Occasional Homilies

Diocesan Synod Report

Diocesan Summary 2024

Synod of Bishops 2021 – 2024

Roman Catholic Diocese of Bunbury

Western Australia, Australia

About the Roman Catholic Diocese of Bunbury

We are the Roman Catholic Diocese of Bunbury from Western Australia. We are a geographically large rural diocese with a scattered population across 26 parishes. Our Diocese includes costal, metropolitan, mining and farming towns. We are also experiencing an expanding services industry. Some of our larger towns are experiencing significant population growth while other small farming towns face dwindling populations and closure. Tourism is a large industry in our Diocese and many towns are popular destinations for both local and foreign tourists. Our communities are populated by both ageing people and young families. In some areas much migration has occurred while others see generations of families still present. Many of our young people leave our Diocese in pursuit of further opportunities in education, work, social and family life.

Currently the Diocese is experiencing “sede vacante” with Bishop Emeritus Gerard J Holohan retiring in 2023 after serving 22 years as the Roman Catholic Bishop of Bunbury. The Most Reverend Timothy J Costelloe, Archbishop of Perth, has been appointed as our Apostolic Administrator. This period of waiting and transition has presented both opportunities and challenges and allows us a unique perspective on the Synod of Bishops 2021 – 2024 and on synodality.

The Process

The task of coordinating our Diocesan consultation and creating the Diocesan Report was given to the Diocesan Office for Evangelisation. We have undertaken two approaches for this consultation. The first was to announce to our parishes and clergy the current Diocesan Consultation Phase. While we did not ask every parishioner to be involved in the consultation, we did communicate that should groups wish to undertake a reflection session and submit their findings, they were welcomed to do so. We also offered assistance to any parish or group that wished to undertake and submit their reflections. Several parishes and groups made use of this offer and submitted their reflections to us. We also identified several key groups to be targeted for this consultation; priests and deacons, parish pastoral council representatives and key leaders in the diocese, both lay and religious, from a number of different ministries and groups. The targeted consultations were conducted through Zoom over several weeks.

There were some challenges in conducting these consultations. Given our Diocesan Synod in 2019, followed by the Plenary Council of Australia 2020 – 2022, many felt a “consultation fatigue.” This led to a lack of leadership, enthusiasm and lack of promotion of the Synod of Bishops 2021 – 2024. The result was that many of our people (aside from some who were keeping abreast of developments by their own volition) felt ill equipped, overwhelmed and left out of the process. Many felt that the language, depth and magnitude of the Synthesis Report was an obstacle to their engagement, especially if they had no familiarity with the topics or the process so far. This also led to some parishes, parishioners and leaders not engaging with the consultation. Given the vast distances between our parishes and people and the tight timeframe for the Diocesan Consultation phase, physical meetings were not a possibility for us, but many felt that the ‘Conversations in the Spirit’ would be greatly enhanced in a face to face environment.

In total we received 15 consultation reports from different groups. Each group was 4 – 6 members in size. These were received from:

Five groups consisting of priests (both active and retired.) These groups were facilitated by the Office for Evangelisation via Zoom with one group meeting independently.
Three groups of Parish Pastoral Council representatives from eight different parishes. These groups were facilitated by the Office for Evangelisation via Zoom with one group meeting independently.
One group of Diocesan Leaders. These groups were facilitated by the Office for Evangelisation via Zoom with one group meeting independently.
Four groups from several parishes.
Two from other groups in the diocese.

Groups were invited to conduct reflection sessions as outlined by the Australian Catholic Bishops’ Conference National Center for Pastoral Research. Some groups focused on particular chapters with chapters 8, 9, 10, 11 and 16 being most common. Others chose to focus on the one question and two sub questions asked using the chapters of the Synthesis Report as the basis for their reflection.

It is from this context we now offer our insights and reflections on the Synthesis Report and in answer to the questions posed to us. We have summarized the results into themes for this document.

Introduction

We have gathered, prayed and journeyed together through this Diocesan Consultation Phase of the Synod. For some this is a new experience, while others have long awaited the opportunity to be more synodal. Much of the journey of the Synod has already occurred resulting in many fruits and treasures. We enter into this journey affirming the good work the Synod has already done, while acknowledging that we as a Diocese have not been able to enter into this journey for a range of reasons and ongoing challenges. We recognise that this is part of our story also. While our population is small and our geographical area large, we continue our journey of faith in our part of the world, and as part of the one Body of Christ.

