The Road to Emmaus - Sem 2, 2013

2013 – Sem 2 Issue

The Road to Emmaus, Sem 2 - 2013

A UWA Catholic Society Publication

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Inside this issue…

COVER - ‘The Christian Martyr’s Last Prayer’

3 – Editorial

This 1883 painting by Jean-Leon Gerome depicts the persecution of the early Christians and their resounding faith in the face of that persecution.

4 – From our Chaplain 5 – Church History: Kiss of Peace 6-7 – Mass and Calvary/J.R.R Tolkein 8 – Abortion Statistics 9 – Christopher Pearson: Catholic and Homosexual 10 – Persecution of Christians in the Middle East 11 – Book Reviews 12-15 – Catholics in Politics 15 – Francis’ Chinese Catholic Youth Community (News article) 16-17 – WYD 2013: A firsthand account/Faith and Family 18 – The Poor Man and the Poor Church 19 – Romania 2013 20 – What has UCS been up to?

21 – President’s Piece 23 – The Saints Talk

To the Editor, There were several completely ridiculous mistakes in the last publication including at least two date changes in the article about The Pilgrimage of Grace, such that almost 500 years were added on halfway through. I believe the editor’s job is to edit? Correct me if I’m wrong. On a lighter note, the editor displayed an excellent sense of humour and I await the next issue with alacrity.

R.T. Dear Reader, you are correct. The two 1936s were indeed supposed to be 1536. I hope you weren’t misled into thinking that it took 400 years to get the rebellion underway? Anyhow, the Editor receives a lot of material very late, and so is often still compiling when he should be editing. There was another mistake, which you might have missed. The error was the use of the word ‘worship’ instead of ‘veneration’ in regards to our Holy Mother, Mary. Thought I’d better correct that for truth’s sake and in case some ill-meaning protestant got a bit excited. But, in case they are now reading this, I defer to St Louis de Montfort, who writes in his book, True Devotion to the Blessed Virign.

“We never give more honour to Jesus than when we honour his Mother, and we honour her simply and solely to honour him all the more perfectly. We go to her only as a way leading to the goal we seek – Jesus, her Son.” May we love Our Lady ever

more!

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Editorial – Faith as a product of Humility This is my second attempt at writing about faith. The first one ended twice as long as originally planned, with less than half of the originally planned content. So if you think this editorial is painful, then ask me for a copy of my previous attempt.

I’d begin by outlining that faith isn’t hope. That might seem obvious, but it can be hard to disentangle them – I mean, even in just casual conversation we often blend them, eg “Yeh, you got faith in him, you know, you hope he’ll come through…” or “I got faith. I believe that good things will happen”. Using a dictionary or Google define can help clear this up, though. Hope: the expectation of good things to come.

Faith: complete confidence/trust in someone/something. Even with that, I’d still say there is a blending of sorts, between them. But, moving on…

Faith requires vulnerability, or at least a perceived possibility of negative outcomes. <- That sentence took up about 500 words in the last attempt, so hopefully we can manage it a bit easier. If there is no allowance for that vulnerability, or negative outcomes, then I’d say it really isn’t faith. Faith comes from the Latin word ‘fides’, meaning trust – hence, complete trust/confidence in someone/something. To trust is to rely on the attributes of someone/something. The reliance means that in its failing, there is a negative outcome, a shortfall. In the case of a mountaineer relying on a rope while climbing Mount Everest, there is a long fall (brilliant). Hence, when we enter into situations of trust, there is a reliance, and hence vulnerability, if the trustee should fail. In the same way, with faith (which is complete trust), there is a vulnerability assumed (the kicker is of course - God doesn’t fail.)

This would lead me to say faith is a product of humility, because it is achieved through the recognition of the abilities of others, and more importantly, the limit of our own abilities. It is entering into a situation of vulnerability, where we lack control to determine whether the outcome is positive or negative. Putting ourselves into this kind of situation requires humility. When we appropriately mark ourselves and consider our true capacities we can more easily be faithful. Consider the proud lout, who puffs his chest and tries to do everything himself – he is always in a worry, wandering around, muttering irate phrases. Then consider the man who knows the limits of what he can do, goes about it accordingly, and then peacefully resigns the rest to others. Most importantly, consider the evangelizing saint, who wins over hundreds of thousands of souls, but considers their achievements only as the achievements of God, and who goes into their missionary activity, aware of their shortcomings and limits, but with complete trust in the provision of God.

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1 Corinthians 13:13 “And now faith, hope, and love abide, these three; and the greatest of these is love.” Why not say, humility, hope and love abide, then? Because humility is not the fullness of what faith is. Faith requires a humility, but is also requires a ‘yes’. A yes to creation, a yes to our fellow man, a yes to God. “Yes, I am weak, I am failing, I am a lout – but yes, in Christ I can be magnificent.” … “Yes, I keep making mistakes in my mathematics, and yes I have only a base knowledge – but yes, through me God can work mathematical wonders!” – Faith recognizes the lowly limit of one’s ability, smiles, and walks on, with calm trust in the infinite power of God. It is a humility that understands that anything can be achieved through the great glory of God. It is the moving of mountains, and it is the walking on water.

I’d like to reflect on the words of our beloved Pope Emeritus Benedict XVI, at his inaugural homily as Pope, on th April the 25 , 2005 – “We are not some casual and

meaningless product of evolution. Each of us is the result of a thought of God. Each of us is willed, each of us is loved, each of us is necessary.” What a beautiful thing. That is such a beautiful thing to say. That is such a beautiful thing to be true. And if each of us is so willed, so loved and so necessary, won’t God provide? “But if God so clothes the grass of the field, which is alive today and tomorrow is thrown into the oven, will he not much more clothe you—you of little faith?” (Matthew 6). We are all necessary, and through God, we can all do the great things which he has created us for. We simply need the humility to recognize our individual limitations. Then we can set about putting our trust in the world and people around us, and ultimately, in God. I’d finally like to dispel the idea that faith is weakness. That putting trust into others makes you vulnerable, and that’s a bad thing. No. We are unable to properly fight the good fight on our own – God surrounds us with his creation, with people, in order that we may achieve a thousand more than what we could achieve alone. Perhaps we don’t have enough faith to move mountains, but with God’s creations and provisions, and with confidence in them, we can do the next best thing, and climb them. Sir Edmund Hillary, he wasn’t weaker for having faith in his ropes and his sherper, and neither are we.

Humility recognizes the truth of ourselves, of other people and God. In humble discernment, we can then joyfully commit to other people and to our saviour, Jesus Christ.

I commend to you our second issue of The Road to Emmaus.

Joe.

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From our Chaplain, Fr. Armando:

Reflections On 1963…2013 The UWA academic year 2013 is coming to a close.

As the UWA Catholic Society members along with other students anticipate, perhaps feeling pressure and anxiety, the final works of the semester, it might be opportune to reflect on the secret to holding on to the ultimate ground and purpose of all their efforts. The Gospel Reading for Sunday Mass on 27th October, on how to pray, provides the key.

But it is best to put all this in the context of the postmodern world to which Christianity and specifically the Catholic Church can be said to have made its first concerted response 50 years ago, that is, 30 years before the current 20-year olds were born.

1963 was the year of two Johns. The “good pope” John XXIII had just initiated Vatican II and passed on its task of ecclesial aggiornamento to his successor, Paul VI. The latter was worthy of the same vision of the Church’s meeting the modern world, but did not get the full cooperation of the hierarchy and laity. The young of the western world in any case mourned with profused tears the passing of the “good pope” and that was their form of “prayer”.

In 1963 John F. Kennedy, the leader of (still) the most powerful country in the world was assassinated, the “day the music died”. The world wept. For many that was their form of “prayer”. But that was the end of America’s age of innocence. All sorts of cultural revolution-- social, political, economic, and especially a sharper delineation between liberals (the “progressives”?) and conservatives (the “orthodox”? in the religious sphere) followed soon after.

Particularly the extremists at either side of the religious divide have not shown “how to pray” and apparently not for each other…to this day. After the reign of two more worthy popes who clarified further the doctrinal vision of faith and morals, generally speaking in philosophical and theological terms, respectively, now the world has a successor of St Peter whose pastoral leadership uses the art of concrete narrative, a style of action that should remind people of Francis of Assisi, but ultimately of Christ who has given the world a lesson of how to pray in the parable of the tax collector and the pharisee. (Luke 18:9-14) As university youth towards the end of their academic year, or at the completion of their university years, feel

The Road to Emmaus, Sem 2 - 2013

the need of “prayer” it is good to reflect on why Jesus praises the tax collector’s prayer and not the pharisee’s.

