preaching has never been particularly successful because those for who it is intended never listen. If alcohol is an easy escape from the world of reality, the drug scene is an even more secure haven.

CI a= The problem unfortunately is world-wide and it is little consolation to know that more and more money is the only answer in providing the small army of rehabilitation workers and facilities now needed to protect us from ourselves. Free -wheeling society does not like to talk much about its problems. They are usually posed as ethical questions since the word moral went out of fashion. Calling social sins acts of immorality is too much for the system. Evil exists not only in fact but it anaesthetises and paralyses the educative processes. If no individual is accountable for their wrongs then do not talk about it. Thus trendy and affluent pace-setters can nonchalantly preach the so-called harmlessness of drugs. If others fall victim to their persuasiveness, they are not likely to be picking up the wrecks of the streets. If they fall victim to their own advice they are likely to be well sheltered. It is a paralysis that hits both Church and family. The churchman was once needed as a necessary evil to thump his pulpit -- even if few listened about the sins of society. Witness for example the determination with which the Church in Ireland, and to a degree in France, hit back at the alcoholism that was eating into society. Today the sky-pilot, the preacher is no longer needed. He does not have his feet on the ground. Moreover his well-thumbed bible has nothing about drug addicts, wifebashing, child abuse or pornography, even if it has plenty to say about divorce, broken love and bottom of the harbour tax avoidance. The final losers, as the Hawke tragedy illustrates, are the families, the parents who set out with a vision and a dream of the future they would present to their children. In tears they wonder what went wrong as their children desert the Church, their faith or take off into the wasteland of self-destruction. The road back from alcoholism and drug addiction is long and hard and only at the cost of pain and hurt. God may be saying that it is a pain and hurt we had best share around if it is not going to get any worse.

Third and final part of the text of Vatican instruction The partisan conception of truth, which can be seen in the revolutionary praxis of the class, corroborates this position. Theologians who do not share the theses of the "theology of liberation", the hierarchy, and especially the Roman Magisterium are thus discredited in advance as belonging to the class of the oppressors. Their theology is a theology of class. Arguments and teachings thus do not have to be examined in themselves since they are only reflections of class interests. Thus, the instruction of others is decreed to be, in principle, false. Here is where the global and all-embracing character of the theology of liberation appears

Partisan concept

As a result, it must be criticised not just on the basis of this or that affirmation, but on the basis of its classist viewpoint, which it has adopted a priori, and which has come to function in it as a determing principle. Because of this classist it presupposition, becomes very difficult, not to say impossible, to

engage in a real dialogue with some "theologians of liberation" in such a way that the other participant is listened to, and his arguments are discussed with objectivity and attention.

tionary class, which is their own, is the single true point of view. Theological criteria for truth are thus relativised and subordinated to the i mperatives of the class struggle.

For these theologians start out with the idea, more or less consciously, that the viewpoint of the oppressed and revolu-

I n this perspective, othodoxy or the right rule of faith, is substituted by the notion of orthopraxy

Theological application of Marxist codes

The positions of the theological application of this core in question are often brought out explicitly in certain of the writings of "theologians of liberation". In others, they follow logically from their premises. In addition, they are presupposed in certain liturgical practices, as for example a "Eucharist" transformed into a celebration of the people in struggle. even though the person who participate in these practices may not he fully conscious of it.

We are facing, therefore, a real system, even if some hesitate to follow the logic to its conclusion. As such, this sytcm is a perversion of the Christian message as God entrusted it to His Church. This message in its entirety finds itself then called into question by the "theologies of liberation". It is not the fact of social stratification with all its inequity and injustice, but the theory of class struggle as the fundamental law of history which has been accepted by these "theologies of liberation" as a principle. The conclusion is drawn that the class struggle thus understood divides the Church herself, and that in light of this struggle even ecclesial realities must be judged. The claim is even made that it would he maintaining an illusion with had faith to propose that love in its universality can conquer what is the primary structural law of capitalism. According to this conception, the class struggle is the driving force of history. History thus becomes a central notion. It will be affirmed that God Himself makes history. It will be added that there is only one history, one in which the distinction between the history of sal-

The Record, September 27 — 3 October, 1984

ration and profane history is no longer necessary. To maintain the distinction would be to fall into "dualism". Affirmations such as these reflect historicist immanentism. Thus there is a tendency to identify the kingdom of God and its growth with the human liberation movement, and to make history itself the subject of its own development, as a process of the self-redemption of man by means of the class struggle. This identification is in opposition to the faith fo the Church as it has been reaffirmed by the Second Vaticouncil. ( lumen can Gcntium Along these lines, some go so far as to identify God Himself with history and to define faith as "fidelity to history", which means adhering to a political policy which is suited to the growth of humanity. conceived of as a purely temporal messianism. As a consequence, faith, hope and charity are given a new content: they become "fidelity to history". "confidence in the future", and "option for the poor". This is tantamount to saying they have been emptied of their theological reality. A radical politicisation of faith's affirmations and of theological judgements follows inevitably from this new conception. The question no longer has to do with simply drawing attention to the consequences and political implications of the truths of faith, which are respected beforehand for their transcendant value. In this new system, every affirmation of faith or of theology is subordinated to a political criterion, which in turn depends on the class struggle, the driving force of history. As a result, participation in the class struggle is presented as a requirment of charity itself. The desire to love everyone here and now, despite his class, and to go out to meet him with the non-violent means of dia-

logue and persuasion, is denounced as counterproductive and opposed to love.

If one holds that a person should not lx' the object of hate, it is claimed nckertheless that, if he belongs to the objective class of the rich. he is primarily a class enemy to be fought. Thus the universality of love of neighbour and brotherhood become an eschatological principle, which will only have meaning for the "new man" who arises out of the victorious revolution. As far as the Church is concerned, this sytem would see her only as a reality interior to history, herself subject to those laws which are supposed to govern the development of history in its imminence. The Church, the gift of God and mystery of faith, is emptied of any specific reality by this reductionism. At the same time, it is disputed that the participation of Christians who belong to opposing classes at the same Eucharistic Table still makes any sense. In its positive meaning the Church of the poor signifies the preference given to the poor. without exclusion, whatever the form of their poverty, because they are preferred by God. The expression also refers to the Church of our time, as communion and institution and on the part of her members, becoming more fully conscious of the requirement of evangelical poverty. But the "theologies of liberation", which reserve credit for restoring to a place of honour the great texts of the prophets and of the Gospel in defence of the poor, go on to a disastrous confusion between the poor of the Scripture and the proletariat of Marx. In this way they pervert the Christian meaning of the poor, and they transfer the fight for the rights of the poor into a class fight within the ideological perspective of the class struggle. For them, the Church of the poor signifies the

Church of thc class which has become aware of the requirements of the revolutionary struggle as a step toward liberation and which celebrates this liberation in its liturgy. A further remark regarding the expression, Church of the People. will not be out of place here. From the pastoral point of view, this expression might mean the favoured recipients of evangelization to whom, because of their c ondition. the Church extends her pastoral love first of all. On might also refer to the Church as people (If God, that is. people of the New Covenant established in Christ. But the "theologies of liberation" of which we are speaking. mean by the Church of the People a Church of the class, a Church of the oppressed people whom it is necessary to "conscientise" in the light of the organised struggle for freedom. For some, the people, thus understood, even become the object of faith. Building on such a conception of the Church of the People. a critique of the very structures of the Church is developed. It is not simply the case of fraternal correction of pastors of the Church whose behaviour does not reflect the evangelical spirit of service and is linked to oldfashioned signs of authority which scandalise. It has to do with a challenge to the sacramental and hierarchical structure of the Church, which was willed by the Lord Himself There is a denunciation of members of the hierarchy and the magisterium as objective representatives of the ruling class which has to he opposed. Theologically, this position means that ministers take their origin from the people who therefore designate ministers of their own choice in accord with the needs of their historic revolutionary mission.

as the criterion of the truth. In this connection it is important not to confuse practical orientation, which is proper to traditional theology in the same way that speculative orientation is, with the recognised and privileged priority given to a certain type of praxis. For them, this praxis is the revolutionary praxis which thus becomes the supreme criterion for theological truth. A healthy theological method no doubt will always take the praxis of the Church into account and will find there one of its foundations, but that is because that praxis comes from the faith and is a lived expression of it. For the "theologies of liberation" however, the social doctrine of the Church is rejected with

disdain. It is said it comes from the illusion of a possible compromise, typical of the middle class which

has no historic destiny. The new hermeneutic inherent in the "theologies of liberation" leads to an essentially political re-reading of the Scriptures. Thus,

a major importance is given to the Exodus event inasmuch as it is a liberation from political servitude. Likewise, a political reading of the Magnificat is proposed. The mistake here is not in bringing attention to a political dimension of the readings of Scripture, but in making of this one dimension the principal or exclusive component. This leads to a reductionist reading of the Bible. Likewise, one places oneself within the perspective of a temporal messianism, which is one of the most radical of the expressions of secularisation of the Kingdom of God and of its absorption into the immanence of human history. In giving such priority to the political dimension, one is led to deny the radical newness of the New Testament and above all to misunderstand the person of Our Lord Jesus Christ, true God and true man, and thus the specific character of the salvation he gave us, that is above all liberation from sin, which is the source of all evils.

on certain aspects of 'Liberation Theology'

Moreover in setting aside the authoritative interpretation of the Church, denounced as classist, one is at the same time departing from tradition. In that way, one is robbed of an essential t heological criterion of interpretation and, in the vacuum thus created, one welcomes the most radical theses of rationalist exegesis. Without a critical eye, one returns to the opposition of the "Jesus of history - versus the "Jesus of faith". Of course the creeds of the faith are literally preserved, especially the Chalcedonian creed, but a new meaning is given to them which is a negation of the faith of the Church.

On one hand, the Christological doctrine of Tradition is rejected in the names of class. On the other hand, one claims to meet again the "Jesus of history" coming from the revolutionary experience of the struggle of the poor for their liberation. One claims to be reliving an experience similar to that of Jesus. The experience of the poor struggling for their liberation, which was Jesus' experience, would thus reveal, and it alone, the knowledge of the true God and of the Kingdom. Faith in the Incarnate Word, dead and risen for all men, and whom "God made Lord and Christ" is denied. In its place is substituted a figure of Jesus who is

a kind of symbol who sums up in Himself the requirements of the struggle of the oppressed. An exclusively political interpretation is thus given to the death of

Christ.

LIED In this way, its value for salvation and the whole economy of redemption is denied. This new interpretation thus touches the whole of the Chritian mystery. In a general way, this brings about what can be called an inversion of symbols. Thus, instead of seeing, with St Paul, a figure of Baptism in the Exodus,

some end up making of it a symbol of the political liberation of the people. When the same hermeneutical criterion is applied to the life and to the hierarchical constitution of the Church, the relationship between the hierarchy and the "base" becomes the relationship of obedient domination to the law of the struggle of the classes. Sacramentality, which is at the root of the ecclesial ministries and which makes of the Church a spiritual reality which cannot be reduced to a purely sociological analysis, is quite simply ignored. This inversion of symbols is likewise verified in the area of the sacraments.

The Warning against the serious deviations of some "theologies of liberation" must not at all be taken as some kind of approval, even indirect, of those who keep the poor in misery, who profit from that misery, who notice it while doing nothing about it, or who remain indifferent to it. The Church, guided by the Gospel of mercy and by the love for mankind, hears the cry for justice and intends to respond to it with all her might. Thus a great call goes out to all the Church: with boldness and courage, with farsightedness and prudence. with zeal and strength of spirit, with a love for the poor which demands sacrifice, pastors will consider the response to this call a matter of the highest priority, as many already do. All priests, religious and la!,people who hear this call for justice and who want to work for evangelisation and the advancement of mankind, will do so in communion with their bishop and with the Church, each in accord with his or her own specific ecclesial vocation. Aware of the ecclesial character of their vocation. theologians will collaborate loyally and with a spirit of dialogue with the Magisterium of the Church. They will be able to recognise in the Magisterium a gift of Christ to His Church and will welcome its word and its directives with filial respect. It is only when one begins with the task of evangelisation understood in its entirety that the authentic requirements of human progress and liberation are appreciated. This liberation has as its indispensable pillars: the truth about Jesus the Savior, the truth about the Church, and the truth about man and his dignity.

