9REL The Australian Catholic Church (Student Guide)

Year 9 – THE AUSTRALIAN CATHOLIC CHURCH
Year 9
The Australian Catholic Church
Student Guide
ESSENTIAL QUESTIONS
At the end of this unit, students should be able to provide detailed answers to these questions:
1. What big questions are raised by the study of the Catholic Church today?
2. What makes the study of the Catholic Church powerful for our specific group of students?
3. What larger concept, issue or question underlies the study of the Catholic Church?
The Australian Catholic Church (Student Guide) - Copy.doc 1

Part One: Beginnings
Focus:
 The reasons for the establishment of a penal colony in New South Wales stem from the
social and political climate of the time.
 The Catholic members of the colony were not only deprived of their personal freedom
but their religious freedom.
Important Words
Penal – punishment
Rebel – resist or fight
Sydney Cove – By John Eyre (1806)
The First Catholics
Were there any Catholics among the soldiers and convicts of the First Fleet?
There are no records to tell us exact numbers, but some present-day Australians assure us that
they are proud to trace their origins back to the "rogue Catholics" who arrived in Sydney Cove in
January 1788.
It is estimated that there would have been about 300 Catholics among the 1350 "First Fleeters".

Crime and Punishment
Hyde Park Barracks, Sydney - By Hardy Wilson (1914)
To understand why prisons in Britain became so overcrowded that the government decided to
transport the convicts to far-off Botany Bay in 11 sailing ships, we need to understand "crime" in
18th century Britain.
In Britain in the 1700s, the living and work conditions for many people were very difficult. This
led to a rise in crime and the governments introduced harsh laws and severe punishments to try
and stop the crime. A person could be gaoled for stealing a loaf of bread to feed the hungry
members of the family. Prisons became so crowded that old ships, known as hulks, moored on
rivers, were used to house prisoners from the overflowing gaols.
Catholics were subject to a further harsh penal code. Between 1535 and 1829 Catholics in the
British Isles could not own land, vote, attend Mass, receive an education or hold public office.
Today we would say that they were the victims of religious discrimination. Their attempts to
claim some basic rights were often treated as criminal offences and punished with lengthy prison
sentences.
More Catholics
In 1798 many Irish people, most of whom were Catholics, rebelled against the English who had
taken over Ireland and owned most of the land. Many of the Irish rebels were imprisoned, with
the result that more convicts and growing numbers of Catholics were transported to Botany Bay.
The church services in early Sydney, were conducted by the Church of England and were
compulsory for all convicts. In those days, Catholics believed it was wrong to attend another
church's services. Mass for Catholics was not permitted in early days of NSW. It was believed that
gatherings of Catholics, most of whom were Irish, would give the convicts an opportunity to
cause trouble, so Mass was banned.

Task
1. Complete the following passage, in your books, with the following words: minor,
offences, trouble, overcrowded, 1798, priests, ships, 300, harsh, public, office,
Mass, severe, land
a. Prisoners in England were kept in because many of the gaols were
.
b. Among the First Fleet there were about Catholics.
c. Catholics' civil rights were limited in England between 1535 and 1829. They could
not own , attend , or hold .
d. The laws in Britain during the 18th Century were and the penalties
.
e. Offenders were punished with long prison sentences for what today would be
considered .
f. In many Irish people rebelled against the British, resulting in more
convicts being transported to Botany Bay.
g. Mass was banned in the early days of the colony because the authorities feared
that the Irish convicts would cause and there were no in
the early colony.
2. Imagine you are an Irish Catholic convict, write a letter to a friend back in Ireland,
describing the conditions of your life in the colony
A convict ploughing team breaking up new ground at the farm – Port Arthur

Multimedia Activity
Your teacher will play the video clip on the board
The Colony on SBS1 was a reality programme where four families reconstructed life in the early
1800s in the colony of New South Wales. This extract from Episode 5 gives you some impressions
of this life for the early settlers and the indigenous people, and shows three of the families,
dressed in their new handmade clothes, ready for the Government muster. By using the Y Chart
Strategy record what you imagine the life Looks Like; Sounds Like; Feels Like for the free
settlers, Aboriginal people or convicts.
Part Two: The Early Priests
Focus:
 Fathers Dixon and O'Flynn faced difficulties in establishing their ministry in the colony.
 Early Catholics experienced struggles under British authority.
Important Words
Rebellion – opposition to Government

Gaelic – celtic language of Ireland
The Early Priests
The first priests to come to Australia were convicts. They had taken part in the Irish Rebellion
of 1798 and found themselves in Old Sydney Town in 1800. They were not allowed to carry out
their priestly ministry,' but Catholics whose faith was important to them looked to Frs James
Dixon, James Harold and Peter O'Neill for spiritual leadership.

St James Church, Sydney (1836)
Fr Harold and Fr O'Neill were not really interested in ministering to the convicts and the few
Catholic free settlers. When these priests were pardoned, they left the colony.
However, Fr Dixon was a quiet and inoffensive person and Governor King hoped that he would be
a good influence. In May 1803 he was allowed to minister to the Catholics, but under strict
supervision. The people in charge of NSW were suspicious of the Irish Catholic convicts fearing
they would rebel if they were allowed to gather together. It seems that the first Mass in
Australia was celebrated on 15 May 1803. The congregation was made up of convicts and ex-
convicts.
Mass was celebrated at Parramatta a week later and in the Hawkesbury district on 29 May. Fr
Dixon officiated at the first Catholic marriage ceremony on 15 May 1803.
When Fr Dixon's work became known in Rome, he was appointed "Prefect Apostolic of New
Holland". However, his work was cut short after the Castle Hill Rebellion of 300 convicts led by
William Johnston in 1804. The NSW authorities blamed the Irish Catholics for the rebellion and
Masses were again banned. In 1808 Fr Dixon returned to Ireland.
Fr Jeremiah O'Flynn
The colony was without a priest until Fr Jeremiah O'Flynn arrived in Sydney
in November 1817. Fr O'Flynn was a Cistercian priest and had been in
conflict with the authorities in Rome after several years in the French
West Indian Mission. He was an enthusiastic missionary, though relatively
uneducated and not fluent in English. He mainly spoke Gaelic.
Governor Lachlan Macquarie