The tax collector actually made a connection with God whereas the pharisee made connection only with himself.

The latter’s prayer is an exercise in self-admiration and self-justification.

It is even judgmental and condemnatory of his neighbour (“I am not like the rest of humanity—greedy, dishonest, adulterous—or even like this tax collector…”)

By contrast the tax collector could only say “O God be merciful to me a sinner”. He made connection with God by acknowledging God’s greatest quality in relation to fallen humanity-- His Mercy which is the completion of God as Love. Furthermore the tax collector recognizes his need for that mercy in contrast to the Pharisee who shows no knowledge of God’s mercy nor his need of it.

He is not unlike many doctrinal purists of today, who have confused strict morality and the wisdom of true religion with its root and center in Christ’s spirituality.

They appear poisoned with arrogance, looking down on other people, seeing themselves superior and cannot even see that they do not see.

When in the America magazine interview (http://americamagazine.org/pope-interview) Pope Francis was asked “Who is Jorge Mario Bergoglio?” (his baptismal name), after a period of silence he replied “Ï am a sinner…I am a sinner whom the Lord has looked upon…” And he repeated what he said in Latin when asked by the Cardinals whether he would accept his election as pontiff, “Ï am a sinner, but I trust in the infinite mercy and patience of our Lord Jesus Christ, and I accept in a spirit of penance”. Here is a Vicar of Christ who would not be accused of being judgmental nor condemnatory of sinners, indeed of the ultimate “poorest of the poor”, a man of prayer who would open up the Church to all. He reflects Jesus who “addressed his parable to those who were convinced of their righteousness and despised everyone else”, but precisely who seeks even now to provide them the opportunity to learn how to pray like the tax collector, who wants absolutely everyone to come to his Father’s house, to really connect with God, the ultimate ground and goal of all our worthy life endeavours.

May the young people of UCS and all of UWA today come to truly connect with God and thus “pray” with and in God’s “goodwill” (i.e., love) for their needs and for everyone on both sides of any divide.

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Church History: The Kiss of Peace While a mainstay of the modern Mass, the sign of peace so familiar to modern Catholics enjoys a rich history. Indeed, the original “Kiss of Peace,” also dubbed the “Holy Kiss” or the “osculum pacis” ties us to the Church’s journey throughout the ages.

While initially a common greeting in the ancient western Mediterranean, the origins of the “Holy Kiss” are first cited by Saint Paul. This transformation of a mere salutation into something of great significance echoes the Pauline exhortation to love for all, and can be found in the Saint’s letter to the Romans, which calls for Christians to “Greet one another with a holy kiss.” (Romans 16:16) Fascinatingly, not only is this Kiss found in many of his other writings (from Corinthians to Thessalonians) but the words “Gratia misericordia et pax,” translated as grace, mercy and peace often begin the evangelist’s Epistles.

As the kiss became further intertwined into the Christian liturgy – and indeed its way of life – the writings of the early Church Fathers cemented its import. Most prominently, Saint Augustine explored the spiritual implications of this simple gesture, positing that “…when your lips draw near to those of your brother [one must not] let your heart withdraw from his.”

At the practical level, early congregations sought to ward off misconduct by dividing the faithful into men and women at services. This also served to preserve the spiritual significance of the Kiss as a sign of goodwill and Christian solidarity, as opposed to anything sexual. In addition to this, the gesture was also, at certain stages, reserved solely for members of the Clergy. Echoing these small changes, the Pax has seldom enjoyed an eventless history, with splits within Christendom altering its use between denominations.

Yet while certain Reformed and Protestant congregations have begun to reinstitute some measure of this ancient practice (even as a simple greeting) it’s inclusion within the Roman Catholic liturgy has been a constant, reflecting a commitment to fulfilling Christ’s desire that “They may all be one.”

(John 17:21) While its role has been subject to marked change across the centuries, the modern “Pax” – as a fixture at every celebration of Mass – is exchanged between the faithful just prior to the receiving of the Blessed Sacrament, and after the Lord’s Prayer. Yet in spite of these changes, the Papal Instruction Redemptionis Sacramentum ensures that its symbolism has endured, teaching that, while not a Sacrament in of itself, the kiss “signifies peace, communion and charity before the reception of the Most Holy Eucharist.” Notably, while the Pax has remained a permanent presence in the Eastern Orthodox tradition, it takes place as a means of preparation for the recitation of the Nicene Creed, following the exhortation “Let us love one another that we may confess … the Trinity.”

Performed in accordance with the liturgical rites, what was once a simple greeting has been transformed into one of the fundamental testaments to Christian fellowship. While often being replaced with a handshake in much of the English-speaking world, the Pax nonetheless serves as a reminder that the Christian community has always drawn strength from its unity. At a time when ecumenism remains a key priority for the Church, the power behind the Kiss of Peace can never be forgotten.

Liam.

Right – a pax-brede, or peace board.

A plaque of metal, ivory, or wood, generally decorated with some pious carving and provided with a handle. It was used in the Middle Ages to convey the kiss of peace to the faithful, and was first brought to the altar for the celebrant to kiss at the proper place in the Mass, then brought to each of the congregation in turn at the altar rails. In the medieval Nuptial Mass the kiss of peace was conveyed to the bridegroom by this means and transmitted by him to the bride.

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Mass and Calvary: Why I kneel and receive the Eucharist on I didn’t always kneel and receive communion on the tongue, but it is something that I developed as I began to grow spiritually and closer to God. This article is not an attack on people who receive communion in the hand or standing, but simply my own reasons for choosing to kneel and receive Jesus on the tongue. At the end of this article I provide Church documents and quotes to show that this is approved and encouraged by the Church.

“In communion with and commemorating the Blessed Virgin Mary and all the saints, the Church offers the Eucharistic sacrifice. In the Eucharist the Church is as it were at the foot of the cross with Mary, united with the offering and intercession of Christ (CCC 1370).”

During the Mass the sacrifice of Calvary is made present. We are fully present at the cross with Jesus where he shed his blood and sacrificed his life for us.

Just to be clear, I am not being symbolic, I am being literal. We are there with Christ, we are there with Mary and John, and also present with the Choir of Angels and the Communion of Saints singing Holy Holy Holy Lord. When the priest holds out communion to us, we are right there, Jesus on the cross is right in front of our eyes in the Holy Eucharist. I am reminded here of the words of the priest in Mass and of John “Behold the Lamb of God, Behold Him who takes away the sin of the world.” I cannot help but drop to my knees. I cannot speak for others but only for myself, and if I was physically present at Calvary I would be on my knees crying from the depths of my heart, since this presence is made present in Mass, I choose to kneel before him who has given his life to me, an unworthy sinner.

“With a deepening understanding of the truth of the eucharistic mystery, of its power and of the presence of Christ in it, there came a greater feeling of reverence towards this sacrament and a deeper humility was felt to be demanded when receiving it. Thus the custom was established of the minister placing a particle of consecrated bread on the tongue of the communicant. This method of distributing holy communion must be retained, taking the present situation of the Church … because it expresses the faithful’s reverence for the Eucharist … it is part of that preparation that is needed for the most fruitful reception of the Body of the Lord (Memoriale Domini, Sacred Congregation for Divine Worship).”

Kneeling and receiving on the tongue, is a sign of reverence that I choose to make to God. I do this for no one else. I might stand when talking to my equals, even my boss, and the Prime Minister. But receiving the Eucharist, is different, and again it is special. Jesus is not only the highest authority, he is the one who loves us the most, loves us unconditionally. Like a man kneels when asking the love of his life to take him as her husband, I choose

“Hence, we use the word “receive” when speaking of communion with our Lord in the Eucharist, for literally we do “receive” Divine Life, just as really and truly as a babe receives the life of its mother (Archbishop Fulton J. Sheen, Calvary and the Mass).”

“He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day (John 6:54).

When we receive the Eucharist we are not simply receiving food for our physical nourishment. We are receiving the Body and Blood of Christ, the gift of eternal life. We don’t earn it, we don’t deserve it, but God chooses to give us this precious gift despite our failures and short comings. To use the word ‘special’ is a massive understatement, it is beyond special. It is a moment I choose to give reverence to our Lord not only with my internal state, but also giving reverence through my bodily actions for this divine gift.

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to kneel when asking the love of my life, Jesus, to come into my heart, body and soul in the Blessed Sacrament. It also a humbling experience to kneel before our Creator, before Him who paid the price for our sins that we still commit every day.