We are all part of the Body of Christ, each needed, necessary and unique, but what does being part of this Body of Christ mean? Our consultation sessions point to a body desperately and urgently needing to know and understand itself better in order to breathe, move and live. How can the different parts of the Body of Christ communicate, function and work together? How do the many parts come together to form a whole? These questions developed from our prayer and reflection.

A body must work together and strengthen itself. This is also part of the body reaching a greater understanding of itself. It has been both surprising and unsurprising to identify, that of the many groups that were consulted, there was much convergence on how to work together and strengthen the Body of Christ into the future. It is also worthwhile investigating, that with many agreeing on the way forward, why are there barriers that continue to exist and what precisely are these barriers?

Our physical bodies reveal to us something about the Body of Christ. Our physical bodies are complex and beautiful, revealing the glory of our Creator. Our physical bodies have many parts, all unique, all working together to make up the whole. There is constant, unique and targeted communication throughout bodies, allowing each part to function and contribute to the whole. There are parts that are different, that occasionally get injured, and all of the parts rely on each other to continue to live and be part of the whole. Our reflections and the current Synod both reveal and demonstrates how we, as the Body of Christ, should walk together.

Urgent Need

These two words pervaded almost every consultation session, report and ‘Conversation in the Spirit’. Our people, lay, religious, clergy, young and old, have been faithfully living out their lives as part of the Body of Christ. This has presented unique challenges – some have been overcome and others are still being wrestled with. Much of what has been outlined already by the Synod, and other areas discussed by groups, was seen as urgently needed. Some felt the Church is at crisis point and many proposals and convergences need implementation now. Underpinning this was a sense of fading resiliency and patience for some, sadness for others, while others expressed regret over those who have chosen to no longer journey with us. Many expressed frustration at waiting and talking without any concrete action. Questions arose about what could be actioned on local, grassroots level and why obstacles still exist at this level. Despite this hope and faithfulness remain grounded in Christ and in this synodal journey. A great willingness, openness and desire for the fruits of this Synod was expressed. Enhancing differentiated co-responsibility for mission is possible but requires urgent action. The Body of Christ needs to move in this way and allow its different parts to function as intended.

Formation and Mission

Formation, education, training and related terms were mentioned 45 times throughout the submissions received. An urgent need for formation for every part and the entirety of the Body of Christ was recognized. Formation for everyone, at every level and across all levels in every area. Formation should not be isolated – it should move and flow freely between each part of the body – connecting us to each other and strengthening our bonds. In some sense formation is the blood of the Body of Christ, giving life and energy to every part and connecting every part together. Formation of the laity, priests, bishops, deacons, seminarians and other ministers were all identified as important areas where co-responsibility and collaboration could be practiced. Formation in synodality was also identified as a key area. A concrete thirst for formation was discovered, especially in regards to understanding the Church itself – or put another way – the body seeking to understand itself, its parts, and how they can function as one. ‘Conversations in the Spirit’ unveiled that a lack of formation is an obstacle to synodality and mission. Many felt that they did not posses the knowledge, understanding or authority to engage with the Synthesis Report. This reflects a wider hesitancy and paralysis when it comes to mission and synodality present in some of the faithful. This could explain why many people chose not to engage in the consultation. This hesitancy to engage and a lack of empowerment of the people may be attributed to the consequences and effects of clericalism over many decades. Despite this it was recognized that there are some good formation and missionary opportunities that exist and need to be built on and supported.

Women

Women are already an integral part of the Body of Christ. Appreciation for women and the work they do in families, schools and communities was felt to be undervalued. The rediscovering of the value and worth of women is apparent. Some felt further movement in this area was needed. There has been much said on women and their role in the Body of Christ. Much more was said during the consultations and there is still more to say. In many ways the consultation revealed a sense of inevitability and expectation of women being key parts of the body in the future – particularly in all levels of leadership and mission. This was especially true of roles that have historically not been available to them – ministries of acolyte, deacon and, for some, priesthood. Some expressed the need for better formation opportunities for women and on the deaconate in general.

