God's 'Good Time'

God's 'Good Time'

Mary Cresp
Copyright Date: 2013
Published by: ATF (Australia) Ltd.
Pages: 328
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  • Book Info
    God's 'Good Time'
    Book Description:

    Sisters of St Joseph Clare Ahern and Anne Boland joined the Aboriginal community at Yaruman (Ringer Soak) on the edge of the Great Sandy Desert, Western Australia, in 1984. How could they relate, in a real way, ideas in the Gospel that depended on an understanding of a foreign, middle-eastern culture? After reflection and prayer, the following became the central message, Mark 1:15; This is the word, Jesus gave to everyone. He called it Good News. God is going to change things. A good time is coming close-up for everyone. Be sorry for the bad things you do. Keep thinking good things in your heart. Do these good things. Believe the good word, I tell you that a good time is coming up for everyone. Do you have a belief in the Rights of others and the passion, commitment and dedication to help make these Rights a reality? Then this book is an exceptional read! I urge you to read, enjoy and advocate, to make our world a better place for everyone. Dr Alitya Rigney Dip. T., P.S.M.

    eISBN: 978-1-922239-13-6
    Subjects: Religion

Table of Contents

  1. Front Matter
    (pp. i-iv)
  2. Dedication
    (pp. v-vi)
  3. Introduction
    (pp. vii-x)

    When Sisters of St Joseph Clare Ahern and Anne Boland joined the Aboriginal community at Yaramun (Ringer Soak) on the edge of the Great Sandy Desert, Western Australia, in 1984, they were asked by the Elders to give the required instructions so that the people could be baptised. These people, geographically isolated from other centres of population, were a tight-knit community who had suffered expulsion from the station on which most had lived since babyhood. They had now chosen to become Catholic as they established themselves on the site, still on traditional land, assigned to them by the State government....

  4. Table of Contents
    (pp. xi-xvii)
  5. Chapter 1
    (pp. 1-21)

    For generations, the land around the little town of Penola in South Australia had been tended by its custodians, the Pinchunga people. Alexander Cameron, uncle of Mary MacKillop, had founded the town in 1850, and in 1856, Father Julian Woods had been appointed as parish priest of the area.

    Julian soon found himself not only administering to the physical care of the sick among the Aborigines camped in and around the town, but also forming friendships with the communities and writing to his ecclesial superiors and to the newspapers, pleading for their welfare. Anne Player notes his comments in a...

  6. Chapter 2
    (pp. 22-45)

    Bishop John Jobst SAC, first approached the Sisters of St Joseph in 1959 to ask for Sisters to serve in the vast Kimberly area of Western Australia.¹ Mother Adrian’s reply informed him that regretfully she could not accede to the request, since ‘at present, we have all we can do to keep the existing schools and institutions staffed.’² She pointed out further that the General Chapter was averse to expansion until this present crisis had been addressed. The bishop’s pleas continued, but all met with the same reply: even when he varied his request to ask for Sisters to come...

  7. Chapter 3
    (pp. 46-67)

    The opening of Josephite ministry in the Kimberley and the insights of Vatican II raised awareness among Josephites that the notion of ` mission’ went beyond ‘foreign missions’. The Council document Ad Gentes itself acknowledged this fact: even though it did define the term ‘missions’ as the preaching of the Gospel and forming church ` among peoples or groups who do not yet believe in Christ’, it implied that evangelisation was a continuous task, both at home and abroad — the planting of the Gospel was never completed in any area.¹

    In 1971 the eighth General Chapter of the Sisters of...

  8. Chapter 4
    (pp. 68-93)

    The twentieth General Chapter of the Sisters of St Joseph was held in March 1977. By then the Kimberley mission had been operating for thirteen years, and the general population of Sisters was becoming conscious of the appropriateness of Josephite involvement in addressing Aboriginal and Torres Strait Islander injustices. To educate the delegates present at the Chapter, the Kununurra community was invited to address the assembly. Sister Veronica Ryan, superior of this community, began by thanking the delegates for their gesture of openness:

    We realise the importance of this talk, so we have spent many nights talking about it. We...