Warnings against serious deviation It is in light of the Beatitudes, and especially the Beatitude of the poor of heart, that the Church, which wants to be the Church of the poor throughout the world, intends to come to the aid of the noble struggle for truth and justice. She addresses each person, and for that reason, every person. She is Church.

the

"universal

The Church of the Incarnation. She is not the (lurch of one class or another. And she speaks in the name of truth itself. This truth is realistic". It leads to a recognition "of every human reality. every injustice, every tension and every struggle". An effective defence of justice needs to be based on the truth of mankind, created in the image of God and called to the grace of divine sonship.

The subversion of the meaning of truth and violence, an allembracing concept imposes its logic and leads the "theologies of liberation" to accept a series of positions which are incompatible with the Christian vision of humanity. In fact, the ideological core borrowed from Marxism, which we are referring to, exercises the function of a determining principle. It has this role in virtue of its being described as "scientific", that is to say, true of necessity. In this core, we can distinguish several components.

According to the logic of Marxist thought. the "analysis" is inseparable from the praxis, and from the conception of history to which this praxis is linked. The analysis is for the Marxist an instrument of criticism, and criticism is only one stage in the revolutionary struggle. This struggle is that of the proletarian class, invested with its mission in history. Consequently, for the Marxist, only those who engage in the struggle can work out the analysis correctly. The only true consciousness, then, is the partisan consciousness. It is clear the concept of truth itself is in question here, and it is totally subverted: there is no truth, they pretend, except in and through the partisan praxis. For the Marxist, the praxis,

and the truth that comes from it, are partisan praxis and truth because the fundamental structure of history is characterised by class-struggle. There follows, then, the objective necessity to enter into the class struggle, which is the dialectical opposite of the relationship of exploitation, which is being condemned. For the Marxist. the truth is a truth of class: there is no truth but the truth in the struggle of the revolutionary class. The fundamental law of history, which is the law of the class struggle, implies that society is founded on violence. To the violence which constitutes the relationship of the domination of the rich over the poor, there corresponds the counter-violence

of the revolution, by means of which this domination will be reversed. The class struggle is presented as an objective. necessary law. Upon entering this process on behalf of the oppressed, one "makes" truth, one acts "scientifically". Consequently. the conception of the truth goes hand in hand with the affirmation of necessary violence, and so, of a political amorality. Within this perspective. any reference to ethical requirements calling for courageous and radical institutional and structural reforms makes no sense. The fundamental law of class struggle has a global and universal character. It is reflected in all the spheres of existence: religious. ethical, cultural and institutional.

• Cord page 11

IS GOD CALLIAG 1011? Secular Institute of Ihe 11ksi0naries of the kinvhip of Christ .

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• A permanent commitment to ser)e others in the Kingdom of God in the spirit of ST. FRANCIS • A worldwide organization founded in 1919 and APPROVED b) the Sacred r:-it.u.7 for Religious and Seim , nignr,eig : ( ,,,

Incompatible with Christian views

Subversion of truth and violence

The recognition of the true relationship of human beings to God constitutes the foundation of justice to the extent that it rules the relationships between people. That is why the fight for the rights of man, which the Church does not cease to reaffirm, constitutes the authentic fight for justice. The truth of mankind requires that this battle be fought in ways consistent with human dignity. That is why the systematic and deliberate recourse to blind voilence, no matter from which side it comes, mut be condemned. To put one's trust in voilent means in the hope of restoring more justice is to become the victim of a fatal illusion: violence begets violence and degrades man. It mocks the dignity of man in the person of the victims and it debases that same dignity among those who practice it.

As far as this law is concerned. none of these spheres is autonomous In each of them this law constitutes the determining element. In particular, the very nature of ethics is radically called into question because of the borrowing of these theses from Marxism. In fact, it is the transcendent character of the distinction between good and evil, the principle of morality, which is implicitly denied in the perspective of the class struggle.

Fr Oliver Good OFM, c - Franciscan Friary, 5 3 Great Northern Highway, Midland. W.A. 6056.

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The Record, September 27 — 3 October, 1984

HAVE YOUR SAY

Some parishioners are 'unfriendly' from FATHER GEOFF BEYER, KARRINYUP

SIR: I have always made it my practice to stand outside the Church after Mass in order to greet my parishioners. I find this a fascinating exercise because of the rich variety of responses, or lack thereof, which I receive. There are the people who, apparently oblivious of the subject of the homily, ask you what you thought of yesterday's 'footle' results. There are those who want to engage in an exchange on that most original of subjects, the weather. Another takes the opportunity to discuss arrangements for a forthcoming Baptism and when you look up again, the rest of the congregation has streamed past, including that chap you particularly wanted to catch. However, the people who concern me most are those who, with eyes fixed on their cars, forge

straight out of the Church, looking neither to left nor to right. They show as much interest in anybody else as people pouring out of a theatre at the end of a session. They've done what they came to do, they've attended Mass, and that's that! To me, this lack of mutual concern is a profoundly disturbing aspect of contemporary Catholic parish life. Our churches are not places of warmth and hospitality, marked by that sense of community which should be the hallmark of the Eucharistic assembly. Strangers and newcomers are not welcomed, and, in fact, are mostly ignored. Often, young families are discouraged from coming to Church together if they have babies or little children who make a noise. Even within the Mass, t he Sign of Peace becomes a merely formal gesture, and any suggestion of an informal time of greeting

Concern on liberation 'theology' from A. J. DEVELLEREZ, Bassendean

Sir: I read with some concern the different versions of "Liberation Theology-. I feel the Christian Faith must not be allowed to be contaminated by any iota of Marxist thoughts. Theology relates to God while Marxism has its roots in atheism. In the Gospel, Christ promised the Gospel will be preached to the poor and in that respect breathes love and charity among men. The very terminology "class struggle" in Marxism suggests an intense disaffection towards our more fortunate brethren. Poverty is not always the product of injustice and may have its origin in other causes which make up our social disorders. The poor are easily tempted by seductive definitions which confound social problems with divine concepts, so that at times we see young clerics being shepherded to lead them into emotive situations which are veritable show of force. In an environment seething with violence and social disorders, one is apt to ignore the simple recourse to prayers and good works so that Divinity will always intervene to create situations whereby the needy can still have despite all the odds as portrayed by Christ Himself in the episode of the Five Loaves and Two Fish.

Twisted the Fatima message

Because of the combination of an expanded news coverage and associated production difficulties, priority in future will be given to double-spaced typewritten or handprinted letters of 150 words or less. Letters must include a name and address, not necessarily for publication, and be at The Record office by Monday morning the week of publication.

and sharing before Mass begins is greeted with suspicion, if not outright disapproval. In short, we are an inhospitable Church. The people who feel most alienated by this apparent coldness, are particularly the young marrieds who have left the parish of their youth and moved into a new area where they are unknown. They come along to Mass, hoping to get to k now some of their fellow Catholics, and are completely ignored, Sunday after Sunday. After a few weeks of such treatment, they just cease coming, and who can blame them? In today's mobile society, there are more and more such people becoming alienated from the Church. In many instances, they find the warmth and the interest they are so desperately seeking, in one or other of the religious sects, whose adherents go out of their way to welcome the stranger and make him feel at home. We need to remember Our Lord's words at the Judgement, "I was a stranger and you made Me welcome.He comes as a stranger in so many guises today — it will be a lasting indictment upon us if we continue to ignore

Him. 6 The Record, September 27 — 3 October, 1984

Parishioners in a congregation...60 will they have that spirit of Christian friendship to their fellow parishioners when they leave the Mass?

from Trevor Boardman, Fremantle Sir, It was sad to see George Purbrick (The Record, Sept 6) implicitly twist the meaning of Our Lady's Fatima Message in accordance with his erroneous assertion that nuclear disarmament is the condition for the fulfilment of the Fatima promises. lbe world can be — in fact is being — punished for sin in many ways apart from nuclear war. Totalitarian Fascist dictatorship is one example. Our Lady promised to intercede with her Divine Son, Jesus, to save souls from hell; to convert Russia; to avert God's punishment; and to restore peace and freedom to the wole world. The actual conditions for this arc twofold. Firstly, as not mentioned by Mr Purbrick, mankind must repent. i.e., from offending refrain Almighty God's Justice by sin — especially murder of the innocent unborn — as well as wilful atheism. both "formal" and "practical-. Secondly, Roman Catholics especially, hut not solely, must make reparation for the sins of the world to God our Father, in union with Jesus Christ through the Immaculate Heart of Mary by praying at the Rosary each day wearing the (cloth) Brown Scapular and offering our daily duties to God as a penitential sacrifice. Our lady warned that if not enough do this, then "Athiestic Russia will rise and spread its errors throughout the whole world, causing wars and persecution of the Church."

Ferraro has colleagues Review's in Australia bouquet from MAURICE BRADLEY, Bayswater

Sir: It is interesting to comparison draw between Geraldine Ferraro's pro-choice stand on abortion in America and to what is happening here in Australia. Pro-choice is a fence-sitting mechanism and allows us, if we let it, to carry on undisturbed in maintaining our life styles. Its wide use permits proabortion to proceed assidiously unhindered because it clouds the real issue of abortions insidious evil. Ferraro's course is a compromise on Catholic and life's principles for political expediency and is said to give a dilemma for voters. In Australia two prominent politicians (Bowen and Beazley) stood up, among others, at the Labor Party conference to vote for life in the womb. Their stand was excellent. But this is where the dilemma exists.

To vote for them in their respective electorates could help bring in a party which, in the majority, has a similar philosophy to Ferraro's — that of effectively denying weakly that life exists in the womb. Pro-choice in effect wants a vote but no responsibility t o protect the weakest members in our community when the vote is given.

ODE And of course the Evil One is tickling along in the background the pro-choice issue throwing in and allowing substance to be given to the old saying "When rights come in the front door, duties go out the window." Euphemistically, pro-choice allows political parties to f unction and nicely skirt around controversy because there are plenty of noisy advocates calling out "rights" and too few calling out "duties".

But can Catholics and indeed all Christians in all conscience ignore the dilemma and vote for their usual party because the prochoice issue has made it smoky and easy to rationalise for a candidate or party which offers fog-producing enticements. A real duty is to find out clearly what one's candidate or party's stance is, and vote accordingly for life's right. I hope for the sake of Australia's future and children in the most dangerous place in our country (the womb) many will not vote wishy-washily in the next election without thinking about a most primary responsibility life in the womb.

Fr Joe Russell, Belmont. Congratulations to Father Brian O'Loughlin JCL for his fine review of the book Marriage. Divorce and Nullity. However he is in error when he attributes to me and those working with me the first pre-marriage conferences. These were begun before my time by Monsignor E. Sullivan, Father Jim O'Brien and the YCW. The councillors and myself engaged in sessions for parents in giving sex instruction to their children, and sessions for school students on marriage. The Marriage counsellors and myself assisted Father O'Brien.

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DATELINE. . . overseas news roundup

Anticipatin CRUCIAL Nairobi VOTE IN US congress BOSTON (NC) — Abortion is "the critical issue" o f the upcoming elections, said a statement by Archbishop Bernard Law o f Boston and 17 other bishops from Maine, New Hampshire, Vermont and Massachusetts. T he bishops cited nuclear war and abortion as the major issues of the e lection, but stressed abortion because "while nuclear holocaust is a f uture possibility, the holocaust of abortion is a present reality." "Indeed, we believe the e normity of the evil makes abortion the critthe of issue ical moment," the statement said. The document also criticised as "irresponsible" politicians who privately oppose abortion but publicly vote in favour of abortion legislation. "We make no apologies in crying out this is an affront to decency and a violation to the fundamental right to life," the bishops said.

