In the year 1866 Father Julian Woods, aided by Mary MacKillop, founded the Sisters of Saint Joseph in Penola, South Australia, for the Catholic Education of children from poor families.  But why did this busy priest working in one of the largest mission areas in the colony take this step?
Firstly, South Australia was a free colony where settlers enjoyed religious and political freedom and where there was no government aid for religion. Instead, according to the so-called Voluntary System, members of each religious denomination had to build their places of worship, support their pastors and educate their children in their particular faith. Then, in 1851 the local Legislative Council had abolished all state aid to religion and established a state-controlled system of non-sectarian secular education. 
Secondly, in Australia, where Catholics were in a minority, the bishops were afraid that children attending government schools could be lost to the church because they had gained the impression that one religion was as good as another. Consequently, the bishops pressured the clergy to provide separate schools for the catholic children.
Archbishop Polding of Sydney addressed this issue in his Lenten Pastoral of 1859 when he wrote:
At about the same time, Father Patrick Geoghegan of Melbourne became second Bishop of Adelaide. Coming as he did from a colony where gold was being mined in significant quantities, where there were many fine buildings and where its sizeable Catholic population enjoyed the benefits of a well-established, government-supported Catholic school system, he was shocked at the poverty of his congregation, the smallness of their churches and the lack of catholic schools in the colony.
He was horrified when he learnt of the voluntary system and the Secular Education Act of 1851 and decided to take steps to remedy this situation for, as he saw it, the catholic children of South Australia were in danger of losing their faith. Therefore, he wrote a pastoral letter decrying the existing state system as being “a gigantic machinery for propagating Protestantism, and for disaffecting or proselytising the catholic children unhappily coming within its influence from the religion of their parents.” Then, after having copied large sections of Polding’s letter, he told his people that they must in conscience denounce the government schools:
Secondly—Because in [their] poverty and sad want of schools of [their] own, they [were] bribes and temptations held out to [their] children.
Thirdly—Because Catholics [were being] taxed to pay an odious tithe for the suport of the system.
When Julian Woods of Penola received this letter he tried, albeit unsuccessfully, to get properly trained teachers for his area. Then he recalled the memory of the Sisters of St Joseph whom he had met in France and decided that he needed Sisters like them to manage his schools. Eventually, it became clear to him that the only real solution for his problem was for him to found a new religious order there in Penola.
While he was praying and deliberating over his problem, young Mary MacKillop arrived in the district to work as a governess for her uncle’s children. For some years she had felt called to be a religious, but, at the time, was committed to the support of her family. She confided in Fr Woods and, as soon as she could leave the family, she agreed to become one of the first Sisters of St Joseph. 
Thus, it is clear that Father Woods founded the Congregation in response to his bishop’s command. In fact, while Bishop Geoghegan laid the groundwork for the foundation, it was his successor, Bishop Lawrence Sheil, who confirmed the idea when he appointed Woods as Director of Catholic Education for South Australia and subsequently approved the Sisters of Saint Joseph as a diocesan congregation in 1868.
Sr Marie Foale
 End of Institute as expressed in the Sisters’ first Rule of Life, as written by Julian. He entitled it: Rules of the Institute of St Joseph for the Catholic Education of Poor Children. According to his Memoirs, he wrote this in May 1867. Bishop Sheil approved it in December 1868 & he had it printed by a local printer.
 South Australian Statutes, no. 20 of 1851
 Patrick & Deirdre O’Farrell, Documents in Australian Catholic History, Volume 1: 1788-1884, Chapman, London, 1969, “Pastoral Letter of John Bede Polding on the subject of Public Education, 1859” p. 209.
 Geoghegan, Pastoral Letter of Patrick Bonaventure, by Divine Grace and Favour of the Apostolic See, Bishop of Adelaide, to the Clergy and Laity of the Diocese, on the Education of Catholic Children, Adelaide, 1860
 Mary wrote to Bishop Sheil, 10 September 1871, “The way in which he described their wants so completely agreed with all my previous desires, that when he asked me whether (provided he got the Bishop’s consent to commence an Institute to meet these wants) I would remain and become one of his first children in the flock, I joyfully consented.”
Celebration of Dianne Colborne’s Final Commitment
As part of Dianne Colborne’s Final Commitment celebrations, Sr Emilie Cattalini gave a talk on her Reflection on Life Vows.
This is what a monk once wrote in his journal: “Dance in the sun, you tepid idiot. Wake up and dance in the clarity of perfect contradictions, you fool. It is life that makes you dance. Have you forgotten?”
We have all seen those truly awe-inspiring super-slow-motion images of a flower in its first moments of pushing through the earth and into the sunlight. There is so much movement you would swear the plant is dancing. So much movement, so much life! Whole eco-systems all over our planet.