I know for me, when I first saw this practice I was drawn to its reverence and love, and longed to do it myself. I began attending a parish where basically everyone kneels and receives on the tongue, so I was more concerned with the mechanics of the whole thing. Simply kneel, tilt back your head, open your mouth and stick out your tongue. It’s that easy. Even

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if you’re not from a parish where this is the norm, but you feel drawn to receive communion this way, I say go for it! Don’t worry what others think, you are not there for them, you are there for Christ. It also be a powerful witness for others who may have forgotten what is happening when we receive communion, it is a real witness to the real presence of Christ.

It is a witness, an act of thanksgiving, an act of humility, an act of reverence, and an act of love.

That is why I choose to receive the Eucharist kneeling and on the tongue.

Church Documents For those of you who are interested here are a couple of documents relevant for those in Australia which state that you can receive communion kneeling and on the tongue (Yes. Even if no one else is doing it).

According to the General Instruction of the Roman Missal approved for use in Australia 2010 (the book which teaches us the norms for the Mass) “In the dioceses of Australia standing is the most common posture for receiving Holy Communion, though individual members of the faithful may choose to receive communion while kneeling.” What this means is that you can kneel to receive communion at any time, even if everyone else chooses to stand.

On receiving on the tongue, this is actually the norm for the Latin rite (the rite that most Catholics belong to). Redemptionis Sacramentum 92 states “each of the faithful always has the right to receive Holy Communion on the tongue… if any communicant should wish to receive the Sacrament in the hand, in areas where the Bishops’ Conference with the recognitio of the Apostolic See has given permission, the sacred host is to be administered to him or her.”

In Australia people can receive in the hand if they choose, but on the tongue is the norm.

Tyson D. King.

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J.R.R Tolkein on the Blessed Sacrament “Out of the darkness of my life, so much frustrated, I put before you the one great thing to love on earth: the Blessed Sacrament. . . .

There you will find romance, glory, honour, fidelity, and the true way of all your loves on earth, and more than that: Death. By the divine paradox, that which ends life, and demands the surrender of all, and yet by the taste—or foretaste—of which alone can what you seek in your earthly relationships (love, faithfulness, joy) be maintained, or take on that complexion of reality, of eternal endurance, which every man’s heart desires.

"The only cure for sagging or fainting faith is Communion.

Though always itself, perfect and complete and inviolate, the Blessed Sacrament does not operate completely and once for all in any of us. Like the act of Faith it must be continuous and grow by exercise. Frequency is of the highest effect.

Seven times a week is more nourishing than seven times at intervals.”

“Also I can recommend this as an exercise (alas! only too easy to find opportunity for): make your Communion in circumstances that affront your taste. Choose a snuffling or gabbling priest or a proud and vulgar friar; and a church full of the usual bourgeois crowd, illbehaved children—from those who yell to those products of Catholic schools who the moment the tabernacle is opened sit back and yawn— open-necked and dirty youths, women in trousers and often with hair both unkempt and uncovered. Go to Communion with them (and pray for them). It will be just the same (or better than that) as a mass said beautifully by a visibly holy man, and shared by a few devout and decorous people. It could not be worse than the mess of the feeding of the Five Thousand—after which our Lord propounded the feeding that was to come.”

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ABORTION/DEATH STATISTICS (from the ABS and WA Department of Health)

AND COMMENTARY

If

abortion

was considered a

‘fatality’, it would be the

biggest

cause

of death in WA, at 8660/21412 (12752+8660). This means

40.44%

of

deaths

in WA

are

abortions (as per 2008 figures).

"But I feel that the greatest destroyer of peace today is abortion, because it is a war against the child - a direct killing of the innocent child - murder by the mother herself.

And if we accept that a mother can kill even her own child, how can we tell other people not to kill one another?

Blessed Mother Teresa - 1994

22%

of

all

pregnancies in WA

end in abortion. means

four

for

an That every

children born,

there is

one that is

aborted.

“Never tire of firmly speaking out in defence of life from its conception and do not be deterred from the commitment to defend the dignity of every human person with courageous determination. Christ is with you: be not afraid!”

Blessed Pope John Paul - 2001 The Editor acknowledges the good work of many people and organisations in regards to defending the unborn. He also understands it is a sensitive issue. However, could it be helpful if we spoke more as a community about this tragedy? Could our priests more often (if they do already) mention it in their homilies? We need to firmly speak out.

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"Dear friends, doctors, those of you who are called to deal with human life in its initial phase, remind everybody, with facts and words, that this is always, in all its phases and at every age, sacred and always quality life, and not for a reason of faith, but for a reason of science," Pope Francis - September, 2013 Page 8

Christopher Pearson: Catholic and Homosexual

By Tom Coffey (20/06/2013) I study history and archaeology. I have long since finished my history major, but I decided to take a unit on historiography as an elective in semester one, in the absence of more interesting units. In the first week of June I was frantically trying to finish my last assignment: an essay on the historiography of Stuart Macintyre.

What does this have to do with Christopher Pearson?

In the 1990s Macintyre entered the 'History Wars', a debate about the treatment of Australian Aborigines in our country's past that pitted the ostensibly left-wing 'black armband' historians against their conservative 'white blindfold' contemporaries. John Howard was perhaps one of the most outspoken critics of Macintyre and other 'black armband' historians and, during his term as Prime Minister of Australia, Pearson was his speechwriter. In the early hours of the morning I dissected speeches he had penned for Howard in order to examine the counter-arguments to Macintyre's position. When the essay was ready to hand in at 6am (yes, I'm one of those 'night before' people), I saw the shocking news that Pearson had just been found dead in his Adelaide home. Perhaps he died even as I was reading the words he had written.

Many people ignorant of the Catholic Faith, both inside and outside the church, view being both Catholic and homosexual as oxymoronic. Christopher Pearson was a testament to the contrary. He converted to Catholicism from a Protestant background in 1999 and, on the tenth anniversary of his conversion, wrote an opinion piece in the Australian about how he reconciled his sexuality with Catholicism. Pearson knew that he could never be happy as a gay Christian "with or without the rainbow sash" because it seemed a contradiction in terms. In his article he wrote: "There was no getting around the fact the New Testament said we were all meant to be chaste or monogamously married and I had reluctantly concluded that St Paul was right about homosexual sex."

The Catechism of the Catholic Church teaches that homosexual acts [sex et al] are "acts of grave depravity" that are "intrinsically disordered" and contrary to the natural law (CCC 2357). However, sexual attraction towards persons of the same sex is not in and of itself sinful. The Catechism states: "Homosexual persons are called to chastity. By the virtues of self-mastery that teach them inner freedom, at times by the support of disinterested friendship, by

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Christopher Pearson prayer and sacramental grace, they can and should gradually and resolutely approach Christian perfection" (CCC2359). This attraction constitutes for those persons a trial (CCC2358). Indeed, the cross of chastity is one that we all must bear according to our state in life.

Why exactly did Pearson convert? In his article he wrote that what he wanted the most was "immutable doctrine and valid sacraments". There is only one place on earth where these things can be found: the One, Holy, Catholic and Apostolic Church. The Church has not, will not and cannot change her moral teachings because they are the teachings of Jesus Christ, and He is "yesterday, and to day; and the same for ever" (Hebrews 13:8). Our Lord promised us that "the gates of hell shall not prevail against it" (Matthew 16:18). Christ established the Church and appointed St. Peter as the first Pope. There is an unbroken line of apostolic succession from St. Peter through to Pope Francis. This apostolic succession is what validates the Sacraments of the Catholic Church [and the nonCatholic Orthodox churches, but that's another blog] and invalidates those of other denominations. The mass apostasy of the majority of the Protestant churches is as disturbing today as it was for Pearson in 1999. Their approval of homosexual relationships is irreconcilable with sacred scripture. Pray for the Protestant churches, especially for the faithful within them who remain true to the teachings of Christ.

G. K. Chesterton said that "A Catholic is a person who has plucked up enough courage to face the incredible and inconceivable idea that something else may be wiser than he is". Like the courageous Pearson, we must continue to turn our eyes beyond ourselves to the Eternal God and away from this culture that relentlessly asserts the primacy of man to their own destruction.

Requiescat in pace, brother.

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Persecution of Christians in the Middle East: The Forgotten People Alexander Woloszyn As the West debates, deliberates and discusses how it should again involve itself in the continuing crises in the Middle East, such as in Egypt and Syria, the local Christian minorities continue to suffer, be displaced and sadly, get murdered simply on account of their faith. As the West chooses inaction, or perhaps the wrong action, the sides in the conflicts that are so opposed to Christian life, the Islamist radicals, continue to advance and dominate much of these countries and impose their ideologies on all who stand in their path.