Assisting r efugees WASHINGTON iNCi — A US Catholic Conference official says the Church stands ready to assist the tens of thousands of Vietnamese imprisoned in "re-education camps," John McCarthy, director of the Catholic Migration and Refugee Services, said the Church in the US "is prepared to guarantee housing, food and lobs for any of those released" even if that number should be as high as the 40.000 to 60,000 Vietnamese he believes are now in the camps. He said among those in the camps are 134 Catholic bishops and priests. Vietnam's Prime Minister Phan Van Bong said in a Newsweek interview in May his government is prepared to release all the reeducation detainees the US would agree to accept.

CITY VATICAN (NC) — The Christian family is tied to the Eucharist in a special way, and therefore has a particular role as witness to the Gospel in contemporary society, Pope John Paul II said in a letter anticipating the 1985 International Eucharistic Congress in Nairobi, Kenya. whose theme is "The Eucharist and the Christian Family." The letter, described the Eucharist as the "sacrament of the family." CASTELGANDOLFO In the early days of (Italy) (NC) — PeoChristianity, the pope ple and groups who said, the sacrament promote euthanasia was celebrated in priare "absurd and inhuvate homes, and the man" said Pope John Eucharistic mystery Paul II, as he told has never lost that Catholics they should connection with "the legalised oppose sanctuary of love" mercy killing. found in the family. The Christian must "do more than simply ElE condemn euthanasia, or stand in the way of "For these reasons," the eventual spread and r)ope said, "the Christian of it, the legalisation" family has a special vocation to be witness to the Gospel pope said in remarks in the contemporary world. to a Catholic univerFrom the Eucharist, it will sity group.

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SAN SALVADOR: The human rights off ice of El Salvador's Catholic Church has produced photographs which it says show victims of an army massacre of civilians in July. The photographs were taken in three hamlets 40 km north of San Salvador, by an official of Tutela Legal, the human rights office. The Tutela Legal investigation began after local residents reported troops had killed civilians during a search-and-destroy operation in the northern province of Cabanas.

ROME The pope has said he and Vatican Secretary of State Cardinal Agostino Casaroli unsuccessfully sought t o visit Lithuania, one of the Soviet republics, this year. He did not specify why he was not allowed to visit the country. He made the statement in a message to Lithania's Catholics during ceremonies for the 500th anniversary of the death of St Casimir, patron saint of Lithuania and Poland ^

El CAPE TOWN: The chairman of the Southern Africa Catholic Bishops' Conference has criticised his country's parliamentary election, calling it "a weak substitute for authentic democratic evolution."

Archbishop Denis Hurley of Durban, a long-time critic of apartheid, voiced his criticisms at the first general assembly of t he southern African bishops' interregional group in Zimbabwe. The election was to determine the mixed-race representtives to South Africa's Parliament, and involved voting only by South Africans of mixed racial backgrounds.

NEW YORK Young Catholics are showing a new interest in the Missions, says the general secretary of the Holy Sec's Society for the Propagation of the Faith in New York. "At one time youth were interested primarily in socio-economic matters,- said Mons Fernand Franck "Now they are showing more interest in the spiritual He cited West Germany, Austria and Italy as countries where he saw increased youth support for missonary work In these countries, he said, young people were collecting funds for the missions, organising meetings devoted to mission topics, and promoting general mission interest

WARSAW Cardinal Jozef Glemp, Poland's Primate, says tensions are weaker in the country since the Polish Government's July declaration of amnesty for political prisoners -There are still some discrepancies,- he told an estimated 250,000 attending an outdoor Mass, but tension gets weaker, and the centre of hatred is disappearing More than 650 political prisoners were released in the amnesty, along with nearly 3 5,000 people imprisoned for other crimes

John Paul condemns euthanasia STAINED GLASS

draw the strength needed to fulfil such a task." The pope said the meaning of the Eucharist has its roots in the paschal supper, where the "breaking of bread" (xxurs in a family atmosphere. "What strikes one immediately in considering the Eucharistic mystery is that, from the very beginning of the Church, it has been lived in a dimension of community," the pope said. The Scriptural terms, "home, family, supper," evoke such a setting, he added.

The pope based his stand against euthanasia on Scriptural and Church teachings which uphold the sanctity of life. "The believers always need to acquire a greater understanding of the inviolability of each innocent human life," the pope said, adding they must stand firm "in the face of pressures and suggestions" to legalise euthanasia. He also reiterated the Church's firm stand against abortion. The pope criticised codeties which created a climate

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where one's value is mea- a life that could have known sured only by richness and more enjoyment" or as pleasure and where material liberation from a life which well-being and pleasure are was 'deprived of meaning' supreme goods and suffer- because one was destined to ing is to be avoided "at all continue to suffer." Pope John Paul said when costs and through every those attitudes gain a foot means." hold in the lives of people He further criticised a and social groups "it can society where death is seen appear logical and human to either as "an absurd end to end one's life.

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"Because of its importance and because all other forms of catechesis are oriented in some way to it, the catechesis of adults must have high priority at all levels of the Church. The success of programs for children and youth depends to a significant extent upon the words, community, especially parents, attitudes, and actions of the adult family and guardians." U.S. National Catechetical Directory

Maltese resort to the courts VALLETTA (Malta) (NC) — Archbishop Joseph Mercieca of Malta has asked a Maltese civil court to overturn a law which prohibits Catholic and other private secondary schools from charging tuition. The archbishop also said all the island -nation's Catholic schools would reopen this month despite a government order closing eight which refused to

comply with the law. A rchbishop Mercieca claimed the school law denied several constitutional guarantees. Those included the gurantee of worship, free expression, freedom from loss of property without compensation, and the right to privacy. The school law, passed in April, allows the government to take control of

private schools which continue to charge fees.

It also requires all schools to apply for an annual operating licence and allows the Minister of Education to establish conditions under which the private schools must operate. Most of Malta's private secondary schools are Catholic

TURN TO YOUR CATHOLIC For news, reviews, commentary— And for educational features in this era of adult education READ THE "KNOW YOUR FAITH" SERIES IN YOUR CATHOLIC PAPER The Record,•terotember 27 — 3 October, 1984

KNOW YOUR F AITH Look beneath the surface of what is usually called courage. Is there more to courage than first meets the eye? This week our writers suggest that the answer to this question is yes.

Mercy Sister Prudence Allen suggests that courage, often identified with the bravery of soldiers in battle, also is needed in the ordinary circumstances of life. She looks back to what some of history's great thinkers had to say about courage. And she examines what makes courage a Christian virtue. Sister Allen teaches philisophy at Canada's Concordia University in Montreal, Quebec.

Is it possible to be courageous in the ordinary actions of every day? Or is courage found only in extraordinary acts? Plato and Aristotle, the Greek philosophers, thought that courage was the particular virtue of soldiers.

Joe Michael Feist tells the story of how a community of Christians drew from its reserves of courage during the Second World War to aid Jewish refugees. Feist observes that courage is not only the virtue of an individual. A community can act courageously as well.

Katharine Bird tells two stories of courage. One is an account of courage in a life-or-death situation. The other is the story of how courage becomes a virtue exercised on behalf of others. Father John Castelot looks to Scripture for his thoughts on courage. Mary, who had no idea what the cost of the angel's announcement would be for her, acted courageously by accepting God's word. The courage of St Paul in prison is memorable too.

07]

The f ces of courage

Pulling the dead seals behind them, Baywillow and Tiger moved cautiously across the snowcovered ice. The Vietnam. Then, on an off-duty But thinking back on his own older, more expe- junket, a 10-year-old Vietna- Catholic upbringing, Hensler rienced Baywillow led mese orphan deftly picks finds he can't simply put the the way toward the Hensler's pocket. needy group out of his mind. mainland against the That chance encounter Soon he is using all his spare wind which hurtled changes Hensler's life. He time and ingenuity finding masses of wet snow took on as a challenge a ways to feed, clothe and house in their faces. situation that others would the children. In the process: Far away at first, then have found impossible. • He establishes a permanent nearer at hand, the For in chasing the youth, orphanage in Saigon. t wo men heard the Hensler follows him into a • He enlists for a risky ominous sound of half-collapsed church, his second tour of duty in Vietcracking ice. Soon they temporary home. Here nam to continue his work for could feel the shocks Hensler meets two courage- the 70-plus children dependin the sea -ice under ous Vietnamese nuns and ent on him. their feet. discovers the sisters are def- • He sets up a network of orphanThen, in the utter darkness ying impossible odds to care people to maintain the ahead, Tiger heard a sharp for 10 orphaned and aban- age. As a civilian, Hensler concrack a cry and a splash as doned children. tinues to work for the cause sisters, recognising the The through the broke Baywillow of abandoned children, pubice into the frigid .sea. Tiger, encounter as a moment of needs in lectures hearing his friend struggling grace, plead with Hensler for licising their and writing. Where possible, to reach safety, started for- help. They explain that every refugee families ward to help but stopped at day is an uncertain struggle for he sponsors build a new life Baywillow's sharp command. survival. Reluctantly Hensler so they can in the United States. Soon Tiger realised he was hands over his spare cash alone in the frantic wind and "Our perfection does not consist the gusting snow. Overperforming extraordinary actions, in whelmed with panic, he stood rooted to a small piece of solid but rather in performing extraordinarice. ily well the ordinary actions of every Then, slowly, his mind began day," said Mother Catherine McAuto function again. His situation ley, the 19th-century foundress of the was perilous, life-threatening. He had to reach the mainland Sisters of Mercy. r soon; the ice floe beneath him Is it possible to be cour was breaking up. ageous in the ordinary

By Katharine Bird At last, thinking to himself, "What would Baywillow have done now?" Tiger started off again, carefully testing the ice ahead with his ice prod. Eventually, just after dawn, he reached solid ground and collapsed. That harrowing scene is described in "Dance of the Tiger," a novel by paleontologist Bjorn Kurten (Berkley Books). It is the author's imaginative account of what life was like in Scandinavia during the ice age 35,000 years ago. I tell the story here because it illustrates the way in which courage sometimes takes form in life-or-death situations. Such situations can immobilise people. But, sometimes, through some mysterious process, people call up reserves of strength and find the courage to devise a life-saving plan. But courage wears several faces. In another situation, the desperate needs not of oneself, but of others, become the catalyst for courageous action. One such true story about Paul Hensler is told in a Christopher award-winning movie titled , "Don't Cry, It's Only Thunder." Medic Paul Hensler probably didn't set out to be a hero. He was just minding his own business serving in wartime

actions of every day? or is courage found only in extraordinary acts? Philosophers for centuries enjoyed thinking about this question. Plato, the Greek philosopher of the fifth century BC, thought courage was the particular virtue of soldiers. Aristotle, his follower. agreed: "The courageous man will be one who is fearless in the face of an honourable death, or of some sudden threat of death; and it is in war that such situations chiefly occur." Aristotle gave a detailed analysis of the virtue of courage. It fell between the extremes of rashness and cowardice, he argued. A person who had no fear would lack as much courage as one paralised by fear. For Aristotle, only the person "who faces and fears (or feels confident about) the right things for the right reason and in the right way and at the right time is courageous." The Greek philosopher also believed that different acts might be more courageous for some people than others, because not everyone fears the same things. St Thomas Aquinas in the 12th-century called courage a cardinal virtue. He described courage as the capacity to choose to overcome our fears so that we might act in the most reasonable way. Two aspects of courage were emphasised by St Thomas. They were drawn from the earlier association of courage with battles: attack and endurance. The courageous person, then, attacks

Sister Prudence Allen RSM

It is not difficult to discover what is complicated about courage. Courage can be risky. A courageous venture all too readily becomes an adventure — especially when at the outset its outcome isn't clear. For example, after they have broken down it takes courage to reopen the lines of communication in a marriage, a f riendship, a work relationship. Taking that important first step seems risky. For in attempting to reopen lines of c ommunication, a person tends rightly or wrongly to sense a risk: the risk that instead of opening up, the lines of c ommunciation will further shut down. The other possible outcome, however, is what makes courage interesting in such cases of interpersonal communication. For the attempt to reopen lines of c ommunication just might reopen them. Often courage is regarded as the special strength to defend and protect oneself or someone else. And it can take a good bit of courage to be a good protector. But consider the risky first step taken by a person who wants to reopen lines of communication in a valued relationship. Isn't this a way of exercising creativity, of bringing something fresh and vital to bear on the relationship? Did you ever think of courage as a way of being creative? Did you ever think of it as a way for God's Spirit to break through into your life?