(1761-1824)

While in Rome defending himself against charges of insubordination to the Church hierarchy, he
heard of the need for a priest in the colony of New South Wales and promptly volunteered.
Rome was quick to appoint him Prefect Apostolic of New Holland, as Australia was then called.
However, before he could minister in the colony, Fr O'Flynn also had to have permission from the
British Government. This permission was not given by the Secretary of State for Colonies, Lord
Bathurst, who considered the priest unacceptable because of his background.
However, Fr O'Flynn departed for Sydney, arriving in November 1817. He did not have the
necessary official documents, and told Governor Macquarie that they were on the next ship. The
Governor allowed him to stay, but he was not allowed to minister.
Ignoring this directive, Fr O'Flynn proceeded to say Masses and celebrate baptisms and
marriages. He was ordered to leave the colony, but he refused to go, hiding himself from the
authorities. Later when he gave himself up, he was quickly deported, leaving the colony in May
1818.
Local Catholics considered Fr O'Flynn's treatment as persecution and an insult to their religion. A
petition by soldiers and settlers, both Catholic and Protestant, seeking to persuade the Governor
to allow Fr O'Flynn to remain in the colony was unsuccessful. When news of the deportation
reached England, there was considerable political opposition to Fr O'Flynn's dismissal.
The outcome of this protest was the provision of money for salaries for two Catholic chaplains to
the colony.
Fr O'Flynn had actually been the means by which the Catholic Church came to be recognised and
officially established in Australia.
Task
1.
a. Who were the first three priests sent to New South Wales?
b. Why did Governor King allow Fr Dixon to say Mass?
c. When was the first official Mass said in Australia?
d. Which priest was appointed Prefect Apostolic to New Holland in 1817?
e. Why wasn't he accepted as the Catholic Chaplain by Governor Macquarie?
f. Why was there a political uproar in England when he was dismissed?
2.
a. Imagine that you are Fr Dixon about to celebrate the first Mass in Australia. Write
an outline of your homily, including all the points you would like to make
b. OR... Write a letter to the editor of the Sydney newspaper, expressing your
feelings about the banning of Catholic Masses since the Castle Hill Rebellion
c. OR... You are a parent in Australia in 1809 and you want to bring your children up
in the Catholic faith. How would you go about doing this?
3. Class quiz (this will be run by your teacher via Understanding Faith)

Part Three: The Beginnings of the Official Catholic Church
Focus:
 Conditions changed in the growing colony of NSW.

 Father John Therry laid the foundations of the 'official' church.
Important Words
Congregation – group of worshipers

Dominance – primary control
Exclusive – not shared
The Catholic Church in Australia officially began with the arrival of two chaplains, Fr John
Therry and Fr Philip Conolly, both appointed by the British Government.
They were allowed to minister to the Catholics, but this ministry was strictly controlled. They
were forbidden to perform marriages between Catholics and Protestants, become involved with
the education of orphans, to convert non-Catholics or to take part in the politics of the colony.
Conditions in Sydney on their arrival in May 1820 were characterised by moral decay, religious
intolerance and political oppression. These conditions, particularly the depravity of many of the
Catholic congregation, affected Fr Conolly so much that he lost interest in his ministry and went
to Hobart, with little impact, if any, on the development of the Catholic Church in Australia.
Fr Therry
Dr William Bernard Ullathorne

(1806-1889)
Fr Therry took to his ministry with enthusiasm. At first he abided by the conditions laid down by
the Governor. However, he came more and more into conflict with the authorities. His energetic
pastoral work, his attacks on the decisions of the local courts, his attempts to establish schools,
as well as his aggressive and fiery nature, did little to have him accepted by the anti-Catholic
authorities of the day.

Between 1820 and 1833 Australian Catholicism was dominated by Fr Therry. His "parish" was
growing in both area and population. The number of Catholics had increased from about 6000 to
16,088 in 1833.
He fought against the dominance of the Anglican Church as the official religion of New South
Wales and objected to the attempt by the Rev. Samuel Marsden to make the Anglican Church
exclusive in the education system.
Eventually Fr Therry was dismissed as chaplain by Governor Darling in June 1825. He was
not reinstated until 1837. However, his popularity remained high with his pastoral flock. He
was succeeded by Fr Daniel Power in 1826 and by Fr Christopher Dowling in 1830.
Archbishop John Bede Polding