We are meant to be breathless with awe at the beauty and amazing inter-dependence and intricacies of creation! To treat everything with respect and protect its place on this small, fragile, magnificent planet of ours.
And in that sentence, we have one of the perfect contradictions that the monk wrote about in his journal. Who can forget that image of the blue planet sent back to us from space! Deep in our psyche has been stamped the realisation, as never before, that – for all its magnificence- we live on but a tiny, fragile, round, rotating speck afloat in this vast, vast expanding universe!
But what a planet it is! Just enough oxygen in its atmosphere for us to breathe; just enough sunlight for life to thrive; just enough gravity to keep us all grounded! What an amazing work of art! What choreography! What a Dance!
It is a world where even the tiniest sub-atomic particle cannot exist except if its relationship to other particles and energies remains intact. Nature knows the steps of the Dance!
“I said to the almond Tree, ‘Sister, speak to me of God’, and the almond tree blossomed.”
But what of us? This immense humanity that has been called “the human layer of the earth”! For us the Dance is no diﬀerent. We exist, live, move, have our being only in relationships. No one thrives without relationship. That is the whole message of Jesus. In spite of all our contradictions and dancing out of step, as the poet tells us, “nature is never spent, for the Holy Spirit o’er the bent world broods with warm breast, and ah! bright wings.”
What has all this got to do with Dianne and the choice she has made to live for the rest of her life as a Religious with the vows of Chastity, Poverty and Obedience? What have these Gospel values to do with nurturing and maintaining a wholesome human eco-system? With people fully human, fully alive? With a magnificent choreography of humanity as dreamed by our Creator?
Well, we can move from awe and wonder and interdependence and the joy of all tumbling out of the Womb of God as sisters and brothers; from the sharing and the knowing that ‘with my basket and your basket together’, there is enough for everyone – to, I want to keep my own basket! I may even get jealous of what you have in your basket and plan to take it from you! And it’s not only possession of things. It overflows to status, recognition, praise, fame, an appetite for celebrity, for glamour. Or, it can turn inwards and become a sense of worthlessness, of ‘not good enough’ of helplessness and depression. What’s the answer? How do we, as individuals and as nations, stay with the steps of the Dance?
Continue reading Emilie’s speech below:
Emilie Cattalini rsj
Photos used with permission.
The United Nations has declared 2019 as the International Year of Indigenous Languages. To celebrate, for each month this year, you’re invited to view greetings for different languages.
For April, we feature the languages Aboriginal (Yankunyjatjara) and German:
Nganampa Mama-God Ilkari munu nganampa Mantanguru palyanguru nganananya blessamilila munulanya Godaku pilunpa ungama – May our God of Heaven and of our beautiful Earth bless us and bring us God’s peace
Gott schütze dich – God bless you
To find out more on the International Year of Indigenous Languages, visit their website below:
You’re invited to read a speech by Helen Duke rsj delivered at St Mary MacKillop School, Wallaroo, South Australia – Australia’s longest continuing Josephite School 1869-2019.
Good afternoon and thank you for this opportunity to say a few words on this special occasion, your sesquicentenary. Wallaroo was very familiar to Mary MacKillop, her footprints would be all over this town that she visited often, trudging up from the wharf and later from the railway station to visit her Sisters and their students.
From about 1865 until the arrival of the first resident Parish Priest, Father William Kennedy in 1867, a small Catholic School operated in this town. Father Kennedy immediately closed this school and refused to reopen it until he had the newly formed Sisters of Saint Joseph in his parish.
Father Julian Woods and Mary MacKillop established the Sisters of Saint Joseph for the catholic education of children from poor families in response to Bishop Geoghegan’s strong request that every parish have a catholic school. He wrote:
So it was that in 1869, Sisters Catherine O’Brien, aged 23 years, and Margaret O’Loughlin, aged 18 years, set off by steamer for the Port of Wallaroo.
Whenever I think of Wallaroo, I have an image of a resilient community with, a resilience that has sustained all involved in this school over the past 150 years. There was certainly little else in this poor mining town on which to draw resources, or inspiration…
Continue reading Helen’s speech below:
Helen Duke rsj
 That was the title of the Rule of Life he wrote for them in 1867
 Rule, Article 13
 Mary MacKillop from London, 1873.
Photos provided by Helen Duke rsj. Used with permission.
On Thursday evening 14 March, in the lead up to the New South Wales (NSW) Election, Sisters and students from Josephite schools joined with 2000 of Sydney’s citizens and over 60 organisations in the Sydney Town Hall Assembly on Affordable Housing and Affordable and Renewable Energy in what the organisers called an incredible display of democratic power.
The evening was organised by Sydney Alliance, St Vincent De Paul (SVDP) NSW, and Everybody’s Home, and was described as the largest and most diverse gathering ever seen in Sydney on secure, affordable housing, and affordable, renewable energy. The diversity and breadth of the civil society groups present was celebrated in a powerful roll call.