You're Often, too, courage is regarded as an going to inner gift, a quality possessed by the individual person. Some might carry need a this a step further, suggesting courage is a quality you're born with or that you little have to at least arrive at early on in life; words, that you either have it or courage inyouother don't. a problem with just the right amount of forcefulness, remaining steadfast. A contemporary approach to courage is offered by Peter Geach, a Catholic philosopher from Leeds, England. Fearing that people more and more think virtue is reserved to heroes, Geach argues that courage is "an everyday virtue." In his recent work titled "The Virtues," Geach offers examples of ordinary situations in which courage is found. First, the labourer's courage:: 'Without a great deal of patient endurance and of courage in emergencies coal would not he mined nor steel forged nor the seas fished." Then there is the courage of mothers: "People would often not be born but for the courage of their mothers; this truth is more obvious nowadays when motherhood is more a matter of choice."

41•••••1.

Allamm

But consider again that risky first step taken by a husband or wife trying to reopen the lines of communication in their marriage. Doesn't it sometimes happen that one person gives courage to the other? Doesn't it sometimes happen that a person shares courage with others, enabling courage to grow where it was least expected? Courage may be risky. But that doesn't mean it is reckless. Courage often needs to be exercised with care. Especially — but not only — in serious matters the courageous step may need to be prayerfully planned in advance. Courage holds many layers of meaning. When you think about it, courage is expressed in many ways, some of them rather ordinary. What does courage mean to you? When is it needed most?

Compiled by NC NEWS SERVICE

Let it be done to me By Father John Castelot Mary was a simple girl from an obscure , backwater village. She was called by God to cooperate in a venture which completely baffled her. When she

responded to the angel's words by saying, "Let it be done to me as you say," she displayed amazing courage. One thing was sure: God was asking Mary to play a role in a venture of great moment. What it would cost her she had no way of knowing. Yet because God asked it, because it was right, she accepted. People the world admires as heroes are conspicuous for courage. Often, however,

this virtue is identified with a certain bravado and show of brute strength. I think there is a type of courage much closer to the real thing. It is the quiet, unselfish acceptance of challenges people meet in their own lives — challenges to rise above their limitations and do what is right, what they feel is God's will. This brave acceptance has produced thousands of unsung heroines and heroes. Jesus felt called to a mission. There had

In the midst of World War II, the historic and beautiful Italian town of Assisi saved the lives of hundreds, perhaps thousands of Italian Jews. No individual accomplished the feat. It was done by all. The remarkable story of this collective act of courage on the part of the townspeople is told in Alexander Ramati's book, -The Assisi Underground" (Stein and Day, 1978). After the Fascist government of Benito Mussolini was ousted in the summer of 1943, German troops captured Rome and occupied all of Italy. As they had done in the rest of German-occupied Europe, the Nazis began arresting, deporting and murdering Jews. In Assisi, encouraged by the local bishop. a Franciscan priest named Father Rufino Niccacci began sheltering and protecting Jewish refugees. Ramati, himself a Jew, tells in his book how Father Niccacci dressed many of the people as monks and nuns and hid them in monasteries and convents, practically under the noses of the German troops.

By Joe Michael Fiest On occasion, as the Gestapo dreaded searched the monasteries, Jewish "monks" would gather in the chapel and mumble Latin prayers taught to them by Father Niccacci. The act invariably fooled the Germans. Once Father Niccacci convinced the German commander that a group of Jewish refugees were actually Christian pilgrims who had come to Assisi to celebrate Christmas. They had been stranded in Assisi, Father Niccacci explained, and had no way to return home. The German cornmander volunteered a truck, a driver and an armed guard to transport the "Christians" home.

When all people acted together Three of the Jews dressed as priests and one wore the red cassock and pectoral cross of a bishop. The German respectfully troops escorted the Jewish refugees through army checkpoints to a town near the Allied lines. The people of Assisi joined in the unfolding drama. Printing presses churned out false identity cards that were given to newly arrived refugees. False documents were printed in Assisi and delivered to Jews all over Italy. Jews were spirited away to caves in the hills above Assisi where St Francis and his followers once prayed. The effort was an unqualified success. From the time the Germans occupied Assisi until the Allies liberated Italy, not a single Jewish refugee was captured in Assisi. No one ever betrayed the operation. What makes the Assisi story even more notable is the fact that not a single Jew had lived in the town. Father Niccacci said he had never even known a Jew before his rescue efforts began. It is important to note that what occurred at Assisi was not an isolated case. Throughout Italy, other priests, nuns and laity essentially repeated the death-defying act of Father Niccacci and his friends. It is a tribute to their courage that 80 per cent of Italian Jews survived the war.

been "messiahs" aplenty In His society, men pandering to people's notions of what a messiah should be: a spellbinder, a political leader gathering the masses for a rebellion a gainst their Roman o verlords. Jesus could have followed their path in the hope of succeeding where they failed. It was an attractive prospect, as the story of His t emptation in the desert suggests. But Jesus was convinced His Father wanted Him to follow another path. It led to apparent defeat, the way of the cross. He accepted it with courage. How difficult this was through comes s trongly in the tradi-

tion of the Agony in the Garden. Three times, according to Mark's Gospel,Jesus cried out to be spared His torment, the loss of what little He had accomplished. In the end, echoing His mother's words, He said: "Let it be as You would have it, not as I" (14:36). Who will ever know what this cost Him? It has been the aim of all true disciples of Christ to be courageous like Him. St Paul is one case in point. Once when Paul was in prison, not knowing whether he would be released or executed, he expressed his sentiments this way: "I firmly trust and anticipate that I shall never be put to shame for my hopes; I have full con-

fidence that now as always Christ will be e xalted through me, whether I live or die. For, to me, 'life' means Christ; hence dying is so much gain. "If, on the other" hand, I am to go on living in the flesh, that means productive toil for me — and I do not know which to prefer.I am strongly attracted by both: I long to be freed from this life and to be with Christ, for that is the far better thing:: yet it is more urgent that I remain alive for your sakes,' (Philippians 1:20-24). This is courage. Its1 source? "In Him who iN t he source of my have I strength strength for every, t hing," 4:13).

(Philippiansi

A procession moves through a street in Assisi, Italy, outside the Assisi Cathedral. During World War II following the fall of the Mussolini government, German troops occupied all of Italy. As they had done throughout Europe, the Nazis began arresting Jews. A courageous Assisi priest named Father Rufino Niccacci began sheltering Jews by dressing them as monks and nuns and hiding them in monasteries and convents. Soon the people of Assisi were joining in the underground movement which saved the lives of many Jews.

4.111

The Record, September 27 — 3 October, 1984

Lois Tilbrook's artistic inspiration comes from a long gone Benedictine When a woman 'falls in love' with a man who has been dead for 85 years it becomes a very special experience. When that woman is an artist, it becomes an experience that others can share. While it is no ordinary love that can transcend the years and the grave, and while Lois Tilbrook, the woman and the artist, would not necessarily even talk in terms of 'love,' she would be the first to admit that her relationship with Bishop Salvado was very human and alive. It was a liaison that lasted for five years and one which produced 61 paintings and a panel of 12 oils — collectively to be known as The New Norcia Series. An exhibition of these paintings was held earlier this year at the Howard Street Gallery. While Lois Tilbrook has now moved on, and left her 'dear friend' and his New Norcia behind, as part of her precious past, she can still talk with feeling about the priest who reached out to touch her heart and soul

Her 'love' produces rare art exhibit

"When I first read the Salvado Memoirs I was struck by the humanity of the man," she said.

A regular feature by UOSIF_

IVCSS

WhenI first read the Salvado Memoirs I was struck by the humanity of the man, by his great strength and integrity of character, Salvado felt the full range of human emotions, he wept and laughed, was anxious, grew hungry, became upset, was curious, was touched emotionally and felt immense compassion for those with whom he came in contact. Through all of this, the inspiration for his personal strength lay in his religious conviction.

^^'

"By his great strength and integrity of character, Salvado felt the full range of human emotions, he wept and laughed, was anxious, grew hungry, became upset, was curious, was touched and felt emotionally immense compassion for those with whom he came in contact "Through all of this, the inspiration for his personal strength lay in his religious conviction. "This bolstered his flagging spirits in times of disappointment and adversity, placed restrictions on his ambition and the methods he used in pursuing his goals.

Lois Tilbrook was inspired by Bishop Salvado and his vision of New Norcia.

N%V9P11,"'" But it soothed him at times when he was faced with almost unbearable human sorrow and tragedy, and most of all gave him courage to carry on into the future. "While he was alive Salvado was a source of inspiration and drive to those who served with him, responding to the needs of the Aborigines and others of the surrounding district, and on his death left behind an enduring religious community.

"More than this, his saga is an inextricable part of the history of Western Australia of the treatment of the Aborigines and the struggle for social justice for them, of the pioneering of the agricultural economy, and of the the of establishment Catholic Church in Western Australia." It was for all these reasons and more that Lois Tilbrook took up the tall order of interpreting Salvado and his work through her painting. She wanted, she said, to

bring about an understanding of Salvado the man guided and inspired by his religion, touched by the world he lived in of which he was very much a part — Salvado the gifted, the inquisitive, the loving, the fierce, the sorrowful and the fearful and above all, Salvado the compassionate. For Lois Tilbrook there was a great deal of labour in expressing that love. Painting, she says, is something she does through need, not choice.

The Irish Mother w atercolour and 56 x ",•

Benedictine Procession

"It's something within that has to come out," she said. "I paint when I can for as long as I can. It is emotionally exhausting for me and is not relaxing. But, you have to feel who you are painting if you didn't then it would just be a picture." Born in Perth, Lois has been a practising artist from her Darlington studio for a number of years. Educated at lona she went on to complete a degree as an anthropologist after dreams of becoming an architect were dashed when she discovered that the scholarships available were only for males.

,,lfr"cc"ntir and —

research in the north of the state, there is less time for painting than she would like. "I've just been working up at Turkey Creek which was fascinating and I've managed to get quite a few sketches done which I can work on now I am home," she said. Her observations in the field of anthropology and the disciplines involved have married with her artistic impulse, to produce works of disciplined intent and freedom of expression.

This is especially noticeable in her New Norcia paintings. Others include a one person exhibition at the Cremorne Gallery in 1981; Pash Gallery 1981 (watercolour exhibition) and numerous mixed exhibitions.

Her work is represented in the Melville City Collection and in a number of private

collections in Australia and overseas. The living room of her home which overlooks the delightful Darlington bushland is wall to wall with paintings. "Even floor to wall sometimes," she smiles. There are only two paintings she wouldn't sell...one of her grandmother and another of her son as a toddler. Both hang in the sunlit stairwell and there will remain. Her own self-portrait, which shares space with a

The Old Monk or The Shepherd Of Souls watercolour 3 'Id onk, 56 x 771

New Norcia Town 1 or White

The Blessing

New Norcia Town 2 or Pink Town

B uildings

'" , 'N%t9P11

The Gravedigger The Toil Of Building ( watercolour and ink 56 x 7') or

The Record, September 27 — 3 October. 1984

Maurin Pool or The Arrival Of The T wo Brothers ( watercolour and ink, 56 x 77)

While children and family and work kept her busy for many years it was only after taking some drawing lessons five years ago that she turned her mind seriously to painting. But even that renewed dedication was disrupted by family commitments and even more so, by the sudden death of her husband last year. With one child left at home, but still working full-time, mainly on ethno-historical

t erc oiour ,nk

missionary monk

piano in a small alcove, wears a worried look. It must remind her of how she looks when she is painting. Her quick charcoal sketches from Turkey Creek are propped against the walls in her downstairs studio. For the moment they must wait as she is working on a stained glass piece. It is one of the many artistic mediums she enjoys...along with watercolours, oils, gouache, acrylic, pastels and Chinese brushwork. While she enjoys painting scenes her great love is people, one of the main reasons why she and the dynamic Salvado hit it off so well.

s'NUOWI'A His was a dramatic personality, she says. No doubt, if the two had met in other than a spiritual sense they could also have shared a love of the arts, for Salvado, who was born in Spain in 1814 and entered the Benedictine Order at St Martin de Compostela in 1829 had exceptional musical talent. He was ordained at Cava near Naples and in fact, during his stay at Cava, an organ was installed especially for his benefit.