(1794-1877)
By 1830 things were beginning to change. The British Act of 1829 gave religious freedom to
Catholics in England and the colonies. This meant not only that more priests could come
to Australia, but also that Catholics could hold government positions and become
influential.
The Catholics in the colony were by now more than just convicts. Many had been emancipated
and had become relatively well-to-do farmers, bankers and merchants. The make-up of the
Catholic community was now less dominated by its "penal" background.
In 1833 Fr William Ullathorne was appointed the first Vicar-General of New South Wales and he
had the support of such prominent Catholics as John Hubert Plunkett, Roger Therry and Fr John
McEncroe.
Governor Bourke's tolerant attitude helped in the establishment of an accepted and recognised
Catholic community.
The official Catholic Church in Australia was recognised with the appointment of the first
Catholic Bishop of Australia, John Bede Polding, in 1834.
Task
1. Complete the following passage with these words: John Bede Polding, Conolly, Samuel
Marsden, convert, marriages, Therry, orphans, William Ullathorne
The first two official Catholic priests to arrive in the colony of New South Wales were Fr
and Fr . These two priests were forbidden to perform
between Catholics and Protestants, non-Catholics or become
involved in the education of . One of his main opponents to Fr Therry's
ministry was Rev.................................Fr was appointed Vicar-General
in New South Wales in 1833. The first Bishop of Australia was .
2. Working in pairs, plan a radio interview with Fr John Therry. Make a list of questions you
would ask him, including his hopes before he arrived in Australia; how he found the faith
and its practice in the colony; the work he did; the difficulties he had; his vision for the
future of the Church.
3. Conduct the interview with your partner and record or tape the responses.
4. Using the Celebrity Heads Strategy, students identify their celebrity status by asking
questions requiring a 'yes/no' response. Celebrities include: Dixon, Flynn, Therry, Polding.
Part Four: Australia Wide
Focus:
 The Catholic Church expanded throughout the Australian continent during the 19th
Century.
 The first bishop of Australia, Polding was responsible for the establishment of an
Australian-wide church.
Important Words
Emancipists – exconvicts who had served their term

Immigrants – people from a foreign country
Denominational – a particular interpretation of faith
Vicar-General – an offical appointed to assist the
bishop
New South Wales
The period between the early 1830s and the 1860s saw the beginning of the expansion of
settlement from the region around Sydney Cove to previously unknown parts of the continent.
The discoveries of the early explorers, and the spread of the squatters and the establishment of
new colonies, all encouraged the spread of the Europeans. The growing number of free settlers
and emancipists began to change the nature of the Australian colonies away from simply being
penal settlements.

Flag of New South Wales
Bishop Polding and the appointed Australian Vicar-General, Fr Ullathorne, were anxious not only
to minister to the convicts and the downtrodden, but also to establish the Catholic Church as a
recognised and legitimate part of the new nation.
The two men fought for the religious and civil rights not only of Catholics, but of all convicts.
Together with supporters such as Fr John McEncroe, Bishop Willson of Hobart, the Sisters of
Charity, and Caroline Chisholm, they worked for the end of transportation and the establishment
of a truly Christian-based society.
These early Catholic reformers not only had to work against anti-religious attitudes and
depraved moral conditions, but also a powerful anti-Catholic movement that would not accept
the equality of Catholic and non-Catholic religions.
The spread of settlement and the establishment of new colonies meant the need for more
priests.
Polding and Ullathorne went to England and Ireland to recruit priests. While they did not have a
great deal of success in England, the Irish bishops were more sympathetic and encouraged
priests to go to Australia.
Added to the colonies of Van Diemen's Land and New South Wales were settlements in what were
to become Western Australia, South Australia, Victoria and Queensland.
Multimedia Activity
This extract from the ABC1 series Australians, Caroline Chisholm, presents the story of Caroline
Chisholm. In groups of three, use the 5 Ws Plus H Strategy to construct a creative graphic e.g.
stars, sunbursts, with the headings, Who, What, When, Where, Why and How, to record features
of the life of Caroline Chisholm.

Tasmania
In 1803 Governor King sent a small expedition of soldiers and convicts
to what is now Hobart and Port Dalrymple on the north coast of the
island. These settlements had two purposes: to prevent French
settlement in the area and to rid New South Wales of some of the most
difficult convicts. The Van Diemen's Land settlement suffered from its
isolation, the harsh climate and the attitude of the Governors.
The inhuman conditions of the convicts, their general moral deprivation

and the overbearing attitudes of authorities made the ministry of
the first Catholic priest, Fr Philip Conolly, almost impossible. He Caroline Chisholm - 1808-1877
The Immigrant's Friend
had almost no support from the authorities, who made Catholic
convicts attend Protestant services. Bishop Polding visited Tasmania in 1835 and left another
priest, Fr Cotham, to assist.
After the death of Fr Conolly, Fr Therry was appointed Vicar-General of Tasmania in 1838. Even
he could not do a great deal to improve the lot of Catholic convicts. The appointment of Bishop
Willson (1842-66) led to conflict between the two men.
Bishop Willson described Tasmania on his arrival as "a huge gaol". He found Catholicism weaker
than in any other Australian colony owing to the low proportion of Catholics and the fact that
most were convicts. The free settlers were poor, illiterate and lower working class
townspeople. He had no lay people of any standing in the community to assist him. Anti-
Catholic hostility remained. As late as 1853 Governor Denison requested Britain to send as few
Catholic immigrants as possible.
In spite of these difficulties, Bishop Willson worked enthusiastically and tirelessly ministering to
convicts and free settlers alike. He saw his mission as religious and humane, not denominational.
Western Australia
In 1843 Bishop Polding sent an Irish priest, Fr John Brady, to Perth to minister to the convicts
and, of equal importance, to establish missions for the Aboriginal people. Fr Brady, after a trip
to Europe in 1845, returned with some 30 priests, nuns and ecclesiastical students. Even though
there were only about 300 Catholics scattered in the population of 4600, he considered that
there was a huge number of Aboriginal people who needed to be saved from the evil of the
Europeans' ways.
In 1849 Fr Brady appealed to Rome for assistance to maintain the little he had achieved. Rome
sent a Spaniard, Bishop Dom Serra, a Benedictine priest, to assist. This appointment worsened
the problems as the two priests fought for control of the Diocese of Perth. The Catholic
community was divided in its support of the two priests. The dispute was not settled until Bishop
Polding rode on horseback to Adelaide and then travelled by ship to Perth, where he enforced
Rome's suspension of Fr Brady. Bishop Serra took full control, but the division within the Catholic
community remained for some time.