At the start of the evening we were welcomed by the Lord Mayor of Sydney, Clover Moore, before hearing moving stories from ordinary people whose lives have been severely affected by the current system of affordable housing provision, no cause rental evictions, and the effect on families of exorbitant energy costs. Speaking only for a few minutes each, their stories reflected the experience of many, mainly low-income earners, in the wider community.
The makers of policy had a chance to respond to what they’d heard and representatives from the major parties in the Federal and State parliaments outlined what had been done in the past and what they planned for the future. They were asked to make a commitment to aims of the evening – i.e. to take concrete steps to provide more secure, affordable housing, the removal of no cause rental evictions, and the provision of clean, affordable energy.
All the politicians said they look forward to working with Sydney Alliance, SVDP NSW and Everybody’s Home in achieving these goals, and the organising groups committed to working with whoever wins the upcoming state and federal elections to ensure that the right to a home and to clean and affordable energy can be shared by all.
Laraine Crowe rsj
Photos provided by Laraine Crowe rsj. Used with permission.
Elaine Wainwright suggests that we read the resurrection story of Luke 24:1-12 as the culmination of Jesus’s life and death and as God’s continuing acting in all of creation.
At the beginning of March many of us in Australia and New Zealand were grappling with the death of Denis Edwards, outstanding eco-theologian in our region and internationally. A priest of the Adelaide Archdiocese, South Australia, Denis was captured by the question of how God acts (the title of one of his books) in an evolving universe. Having spent his life questioning how we might understand the Christian tradition in an evolving universe and amid complex eco-systems, Denis now knows the profound experience of this reality at the heart of life in a new way.
In How God Acts, Denis describes resurrection as “an unimaginable and amazing act of God in our history . . . a promise that human beings and with them the whole creation will be transfigured in Christ.” He goes on to say that resurrection “contains a claim that the final transformation of all things has already begun in Jesus and is at work in the universe.” Elsewhere, he says that “resurrection is not only the culmination of the life and death of Jesus, but also the inner meaning of creation.” He makes this very explicit when he says that “resurrection is the central expression in our history of the self-giving love of God who is present in every ancient oak tree, every ant, and every kangaroo, closer than they are to themselves, as the source of their being and the enabler of their action.” He invites us through the enduring quality of his words to encounter this “self-giving love of God” not only in ancient oak but also majestic kauri; in kangaroo and kiwi. God is appealing to us through Denis’s life and work to discover anew how God acts…
Continue reading the article below:
Elaine Wainwright is a biblical scholar specialising in eco-feminist interpretation and is currently writing a Wisdom Commentary on Matthew’s Gospel.
Painting: Mary Magdalene Discovering the Empty Tomb by Herschel Pollard © Used with permission www.pollardgallery.com
Monday April 1 this year will be the 38th birthday of the Peru Foundation.
This date marks the actual arrival on Peruvian soil of the first Josephite sisters committed to staying and planting an off shoot of the Congregation there. In the following paragraphs I hope to describe this important day as they lived it.
At Sydney Airport on Monday 30 March, Sisters Dorothy Therese Stevenson, Ursula Hoile, Edith Prince and Elaine Walker gathered for the goodbyes. Sr Elizabeth later recalled ‘an aura of an exciting adventure’.  They came fresh from a beautiful Mass of Missioning on March 25 which left Dorothy observing:
‘I believe we must be the most prayed over and for community that ever took to the back blocks or anywhere else in the history of the Congregation. Surely we must survive out there’. 
The inevitable moment for final farewells arrived and they boarded their Pan Am flight at about 3 pm, leaving behind their known world and heading towards one as yet unknown. In Los Angeles twenty hours later, two Columbans they knew from Turramurra met them and welcomed them to their central house for a two- night stopover, a break which must have done wonders for their first experience of jetlag.
It was noon on Wednesday April 1 when they boarded the Varig flight for Lima. All went well until there was a hitch – the lights of Lima had come into view, but the plane kept circling. Three stewards appeared on their knees beside the sisters’ seats. Aided by a torch and a table knife, they peeled back the carpet and released the backup system to let down the wheel carriage. The plane landed safely at 11.45 pm and the passengers disembarked. How did the Josephites feel?
‘As I set foot on the tarmac . . a tremendous feeling of joy, peace and uncertainty overwhelmed me’ . 
‘I was filled with excitement and joy as we stepped from the plane in Lima in the middle of the night . . Like being part of a birthing and the wonder, thrill and pain were all mixed up together’ . 
At the Immigration desk they found that they were met with total incomprehension. ‘The officers weren’t sure what to do with them. Obviously, something was missing. They were ‘escorted like some illegal immigrants into an office of the Minister of the Interior’  where they sat helpless while forms were made out in duplicate recording name, nationality and address. Dorothy watching in horror as they wrote that she was an ‘Australian’, as she was from New Zealand. The only address they knew was a box number, which amused all present.