• From page 5

It was in 1845 that Salvado, fired by missionary zeal, set out for the Swan River Colony

His was a passion that barely ended with his death and he is said to have cried out the names of several of the local half-caste children as he lay on his deathbed — such was his anguish over their plight. His experience of life was immense and it is such

experience, says Lois, that gives depth to painting. "You cannot be a good painter without life experience,- she said. "There are some things in life where experience makes the difference. I think you can be a good mathematician when you are young but I don't believe you can be a good historian — you need experience for that, painting is the same. -It is a comfort in a way because many painters only come into their own with age so I have the best to look forward to," she says.

Painting is something this artist does through need, not choice ... it is something within that must come out and while the experience is rewarding it is also emotionally exhausting. but, for Lois Tilbrook, you have to feel who you are painting because if you didn't then it would just be a picture.

T he Reapers c). T he Fruits of Labour w atercolour and 96 x 77)

Over Time or The Decline Of The Piggery watercolour and 56 x 77)

T he Journey With The Small Girl w atercolour and rik 56 x 771

The Confirmation or Two Girls At The College w atercolour and T ru S6 x '71

The acute need for radical reforms of the structures which conceal poverty and which are themselves forms of violence, should not let us lose sight of the fact that the source of injustice is in the hearts of men. Therefore it is only by making an appeal to the moral potential of the person and to the constant need for interior conversion, that social change will be brought about which will truly be in the service of man. For it will only be in the measure that they collaborate freely in these necessary changes through their own initiative and in solidarity, that people, awakened to a sense of their responsibility, will grow in humanity. The inversion of morality and structures is steeped in a materialist anthropology which is incompatible with the dignity of mankind. It is therefore an equally fatal illusion to believe that these new structures will of themselves give birth to a "new man" in the sense of the truth of man. The Christian cannot forget that it is only the Holy Spirit who has been given to us Who is the source of every true renewal and that God is the Lord of History. By the same token, the overthrow by means of revolutionary violence of structures which generate violence is not ipsofacto the beginning of a just regime. A major fact of our time ought to evoke the reflection of their brothers: millions of our own contemporaries legitimately yearn to recover those basic freedoms of which they were deprived by totalitarian and atheistic regimes which came to power by violent and revolutionary means, precisely in the name of the liberation of the people. T'his shame of our time cannot be ignored: while claiming to bring them freedom. these regimes keep whole nations in conditions of servitude which are unworthy of mankind. Those who, perhaps inadvertently, make themselves accomplices of similar enslavements betray the very poor they mean to help. The class struggle as a road toward a classless society is a myth which slows reform and aggravates poverty and injustice. Those who allow themselves to be caught up in fascination with this myth

Warnings against serious deviation should reflect on the bitter examples history has to offer about where it leads. They would then understand that we are not talking here about abandoning an effective means of struggle on behalf of the poor for an ideal which has no practical effects. On the contrary, we are talking about freeing oneself from a delusion in order to base oneself squarely on the Gospel and its power of realisation. One of the conditions for necessary theological correction is giving proper value to the social teaching of the Church. This teaching is by no means closed. It is, on the contrary, open to all the new questions which are so numerous today. In this perspective. the contribution of theologians and other thinkers in all parts of the world to the reflection of the Church is indispensable today. Likewise the experience of those who work directly fur evangelisation and for the advancement of the poor and the oppressed is necessary for the doctrinal and pastoral reflection of the Church. In this sense, it is necessary to affirm that one becomes more aware of certain aspects of truth by starting with praxis, if by that one means pastoral praxis and social work which keeps its evangelical inspiration. The teaching of the Church on social issues indicates the main lines of ethical orientation. But in order that it be able to guide action directly, the Church needs competent people from a scientific and technological viewpoint, as well as in the human and political sciences. Pastors should be attentive to the formation of persons of such capability who live the Gospel deeply. Layper-

sons, whose proper mission is to buld society, are involved here to the highest degree. The theses of the "theologies of liberation" are widely popularised under a simplified form, in formation sessions or in what are called "base groups" which lack the necessary catechetical and theological preparation as well as the capacity for discernment.

Thus these theses are accepted by generous men and women without any critical judgement being made. That is why pastors must look after the quality and the content of catechesis and formation which should always present the whole message of salvation and the imperatives of true liberation within the framework of this whole message In this full presentation of Christianity, it is proper to emphasise those essential aspects which the "theologies of liberation" especially tend to misunderstand or to eliminate, namely: the transcendance and gratuity of Liberation in Jesus Christ, true God and true man: the sovereigny of grace; and the true nature of the means of salvation, especially of the Church and the sacraments. One should also keep in mind the true meaning of ethics in which the distinction between good and evil is not relathised, the real meaning of sin, the necessity for conversion, and the universality of the law of fraternal love. One needs to be on guard against the politicisation of existence which, misunderstanding the entire meaning of the Kingdom of God and the transcendence of the person, begins to sacralise politics and betray the religion of the people in favour of the projects of the revolution.

CONCLUSION The words of Paul VI in his Profession of Faith, express with full clarity the faith of the Church, from which one cannot deviate without provoking, besides spiritual disaster, new miseries and new types of slavery. ' We profess our faith that the Kingdom of God, begun here below in the Church of Christ, is not of this world, whose form is passing away. -Its own growth cannot be confused with the progress of civilisation, of science of human technology. -It consists in knowing ever more deeply the unfathomable riches of Christ, to hope ever more strongly in things eter-

nal, to respond ever more ardently to the love of God, to spread ever more widely grace and holiness among men. "But it is this very same love which makes the Church constantly concerned for the true temporal good of mankind as well "Never ceasing to recall to her children they have no lasting dwelling here on earth, she urges them also •to contribute, each according to this own vocation and means, to the welfare of their earthly city, •to promote justice, peace and brotherhood among men, •to lavish their assist-

ance on their brothers, especially on the poor and the most dispirited 'The intense concern of the Church, the bride of Christ, for the needs of mankind, their joys and their hopes, their pains and their struggles, is nothing other than the great desire to be present to them in order to enlighten them with the light of Christ, and join them all to Him, their only Saviour. "It can never mean the Church is conforming to the things of this world, nor that she is lessening the earnestness with which she awaits her Lord and the eternal Kingdom

The Record, September 27 — 3 October, 1984 11

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Televised service for the deaf

released in a collection of 12 for Deafness Awarness by Sister Margaret Scharf OP. The song was written by her Week that will be after her experiences at shown on Channel Emmanuel centre last year. Two at 11 am on Sun- • a Gospel mime under the day October 7 will be direction of Rae Gibson, a conspicuous for its well known star in mime technique. She is profoundly periods of "silence" deaf. and also for its use of Father Paul Pitzen, chasubtitles. plain to deaf and hearing Other features in the ecu- impaired people in Western menical service recorded in Australia said, "although the St Mary's Anglican Church setting is religious, the techniques apply to any function South Perth include: • use of a laser beam pointer or situation." The televised service was to indicate on the screen a first in Australia in this what is bring said or sung. • use of the audio induction manner. Deaf and hearing loop from Emmanuel Centre impaired people and hearto allow hearing aid users ing people were able by the with a "T' switch to tune use of modern technology to be full, active members of a in to the service. • "live" summaries of the worshipping community. "The very thought that a homily presented on a rear person born profoundly deaf projection screen. • a percussion hand of deaf can learn to know, love and and hearing impaired peo- serve God is quite a revelaple to augment the main tion for some people. "To be deaf is not to be music ministry. • liturgical movement hy dumb. "The road is harder, the deaf people to the tune "Emmanuel — Our God is climb is longer. "Thank God more people with us," a hymn soon to be

A televised service

with little or no hearing are taking up the challenge to be part of their world and to take an active part in shaping the future. 'The ABC with this programme has given deafness a hearing. It is now up to people in the community to message that follow through. Father Jonathon Holland who is also involved in the televised service, an Anglican minister who has just recently become involved in providing scripture classes

at the Mosman Park School for the Deaf and said, "the task of knowing, loving, servicing God cannot be accomplished in five minutes' time. "It is a task that needs the help of friends and the encouragement of the community," he said.