The Foundation of Perth, 1829
South Australia
The colony of South Australia, established in 1836, was unlike other Australian colonies in that it
had no convicts, only free settlers, and was generally anti-Catholic at its beginnings. Fr Francis
Murphy, another Irish priest sent by Bishop Polding, arrived in Adelaide in 1844.
There was a small Catholic community of 1200 in a total population of 20,000. Fr Murphy had no
church, no presbytery and no school. His parishioners were spread far and wide, and he had to
travel huge distances to minister to them. He established a school and taught three days a week
in it himself.
The exodus of fortune seekers to the gold rushes of Victoria in the 1850s almost destroyed his
work. However, with the help of priests and religious supporters, particularly the newly founded
Sisters of St Joseph, there were 20 churches and 19 schools by 1864.
Victoria
The Port Phillip settlement, later to become known as Victoria, was first settled in the mid-
1830s and, as in South Australia, was a free settlement. Convicts were not sent there. The early
Catholic settlers maintained their faith through prayer meetings and liturgies. They petitioned
Bishop Polding for a priest and were sent Fr Patrick Geoghegan, an Irish Franciscan, in 1839.
Fr Geoghegan ministered to his parishioners and set about establishing a temporary church. By
1845 Melbourne's population was around 12,000, about a quarter of whom were Catholic. The
same year the Church of St Francis was completed.
When Bishop Goold arrived in Melbourne in 1848, Catholicism had already established itself and
within 10 years with the help of the gold rushes, the Catholic population had grown to 20,000
with 20 churches, 34 priests and 80 schools.

Queensland
Windmill built by Convicts in Brisbane, 1828
The development of Queensland had been relatively slow. Convicts had been sent to Moreton
Bay as early as 1824 and it was part of the Diocese of Sydney. By 1859 there was a need to
establish a diocese in Brisbane. Bishop Polding appointed another Irish priest, James Quinn, as
bishop.
By the time Bishop Quinn arrived in Brisbane in 1861 there were two priests, four churches, four
schools and about 7000 Catholics in a population of about 30,000.
Bishop Quinn and his priests fought against an anti-Catholic press and a colonial government
hostile to Catholicism. By 1871 there were 30 priests, 28 schools and 30 churches.
Catholicism had come a long way since its shaky beginnings in 1788. It was through the
determination and pioneering missionary enthusiasm of the early Australian Catholics, their
closeness to the people and their belief in their faith, that the Church was able to establish
itself firmly in Australia.
Multimedia Activity
The official welcome to Pope Benedict XVI for WYD Sydney 2008 was at Barangaroo on Sydney
Harbour, 17 July 2008. The Pope could see the Church in action and recalled its early days in
Australia. In this video extract, WYD Sydney 2008: The Popes Arrival Address, you will hear him
speak of the spirit of the pioneering priests, sisters and brothers, the inspirational people like
Saint Mary of the Cross MacKillop and Peter To Rot and the faith of countless grandparents and
parents.
Task
Create a timeline of the important events that shaped the development of the Catholic Church
in your state from its early days to about 1900. Use the timeline below to help you write down
what was important during these times.

Part Five: Catholic Schools
Focus:
 Catholic education has played a major role in the development of Catholicism in

Australia.
 Catholic belief, culture and traditions survived and spread, despite hostile conditions.
Important Words
Undermine – weaken
Secular Education – schooling not connected to the church
Forge – to move ahead

Poor Beginnings
Sir Richard Bourke (1777-1855)
Schools in the early days of New South Wales had a very low priority because the colony was
essentially a penal settlement, established for convicts. The first schools in the colony were run
by the Church of England and funded by the government. Catholic schools were not permitted.
The Catholic Church has always considered that education should be a part of its mission. From
the days of the first priests in the colony, schools for Catholic children were considered
important for both general and religious education. Before 1833 the Church of England was the
only religious denomination to be given financial assistance for schools. After that year,
Governor Bourke introduced the Denominational System where all Church denominations were
given financial assistance by the government. Under this scheme the number of Catholic schools
grew markedly.
Schools, both Catholic and non-Catholic, at this time were of very poor standard. Many children
did not attend school either because their parents saw no value in it or simply could not afford
it.
Governor Bourke wanted to establish a single denomination system of education based on the
Irish National Education system. He hoped that both the standard of teaching and attendance at
schools would improve. Both the Protestant and the Catholic Churches objected to this plan
because it would undermine religious education.
During the 1850s and 60s a series of government policies in most of the colonies began to tighten
the controls on denominational schools, forcing many to close. Some states were establishing
non-denominational state schools. In 1872 the Secular Education Act was passed in Victoria and
in other colonies over the next few years. These Acts stopped all state assistance to non-
government schools.

A Challenge for Catholic Education
Father Julian Tenison Woods (1875)
This provided the impetus for Catholics to provide and maintain their own system of primary and
secondary schools. Such a system of Catholic education was already underway in South Australia.
Bishop Murphy committed the Church to the establishment of an independent education system
staffed by religious orders rather than by lay teachers.
The rapid growth of Catholic schools in South Australia was largely due to the work of Fr Julian
Tennison Woods and Mother Mary MacKillop, the co-founders, in 1866, of the Sisters of St
Joseph, the "Brown Josephites".
Both Fr Woods and Mother Mary worked enthusiastically for the development of Catholic
education, Mother Mary concentrating on the education of the poor.
In other colonies, even before 1872, there were already congregations of religious orders who
had established, or were teaching in, Catholic schools. The Irish bishops set out to attract
religious orders to run their schools in Australia. Many of these teaching orders were from
overseas. The Sisters of Mercy had eight congregations by 1868, the Marist Brothers had
established a secondary school, the Jesuits two schools, and the Christian Brothers had begun
their work in Victoria.
In New South Wales, Fr Roger Vaughan, later Archbishop of Sydney, followed Bishop Polding and
worked tirelessly against secular education and for the further development of Catholic
education.
Catholic education, in spite of not having any assistance from the state, provided a significant
influence on the character of the Australian Church. Having to maintain and develop their own
schools through their own efforts and sacrifices, and often against political and social
opposition, Australian Catholics were beginning to forge their own particular identity.