Christians have lived in the Middle East ever since the foundation of Christianity, but now it has become such a dangerous place for those of any other faith but Islam that the 2000 years of tradition and heritage is at risk of being wiped out. The current troubles began with the Arab Spring where Christian groups all throughout the Middle East and Northern Africa were put on the front line. These minorities often relied upon the stability of existing regimes, such as Bashar al-Assad’s in Syria, for safety and stability in the face of Muslim extremist opposition. As these regimes began to fall, Christians in those areas became subject to intense persecution. A very good example of this is Syria. Christians make up 10% of the population of Syria and found stability to live in their country under Assad’s regime. With the current civil war in Syria stretching for over one year now, their way of life has been turned on its head. Christian churches and monasteries are being attacked, at least one every month, and priests, bishops, even common Christians are being kidnapped or killed. A Syrian Catholic priest, Father François Murad was killed just last month. An Orthodox priest, Father Fadi Haddad, was taken while leaving his church to negotiate the release of a kidnapped parishioner. His body was found on the street a few days later, eyes gouged out.

Doesn’t this sound horrible?

This is just the tip of the iceberg

– so many more murders go on unrecorded. Why do we not hear about these in the media? Why is there no focus on the impact Western decisions, such as the one to back the Islamist Syrian rebels, on the minorities in those countries? We should be proclaiming these martyrs – they died simply because of their beliefs and that there was no one to protect them.

The situation in Syria is so bad for the Christian minorities that the Iraqi Christians who fled there after the war began in their own home country have decided that it is safer for them in Iraq, where bombings occur every month, rather than staying in a

rebel controlled Syria. The scale and long term effects, that we will undoubtedly see reflected on the 2 million Syrian Christians, can be seen in post-war Iraq – of the 1.4 million Christians living there a decade ago, only 200,000 remain today. If we continue allowing these atrocities to occur, and supporting the very groups that promote Islamic dominance, the reality for the Christians of the Middle East, the birthplace of Christianity itself, is very bleak and there will be many more martyrs still to come.

I will leave you with one final thought: three quarters of all religious persecution in the world today is faced and bravely borne by Christians. So next time you are at Mass, or have a quiet moment in prayer, give a thought to these brave men and women who do not have the religious freedom that we so easily exercise, and pay for it with their lives.

Fr Francois Murad The Road to Emmaus, Sem 2 – 2013

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Book Reviews Tilly by Frank E. Peretti Rachel Tuson This book is short and beautiful, but far from an easy read. One of the most moving books I have ever come across, the main focus is the forgiveness that can be obtained through a relationship with God, and the loneliness and longing for love that exists in each person.

The immense love of a mother for her child is revealed through the story of Kathy’s confusion and pain and eventual healing. Peretti’s novels are usually heavy with detail, but Tilly follows a different path, written with a dream-like quality that envelops the mind and lingers long after the end of the book. Using the innocence of a small child, Peretti somehow pierces deep into the well of emotions that crush in at those moments when the beauty of human nature is unveiled, if only for a moment, and the breath catches in our throats. This book brings into sharp focus the immeasurable value of human life and family, often overlooked and taken for granted. Although there is a good bit of sanctified imagination and many questions are left unanswered, Tilly brings forward an undoubtedly interesting premise and provokes much-needed thought on an issue that really shouldn’t exist in our world. Rated 4/5.

Kokoda by Paul Ham Joseph Devitt An extremely effective narration of the New Guinea campaign, from the initial landing, to the retreat along the Kokoda Track, to the retaking of Kokoda, and then the bloody battles on the beachfronts, as the Japanese were bumped off PNG. This book is engaging in its account, and presents emotional and shocking material in a structured and easily understood manner. It will challenge the reader on the concept of service, and how well we commemorate and follow the example of our soldiers. I highly recommend it to anyone who is wishing to take a massive leap into Australian Military history, but is short of time. I had the opportunity to walk the Kokoda Track after reading this – and I warn people, that they may feel compelled to do the same - in memory of those ragged bloody heroes, who so endured for you and me. 4/5.

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A list of good books to read if you want to learn more about your faith. From Mr Tuson.

Rome Sweet Home: Our Journey to Catholicism - Scott and Kimberly Hahn

By What Authority? An Evangelical discovers Catholic tradition - Mark P. Shea Crossing the Tiber: Evangelical Protestants Discover the Historical Church - Stephen K. Ray Surprised by Truth - Patrick Madrid Mere Christianity - C. S. Lewis Why Catholics are Right - Michael Coren The Fathers Know Best - Jimmy Akin

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Get involved, says Jesus (no, really)

By Luke Walladge

“I

have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world. I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. They are not of the world, even as I am not of the world. Sanctify them through thy truth: thy word is truth. As thou hast sent me into the world, even so have I also sent them into the world.”

The Gospel According to John (17: 14-18) How many times have you seen or read or heard the phrase, “Be in the world, but not of the world”?

Probably so many times that, like me, you assumed it was a direct quote from the Bible… in fact it isn’t, but it’s a pretty good summation of Jesus’ prayer for his disciples just before he was arrested and crucified.

“Be in the world, but not of the world”.

At first look it seems contradictory. But when you think about what Jesus was actually saying it begins to make a lot of sense.

The rest of the world often seems like it doesn’t have any time for God’s way of doing things. It can be easy to fall into a mindset that puts us apart from the rest of the world – they’re different to us, they don’t want anything to do with us, they’re wrong and we’re right and let’s not bother.

But the Gospel message isn’t something that God wants to impose on us for the sake of it; the guidance of the Church and the values in our life aren’t there just to be hurdles or to make life difficult for now reason. They are there because God knows that to follow His way is what is best for us… and that applies even to those people who don’t understand or accept it is the truth!

Society benefits from respecting life, having strong families, honouring our parents, having compassion for others. Whether society wants to admit it or not, God’s way is what’s best for everyone – not just for Catholic or Christian people!

So as Catholics, then, one of our tasks isn’t to hide away from the world but to bring our values – God’s values – into it.

Jesus was pretty specific. He said, “As thou hast sent me into the world, even so have I also sent them into the world.” Jesus didn’t want disciples who sat at home, hiding from non-Christians! He wanted his Church to

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get their hands dirty. Yes, he prayed that we might be kept from evil, but his way of doing that wasn’t to stop the disciples from going into the world. Rather he wanted the exact opposite – go into the world and make it better.

I guess you could say that as Catholic people, we are called to have a clean heart but dirty hands.

Jesus knew the truth –this world will never be changed by not doing anything.

Sometimes we see governments, political parties and society itself doing things that we know are wrong, that we know aren’t the way God wants them to be. The answer to that lies in Jesus’s prayer. Be a part of the system and work to change it – be in that “world”!

Debate the issues with other people – not just those who agree with you! Join a political party, even if all you do is provide one more member in support of a good person doing good work there.

Nominate for student politics, organise your friends to vote for a good candidate or group, hand out flyers for those you support.

I’ve worked in politics for more than ten years and I can tell you, there’s no substitute for having people willing to support you in any way they can.

And if your opponents have all the volunteers, all the members and all the votes, just being right isn’t enough to win.

When Jesus sent his disciples into the world, he knew what he was doing. He knew that the world needed God’s values, God’s laws and God’s truth. And he knew that those truths needed people willing to do the hard work to make them a reality, not just a nice idea.

Jesus made it clear for us. He’s sending us out into the world… who are we to say no?

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In Defence of Freedom … Let’s Meddle in Politics Emma Jacobs 2013 has been a big year in the world of politics, especially in Western Australia.

With the opportunity to exercise our democratic right to vote (at all three levels of government) this year, most people are sick and tired of politics. It is easy to become disenchanted, but we should not be disregarding politics and leaving it to those with less selfless intentions.

In fact, as Pope Francis has said, politics, “according to the social doctrine of the Church, is one of the highest forms of charity, because it serves the common good.” So, with the heat of the elections behind us, it is a good time to reflect on the outcomes, what we’ve learnt, where we are going, especially as Catholics, and how we are going to meddle in politics.

2013 Election Outcomes – Federal and State On a Federal level, this is the first time in Australian history that we have a Catholic Liberal Prime Minister. In fact, Prime Minister Abbott was even a seminarian earlier on in his life. We can be proud of the fact that we have a Catholic in the highest political position in the country, and that our society still supports many Christian values. There are many Christians involved in the Liberal Party, and plenty of scope for social conservatives to actively be involved in politics through the Liberal Party. Just like any political party there are a range of views, but Liberals have the freedom to vote as their conscience guides them on important issues, such as life issues. The Liberal Party is committed to essential freedoms, including the freedom of thought, worship and speech.