Prayer St Jude 0 Holy St PAINTING quality work Jude Apostle and Martyr, SOMERS (C.P.) Passed at the right price. John great in virtue and rich in a way at Sir Charles Freakley. Phone 361 4349. miracles, near Kinsman of Gairdner Hospital, Phil, youngest son of the late Eva Jesus Christ, Faithful Inter- and George Somers of GooElectrical Contractor 5 cessor of all who invoke malting and West Perth, J.V. D'Esterre Vivian St, your special patron in time Loved brother of Mary R ivervale. 30 yrs expe- of need. To you I have cause (decd), Gerald (Sydney), rience, expert, efficient, from the depth of my heart Kevin, Carmel (Mrs Tomr eliable. Ring 362 4646,, and humbly beg you to lin), George and Joan (Mrs after hours 385 9660. whom God has given such Daniell). great power to come to my R ECORD PROPERTY Improve- assistance. Help me now in Re-united with Mum and ments Service all types of my present and urgent need Dad and Mary. C LASSIFIEDS His funeral took place in w indows and doors close noon and grant my earnest petiinstalled: walls and ceilings tion. In return 1 promise to the Catholic Lawn ( eme• ; Wednesday tery, Karrakatta after removed: wooden pergomake your name known Requiem Mass celebrated las: general repairs. Phone and cause you to be in St Joseph's Church, 341 2946. invoked. Say three Our Subiaco on Thursday SepFathers, Hail Marys and tember 20th 1984. Bowra all For ELECTRICAL: all and O'Dea, Funeral Directypes of electrical work Glorias. St Jude pray for who honour and invoke tors 328 7299. phone 335 2277. your aid. Publication must STEELWORK: All types he promised. This Novena HANLON Eileen Aghes: of steel gates and balus- never fails. In faith and love. Anne, Owen, Arthur, John and families sincerely September trades, mig welding and arc Marjorie W. welding. Phone 335 2277. Sacred Heart of Jesus may THANK all relatives, Diocesan Pastoral Council. Archbishop 29 friends and neighbours for your name be praised and Foley, Bishop Healy. their many kind expresglorified throughout the W ANTED Confirmation, Corrigin. Bishop Healy. support, sympathy, of sions world now and forever. TO REM cards, flowers, and attendAnnual Pilgrimage Mass, New Norcia. 30 Sincere thanks for great ance at the funeral of our Archbishop Foley. We urgently require rental favours received and pray- dearly beloved sister Eileen. Confirmation, Bruce Rock. Bishop Healy. properties in all areas. We ers answered. A. Tennent. Grateful thanks are also Confirmation, Kuhn. Bishop Healy. offer personalised attention Novena to the Sacred offered to the many priests at minimum rates including Heart. Most Sacred Heart and nuns for their Masses, October regular inspections and of Jesus, may your name be rosaries and prayers and to Confirmation, Hyden. Bishop Healy. monthly statements. praised and glorified the doctors and nursing Please contact Dorothy throughout the world, now staff of wards 3 and 83 of Beardshaw HAGEN & CO. and forever, Amen. (Say R HP for their attention and R osewood Ave, Wood- nine times a day, for nine throughtful care during her lands, 446 9399. consecutive days and prom- illness in hospital. ise publication.) Thanks to A CC() \1 moDATioN the Sacred Heart for pray- REAL ESTATE ers answered. Li7. A VAILABLE Duplex block excellent No-one could hear their value $22,500 ono close to RENT one of Jim Has- loved ones to be tortured. amenities Queens Park (09sell's four furnished If you can write a short. 458 3724) homes at Lake Monger courteous letter to some (3 mins from Perth) with other people from this treatTHANKS free food, Negies for a ment, contact Amnesty Thanks to The Sacred mere $7 a day each or International. 328 3332 Perth. South Perth 459 Heart of Jesus and St Jude w hat you can afford, 2380 Como 450 2319. for prayers said. J.P. takes five to eight: car $6 Heartfelt thanks to the Most the to Thanks a day. Amaiing isn't it? Heart of Jesus for Holy Spirit, Our Lady of Telephone Jim or Pat Sacred swift answer to my petition. Mt Carmel, St Jude and (09) 450 5301. Publication as promised. Jacinta Marto, for a miraculous favour. St Jude glorGloria. Help save millions of tea Most Sacred Heart of ious apostle, faithful workers starving On 64 Jesus may your name be servant and friend of Jesus, cents per day to keep a praised and glorified the name of the traiter has family up to six (impossi- throughout the world now caused you to be forgotten ble...) by buying their pure and forever. Thanks to by many, but the true tea from Jim !Alley man and S acred Heart, Mother Church invokes you universally as the patron of things Jim Hassell at S1.50 a Mary, St Joseph, St Jude, pray- despaired of: pray for me many for Anthony St packet or 100 tea bags for who am so miserable, pray ers answered. L.W. $2.90. Ring 450 5301 or In thanksgiving to our for me, that finally I may write Central Beekeepers Heavenly Father, Blessed receive the consolations 406 %Silliam Street, Perth. Infant Jesus of Prague, St and the succour of heaven Say Hallowed be His Jude. and Blessed Mother in all my necessities, tribName every minute of every Mary for favours granted. ulations and sufferings, A grateful mother, publica- particularly (here make day. For small, isolated mission in West Kimberyour request) and that I promised. tion ley. Former lay missionary accommodation Ask Jim for a Guardian Grateful thanks to the may bless God with the available. Wages negotiable. References Angel free booklet. Sacred Heart, Our Lady elect throughout eternity — required. Amen. St Jude, apostle, and St Jude. Mary. ACCOMMODATION Grateful thanks to Our martyr and relative of our Lady of Perpetual Succour Lord Jesus Christ, of Mary V ACANT The Administrator and to St Jude for favours and of Joseph, intercede for Lombadina Mission us. A.D.P. Nice home offered by received. C.C. Via Broome WA 6725 MarSt to Prayer Novena Oh Jude. St to Novena active lady pensioner to resort I Martha St Oh tha. Catholic woman or student, holy St Jude, apostle and •-•-•••-•-•-•-•-•-•-•-•-••-• •-•-•-•-•-•-•11 own room plus use of facil- martyre, great in virtue and to thee and thy petition and ••-••-• ities $30 pw, close to trans- rich in miracles, near kins- faith. I offer up to thee this port, shops, city, beach. For man of Jesus Christ, faith- light which I shall burn further information write ful intercessor of all who every Tuesday for nine invoke your special patron- Tuesdays. Comfort me in "Nice Home" this office. Top right: Joseph Tufilli age in time of need, to you all my difficulties through Pictured at an Engaged Bassendean and of Weekend I have cause from the depth the great favour which thou Encounter of Romei Marisa are: SITUATIONS of my heart and humbly beg didst enjoy when our SavFOR FURTHER INFORMATION CALL Noranda who will marry V ACANT you to whom God has given iour lodged in they house. JIM SARGENT such great power to come I beseech thee to have Top left: Michael Lau- at Basendean on April Casual cleaning lady, to my assistance. Help me definite pity in regard to the rin° and Theresa Booro 19. ENDEAVOUR TRAVEL active, suit pensioner, now in my present and favour I ask (name it). of Bunbury who will required for premises of a urgent need, and grant my Intercede for my family that marry in December. Above: John Davies of • 3RD FLOOR, WALES ARCADE religious congregation earnest petition. In return we may be always provided StaValma and Hillarys 110 WILLIAM ST PERTH ask I our in for necessities. 8north of the city, about I promise to make your nicich of Caversham 10 hours weekly, general name known and cause you of thee St Martha to overW ANTED PHONE 322 4522 who will marry at Midcleaning and floor polish- to be invoked. Say three come all diffficulties as thou 4--•-•-•-•-•••-•-• •-•-•-•-•-•-•-• * 4--•-•-•-•-•-• URGENTLY: dragon the didst WANTED overcome with land in January. ing. Apply in writing Our Fathers, Hail Marys Goods — Furniture, details and experience to and Glorias, St Jude pray which thou didst cast at thy KOJONUP ROSARY "Cleaning Lady" this office. for all who honour and feet. One Our Father, three household utensils, etc., ..., 7,. R ALLY 4..,.: suitable for Auction at invoke your aid and prom- Hail Marys, a candle lighour ANNUAL FETE. ted and the prayer made The Kojonup Rosary Rally takes place ise publication. S. and E. : Post or deliver : SITUATIONS SUNDAY 25TH at Maryland, Jeffs Rd, Jingalup on Most Sacred Heart of known, with the intention 1984. St to devotion NOVEMBER spreading W ANTED (no phone ads) Jesus may your name be of Sunday October 7, beginning at 11 am k Enquiries to: Sister praised and glorified Martha. This miraculous with Mass followed by lunch and 2pm 1 RECORD UPHOLSTERER, for rec- throughout the world for sait grants everything Martin, Catherine Rosary after which the function closes C LASSIFIEDS 1 overing and repairing work, ever and ever. Thanks for before the nine Tuesdays McAuley Centre, Station with Benediction at 3.30 pm lounge, kitchen chairs etc. many favours granted. Pat end, no matter how diffi- Street, Wembley. Phone: Bishop Quinn will be celebrant. Phone 341 3995. Peter. and 9222. Laraine cult. 381 M.

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The Record, September 27 — 3 October, 1984

Youth Forum

Michael Morgan and Veronica Jackson attended the dinner dance. In the background is one of the singing waiters, Tony Tooley.

A night to remember for CPY at Riverton

Above: Clare Kelly and Brian Elloi took time out for a rest from the dancing

Marina Paino and Judith Regan wait on the sidelines in between dances

Facing the realityUnemployment is a reality that needs to be faced by all of us. It is a part of our society and as each day goes on, long term unemployment becomes more prevalent in the lives of many young "would be - paid workers.

This is the second of three articles by GEMMA WOOLTOR TON, YCW fu//timer. The materialhas been extracted from a YCW position paper, Reflection on Work.

The YCW is concerned primarily with the lives of the young workers. It is because of this that we having no status in society or being a nobody, the lack of Unemployment is attacking take such an interest in the even among peers (unless money felt for the first time these young people by deprive xperiences that young they're also unemployed) and in life. ing them of basic rights at a workers face in their ever- the feeling of being socially time when they are most When a job arrives it is often, yday life. The unemployed undesirable. These feelings the tragedy is not vulnerable; as in Janine's case nothing like worker is no exception. are not helped by the dole educating them to face these the job she had hoped for — Over the past six years the bludger syndrome or the just a job — providing money hardships. Australian YCW has made blame people lay with the but little satisfaction. Some Young people don't like unemployment a priority. A unemployed for their lack of like Vicky ( 20 years old), are living on unemployment priority because it is a reality work. even less successful. After benefits. It is too little to be that many young workers are do more than facing and because we believe The feelings of uselessness striving without results for able to say you survive, it is such a hassle to that young people need friend- that come with unemploy- two years, she has lost motget it, you feel that the comship, support and challenge. ment lead to lack of confi- ivation, become retarded in munity looks down on you for of basic communsocial skills dence, initiative and From our experience we getting it, you feel dependent have seen that unemployment creativity. These all come ication and isolated. and you feel that you are attacks the basic needs of the together to form the overall blamed as being a dole getting nowhere, feeling of person. young bludger. in life. Unemployment benefits are having no purpose We believe that all these poverty rates and this leads to Unemployment causes the people are part of a society difficulties in survival. Often deprivation of these basic Others like Matthew (I who together own the land the pressure of unemploy- needs. We have seen the years old) have already had a and the resources of the land ment results in leaving home results of this on the unem- brush with the law. Matthew given by God to us all and who adding extra financial ployed person, his family and who has been unemployed for together own the capital and burdens. There is also the cost his society. 12 months, was caught break- technology that is society's of clothing so as to present ing and entering a shop inheritance from the labour We have found that many oneself respectfully at job because he was broke. and knowledge of past generyoung people leave school hunting and the cost of leisure prepared to work. Many peo- We believe that it is useless ations. It is a terrible situation activities to break the monotple like Janine ( 18 years from and unfair to blame the young when some members of ony. Victoria), have worked hard unemployed for their situa- society are given less than All people have a basic need and done well at school. tion. There are causes for the subsistence rates, refused the to be recognised and However, they are not pre- unemployment situation and right to work, to earn a living esteemed by others. Unem- pared for the cold reality, the they occur in the market wage and then blamed and ployment does not allow this, difficulty of finding a job. the system and in the planning of made to feel unworthy of the Instead there are feelings of rejections, the feelings of society. very little they do get.

EEE

Above: Jenni Leidel joined in the fun of the Riverton CPY dinner dance. Three singing waiters, a chef, Great Gatsby. And what a celebration for two of the three hours of non-stop danc- difference it made to how group ended the night. ing and a great team of mums people felt about themselves. Thanks go to those who made the Queen of Apostles' organised the night and to the Catholic Parish Youth Group's It was a sit-down three adults behind the scenes. It first dinner dance at Riverton course meal. The singing was voted a 'must' for next waiters invited the tables for year. a huge success. The dinner dance was the each course on a rotation brain child of Reggie Moran, basis. Photos were taken. but it was devised by the Punch, non-alcoholic wine young people themselves who and special light were served.

CHOICE

did the hiring, setting up, One commented: "I'm glad invitations and table decorayou had no alcohol, it made tions. A mirror ball, lights, a the night." Soft drink, coffee top DJ and a top-hatted MC and cake was laid on. were some of the ingredients for a good night, but where The youth group learnt balwould we be without the lroom dancing for the night magnificent spread. and a superb DJ took them Everyone dressed up. It was into old time and very modern like something out of the up to midnight. A birthday

Take time off to review and reflect on your life. Book now for the next Choice weekend. October 26 to 28. Contact Margaret and Terry Fennessy, 386 6494,

The Record, September 27 — 3 October, 1984

( Record Kids Club

WHAT YOU HAVE TO SAY

° hildren's Story Hour

There is a true came to the Jewish felt they might try to story I like. It hap- children's rescue. take Him prisoner 0 pened long ago — The French child- — perhaps this very almost 40 years ago. ren stumbled onto a night. The story is about 20 cave. They hid the After supper with French children Jewish children in friends, Jesus went and what they did to the cave. Then they t o a favourite help 10 other child- found ways to bring garden of His, ren. food to them with- across from the city I think of this story out the soldiers o f Jerusalem. He liked to pray under now because it catching them. What is its old olive trees. amazing is helps me realise how much goodness how the French There He said to children can bring children made their Peter, James and into the world. The plans and carried John, His closest is called them out them- friends: "My heart is story Their almost breaking. "Twenty and Ten." It selves. t eacher, Sister Stay with Me." was written by Gabriel, had been Huchet Claire The three sat Bishop (Penguin taken prisoner. down. Jesus went a Sometimes we Books, New York). think people are few steps further It all happened at strong only when and prayed. First, the time of a big war, they are big and mus- Jesus asked: "Can I t he Second World cular. But don't you avoid the sufferingI War. It seems that 10 think people are fear." Then He said, Dear captain bob, Jewish children strong too when "Father,Iwant to do how are you? i am fine. as badly needed help. t hey help each whatever you want you can see i am using a Otherwise, they other? Or when they Me to do." typewriter and i'm having a bit feared they might show love? Then it happened of trouble with it, because you die. I have another — exactly what see it's the first time i have story Jesus feared. People used it, and it doesn't print These children had favourite capital letters. fled from another about being strong. were coming to cap- i'm sorry that i haven't been country where Jews It, too, happened ture Him. Jesus writing often because I have prayed again. But been pretty busy. one day were not welcome. long ago. C ongratulations to this This story is about His time to escape when mum and i went out for now. here are some jokes: all. At least I don't when my week's colouring in winners. Now that country's rulers had broken Jesus. Powerful peo- was passing quickly. wood mum accidently q. why did jack put the secretary does the typing. They are Brendan lmms, of ple in His land did He woke up Into France. His slammed the car door on my banana peel next to his bed? cranky thing s typewriters. Lynwood; Jennifer Berrigan, not like some things three friends, who foot. the next day when i went a. so he could slip out of bed Good to hear you are sur- of Floreat Park and Lance rounded by women (your Linnenbank, of Syvanview. Fortunately, 20 he said when He was were sleeping. He to school i did some high in the morning. jumps to get ready' for the q. why did nicholas hit the animals I mean). It's not a had children of France teaching. Now Jesus said: "My time has