Task
1. Complete the following cloze passage with the following words: Religious, 1833,
necessary, Church of England, Julian Tennison Woods, Secular Education, Mary
MacKillop, Irish National Education
The first schools in the colony were run by the .

Because New South Wales was originally a penal colony, an education system was not
considered to be.................Catholic education in Australia was not given any financial
assistance by the government before . Governor Bourke wanted to establish
an education system based on...............................................State aid to Catholic
schools was first stopped in Victoria in 1872 with the introduction of the
Act. The Sisters of St Joseph were founded by and
. The Bishops of Australia asked orders to
teach in Catholic schools in the late 1870s.
2. Choose a religious order in your diocese and create a poster about its history. Be sure to
include its founder, important people, places, events, its symbol and motto
OR
Research the history of your school. As a class, make an illustrated timeline, using
drawings and photos and including significant dates, people, events in its history,
anecdotes etc.
Part Eight: Saint Mary of the Cross
Focus:
 Melbourne-born Mary MacKillop devoted her life to setting up schools and educating
underprivileged children in neglected rural communities in Australia and New Zealand.
 Mary also setup welfare institutions to make care available for the poor.
 Mother Mary was beatified on 19 January 1995 in Sydney, by Pope John Paul II.
 Blessed Mary was canonised on 17 October 2010 at St Peter's Square, Rome by Pope
Benedict XVI.
Important Words
Beatification – declaration made by the pope that a person is titled blessed, i.e. living in the
happiness of heaven; it is the formal, last part in the process of the person being considered for
canonisation
Blessed – title given to a person who is formally beatified by the Catholic Church
Canonisation – act by which the Church 'recommends' a deceased person to the whole Church
and the person's name is included in the list of recognised saints
Postulator – person who presents the claims for canonisation of their candidate
Saint – person formally canonised by the Catholic Church and given the title 'Saint'

Archbishop Philip Wilson

Archbishop of Adelaide
Tributes to St Mary of the Cross
"Mary MacKillop was a person of great personal holiness whose determination and faith
revolutionised Catholic education in Australia. She famously said, 'Never see a need without
doing something about it', and in rural areas of Australia, including my own Archdiocese of
Adelaide, she responded to the great need for education of the poor."
"Mary MacKillop is someone who has touched our sunburnt country, whose phrase 'We are
but travellers here' attests to a faith and hope in meeting the Lord."

The Life of Mary MacKillop

1842
Mary is born in Fitzroy, Melbourne, to Scottish parents

- Alexander MacKillop and Flora MacKillop (nee
MacDonald). She was the elder sister of eight siblings:
Margaret, John, Annie, Alexandrina, Donald, Alick and
Peter.
1858
Mary begins work as a governess at the age of 16 to

support her family. Later she works as a clerk and a
teacher.
1860
Mary becomes the governess to her wealthy cousins

from Penola, South Australia. During this time she
meets lifelong friend and mentor Father Julian
Tenison Woods. Mary decides she wants to become a
religious sister and devote her life to helping the
poor.
1866
Along with Julian Tenison Woods, Mary opens the first

St Joseph's School. She becomes Mary of the Cross and
the Congregation of the Sisters of St Joseph begins.
1867
Mary makes her vows in accordance with the

Josephite Rule and is asked by Bishop Sheil to start a
school in Adelaide.
1869
After reporting Kapunda parish priest, Father Keating,

for child sex abuse, Mary faces a campaign against her
order which now has 72 sisters teaching in 21 schools.
Another priest from the parish at Kapunda, Father
Horan, pressures Bishop Sheil to break up the
sisterhood by changing the rules of the order.
1871
Mary is excommunicated for five months on 22

September by Bishop Sheil for protesting against his
interference. 47 Sisters are also expelled.

1872
The excommunication order is removed on 22

February. From his deathbed, Bishop Sheil instructs
that MacKillop be absolved and restored. The Vatican
restores the order. The Sisters of St Joseph Foundation
forms in Bathurst.
1873
Mary travels to Rome to obtain papal approval of the

sisterhood.
1875
Mary is elected Superior General of the sisterhood.
1883
Bishop Reynolds establishes a commission of inquiry

and orders Mary to leave his diocese of Adelaide. The
headquarters of the sisterhood are transferred to
Sydney.
1902
Mary suffers from rheumatism after a stroke in New

Zealand and becomes paralysed on her right side. She
has to rely on a wheelchair to move around but her
speech and mind are sharp.
1909
Mary dies on 8 August at Mount Street, North Sydney.

She leaves behind 650 sisters, 108 convents, 117
schools and 11 charitable institutions across Australia
and New Zealand. Her body is buried in Gore Hill
Cemetery.

Multimedia video clip & presentation will be shown by your teacher
The Journey to Canonisation
1914
A Memorial Chapel is built in North Sydney and

Mary's remains are transferred there.
Early 1920s
Mother Lawrence, Superior-General of the

Josephites, and Apostolic Delegate Archbishop
Cattaneo discuss the canonisation procedure.
1925 - 1926
The process for canonisation begins and witnesses to

Mary's life are interviewed.
1931
The canonisation cause halts due to various reasons.
1951
Cardinal Gilroy urges that the cause be continued.
1961
Veronica Hopson claims to have been cured from an

inoperable cancer after praying to Mother Mary.
1971
Authenticity of the cure is accepted by the Vatican.
1973
A formal introduction of the cause is formally

announced during the Melbourne Eucharistic
Congress. The future Pope John Paul II is present.
1985
Father Paul Gardiner assembles evidence of Mother

Mary's worthy life.