Communication and Listening

Communication and listening recurred throughout the consultation. Communication should be clear, frequent, varied, unique and effective. All levels of the Church should communicate to each other to ensure mutual understanding. This should also be underpinned in the practice of genuine listening and in a spirit of openness. Many pointed to the ‘Conversations in the Spirit’ as a worthwhile and effective practice for better communication and listening. A physical body is in constant communication with itself and its parts. Furthermore, this communication is differentiated according to need, circumstance and which parts of the body are communicating with each other. Likewise, the Body of Christ needs to learn to communicate with the different parts in different ways, according to context, to ensure effective and meaningful communication. The Synod used the idea of “widening the tent” during the continental phase of the Synod. Communication, listening and openness ensures that we are ready to widen the tent when the time comes. For the Body of Christ to fulfil its mission and ensure responsibility, constant, open and transparent communication is necessary. In a physical body, the head receives and sends the vast majority of communications. Likewise the Body of Christ should communicate and listen to Jesus Christ, the head of the Body of Christ, first, foremost and above all else. It is through good communication that strong, trusting and loving relationships can be built.

Relationships

The building of relationships with and between people was seen as essential. It is from the building and existence of collaborative, trusting and strong relationships that mission and synodality is realized. Relationships both with and between laity, religious, clergy and the episcopate was identified as needing improvement. A good community is made of many smaller relationships between its members. Likewise, the Body of Christ needs to build strong and trusting relationships with and between its different parts. We should also seek to create harmony where different groups have faced division. Co-responsibility is made possible through strong relationships with and between people. Relationships in small groups were specifically mentioned. Small groups allow for better engagement, collaboration, discernment and accompaniment than in larger groups. This focus on relationships should also lead us to engage with those on the peripheries and margins of society and of our Church. The strength of body is demonstrated by its relationships with its most vulnerable parts – those seeking justice, those feeling isolated, abandoned and alone. These parts of the body might be identified as the extremities of the body, in need of great warmth and connection with the other parts.

Peripheries and Outward Looking

There was a substantial expression of the need to be outward looking and listening to those who are excluded and on the outside. This listening and outward orientation needs to be grounded in Christ and the love He has and shares for and with all people. People identified included those who do not share our faith, those of other religions or no religion, those who have left the Church (including former clergy members), young people, families, cultural groups and LGBTQI people. There are also people who are part of the Body of Christ that feel outside or disconnected from the whole and/or from other parts. The Body of Christ needs to reengage its distant and suffering parts and reach out to others who are not part of the body. Simultaneously we need to ensure that we are open to including those who wish to be part of the Body of Christ and removing obstacles to inclusion where possible. Inclusion and representation should also be considered when we discern and select those who lead the Body of Christ.

Governance and Co-responsibility

Governance, co-responsibility and decision-making structures and processes were key areas of consultation. There was very little disagreement in these areas across all groups including clergy. There was universal agreement on the need for recognition and inclusion of all the people of God (including laity and women), according to their gifts, talents, charisms, experiences and potential, in all Governance, co-responsibility and decision-making structures and processes. There appears much to be gained from developing a sense of differentiated co-responsibility, governance and decision making in the Church. Our mission suffers when this is absent. Formation was identified as a key aspect of enhancing what is already occurring. Many felt that discernment and the practice of ‘Conversations in the Spirit’ should also be integrated. Particular bodies, processes and structures that were mentioned included Parish Pastoral Councils, and Diocesan Pastoral Councils, as well as other movements and associations. Good governance, leadership, decision-making and responsibility structures and processes rely on the other areas already mentioned in this document to be accepted and effective. It is important that the Body of Christ trusts itself and its parts in order to function. This should be considered when selecting those for leadership and governance positions. The principles of Catholic Social Teaching and especially subsidiarity are essential for good governance and co-responsibility and are likely to be applied where trust is strong. As the Body of Christ understands itself better and strengthens itself, its leadership and governance will also improve. Ensuring the gifts and charism of all parts of body are recognized and nurtured will also improve governance and responsibility.