Winners

carnival. i got first last year for clock?

way for a man to be. Oh, I

MEMBERS See, My high jumps and i also got a a. because the clock struck forgot. I think it is illegal to c ome. betrayer is here." medal for running, but when first. say things like that these days. Welcome to our new Then His friend i got home that night i told q. what did the sock say to But, we men of the sea (still members — Lance Linnenthink of myself as a man of the bank, of Swanyiew; Jennifer Judas, the betrayer, mum how sore my foot was john? sea even though I'm a land- Berrigan, of led the group into from training and soon found a. you're putting me on. Floreat Park: the garden. Jesus out i had sprained it. i now q. how can you tell when a lubber these days) are pretty Stephen Tornsic, of Nollamtraditional in our thinking. ara; was tied up and led have to wear this thing called bucket isn't well? Susanne Tomsic. of Nolan ankle supporter. i can tell a when it is a little pail (Of course I can think ... any lamara; Stephanie Tomsic. of off. rumours to the contrary Nollamara: Emma you how my foot hurts right (pale). Read, of I think this story now while i write. let's get on mark titterington. should be ignored.) Well, I'd Merredin; Clair Read, of Mershows that Jesus was to something else. better haul anchor and get redin. Jennifer Overton, of strong — and that i also have some animals. i Dear Mark, back to work. Take it easy with Northam and Heather McRoHe wanted most of have a dog named tasha and it was so gooud to heer from your foot. I guess it's a good rie, of Boulder. all to bring the a cat named fluffy and a bird you. I don't know how you way to get out of too much Father's goodness to named pokey. my bird is could have any troubble with work, ay. BIRTHDAY the world, no matter cheeky and she can talk. they the typeewritter. I nevver Bye for now. captain bob. have to go havvvve female. i annny troubbbble attt all are Happy birthday to Nicole what the cost. Grandisen, Balcatta; Vicki Cotterell, Doubleview; Glenn Vyner, Rivervale: Angela an unusual way) with his ing holiday is definitely the Knott, City Beach; Jonene A Fresh Wind In The Wilc' luct friends. One present, how- rottenest, most boring holiday Kermode, Bunbury Matthew lows, by Dixon Scott, pubever, causes him some embar- she's ever been on. And when Monisse, Mt Hawthorn; Kerlished by Fontana, $3.50 rassment, but all ends well her cat develops a strange ina O'Brien, Noranda; Cherie Toad takes up cricket...Mole when he comes to an arran- illness called being Bored Stiff, Part, Katanning; Robert Rigagoes ballooning...Rat builds an gement with his friend Mice, it becomes obvious that some nello, Morley; Julian Smith, ark...Badger teaches bell ringthe elephant, and finds himself sparkle and magic is needed Lesmurdie; Emma Hiatt, Rivering ton; Shane Hart, Esperance; the proud possessor of a huge, to make life more exciting. The enchanting world of the Jefferys, Braemar; Dana Paul glittering necklace. Riverbank lives on in this Scarborough; Jamieson, affectionate sequel to The Her behaviour is more outMichelle Cunnington, ICardiWind in the Willows. Here are ever, but Simon rageous than r1701% Alfie's Feet, by Shirley nya; Kathrine Enright, South your favourite characters in a is glad she is his friend. Hughes, published by FonHedland. new series of delightful adven$3.50 tures, written by a life-long larva, Alfie loves puddles, so his admirer of Kenneth Graparents buy him a pair of hame's masterpiece. attractive, bright yellow boots V ou ha. e got to he in the club To join simply send the cornso he can splash away to his if you want to enter our corn- pleted coupon here to The petitions and win some of the Record Kid's Club, PO Box heart's content. Something is 50. .Aberdeen Street, Perth. super prizes. funny, however; the boots are 6000. slightly uncomfortable and

1 4 4 itS. Iii ki. 1ii its. I 4 4 Its. 1 4 4 Its.

fvor's Birthday

A FRESH WIND IN THE WILLOWS Ito

they make his feet turn outwards — and suddenly Alfie realises they are on the wrong feet!

The Record, September 27 — 3 October, 1984

PLEASE MAKE ME A MEMBER OF THE CLUB Name

h r's Birthday, by Oliver The Witch On Holiday, by Postgate and Peter Armin, Margaret Stuart Ba',IP, pubpublished by Fontana, $3.50 lished by Fontana, $2.95 It's Ivor's birthday and he has The witch is enormously a lovely time celebrating it (in disgusted, this school camp-

Join up to win

Address P/code A ge

Bfrthdate

—1

A look at books Compiled by Roslyn Ross.

Discerning truth of life Weeds Among The Wheat — Discernment: where prayer and action meet, by Thomas H. Green, SJ, published by Ave Maria Press, Notre Dame, $4.95 (approx). Reviewed by Father James Dynan, SJ

It has been said that we are the workers not to pull out Writing with the help of his tions have been touched on entering into a post-atheistic the weeds until harvest time. own experiences, Ignatius by Karl Rahner, SJ and his age, in which people are The book is based on Ignatian presents three times, three disciple, Harvey Egan, SJ resigned to the absence of advice to reject evil influences occasions or three aspects of Father Jules Toner, SJ disGod and are organising their promptly. decision making. The third agrees with them and Father lives independently and withYet there seems to me some one could be seen as merely Green sides with Toner in this out any reference to God. defence for the title. In Aus- rational decision-making. celebrated controversy. Perhaps this is true for tralia. we find poisonous Green points out that such a Rahner thinks that 'the many'. But even those who see weeds growing in our fields. decision would be incom- spiritual exercises intend to any relevance in God do so The native born kangaroo, I'm plete, until it has been tested allow the person to expein different ways, in accord told, discerns these and by a discerning heart of faith, rience radical immediacy a to with their image of God. rejects them. We too, are to which seeks God's approval God...a 'mystical' immediacy. As Father Thomas Green discern and reject. and peace. He sees this 'spiritual consoputs it in his new book, Weeds We are dealing with the Ignatius gives advice to lation without previous cause Father James Dynon 1 Among The Wheat, some look discernment of spirits or beginners, telling them how as embedded in the context on God as they would a watch- 'spiritual experiences, consi- to come to peace from desof the entire Ignatian exer- subsequent stage and must maker, no longer interested in dered with reference to their olation. Good people can be cises not an isolated pheno- take care. his product. Others see God ultimate source, good or bad' tricked into had decisions, Green says that the normal menon'. as a puppeteer with us as mere ( H. Caothalem SJ). because they misinterpret way to encounter God is that declares Toner 'consopuppets. Others kx)k on Him Some might prefer in the desolation. It may be a time lation without previous cause' through our reasoning and as a loving father, wanting his title of a book on discernment of purification. 'My Father is relatively rare in the life of imagining and through the use children to grow, by freely co- some reference to the Pauline prunes the fruitful vine, so that of our natural faculties. We are operating with his divine concept of two forces, strug- it may bear more fruit.' In prayer and that Ignatius did to learn from experience. The not intend to make it the assistance. These realise that gling with one another; or two desolation, hold on to examen of conscious is meant 'basic question' in the logic in the richness of each human principles, good or bad, in thoughts of faith and hope. and practice of discernment. to be a prayerful review of the life, there takes place a unique r elation to movements, 'God comes and goes as He Green agrees and points to the way God has been speaking. communication with God. impulses. interior calls, which pleases "We realise everyone reference to this type of We bring our plan of life to Only these would understand they awaken in us' ( H. Coach- thing is Wt.' consolation and the many Him for verification. ‘X'e are the meaning of Father Green's aim SJ). referring to, 'with cause' con- developing a heightened senbook with its sub title — Father Green proceeds to sitivity. We have to watch the solation. Discernment. explain the meaning of dispoisonous weeds of timidity We come now to what's In many ways, discernment cernment, before he speaks of and scrupulosity. Scrupulous called 'afterglow'. Ignatius introspection would be a clearer title for the the art of discernment. Wisely is not the same writes 'a spiritual person must book. It is really about dis- he goes to Saint Ignatius of as a contemplative life. But cautiously distinguish the cermnent. It is not an elabo- Loyola and his book on the always with us is the flesh, our actual time of the consolation ration of the gospel parable of spiritual exercises. He inordinate attachments, our ( without cause) from the the weeds in the field. The explains why. If we want to self-love, self-will. self-interperiod that follows it...when master in the parable warns write on the nature of evil, we est. the soul is still glcraing...a sort go to Augustine's expert writGreen concludes with the of afterglow...with aftering on the subject. If we want Joan Sherry story. an example effects of the consolation to learn about prayer, we turn of an experience and a diswhich has passed' The soul to John of the Cross and cernment by peace. often makes different resoluTeresa of Avila. If we want to In his epilogue, the author The Oxford Companion to for all its shortcomings, an Report on Experience, by study discernment, we go to tions and plans. which are not is critical of so called comChildren's Literature, by inseparable part of demo- John Mulgan, published by Ignatius. the direct result of the action munity discernment. Unless it Humphrey Carpenter and cratic politics in the US. of God our Lord."Hence, they Oxford University Press, is unanimous, it can be the Mari Prichard, published by $799. The more mature followers must be carefully examined tyranny of the majority. Oxford Univeristy Press. Erwr Since Eve, Personal Both a description of the first Clarifies of Jesus must remember that before they are given full 'Love and do what you will.' Reflections on Childbirth, half of the $35. twentieth century though desolation is from the approval and put into execu- Do whatever moves you to More than 1900 entries dealt by Nany Caldwell Sorel, and a prophecy for the second devil, permitted by God, con- tion.' (SE 336). love. 'Augustine and Teresa The author clarifies the with authors, illustrators, published by Oxford Uni- half, the bleak conclusions of solation may be pseudo-conGreen uses a useful analogy. are in agreement — the first meaning of discernment with printers and publishers, char- versity Press, $19.99. this book are as compelling solation genuine The glider pilot is towed by quotation is Augustine's, the or acters from books, cartoons, What's it like?' Here at last today as when they were first the help of scripture. He notes consolation from God. Learn a chain, attached to the glider, second Teresa's. the fruits of the good Spirit, comic strips, radio and tele- is a book that brings together written. to distinguish false and true to a suitable height. Once the Father Green's book Weeds by which judge His we presvision; genres, such as science the reactions of a wide array consolation. Ignatius gives chain has been disconnected, Among The Wheat is a must and in ence action us. He fiction, dime novels; plot of women, ranging from New Zealand Short Stories, tips to detect the devil's the pilot is no longer able to for anyone attempting spirit summaries; and publishing Sophia Loren to Queen Vic- edited by Lydia Wevers, pub- notes also the fruits of the evil forgeries. luxuriate in a somewhat pas- ual direction and retreat 0-spirit. histories. Works from all over toria, explaining as no clinical lished by Oxford University However there is one type sive attitude. Now he is much ing ... indeed for anyone Then he discusses the disthe world are included to description can, what the Press, $14.99. of consolation, which the more on his own and must use seriously embarking on the make this an indispensable experience of childbirth is The fourth collection in the position of soul; necessary, if devil can't forge. Ignatius calls his controls diligently. So too, spiritual life. He has made we are to be a truly discerning series brings it into the eightreference for parents, really like. it 'spiritual consolation with- the person must distinguish available for all the deeper ies with contributions by new person. The basic disposition teachers and collectors alike. out previous cause'. (SE 330). the exact time of the 'without aidsom of our Christian trais simplicity of intention. 'as The First World War, by writers, such as Ken Hulme This rule and its interpreta- cause' consolation from the dition. single-minded' as possible. The OxfordIllustratedHis- Keith Robbins, published by and Shonagh Koea, covering One must have a knowledge tory of Britain, edited by Oxford University Press, the period from 1973 to 1982. of God's ways. The Lord's Kenneth 0. Morgan, pub- $35 The Reproduction Revolu- 'voice' is not the only one, lished by Oxford University The tragic slaughter of the tion: New Ways of Making which men and women hear. Press, $27.50. trenches is imprinted on modBabies, by Peter Singer and There are conflicting voices. labeL Since that time Hitler to the auful abyss Encompassing political, ern memory; but it is more Deane Wells. published by So we need a co-discerner, some new details of of destruction? What social, economic and cultural difficult to grasp the wider Oxford University Press, a good director. There is a Hitler's biography have was the source of his developments, and beautifully extent and significance of the $7.99. dearth of good spiritual direcbeen unearthed, but. immense popularity? illustrated, this is the story of First World War. Robbins New gynaecological technol- tors and the book is written says Stern, these do not What was the image proBritain and her people over gives a clear chronological ogy, such as in vitro fertilisa- to help many become good materially affect the jectedin his speeches, his the two thousand years to the account of the campaigns on tion and surrogate co-discerners. argument as the intenwritings. and his conpresent day. the Western and Eastern motherhood, poses important Parts two and three deal tion was to be only incidversation. What were the fronts with an analysis of its ethical questions. The with the actual process of entally biographical assumptions behind Presidential Campaigns, complex ramifications. authors' balanced presenta- discernment. Decision makStern tackles the subject The Final Solution.' by Paul. F. Boller fr,, pubtion of the facts and argu- ing and discernment are of Hitler. his life, his Operation Barbamssa, lished by Oxford University New Zealand Drama, ments will help the general related but not identical. Also times, his policies, his 7be Night of the Long Press, $27.50. 1930-1980, An Illustrated reader who is puzzled by the data gathering, (the collecstrategies. his influence Knives'? What, in fact, From Washington to Reagan, History. by John Thomson, complexity of the subject and tion of information) is releand while all these bare were those elements Presidential Campaigns is an published by Oxford Uni- provides a valuable contribu- vant but is not discernment. been analysed many from which the Hitler ,I.P. STERN enlightening and endlessly versity Press, $22.50. tion to current professional Ignatius we are told, learnt times, the elementary myth was constructed. entertaining history of the The development of New discussion. Peter Singer is discernment through his own Hitler The Fuhrer and question of bow could it With terrifyinglogic the showdowns for the highest Zealand drama is traced from Professor of Philosophy and experiences. Recovering from the People. by J.P Stern, happen' has rarely been sequence of his career office in the ITS. Presenting a its shaky beginnings to its Director of the Centre for a wound, the convalescing publish ed by Flamingo. discussed. emerges as the creation separate chapter on each of coming of age in the seventies. Human Bioethics at Monash Ignatius discovered that cerHow could a predomiof a man who translated the presidential elections Major plays and the careers of University. Deane Wells is a tain thoughts made him This book uvis first pubsad nantly sober, bard-workthe private sphere of from 1789 to 1980, the book New Zealand's most impor- member of the Australian and empty, while others lished 10 years ago and gave ing. and well-educated sentiment into the public makes one thing clear: the tam playwrights and theatre Parliament and based in Bris- him peace. The absence of bas _lima been re-released population bare been sphere of political 'Great American Shindig' is, companies are described. bane. peace was called desolation. under the Flamingo persuaded to follow action.