1989
A three volume case on Mother Mary is completed

and 50 copies are delivered to a 10 member Vatican
panel.
1992
Mary is given the title 'Venerable', meaning people

may ask her to intercede with God on their behalf.
1993
Veronica Hopson, who was cured of cancer, is

officially documented by the Vatican. Twelve
cardinals of Rome vote unanimously to recommend
Mary's Beatification to Pope John Paul II.
1995
Mary is beatified by Pope John Paul II in Sydney.
2003
Sister Maria Casey hands files to Pope John Paul II

outlining Blessed Mary's widespread recognition and
case for sainthood.
2008
A second miracle case, Kathleen Evans, who is cured

of lung and brain cancer, is presented to Rome.
2009
The Archbishop of Adelaide, Philip Wilson, publicly

apologises to the Sisters of St Joseph for the
wrongful excommunication of Mary in 1871.
2010
Pope Benedict XVI announces that Blessed Mary

MacKillop will become Australia's first saint and her
canonisation takes place in Rome on Sunday 17
October, 2010.
Miracles Attributed to Mary MacKillop – Multimedia to be shown by your teacher


The Canonisation of Blessed Mary MacKillop – Multimedia to be shown by your

teacher
Saint Mary of the Cross - Her Legacy Lives On
Multimedia to be shown by your teacher
Mary's legacy has moved well and truly beyond the beginnings in Penola. The Sisters of St Joseph
today, are a vigorous group of women who work in Australia, New Zealand, East Timor, Ireland,
Peru and Brazil. They follow in Mary's footsteps doing a wide variety of works, revealing to all
the hospitable heart of God.
The Sisters affirm the growing recognition that, right throughout the world, God is gracing
many with the spirit of Mary MacKillop. This is evidenced by so many taking up her call to 'never
see a need without doing something about it'.



Penola Celebrates


Task
Write a biography, not more than 2xA4 pages about Mary MacKilllop

Part Six: Toward an Australian Catholicism – Moran and Mannix
Focus:
 Australian Catholicism in the 19th Century was predominantly Irish in character.

 As society changed a new Australian Catholic identity developed under the guidance of
Moran and Mannix.
Important Words
Seminary – place for training of priests

Unpatriotic – not supporting ones country
Conscription – compulsory military service
Nationalistic – loyalty to ones country
Integration – to combine with an existing community
Catholicism in Australia had by the 1880s, developed a distinctly Irish character. This was due to
the number of Australian Catholics of Irish background and the influence of the bishops, many of
whom were Irish. Many of these Catholics still associated themselves with political events that
were happening in Ireland and wanted the Church organised as it was there.
Multimedia Activity
The following audio, Cardinal Patrick Moran, gives some in depth background to Cardinal Moran,
dubbed 'the prince of the church'. Draw a character map of Cardinal Moran identifying such
things as his desires, fears, character, background, achievements, enemies, and friends.
Cardinal Moran
Patrick Francis Cardinal Moran

Cardinal Priest of Santa Susanna
3rd Archbishop of Sydney (1884-1911)

The arrival of Bishop, later Cardinal Moran, in Australia in 1884 saw the beginnings of change in
the character of Australian Catholicism. Bishop Moran advocated a Church that was at peace
with itself, was moderate in its political demands and fitted in with the Australian community as
a whole.
Archbishop Moran worked to establish an Australian priesthood. He was instrumental in the

founding of a seminary, St Patrick's at Manly, near Sydney, and a preparatory college for clerical
students, St Columba's at Springwood in the Blue Mountains. He wanted more Australian-born
and trained priests rather than relying on priests coming from overseas.
In the late 1880s and 1890s the colonies of Australia were all moving toward the establishment
of a federation of states that would mean one nation, Australia. Australians had become
increasingly nationalistic, considering themselves now Australians, not English, Irish or
Europeans. Archbishop Moran saw that Australian Catholics needed to be similarly united and
instigated meetings of archbishops and bishops from all states to work toward such unity.
At this time sectarianism, that is, distrust and misunderstanding between Catholics and non-
Catholics, was still very strong. Catholics felt they needed to fight for their rights. Governments
demanded that all education be secular, that is, non-religious.
Cardinal Moran tried to work within the established system to achieve equality. For example, he
argued for state aid to Catholic schools if they taught secular subjects like state schools and had
religious education as an additional subject.
He also worked toward a Church which would become involved in social issues such as help for
the poor, and he fought for justice in the workplace. He helped establish the St Vincent de Paul
Society in Australia and supported the workers in the Great Strike of 1889. Some Catholics
criticised him for his way of doing things, claiming that he was not strong enough in standing up
for Catholics.
This period of peace and integration contrasted with the confrontation, conflict and challenge
that characterised the next important era of the Australian Catholic Church..
Multimedia Activity
The video extract from the SBS telecast WYD Sydney 2008: Welcome of Cardinal Patrick Moran,
shows Cardinal Pell's welcome. Indigenous dancers and singers from Darwin and Katherine and a
didgeridoo player from northern NSW had extended a Welcome to Land. Then Cardinal Pell
spoke of the welcome given to Cardinal Moran in 1884 when Australia's population was only
270,000.