Armed with the top copy but bereft of passports, they emerged to claim their luggage and face Customs. Here the officer rolled his eyes at their ten pieces of luggage and held up two fingers to indicate that he would open two, so they chose two they knew would close again. At this point an Australian Columban appeared and brought them outside to the welcoming party – four Columban sisters and six or seven priests, including Peter Doyle whom they already knew and Leo Grant their future Parish Priest.
The Josephites went in pairs to the sisters’ two communities, one in Condevilla and the other in Cueva. They had arrived but not much of Lima was visible. How did that feel?
‘Darkness prepared me gently for the reality I was to experience next morning’. 
‘That night I stood at my window and looked out at the lights . . and absorbed, in God’s presence, the realisation that this is my city. They are my people out there’. 
‘Thursday morning, I was woken by chooks – women and children calling – when I looked out my window we really were in Lima. My first reaction was to go down and walk amongst the people. I am grateful to be here’. 
April 5, 1981:
‘We go from one new experience to another and we’re all looking for some feeling of belonging. Well, if not looking for it, missing it very much.’ 
October 1, 1981:
‘We have been in Peru six months tonight at midnight. We have some basic language, we have set up house, and the Lord is now leading us gently into the kind of service we may be part of in this Church. That’s a lot of blessings and it’s the feast of the patron of the Missions’. 
Angela Carroll rsj
 Sr Elizabeth Murphy’s message to the Peruvian community for the 25th Foundation Day 2006
 Dorothy’s Letter March 29 1981
 Lima Diary April 1981
, , , , ,  ibid
 Lima Diary October 1981. October 1 is the Feast Day of St Therese of Lisieux
Photos provided by Angela Carroll rsj. Used with permission.
Week of Solidarity for the Elimination of Racial Discrimination
From 21 to 27 March is a week of solidarity for the elimination of Racial Discrimination. In Australia this usually begins with Harmony Day, the positive spin on this week, where there is an opportunity for all Australians to celebrate the rich gifts of the diverse cultures that abide in this multicultural country.
Racial Discrimination is defined as:
Australians have a history of racial discrimination. This has been displayed in the initial treatment of Aboriginal owners of this land- massacres, taking their land, taking their children, denigrating their way of life, making them live under laws that no others encountered (e.g. getting permission for marriage, mobility, exclusion from certain areas, enforced presence on the missions), and more recently disproportionate incarceration rates, deaths in custody, withholding social service money if they do not meet set requirements. This history of racial discrimination has also been displayed in discrimination against the Irish Catholics in early colonial times, the Chinese during the gold rushes, the Asians during the white Australian policy era, the Japanese, Germans and Italians during the war, harassment of Indian students, treatment of the boat people and more recently Asylum seekers in detention centres.
So we see that Racial Discrimination is in our historical genes. Added to this mix are two Australian traits: the tall poppy syndrome and the standing up for the underdog. One makes sure that we try to pull down anyone who appears to be making it financially or socially, (getting above themselves). The other sees Australians standing up for, and standing behind those who are down or suffering injustice e.g. hay trains to drought suffering farmers. These two traits can work with or against racial discrimination, and with or against each other. .
Some of us are born part of the power group as we were born within the “right/dominant” race, colour and national origin. This means that even though we may think that we interact with integrity, we automatically come from a position of power and we need to be conscious of this. We are at home in our society-media, shops, housing market, job search, general living. Imagine how it feels to be outside this group and to miss out on jobs (because of our colour); be viewed suspiciously in shops, at airports; not be able to rent a house even though we have the means, to watch media each night with very seldom seeing your race/culture as part of the norm. Some people have to live with this every day. The underpinning attitudes and beliefs that make this discrimination possible have been built up over many years and the fears from this are tidied up and revamped by our politicians to justify many unjust policies e.g. continuous detention of refugees.
This is the week when we consciously look at our own actions in regards to racial discrimination, our own attitudes, and then that of our country, our world. Are we discriminating against others on the basis of race and if so what can we do about it? How can we be compassionate to the victims of this discrimination, to those enabling this discrimination? How can we raise the powers of love upwards to the next stage of consciousness-consciousness that will lead to action?
Perhaps if, for one week, I lived in the shoes of someone suffering daily racial discrimination, my eyes would be opened.
Nola Goodwin rsj
 Defining Race Racism and and Racial Discrimination by The Ideology of Racism: http://academic.udayton.edu/race/01race/race08.htm
Eyes painting on a sea container done by Wadeye Secondary Students and visiting artist. Provided by Nola Goodwin rsj. Used with permission.
Hands photograph taken at Wadeye. Provided by Nola Goodwin rsj. Used with permission.