'Note the fruits o the good Spirit so you may judge'

new titles, new titles, new titles

The Hitler myth

The Record, September 27 — 3 October, 1984

TOODYAY R E-UNION A re-union of past pupils and their families of St Aloysius convent school Toodyay will be held on Sunday October 14. Mass will be celebrated in the parish church at 11 am and will be followed by a barbecue or basket lunch (BYO everything). Further information from Josephine Moore 384 7750 104 Rochdale Road Mount Claremont.

NORTH BEACH SCHOOL FETE This year's fete will be held on Sunday, October 21 at 5 Kitchener Street, North Beach. Attractions are — $1000 Hole In One Constable Senior C ompetition, McCaughey (the singing policeman). Meyers Puppet Show and so on. Further information 447 3294.

TENNIS The battle to determine the finalists in the men's A grade pennant competition is really hotting up. With only two weeks remaining, three teams still have chances of making the final - Queens Park, Lynwood and Doubleview. Queens Park have the best chance because they still have two matches remaining, whereas, Lynwood and Doubleview have only one match each left to play. Lynwood has the most difficult task because their one remaining game is against Queens Park. These two teams had a washout in the first round so the winner is not easy to predict. On paper, Queens Park probably have a slight edge. If Lynwood can win they will be in the final because they have a one point lead over Doubleview at this stage. Doubleview should beat Joondanna in their one

remaining game so their fate will hinge on Queens Park beating Lynwood. In the women's A grade, Lynwood defeated Joondanna seven sets to three last Saturday to guarante them a place in the final against Queens Park who were already confirmed finalists. Queens Park No 1 has a slim chance of being in the women's B grade final if they can win their remaining match against Greenwood. But to be in the final they have to rely on Attadale losing both of their remaining matches. This is doubtful and therefore it looks as though Attadale will meet Applecross in the final. The men's B grade final is between Attadale and Applecross. After week eight, the competition tables are as follows: GAMES PLAYED

POINTS Men's A 10 6 Queens Park 10 Lynwood 7 9 7 Doubleview 2 6 Joondanna 1 6 VVilletton Women's A 13 8 Queens Park 10 8 Lynwood 7 8 Joondanna 2 8 Nedlands Men's B 15 8 Attadale 11 8 Applecross 3 8 Queens Park 2 8 Greenwood Women's B 14 7 Applecross 7 6 Attadale 5 7 Queens Park 1 4 6 Greenwood 2 6 Queens Park The next association committee meeting is to be held at the home of Bryan Kukura, 15 Avery Avenue, Dianella on Tuesday October 4 1984 at 8 pm.

CARLTON HOTEL with good old-fashioned hospitality country -style accommodation at most a ffordable

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PALLIATIVE CARE COMMEMORATION SERVICE The second annual ecumenical service to give thanks for the Hospice Palliative Care Service and to ask for God's continued assistance and to commemorate those who have died in the care of the service in the past year, will be held in St Mary's Cathedral, Victoria Square, Perth on Thursday October 18 at 7.45 pm. Archbishop Foley and Anglican and Uniting Church leaders will preside at the ceremony which includes prayers, readings and finally the lighting of some 250 candles in memory of those who have died in the care of the service during the past year. A moment of silence in the darkened church will be followed by the Alleluia chorus sung by St Mary's Cathedral choir. The public is welcome to attend the service.

LYN WOOD FAIR The Lynwood districts fair for all will be held on Sunday October 7 at 10.30 am at St Jude's Catholic School, Barnston Way, Lynwood. Stalls include chocolate wheel, cake stall, plants, fancy goods, space castle, pony rides, showbags, lamb on a spit, Asian food, hot dogs, Devonshire teas.

BULLSBROOK PILGRIMAGE The monthly pilgrimage to the Grotto of the Virgin of the Revelation at Bullsbrook will take place on Sunday September, 30 at 2pm. For further information and bus reservations please contact P. Galea on 349 71 35 or L. Martinz 328 4631 .

BURMESE R ETREAT Father Peter Anthony of Burma will conduct a day of recollection at Holy Trinity church Embleton on Saturday October 6 from 11 am to 3 pm. A luncheon for Father Anthony will be held in Grenville Hall Cape Street on Sunday October 7 from noon to 4 pm. Admission adults $4 children under 15 82; all proceeds to Father Anthony. Further information from 447 4261 or 342 0649.

MEDIA CENTRE OPEN-HOUSE The Catholic Pastoral Institute Resource Centre at 45 Tyrell Street, Nedlands, will provide a programme of introduction to the Centre and its services, on Thursday October 18th, at 7.30pm. The activities are designed to support councillors, youth leaders and adult laity in their parish life and service. They will include an introduction to the Centre's print and audiovisual collections, and a media preview programme. Please contact the Centre on 386 7166 if you are to attend the evening.

Special prayers were offered in Northam last Sunday and a tribute paid to the late Cardinal Joseph Slipyj during Mass to mark the 10th anniversary of the Northam Ukrainian church. Pictured above, Father Wolodymr Woloczy and Dean Lisle stand by the alter as the parting congregation reverence the ikons and take the agape bread.

54^

INTERNATIONAL FAIR AT LA SALLE COLLEGE La Salle College will again hold its International Fair at the college in La Salle Ave, Midland, on Sunday, October 14. Father Brian Morrison, formerly of the At Northam last Sunday to mark the 6KY Community Care programme will annual appeal for the Propagation of the celebrate a special Mass at 10 am and Faith, Dean Lisle wore vestments with officiate at an opening ceremony at 11 Chinese characters representing faith am. and charity and inviting the children to Trinity College concert band will be a dress up in ethnic and Australian cosfeature of the opening and during the tumes to present special gifts during the day, Trinity's pipe band will give demMass. onstrations. be renowned will attractions Among artists displaying their works for sale. They include Cedric Baxter, Madeleine TEILHARD Clear, Don Mazzotti, Sheila Benson, Pat ON RADIO Spencer, Joanna Cappeli and Despina Teilhard de Chardin the 20th century Maiolo. Other attractions include clay pottery Jesuit who sought to harmonise the demonstrations, portrait sketching, certainties of science with the mystery sheep weight guessing, damper bakings, of faith is featured in Encounter on 6WF face painting for children, computer on Sunday, September 30 to 8am. Might it not be, he asked, that the games, dunking machine, pony rides, garden stall, second-hand book stall, re- discoveries of modem science complecycled clothes, soft toys, sand sock shy, ment rather than contradict the tradicoconut shy, moon walk and merry-go- tional truths of religion? That was the message of Teilhard de Chardin. round. Yet his mission of reconciliation itself will cuisine available al Internation include Italian, Asian, Indian, Malaysian sparked opposition. His book The Pheand Yugoslav dishes along with pie stalls, nomenon of Man was only published hamburgers, doughnuts, cakes, dried after his death. From that time he was fruits, apple pie, popcorn and fairy floss. hailed as one of the most remarkable and Afternoon tea will be served, and there original religious thinkers of the 20th century. will be bar facilities.

2 48 HAY STREET, EAST PERTH, 325 2092

ARCHBISHOP GOODY AWARD Several application forms have been collected but so far no firm submissions have been received yet for the inaugural Archbishop Goody Award that may be obtained for any training project associated with the apostolate of the laity. A sum of $5000 is available. Applications for the award close on October 31. Application forms and further details are available from the Diocesan Chancery 21 Victoria Square. Phone 325 4300.

The Record, September 27 — 3 October, 1984

Greyhounds - with The Record Tipster

1 DOGS' CHANCE...) RACE ONE: Rawita 1, Tivessa Spring 2, Ginger Eagle 3/. RACE TWO:' Ripper's Pick 1, Lillyanna Girl 2, Mr Toe Indoor 3. RACE THREE: Paraburdoo 1, Moonsdiboo 2, Zelrob 3. RACE FOlUR: Scootalot 1, Stones Hope 2, Pitcairn Rebel 3. RACE FIVE: White Foot Lass 1, Lucky Irish 2, Western Sheen 3.

RACE SIX: Paddy Adare 1, Bandaid 2, Oyster Lady 3. RACE SEVEN: Egyptian Prince 1, Khana's Flash 2. Tansyn Lady 3. RACE EIGHT: Flashing Gold 1, Up Early 2, Luck a Daisy 3. RACE NINE: Curly Tale 1, Kellie's crown 2, Beatem Jack 3. RACE TEN: Spangaloa 1, Chelsea Chief 2, King Rocky