Archbishop Mannix
Archbishop Daniel Mannix

(1864-1963)
Archbishop Mannix arrived in Melbourne in 1913 and, even though he had an Irish background,
was welcomed as an Australian. He was prepared to stand up for Catholics' equality and was an
advocate for social justice, particularly for the working class.
The outbreak of war in 1914 between Britain and Germany meant that Australia was at war with
Germany and its allies. It was during this time that the Australian Catholic Church was attacked
for being unpatriotic because throughout the war years Mannix and many Australian bishops
continued to attack the government over anti-Catholic policies, especially the education issue.
This claim, that Catholics were unpatriotic, was heightened in 1916 when the Prime Minister,
William Hughes, wanted to introduce conscription to bolster the waning numbers of volunteers
for the war. Mannix was the most vocal opponent of conscription, and even though some
Catholic bishops were pro-conscription, there was criticism that Catholics were unpatriotic.
Archbishop Mannix not only argued against conscription, but also insisted on a greater role for
Catholics within the community. Mannix demanded educational justice and he wanted to
develop Catholicism's political potential. He was uncompromising in his moral vigour and refused
to keep quiet.
Catholics were beginning to stand up for their rights and beliefs.
The move towards an Australian-born and trained priesthood gathered momentum between 1920
and 1940. Australian-born and trained bishops were appointed during the early 1930s, the first
being Justin Simmonds, appointed Archbishop of Hobart in 1937.
This was also a period when Australian Catholics began to appreciate their place in Australian
society. They were no longer fighting for survival. They went out into the world through large
street processions celebrating feast days such as Christ the King and through vast conferences.
Such occasions were public witness to the faith and the devotion of Catholics. Sodalities such as
the Holy Name Society and Children of Mary strengthened the relationship between the parish
priest and his parishioners, creating stronger pastoral and parish unity.

The growth of Catholic newspapers and magazines and the opening in 1928 of a Catholic radio
broadcasting station (2SM in Sydney) gave public witness to Catholic doctrine and a Catholic
viewpoint on social issues and current affairs.
By 1940 Australian Catholics had established their place in Australian society. They were no
longer outsiders. Overall they were comfortable with their identity, their Church and their faith.
Task
1. Using the Seven Strips Strategy, identify the key events in the life of Cardinal Moran and
Archbishop Mannix.
Seven Strips Strategy - This activity is used to locate main ideas, sort, and sequence then summarise.
1. The students are organised onto groups of three to read the stimulus material.
2. Each student records seven main ideas on paper ruled into seven strips.
3. The papers are cut into strips and the twenty-one pieces are combined.
4. The group members sort the strips into categories and select the most important pieces of
information needed to summarise the topic. Not all strips will be used.
5. The relevant strips are arranged in sequence and then pasted on a larger piece of
paper. Highlighting, connecting words and coloured sub-headings can be used.
6. Each group presents the summary to the class.
2. Circle true or false for the following:
a. Many of the priests and bishops in Australia up until about 1900 had True False
Irish backgrounds
b. Bishop Moran arrived in Australia in 1880 True False
c. The first Australian seminary was St Patrick's True False
d. During the time of Cardinal Moran, the government demanded that all True False
education be non-religious
e. Cardinal Moran helped to establish the St Vincent de Paul Society in True False
Australia
f. Archbishop Mannix was prepared to confront the government over True False
social issues
g. All Catholics in Australia were against conscription in 1917 True False
h. Mannix was a major advocate of conscription True False
i. Catholics and non-Catholic Australians all got on well together during True False
the period 1914-18
j. Catholics had no access to Catholic media until the 1950s True False

Part Seven: A Time of Change
Focus:
 Immigration after the Second World War changed the face of Australian Catholicism.
 The changing nature of Australian society during the 1950's and 1960's impacted on
Catholicism.
Important Words
Diversity – variety
Sectarianism – narrow minded outlook
The New Wave of Migration – A Multi-Cultural Church
Newly ordained priests in the early 1950s
The Australian Church had its beginning in Irish Catholicism. The Irish working class people who
had left Ireland seeking a better life and the Irish priests and bishops who dominated the Church
in Australia provided the background. Australian Catholicism had its own identity by the middle
of the 20th century, but its Irish roots were obvious.
The flood of immigrants into Australia after the Second World War (1939-45) changed the face of
Australian Catholicism.
The Second World War had a devastating effect on many European countries. The destruction
caused by the war worsened the poverty and political problems that many Europeans were
already facing. At this time Australia was looking to increase its population through migration. It
relaxed its immigration laws and actively encouraged migrants. What resulted was an
immigration boom during the 1950s and 1960s.
Many of these "New Australians", as they were known, came from countries that were
predominantly Catholic. They brought with them their own languages, cultures and religious
traditions. At first Australian Catholics expected the migrants to adopt the Australian Catholic
religious traditions. The migrants, particularly those from Italy, were not prepared to give up
their traditions. They introduced diversity into the Church.
The newcomers found Australian Catholicism cold and obsessive. They had been used to big
celebrations on feast days, especially on patron saints' days, and this was not usually the custom