It is a party committed to preserving personal dignity, and supporting the family as the foundational unit, essential to the fabric of our society.

On a State level there are Catholics, and certainly a fair number of Christians, in government. In recent years some of the successes of Liberal Party Members of Parliament include stopping the legalisation of euthanasia, preventing the legalisation of prostitution, and providing a greater focus on the problem of the sexualisation of children and the need for legislation against foetal The Road to Emmaus, Sem 2 – 2013

homicide. There is a real momentum for changing the legal landscape through policies that promote a pro-family culture of life.

What have we learnt?

The general consensus amongst Australians in relation to politics is that we are fed up with the personal politics and the apparent pettiness of it all.

It is all well and good to complain, but that is not productive, instead, I challenge you to learn from the general apathy and do something about it. The phrase “evil flourishes when good men do nothing” (Edmund Burke) certainly rings true, so as Catholics we should step up and get involved.

Where are we going?

We are all on a journey, travelling down a particular road. When you come to a fork in the road, listen to Christ and choose the right path, to do something to stand up for our Christian values. For those of you who are involved already, I congratulate you and urge you to not only continue the good fight, but involve others. For those of you on the edge of taking action, take the plunge and commit. For those of you who are still thinking that politics is not the way for you, at least open your heart to the word of God and try to discern how you could help to change our society.

How will you meddle in politics?

Join a political party, find out what your local members stand for and support those who are doing the right thing, sign petitions, write letters, help out Christian candidates in electioneering, join a campaign team or run for Parliament. Whatever you choose to do, choose something.

Regardless of your views, as a witness to the Gospel and to Christ, and in the words of Pope Francis, a “good Catholic meddles in politics, offering the best of himself, so that those who govern can govern”.

We have the opportunity to play an important part in the future of our State and our Nation, and we should not take that for granted. How will you choose to meddle?

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Catholic Labor: In the Spirit of Solidarity

By Craig Dunne On numerous occasions since my political awareness and engagement began, I have been forced to defend the apparent irreconcilable cohabitation of my Catholic faith and my belief in the Labor movement.

This questioning has come from practically every current position in the political sphere, from far left neo-communists deriding my ‘addiction to the opiate of the masses’ to those from the right, often from the Liberal Party, claiming the moral high ground; that they have always stood in defence of Christendom against the faithless horde that is the Labor Party. They are obviously not aware of the history of their party.

A trip down memory lane There is, of course, no such thing as the Catholic vote.

Just as there is no such thing as the Anglican vote, or the baker’s vote or the Tea Cosy Association of Australia’s vote. However, it seems to me that a Catholic vote always seems more naturally aligned and akin to Labor than any other party. The history of Australia and the Australian Labor Party is on side.

Like the Trade Union movement there has always been strong Catholic support in the Party.

Why do I claim this natural kinship between Party and Church? Certainly not on any theological or dogmatic grounds, but rather I stress that the Party platform and the Church’s teachings on Social Justice and humanity are similar; more similar than the objectives and supposed ‘policies’ of the conservative forces in Australian politics.

Blessed Pope John Paul II, in his encyclical Laborem Exercens (On Human Work) that passionately defended the rights of workers’ to his philosophical authority and position as Champion of the Polish trade union Solidarity leading substantially to the collapse of the USSR. The person who works desires not only due remuneration for his work; he also wishes that, within the production process, provision be made for him to be able to know that in his work, he is working "for himself". (Laborem Exercens, p. 15) This sounds more like a condemnation rather than approval of the Liberal Party’s ‘Industrial Relations’ policy ironically called WorkChoices and inspires a similar policy outcome as portrayed by the ALP. This gross infringement of the principles Laborem Exercens was not lost to many people. Advocates for the overwhelmingly successful ACTU’s Rights at Work

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campaign such as Shop, Distributive and Allied Employee’s Association National President Joe de Bruyn stressed this violation. He said: This is clearly contrary to the spirit and intent of Catholic Social Teaching which stresses the rights of workers. It makes the worker subject to the dictates of the employer, thereby attacking and diminishing his dignity at work.

I cannot but be reminded of the words of Pope Francis: Not paying fairly, not giving a job because you are only looking at balance sheets, only looking at how to make a profit. That goes against God! Let it also be remembered the example that then Minister for Burke, provided for us making successful decision to remove immigration detention centres.

quiet and humble Immigration, Tony a determined and all children from

The spirit of Laborem Exercens and Rerum Novarum can be read in many policies under the ALP National Platform, such as in industrial relations, climate change, therapeutic cloning, social welfare, and disability and gender inclusion. Ideals and policies no doubt well represented by new Jesuit educated Federal Labor Leader Bill Shorten.

The challenge for Young Australians With Australian society ever marching more deeply into the cult of individualism, where the fear of the other and we reject the reality of human interdependence; where exclusive accumulation is a toxic stain on our society and an introverted, selfsufficiency drives compassion from family and community, what are the future challenges facing young Catholics and members of the ALP? The underlying challenge, I see, is twofold. We must inspire compassion and community.

As a Catholic this search for community must be centred on the Eucharist where Pope Francis say we experience the “solidarity of God.” He reminds us that the Eucharist is a: moment of true communion with the Lord, but also with my many brothers and sisters who share at this same altar… that takes us out of our individualism so that together we live our discipleship, our faith in Him.

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This developing sense of community acts as a rallying point for a conviction to work ecumenically with other faiths who share a keenness for human dignity, to treat wider society with inclusion and compassion rather than dismissing them with a well-meaning, “God Bless and good luck!”

As a Labor member or supporter, in all our policy formations and interaction with the Australian community, we must be genuine in proposing

balanced, modern social democratic policies that encourages compassionate engagement with wider society and the globe while protecting the strength of the economy through market orientated economic rationalist engagement.

In part through the teachings of the Church and the policies of the Australian Labor Party we can work towards rediscovering our community and the world of others... in the spirit of humanity, in the spirit of solidarity.

Story about Youth Catholic Community in China Kai Tang (Francis) This is a story about the local Catholic youth group (I am one of the initiators of it) in my hometown reported by UCANEWS. Hope you can find some useful information about the Catholic youth group development.

CHINA - Saint Paul inspires young Catholics WUCHANG, China (UCAN) - A youth group in Hubei province, central China, has been following the example of Saint Paul the Apostle in living out their faith during the Pauline Year.

Father Yan Hua, parish priest of Holy Family Church in Wuhan diocese, said members have evangelized nonChristians who visited the centuries-old church on important feast days by explaining the Catholic faith to them.

“The youngsters’ enthusiasm has also inspired other parishioners to become better Catholics,” he observed at the eighth anniversary celebrations of the Youth Fellowship of St. Paul on May 30.

About 90 people attended celebrations at the 120year-old church in Wuchang district in Wuhan city that included a Mass and cultural program.

Pope Benedict XVI declared June 28, 2008, to June 29, 2009, as the Year of St. Paul to commemorate the 2,000th birth anniversary of Saint Paul, who is also known as the Apostle to the Gentiles. Historians have placed the saint's birth between A.D. 7 and 10.

During the celebration, Father Yan said the Pauline Year was “a good start” for the youth “to develop a correct and firm understanding of their faith, without fear of suffering” and to foster a “new generation of Christians who are ready to sacrifice for their faith.”

During a special commissioning ceremony at the Mass, 36 new members vowed to “model their lives after their patron saint and follow in the footsteps of

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Jesus.” They also vowed to live a life worthy of the Gospel, sanctify themselves and evangelize others. In addition, they promised to maintain solidarity with one another and study the Bible thoroughly.

Father Yan presented a Bible to each new member and imparted his blessing. The liturgy ended with participants singing “The Lord’s Prayer” hand in hand.

Ma Hongfei, a member who is a university student, pointed out that although the youth group was already eight years old, this was the first time it has accepted new members through a commissioning ceremony.

Wang Hui, a founding member, recalled that she and some other young Catholics decided to start the group after they realized that some of their peers were losing their values and focus in life due to materialism.

Seminarians of the Central and Southern China Theological and Philosophical Seminary, located in the church compound, had helped to establish the youth group. The regional seminary each year assigns some senior seminarians to provide spiritual guidance and fellowship to youth members through activities such as hymn singing, catechism and Bible-sharing sessions each Sunday.

The group now has 200 registered members, 50 of them based in Wuhan diocese. The rest have left Wuhan city after completing their studies there but continue to maintain contact with one another through the Internet.