  9. Chapter 5
    (pp. 94-117)

    The front and back covers of the Report of the Second National Conference of the Aboriginal Apostolate 1980 depict the illustration and story of ‘Wurupungala — Mother of the Earth’, designed and printed by Gerarda Tipaloura and Dorothea Munkara of Bathurst Island.

    Wurupungala is the mother of the earth.

    From her torches, she gave light to the world.

    Her torches were spread to the east, west, north and south.

    Then the earth was formed.

    Then the woman gave birth to many children.

    Children will be of different races.

    Wurupungala will always guide her children.

    The gifts that had been birthed during...

  10. Chapter 6
    (pp. 118-141)

    The reflections, surveys, reviews and input that had informed the Sisters involved in the Aboriginal Apostolate over the past six years had in turn had their effect on the wider Congregation. For example, in preparation for the General Chapter in 1983, some Provinces had invited the Aboriginal community in their area to share their stories. This initiative had profound impact on the Sisters, especially when they heard, some for the first time, of the despairing grief of mothers who had had their children stolen from them; of grown-up children going back to the place where they had been born and...

  11. Chapter 7
    (pp. 142-167)

    Twenty years after the 1986 visit of Pope John Paul II to Alice Springs, the Social Action Office of Josephite Leaders issued a study kit entitledThe Hour Has Come: Working Towards a Justly Reconciled Australia.¹ In the context of prayer, the five sessions invited participants to reflect on the contents of the Pope’s address and to apply them to contemporary conditions. The Sisters were aware that popular focus had drifted away over the years from concerns for Aboriginal justice and hoped that this small programme would play a part in returning them to the national agenda. ¹The kit is...

  12. Chapter 8
    (pp. 168-209)

    The Royal Commission into Aboriginal Deaths in Custody continued during 1990 and produced its report the following year.¹ During the four years of its hearings, many Aboriginal families suffered again the grief not only of the deaths, but learning of the unjust treatment of their loved ones, even after death. Sisters accompanying these people shared their trauma.

    The high proportion of Aboriginal deaths in custody, the report found, was due to the disproportionate over-representation of Aboriginal people in jails. Underlying issues for this fact are the same as for those in wider society regarding the Aboriginal population: inadequate housing, poor...

  13. Chapter 9
    (pp. 210-239)

    The new millennium dawned with many significant events on 1 January 2000, not least of which were the ‘One Day in Peace’ gatherings around Australia. Aboriginal people assumed a prominent place in these celebrations. It was hoped that the turning of this page in our country’s history would bring with it an era of harmony and nourishment in relations among all Australians.¹

    During the year another event highlighted the hopes of thousands of people for Indigenous Australians. In 1995 a national inquiry into the Stolen Generations in Australia had been established by the Federal Attorney-General, and its report,Bringing Them...

  14. Chapter 10
    (pp. 240-279)

    In 2007 Australia’s federal Coalition Government responded toLittle Children are Sacred, a report of child abuse in some Aboriginal communities in the Northern Territory with what is now termed the ‘Northern Territory Intervention’.¹ This involved the winding back of Aboriginal land rights and removing the autonomy of communal governance structures. Police and army personnel descended without warning on 73 remote Aboriginal communities to conduct health checks, impose alcohol bans and quarantine welfare payments. Alternative proposals made by 40 of these communities in consultation with welfare and women’s groups were ignored. In 2012, the federal Labor Government continued the Intervention...

  15. Bibliography
    (pp. 280-290)
  16. Photo Acknowledgements
    (pp. 291-292)
  17. Sisters who have Ministered with Aboriginal and Torres Strait Islander Peoples
    (pp. 293-297)
  18. Index
    (pp. 298-308)