in Australia. Unlike the Australians, they did not go to Mass regularly, but they celebrated family
religious occasions such as baptisms with enthusiasm and gusto.
As the number of Catholic migrants increased, so did the number of priests who did not come
from an English-speaking background. This further added diversity to the Church.
The post-war immigration boom also increased the numbers of Catholics. In 1933 the proportion
of Catholics in Australia was 17.5%. In 1947 it was 20.7% and by 1971 the proportion was 27%.
St Patricks – Manly (2006)
Multimedia Activity
In May, 2010 ABC1 Compass televised Challenge, Change, Faith: Catholic Australia and the
Second Vatican Council which described the impact of the Second Vatican Council on the
Catholic Church in Australia. In groups of three, use the Mind Mapping Strategy to examine what
it meant to be a Catholic in the 1950s and 1960s.
Effects of the Second Vatican Council
The whole Catholic Church was altered by the changes of the Second Vatican Council in the mid-
1960s. These changes brought about a modernisation of the Church. The laity was encouraged to
take a greater role. Moral decision-making began to move toward informed individual
consciences. The Church actively sought better relations with Christians of other faiths.
These changes had a marked effect upon the Church in Australia. It had always been directed by
the clergy as a result of its origins in Irish Catholic culture. Now the newly emerging multi-
cultural Australia and the changes of Vatican II had begun to change the Church significantly.
During this period Australia also witnessed the decline if not the disappearance of sectarianism.
Churches, both Catholic and non-Catholic, were coming together on many social and religious
issues.
The Australian Catholic Church of the late 1960s and early 1970s was vastly different from the
Church of Mannix, Moran and Polding. The influence of the new wave of migrants and the
changes brought about by Vatican II were the beginnings of change that would continue to alter
the face of Australian Catholicism.
Task
1. Using the Doughnut Discussions Strategy, complete a summary discussion with questions
compiled by the class or supplied by your teacher.
Doughnut Discussions Strategy. This activity is used to ensure that all class members have their turn to
speak and helps them meet others.
1. Sit the group in a circle.

2. Number each person 1, 2, 1, 2, etc. around the circle.
3. Ask them to discuss the question in pairs.
4. After 5 minutes or more (depending on the question) ask the 1s to move two or more positions
around the circle and continue the discussion with the partner of the person whose seat / place
they now occupy.
5. This can be repeated until the Students return to their seats.
6. Calculate the number of seats / places to be missed to give four or five moves.
Multimedia Activity
This video is also from the ABC1 Compass programme, Challenge, Change, Faith: Catholic
Australia and the Second Vatican Council. This extract is introduced by Auxiliary Bishop Geoffrey
Robinson who speaks of Pope John XXIII and Pope Pius XII. It features some of the changes
resulting from Vatican II. Continue in your groups of three and use the Consequences Web
Strategy to record in a series of concentric circles the widening consequences of the decisions of
the Second Vatican Council.
Consequences Web Strategy: This activity is used to identify, in a graphic form, the consequences of an
action.
1. Write the action in the inner circle and the consequences in the outer circle.
2. The web can expand to any number of circles to consider further consequences.

The story of St. Patricks Cathedral – Melbourne http://resource.fraynework.com.au/object.cfm?

o=197
Virtual visit of St. Patricks Cathedral – Melbourne
http://resource.fraynework.com.au/object.cfm?o=207

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Year 9 – THE AUSTRALIAN CATHOLIC CHURCH

The Australian Catholic Church (Student Guide) - Copy.doc 1

Part One: Beginnings

Sydney Cove – By John Eyre (1806)

The First Catholics

The Australian Catholic Church (Student Guide) - Copy.doc 2

Crime and Punishment

Hyde Park Barracks, Sydney - By Hardy Wilson (1914)

The Australian Catholic Church (Student Guide) - Copy.doc 3

The Australian Catholic Church (Student Guide) - Copy.doc 4

Part Two: The Early Priests

Rebellion – opposition to Government

The Early Priests

The Australian Catholic Church (Student Guide) - Copy.doc 5

St James Church, Sydney (1836)

Governor Lachlan Macquarie

The Australian Catholic Church (Student Guide) - Copy.doc 6

The Australian Catholic Church (Student Guide) - Copy.doc 7

Part Three: The Beginnings of the Official Catholic Church

 Conditions changed in the growing colony of NSW.

Congregation – group of worshipers

Dr William Bernard Ullathorne

The Australian Catholic Church (Student Guide) - Copy.doc 8

Archbishop John Bede Polding

Part Four: Australia Wide

Emancipists – exconvicts who had served their term

New South Wales

The Australian Catholic Church (Student Guide) - Copy.doc 10

Flag of New South Wales

The Australian Catholic Church (Student Guide) - Copy.doc 11

The inhuman conditions of the convicts, their general moral deprivation

The Australian Catholic Church (Student Guide) - Copy.doc 12

The Foundation of Perth, 1829

The Australian Catholic Church (Student Guide) - Copy.doc 13

Windmill built by Convicts in Brisbane, 1828

The Australian Catholic Church (Student Guide) - Copy.doc 14

Part Five: Catholic Schools

 Catholic education has played a major role in the development of Catholicism in

The Australian Catholic Church (Student Guide) - Copy.doc 15

Sir Richard Bourke (1777-1855)

The Australian Catholic Church (Student Guide) - Copy.doc 16

A Challenge for Catholic Education

Father Julian Tenison Woods (1875)

The Australian Catholic Church (Student Guide) - Copy.doc 17

The first schools in the colony were run by the .

Part Eight: Saint Mary of the Cross

The Australian Catholic Church (Student Guide) - Copy.doc 18

Archbishop Philip Wilson

Tributes to St Mary of the Cross

The Australian Catholic Church (Student Guide) - Copy.doc 19

The Life of Mary MacKillop

Mary is born in Fitzroy, Melbourne, to Scottish parents

Mary begins work as a governess at the age of 16 to

Mary becomes the governess to her wealthy cousins

Along with Julian Tenison Woods, Mary opens the first

Mary makes her vows in accordance with the

After reporting Kapunda parish priest, Father Keating,

Mary is excommunicated for five months on 22

The Australian Catholic Church (Student Guide) - Copy.doc 20

The excommunication order is removed on 22

Mary travels to Rome to obtain papal approval of the

Mary is elected Superior General of the sisterhood.

Bishop Reynolds establishes a commission of inquiry