Gifts, Charism, and Laity

The Holy Spirit is active in both the whole and in each part of the Body of Christ. It nurtures different gifts and charisms in clergy, religious, laity and episcopate. These gifts and charisms need to be recognized, nurtured and utilized in every person in service to the mission of the Church. The consultation revealed a shared responsibility of everyone to achieve this – we all need to be aware and nurturing of the gifts of others. This was seen as fundamental in continuing to fulfil our mission. Importantly many of our clergy voiced strong opinion on recognizing and celebrating the gifts and charisms of all and especially women and their role in the Church. Each person in the Church should be given the opportunity to contribute to the mission and life of the Church according to their gifts and abilities. Furthermore we must ensure people’s gifts can grow. When parts of the body are strengthened and able to contribute, the whole body benefits. This is true also of the Body of Christ. There was discussion about expanded roles that the laity could fulfill especially in regards to pastoral work, teaching, sacraments, family life, preaching, evangelisation and other areas. Building on the gifts and charisms of all is essential to mission and true co-responsibility. Conversely, where gifts and charisms have been stifled or neglected, co-responsibility and mission have been stifled. These discussions also led to a conversation about clericalism.

Clericalism

The Synthesis Report defines clericalism well and accurately suggests that both clergy and the laity can suffer from clericalism. As mentioned we see the effects of clericalism still with people lacking formation and empowerment. Some feel too fearful to move or contribute due to clericalism. Others have never been given the opportunity to contribute meaningfully to the life of the Church and now doubt themselves. Clericalism breaks trusts and relationships. Concern was expressed at “clericalising” the laity. Others voiced that roles and responsibilities held by laity are often not respected by some at the same level of clergy. St Paul describes how the eye cannot say to the hand “I do not need you.” Clericalism is one part of the body devaluing another. In many ways clericalism and its affects has been embedded into our Church. It was felt that formation at a grassroots level and acceptance at all levels of the Church could combat this. The lonely, isolated and sheltered lifestyle of priests was also raised as a concern. Many felt the need to offer support to and integrate our priests better in our communities. Furthermore priestly formation in seminaries would benefit from input and leadership from the laity.

Other Points

There were some other discussions worth noting during the consultation.

The involvement of the whole Body of Christ, including laypeople and women, was seen as necessary in the future selection of seminarians, priests and bishops. Furthermore the whole body should be involved in the formation and ongoing formation of all of its members and especially seminarians, priests, and bishops. The above is also true of our lay and religious leaders.

The family unit or domestic Church is still an important place of evangelisation. Some lamented the lack of support and pastoral planning for families, couples discerning marriage and young people. Others suggested that structures already in place need support and renewal such as Worldwide Marriage Encounter Australia and others. New media and relevant and effective strategies to evangelise every person at every age is needed.

Increasingly our communities are becoming multicultural. This presents its own set of challenges that can only be overcome by awareness, openness, listening and by the creation of opportunities to come together. The issues of language and cultural barriers and therefore the involvement of migrants in the life of the Church (including the Synod), was mentioned as an obstacle. Many migrants bring with them a rich and deep faith. This could benefit their new communities if effective formation of everyone enabled mutual understanding.

Acknowledgement and Recognition

Through the consultations there became an apparent need for recognition and acknowledgement of a number of phenomena. It is only by truly recognizing and acknowledging our challenges, histories, issues as well as strengths, can we truly begin to journey together.

The Holy Spirit. The presence of the Holy Spirit, moving and living in every person , must be recognized and acknowledged. From this all our missionary action flows.
There are many that have been hurt and continue to be hurt by the decisions, actions and leadership of some in our Church. In some cases these wounds have healed, in others they remain open and in others scars have formed. For some these wounds have caused them to leave the Church. Others have remained, wounded but also faithful and willing. Like Christ, in our woundedness, we carry out our mission. Identifying that many are hurting in our Church may provide healing and encouragement.
This has already been mentioned elsewhere in this document and the Synthesis Report. It is important to continue to identify, recognise and rectify the effects of clericalism in our Church.
The contribution and treatment of women. Women have been contributing faithfully and fruitfully to the life of the Church since its very beginning. It was expressed that the Church should acknowledge the restrictions and injustice that women have experienced and continue to experience in some places.

Differentiation

Our identity as a diocese is firmly rooted in our ties to the land. The traditional custodians of the land worked with it and lived off it. We need to continue this as stewards of creation while building relationships with local indigenous people. Our communities span vast areas, with each region and area having its own unique character. This same land that nourishes us can also isolate us. Living and working this land we realise that what works for one part of the land may not work for the other. What works for one community may not work for another. Likewise for the Body of Christ, what works for one part may not work for the other. It is important to recognise that one approach, program or structure will not be able to meet all the unique needs of the Church in its rich complexity, uniqueness and expressions. Being attuned and accommodating to unique local needs is important. We must be aware and be willing to action differentiated approaches, processes and structures to ensure we reach every part of the Body of Christ.