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World Youth Day 2013: a firsthand account When asked multiple times at the start of the year if I'm headed to Brazil for this year's World Youth Day, my frequent reply was “Naah, maybe next time.” So it came as a surprise even to myself when I signed up to join the Perth pilgrimage on the very last possible weekend (the sign inside the UCS clubroom saying that if not for the last minute, nothing would get done comes to mind here).

I had wanted to attend a World Youth Day since the first one I had heard about, the 2008 WYD held in Sydney, but due to various reasons, I hadn't been able to. Until now. After weeks of meetings and discussion, bolstered by the prayers of the Archdiocese and armed with a handful of simple Portuguese phrases, 70 pilgrims and I from the Perth Archdiocese, including both Bishops, 5 priests and a religious Sister embarked on the experience of a lifetime.

Firstly, we spent a week in the capitol city of Brasilia, experiencing our first taste of Brazilian hospitality with our host parish of San Padre Pio, exploring the city, visiting a seminary, a Carmelite convent, and popular tourist destinations, including Pirenopolis. Of particular importance was a visit to the a monument and shrine dedicated to Dom Bosco, the Italian Saint who dreamt of a new civilisation emerging from the location where Brasilia is now located, since Archbishop Costelloe is a member of the order founded by this Saint. In one short week, we became close not only to each other but also to the host families that we were staying with.

All too soon it was time for us to leave, and we departed to the grand city of Rio de Janeiro, for what would be the highlight of it all. We fulfilled the tourist obligations on the first day, ascending Sugarloaf mountain by cable car in the fine morning and Corcovado mountain by train in the foggy evening to see the Statue of Christ the Redeemer, which while being immensely rewarding, came at the cost of us all falling sick because of the rain on the hill. This meant some of us had to miss the

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opening Mass on Copacabana beach, but we joined with the rest of the pilgrims in prayer at our warehouse accommodation near the docks, a venue that invoked a likening among all of us to Fremantle.

We had 3 days that started with Catechesis in the mornings, each lead by the Archbishops of Juneau and Pennsylvania, as well as the Archbishop Emeritus of Delhi. Each of these amazing men had something to offer us, and taught us the importance of our faith. The catechesis site was a distance away from our accommodation, and while we were all assigned transport cards as well as food credit cards, figuring out how to use public transport in Rio, as well as which restaurants accepted our pilgrim food cards, and how to order food in Portuguese was a challenge that I look back on with a laugh. In the evening, we travelled from our catechesis site to various events that were going on, including an Aussie gathering, and a concert one night, and Copacabana beach for the next two nights, where the Papal welcome and Stations of the Cross was held.

The final event was the overnight vigil and Final Mass, which, due to the rain that had fallen over the course of the week, caused the venue to be changed to good old Copacabana beach. This also meant that we had to spend hours queuing up to receive our overnight food parcels, and it was an important lesson in patience and what it must feel like to rely on food aid. For the vigil, Copacabana beach was packed, but as a group we managed to find a spot halfway down the beach where we set up camp. Sadly, I was so exhausted from the events of the week, that I crashed out shortly before the vigil and missed it all. After this, I now feel a lot of sympathy for Peter, James and John, falling asleep in the Garden before Jesus' arrest.

Waking up hungry early in the morning, I took a stroll around, and fully grasped the magnitude of people who had gathered for the vigil. The entire beach as far as the eye could see, as well as the adjacent streets for an entire block were packed with rows upon rows of people in huddled in sleeping bags, mostly asleep. It had the eerie feeling of being the last survivors of an apocalyptic event grouped together in a single makeshift utopia. The next morning, the Pope gave us a moving final Mass, urging us to go, not to be afraid, and to serve.

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After our time in Rio, we travelled to a retreat centre in the hillside town of Campos do Jordao, where we spent our last days in Brazil reflecting on the events that we had taken part in, and the friendships we had built. Over 3 weeks, we became immersed in a movement of culture and religion. There were plenty of photos taken, plenty of touristy things done, plenty of hilarious adventures involving miscommunication and language issues, and yet, so much time spent rediscovering God. So much of this was found in each other. Despite not being able to converse in the same language most of the time, the simple language of hope and love, brought about through Christ, shone through all the pilgrims.

So is it just a Catholic Youth tourist event for the wealthy, or something more? Well, what started out for me as a hasty decision turned into an amazing, once in a lifetime adventure of faith. Don't get me wrong, it isn't cheap, and there will always be that element of tourism, but World Youth Day is so much more. It is an encounter with God that could change your life, but only if you want it to. The choice is yours. – Santana

Faith and Family I’m wondering whether anyone else does this: occasionally I’d like to know whether God would approve of me doing some particular thing. I’d like a very direct ‘yes or no’ answer so I take a coin and I flip it. Heads = He approves, tales = He doesn’t. I do best-two-out-of-three just in case some sort of anomaly prevents Him from controlling the outcome (this is pretty irrational of me considering I’m fully aware that He’s capable of doing anything). Pretty often (definitely more than 50 per cent of time) I’m given the answer I expect. I actually believe there’s something in this. Perhaps I shouldn’t do it, but then again, really? I don’t feel as if I’m putting God to the test. Maybe I am. I’ll probably stop just in case.

I don’t believe I’ve ever questioned God’s existence. I think it’s because my parents haven’t either. I like to think it’s because it’s some sort of logical truth.

I remember my dad telling me there was a time when my mum would explicitly proclaim to him that she wasn’t afraid of God. She has said some controversial things, seriously. She’s an exceptional woman though; hard working, loving, honest but a little too outspoken. She had cancer at 29 years old, survived and believes to this day her illness was a response to the statement she made to my dad those years ago. She admits she truly fears God these days but I don’t find her bitter or anything. She encourages me to pray regularly and when I skip mass on Sunday she interrogatively questions why.

My dad tells me he grew up a devout Catholic in Italy.

I’m pretty sure that’d be correct because my grandmother is extremely devout and he seams to remember all the gospel stories. I bring them up when we debate religion but he’s had a hard life and can’t fully accept them. He often says to me “I believe in God, I just don’t believe in the system. We live, we die and have to leave everyone behind”. He’d come to church with me on Sundays if I asked him to but I don’t always ask. I’m not sure whether he actually likes attending or whether he’s just doing it to support me. I don’t think he really has much against religion; he’s just a little disappointed with the way things have turned out.

I really appreciate what my parents have done for me; they’ve sacrificed a lot for my sister and I. I believe they are fundamentally excellent people even though they aren’t as faithful or religious as others. I also must admit; occasionally I do not treat them with the respect that they deserve. I think about them passing away someday and I consider the regret that’d burden me if I continued to disrespect them on occasion. I urge everyone to cherish the time they have left with their parents by consistently treating them with the utmost respect.

Emanuele Graziani

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The Poor Man and the Poor Church Liam Staltari Over 800 years ago, a simple man – garbed in nothing more than a soiled and patch-ridden habit – changed the face of Christendom forever. Having never ascended to the Clergy, nor received training in the fields of theology and evangelisation, this curious figure took a Church mired in the complexities of temporal power and placed the Good News front and centre. This man, who couldn’t write three words of Latin without getting two of them wrong, was named Francis. And at his words, stressing a return to the fundamentals of Christian poverty and love of nothing but the Lord, the mightiest institution in Western history was shaken to its core.

In our present day, it would appear that history is repeating itself. th

Since ascending to the Papal Throne on the 13 of March this year, Francis has been a Pope of firsts. The first Pontiff from the Americas, the first Jesuit to take this office and – perhaps most importantly – the first to name himself after the “Poverello:” the poor man of Assisi. While this list stretches on and on, it is this final trait which may well come to define the Holy Father’s Papacy more than any other.

At the outset of his Papacy, our current Pontiff offered a tantalizing insight into his vision for the Church in the modern era, calling for “a poor Church … for the poor.”

Since then, Catholics and non-Catholics the world over have revelled in images of a Pope unafraid to carry his own luggage, don a baseball cap and make personal calls to distraught faithful who write to him for guidance – shunning formality by simply beginning with “Hello, this is the Pope.”

Yet, while this austere figure has certainly rocketed to unexpected stardom – recently topping over 10 million Twitter followers – the mainstream media’s hysteria has highlighted one key concern: the need to interpreting Francis’ unique example as something other than doctrinal change within the Church.

At this point this writer would make a humble prediction: Yes, change is coming. Big change. But it is not likely to be the change trumpeted by many of the loudest observers.

Already, our Pope has shown a clear desire to broaden the Church’s commentary on contemporary issues – emphasising a keen awareness of social and economic injustice, while being less vocal on hot-button issues such as abortion. Yet one must take care not to interpret this shift in presentation as one of substance.

While the Pontiff’s words and tone have certainly softened, the Church’s social teaching – grounded in Scripture and a theological tradition spanning across two millennia – is not going anywhere. Nonetheless, in

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chiding the Church as being too “Vatican-centric” and engrossed in a perpetual ‘culture war’, it would be folly to limit his tone to the realm of presentation.

In other words, while theological truths will not budge, operational reform, stretching from the Roman Curia to the outermost Parishes, is certainly on the table. And there can be no doubt that such change is needed. In grappling with the child sex abuse scandal and the claims of nepotism which recently culminated in the ‘Vatileaks’ scandal, an emphasis on transparency in such organisations as the Institute for the Works of Religion (commonly dubbed the Vatican Bank) will inevitably carry great weight.

Outside the realm of practical reforms, this softer tone speaks return to the heart of the Gospel message.

Reinvigorating the 2000 year old Church with the sense of urgency and joy which accompanies the Word is clearly foremost on Pope Francis’ agenda, as embodied in his emphasis on what he calls the “first proclamation: Jesus Christ has saved you.”

While liberal Catholics hope for even greater change and their conservative counterparts harbour reservations about the future, the entire flock must remember one thing: while the Church remains Christ’s Body on earth, its membership – as lost sheep – are just as prone to mistakes as ever. In spite of these failings, any approach which reflects the call of Saint Francis in pulling the Church closer to the example of the Lord cannot falter.

And for those who criticise the first year of Francis’ Pontificate, we must all remember that, as universally venerated as the “Poverello” is today, he was no stranger to controversy during his life. After all, when a man garbed in utter humility speaks with the authority of the Spirit, those who have invested to heavily in the wiles of this world – be they members of the Church or its staunchest critics – are likely to be concerned.

Nonetheless, the enigma of our Pontiff’s namesake offers one final lesson. As a figure of abject fragility and humility who struck with the force of a thunderbolt, Saint Francis is living proof that when the Spirit speaks, all of us must listen.

Ultimately, the poor man of Assisi’s journey was a response to this Spirit’s ageless call: “Francis, rebuild my Church, which as you see is crumbling around you.”

It would appear that this same Spirit of renewal – which raised Christ from the dead and now breathes new life back into His Body on earth – carries Pope Francis into new territories. As always, Catholics must remain confident in God’s guidance, taking heart in the simple message of the Psalms: “Blessed [is] that man that maketh the LORD his trust.”

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Romania 2013 Sarah Hicks My trip to Romania was somewhat spontaneous and on my behalf not thought thoroughly through until the night before departure. The preparation program running for two days before we left for Bucharest, demanded us to seriously consider what we were about to face: abject suffering.

If had had expected anything other than a bare, dry field with tumbleweed for an airport when we arrived I was in for a surprise. I found Bucharest like any other modern European city, complete with spacious parks, fountain lined avenues and a mini Arc du Triomphe. Different from the picture that a post-communist state conjures up and separate from the ideas of poverty previously formed.

But images often lie. They cover the truth with facades. As explained by a recent university graduate from Bucharest, Romania was what I describe as, ‘the land of abandonment’. An abandonment which can be felt if one just slightly nicks the surface of the apparent affluent society.

It is an ingrained abandonment from the Sate, an abandonment which resonates in the people’s abandonment for the State and an abandonment which is seen in the crumbling walls and stray dogs. For some this abandonment is visible, but not felt. For most however abandonment is their reality. This is not a liberating abandonment which is so often misplaced in hedonism and secularism, but an abandonment of the most acute kind. I personally delt with some of this abandonment while volunteering with the Missionaries of Charity, who worked fill this abandonment with love.

Their orphanage in Chitila for disabled boys is testament not only to the selfless work they do, but also to the all encompassing power of love to heal.

Our work there, stripping and re-painting walls,

fences and gates, as well as creating a woodland mural for a bedroom was tough, but the tangible results were extremely rewarding. So too were the smile and thanks of appreciation of the Sisters and other members of staff at the Orphanage.

Among the days of sanders, rollers and paint stained hands, we visited some neighboring families. Having not been faced with such poverty before, I didn’t know what to expect.

The first family we visited, a family of four living in

Sarah Hicks (second from right) at the Missionaries of Charity orphanage for boys in Mogosia a brick-like hut no bigger then my bedroom was a huge shock. The evident lack of running water, sanitation and sufficient electricity stood out immediately. So too did the skinny, shirtless children running barefoot along the unsealed road. No school for them today, or any day.

The smell associated with this kind of poverty is hard to forget. The hopeless cry of a malnourished 4 month old baby and the efforts of one mother to raise her children with cleanliness and education are experiences I can’t forget.

Despite the horridness of these living situations, (most farm animals in Australia would be better provided for), wherever the Sisters went, there were smiles. A simple testament to the great work they do.

Nuns at Khaligat, the Home of the Pure Heart – a hospice in Calcutta founded by Mother Teresa.

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I was so fortunate to be a part of, and see the result of the work of the Sisters of Charity.

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What has UCS been up to?

Mid-Semester Trip to Augusta

Dominican Rite Mass

In other news, the students of the UWA Catholic Society used the recent study break to take a break from studies. As one body in multiple cars we drove to Augusta, a picturesque town on the edge of the Hardy inlet. Upon arrival we were led to the Presidential family’s gracious holiday retreat, where spectacular views of the serene Blackwood River were just a step out onto the balcony. It became clear shortly afterwards that the mysterious ‘flat rock’ was an unmissable sight for visitors to Augusta, and all members immediately began bush whacking, accompanied by a slightly sardonic presidential commentary which was to continue throughout the trip. After claiming flat rock as our own with several failed jumping photos – now a tradition of the UCS – we moved on to enjoy an eventful night of bush driving, witnessing the beauty of native animals such as the kangaroo, as it bounded in front of a member’s car (OK. OK THAT’S A KANGAROO. I’M GOING TO KEEP DRIVING CALMLY THOUGH^), and the rabbit (If I had my bow I’d shoot and skin it and we could have it for dinner*). Gorgeous sunny weather the next day allowed for a boating/fishing trip which simultaneously thrilled and displayed a tremendous general lack of boat-knowledge. Members rtus and jdev took the boat to new speeds after a hairy moment in the middle of the inlet with an uncooperative motor. Highlights of the trip included the Sunday morning service at Augusta’s beautiful Catholic Church, with an altar made from tree trunks, a beautiful evening of wine and cheese tasting and the unforgettably hilarious game of Irish snap that followed. All in all it was a great break, with good conversation and quality company. Many thanks to the president’s family for their generosity. – Rachel.

All the way back at the start of September, the UCS went to an event that was, put mildly, somewhat different from what the UCS (and most Catholics) have ever been to – a Mass in the Dominican Rite. A very interesting and enlightening experience, the evening began with the long drive (including a few misdirections by the author) to Belmont where the Traditional Mass centre for Perth is located. Upon arrival, the three of us brave enough to commit to such an event were greeted with very warm and welcoming parishioners outside the church and utmost reverence and silence as soon as we stepped through the doors inside. The Dominican Rite Mass is very similar to the Traditional Rite of the Mass as all prayers are said in Latin and the structure is very similar, however there are some differences in prayer order and what prayers are used. As an added treat it was a sung Mass, meaning we were able to participate in all sung sections of the Mass, and enjoy the very different Latin chants. For those that are not familiar with this style of celebrating the Mass, it is far more priest – oriented and has much less verbal input from the congregation compared to the Novus Ordo (the rite that we commonly use today). The most striking part of the celebration was the reception of the Holy Eucharist. The congregation come up close to the altar, kneel along the altar rail and receive the Body of Christ on the tongue, ensuring that their hands are covered by the white cloth on the rail – a daunting task none of us had experienced before! Overall, the Mass was a great experience which allowed us to see the rich tradition and history of the Catholic Church while also trying something new and experiencing a great sense of reverence that is missing from so many parishes around Perth.

^*quotes may or may not have been altered/imagined.

The Mass was then followed by an opportunity to enjoy the company of Fr Chris Dowd, the youth and other parishioners who stayed for fish and chips and a very insightful conversation which, among other things, focused on the then upcoming federal election and how a Catholic should direct their vote.

Many thanks to Fr Chris Dowd for celebrating what is a very little known, but yet so beautiful celebration of the Eucharist. – Alex.

The Road to Emmaus, Sem 2 – 2013

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President’s Piece: The good thing about being both President and Editor is you get to have two shots at impressing the readers. What was that guy saying before about humility? Never mind him, he’s off his rocker.

I would start by outlining that at times it has been strenuous to lead the unruly mob (UCS). And I don’t mince words – I do lead, and they are unruly. In all our projects, however, I commend to you a part of the Gospel (Luke 18:1-8) that I heard at Mass last week.

Then Jesus told them a parable about their need to pray always and not to lose heart. He said, “In a certain city there was a judge who neither feared God nor had respect for people. In that city there was a widow who kept coming to him and saying, ‘Grant me justice against my opponent.

‘For a while he refused; but later he said to himself, ‘Though I have no fear of God and no respect for anyone, yet because this widow keeps bothering me, I will grant her justice, so that she may not wear me out by continually coming.’”And the Lord said, “Listen to what the unjust judge says. And will not God grant justice to his chosen ones who cry to him day and night? Will he delay long in helping them? I tell you, he will quickly grant justice to them. And yet, when the Son of Man comes, will he find faith on earth?”

May we persist in prayer and doing the work of God. I suppose I should now give you a report on the UCS. You know, is it financially viable? Are we running successful events? What kind of numbers do we get? Is the UCS achieving its mission? Now that I think about it, that’s exactly what I should do, and, after momentarily reflecting on how misleading the initial part of this paragraph was, what I will do.

After doubling our cash available in the previous year, we’ve maintained roughly the same position, producing neither huge surpluses/deficits from events. We had a moderate surplus from our quiz night, which we donated entirely to Young Vinnies. Therefore, yes, we are financially viable, maintaining over a thousand dollars of available funds.

This semester there’s been quite a bit of activity. We’ve gone to a few different Masses outside of UWA as a group.

One, Alex has written about, and the other was a more informal attendance at a northern parish youth combination Mass (forgive that it sounds like a Chinese meal). We aim to continue this with Mass at the Cathedral this weekend, before grabbing a bite and some drinks after.

We ran, in my opinion, a very good quiz night, both intrinsically and relative to others I’ve been to, raising almost half a grand for Young Vinnies and the good work Peter Westneat helps to coordinate. Many thanks and kudos (whatever that means) to Sarah, Santana, Lewis, Ana, Liam and Alex, who all played unique and material parts in

The Road to Emmaus, Sem 2 – 2013

making the night successful. Thanks also I spose to everyone who got up and told a joke – at the very least I was incredibly amused by pretty much every joke, which probably says more about my hearty/sardonic nature than the actual explicit comedy behind the jokes (some were very ordinary). My extraordinary humour aside, along with the quiz night, there’s been other firsts. Our mid-semester trip to Augusta was a new addition to the UCS roster of events, and was excellent - see Rach’s summary. Moving to the new chapel and chaplain office/area this semester presented a few challenges, but overall, though we’re not as central – I think it’s probably a win. The new area is on the ground floor, and the chapel feels more like a sacred place rather than some strange meeting room (indeed, because it’s smaller and the chairs don’t get moved, we have the suspicion that the Protestant groups no longer use it for general meetings, and so we’ve been leaving the crucifix up (and I’m very tempted to bring in a large statue of Our Lady that my sister bought for me in Vietnam). So yeh, it’s been a pretty full on semester, a calm kind of chaotic, which seems to have worked, as evidenced by some very successful, well ran events. Our final year party should be particularly good as well.

What are numbers like? We sign up about 50 people at the start of the year, but we really only have a core group of about 20 – I’m glad to say however, that a number of this core group are freshers, and importantly, smart, competent and committed freshers. Mass attendance averages about 5 (at least on the Tuesday and Wednesday) – but some days you get bumper harvest, and there’s ten or more of us.

Hopefully we can engage better with our freshers next year as soon as they sign up, and then we can suck them into hanging out with us for the rest of their uni life. Numbers though, on the whole, are steady, but bode well for the future.

Finally, our mission. I think officially it’s something like ‘bring together Catholics at uni to experience life in its fullest’ or to that effect. Obviously I fully support that, but in Joe speak, what I’m about is ‘connecting Catholics so that we actually enjoy each other’s company, and from there, developing our faith and Catholic identity, and then putting that to action in service of the Church and Christ, both in terms of social justice and speaking out against ills and evil’.

I think we are working towards this well. May the UCS not lose heart in its mission. And seriously, the next time I harangue and harass you to come to Mass or a UCS event, just give in to the old widow, alright?

Cheers, mates - Joe. (P.S. I’m not a widow. I am young, single and looking for a partner)

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There is Mass, Mon, Tues, Wed and Thurs at 12pm in the new Chapel. Please feel free to come along and join us if you’re around (See map on right).

Letters to the Editor The Road to Emmaus (RtE) encourages letters to the Editor. It reassures us that someone actually reads this publication.

Send your letter to ucspresident@guild.uwa.edu.au, the UWA Catholic Society Facebook page, or text it to the Editor’s new iPhone 4. Please do not Snapchat it. It will not be received.

Like us on Facebook!

(UWA Catholic Society)

‘First the worst, second the best’ is childish, inaccurate and frankly, the Editor is ashamed he just wrote those words. That aside, the publication of the second issue of The Road to Emmaus (or RtE as almost no one affectionately refers to it as) will hopefully begin to cement the reality of this publication as the UWA Catholic Society’s biannual (with room for special editions should a future editor get excessively keen) magazine.

RtE is a culmination of material from members and friends of the UCS and the occasional odd identity. These contributors are the magazine. Thank you. If you see them on the Oak Lawn or at a shopping centre, don’t be afraid to pass on your appreciation (unless they’re crying or on their phone or something) – that way they should be happy to submit another article, six months later. Cheers to UniPrint and our readers as well.

Your Editor, Joseph Devitt (Please note, the views expressed in articles are those of individuals, and not of the UCS as a whole)

“An adventure is only an inconvenience rightly considered. An inconvenience is an adventure wrongly considered.” – G.K. Chesterton

The Road to Emmaus, Sem 2 – 2013

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Saint Maximilian Maria Kolbe, O.F.M. Conv. (8 January 1894 – 14 August 1941) was a Polish Conventual Franciscan friar, who volunteered to die in place of a stranger in the Nazi German death camp of Auschwitz, located in German-occupied Poland during World War II. Kolbe was canonized on 10 October 1982 by Pope John Paul II, and declared a martyr of charity. He is the patron saint of drug addicts, political prisoners, families, journalists, prisoners, and the prolife movement. John Paul II declared him "The Patron Saint of Our Difficult Century".

Due to Kolbe's efforts to promote consecration and entrustment to Mary, he is known as the Apostle of Consecration to Mary.

"Never be afraid of loving the Blessed Virgin too much. You can never love her more than Jesus did.”

"No one in the world can change Truth. What we can do and should do is to seek truth and to serve it when we have found it. The real conflict is the inner conflict. Beyond armies of occupation and the hetacombs of extermination camps, there are two irreconcilable enemies in the depth of every soul: good and evil, sin and love. And what use are the victories on the battlefield if we are ourselves are defeated in our innermost personal selves?"

Saint Thérèse of Lisieux (January 2, 1873 – September 30, 1897), or Saint Thérèse of the Child Jesus and the Holy Face, O.C.D., was a French Discalced Carmelite nun. She is popularly known as "The Little Flower of Jesus" or simply, "The Little Flower". Thérèse has been a highly influential model of sanctity because of the "simplicity and practicality of her approach to the spiritual life." Pope Pius X called her "the greatest saint of modern times." In 1888 at the early age of 15, she became

a

nun

and

joined

two

of

her

elder

sisters

in

the cloistered Carmelite community of Lisieux, Normandy. After nine years as a Carmelite religious she died of tuberculosis at the age of 24.

She is a Doctor of the Church.

“A word or a smile is often enough to put fresh life in a despondent soul.”

The Road to Emmaus, Sem 2 – 2013

“Another time I was working in the laundry, and the Sister opposite, while washing handkerchiefs, repeatedly splashed me with dirty water.

My first impulse was to draw back and wipe my face, to show the offender I should be glad if she would behave more quietly; but the next minute I thought how foolish it was to refuse the treasures God offered me so generously, and I refrained from betraying my annoyance. On the contrary, I made such efforts to welcome the shower of dirty water, that at the end of half an hour I had taken quite a fancy to this novel kind of aspersion, and I resolved to come as often as I could to the happy spot where such treasures were freely bestowed.”

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The Road to Emmaus, Sem 2 â&#x20AC;&#x201C; 2013

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