Main Points

There is an urgent need for many of the Synod recommendations to be promulgated and implemented. Some of these recommendations can already commence at a local level.
Formation across all areas and levels in the Church is necessary. A historic lack of formation may be a factor in the reluctant and inability of many to engage in mission and synodality.
Women in the Church should be included and celebrated at all levels of leaderships and decision-making. Ordaining women to the Deaconate needs to be continually explored with many feeling this is an inevitability.
Governance, leadership, differentiated co-responsibility and decision-making structures and processes need to include the whole Body of Christ and applied Catholic Social Teaching principles including subsidiarity. The people selected for these roles need to be trustworthy and ready to build strong relationships with and between people.
With Christ as our center, we need to continue to look outward and towards those on the outside.
We are still dealing with the effects of clericalism in both clergy and laity. Recognition of the gifts and charisms of all and the acknowledgement of wounds caused by clericalism will help us move forward.
Each part of the Body of Christ is unique. It is important that we respond uniquely to unique needs – what works for some may not work for others or for all.

Conclusion

The Body of Christ is undergoing a period of growth and change. This is not unlike the adolescent development phase of our physical bodies. These changes can be painful, long and confusing but also worthwhile and fruitful. Most importantly these changes are necessary for our continuation into the future. The Synod of Bishops 2021 – 2024 has already discerned many good and worthwhile areas. As we seek to further understand ourselves we offer the above insights. Recognising Christ as the head of the Body of Christ and therefore our head, we await in prayer and faithfulness, the day when differentiated responsibility for mission becomes a reality and a new way of being the Body of Christ.

Authorship

This report was drafted by Mr. Aaron Faure, Evangelisation Coordinator of the Roman Catholic Diocese of Bunbury. It was drafted in consultation with Dr. Deborah Robertson and Dr. Stephen Hinton. Both of whom are part of the lay faithful and involved in Diocesan activities.

Archbishop’s Easter Message

“Easter, in the land where it originated as a Christian festival, is celebrated in Spring. New life is bursting through after often long and harsh winters, and the signs of renewal and new beginnings are plain to see. Here in Australia, and even here in the beautiful South-West, things are a little different. We are in the season of autumn, when nature begins to make preparations for the winter which will soon be upon us. Leaves fall from the trees, the mornings and evenings are becoming cooler, and we begin to look in our cupboards for warmer clothes, just in case.

For Christians the autumn season, while it might not seem to mirror the joy of Easter Sunday, does reflect a little better the mood of Good Friday and Holy Saturday. These days speak to us of suffering, of death and of the emptiness of bereavement. Those among us who have lost loved ones will know just how the first followers of Jesus must have felt on the day following His death. Their hopes and dreams died with Him, and they must have been tempted to despair. But incredibly, that sorrow turned to joy when they encountered the risen Jesus and realised that all He had said about the love and compassion of God was true. Life does triumph over death; love does triumph over hate; forgiveness does triumph over retribution.

This is a message of hope which we desperately need to hear as we look around our troubled world. Good people can make a difference – and really good people can make an extraordinary difference. And when good people work together, healing and hope can overcome suffering and despair. It is not only Christians who recognise Jesus Christ as “a really good person”. His life, His teachings, His integrity and His compassion remind us of what we, too, are capable of doing – and being.

May the Easter weekend provide us all with an opportunity to reflect on what we can do to make our own lives a gift for the good of others, as Jesus made His life a generous gift for all”.

Archbishop Tim Costelloe SDB

Apostolic Administrator

Catholic Diocese of Bunbury

Appointment – Head, Mission Enhancement & Outreach – Archdiocesan Agencies

Dear brothers in the ordained ministry, colleagues and friends, Throughout the first phase of the Archdiocesan Transition, an extensive discernment was undertaken with contributions made by the Auxiliary Bishop, Vicar General, Episcopal Vicars, clergy of the archdiocese, agency directors, agency staff and a variety of other stakeholders, including Committees of Management, with respect to the dedicated ‘Agency Project’ as one of the identified archdiocesan Transition projects.

Subsequently, and through ongoing dialogue with directors and coordinators of archdiocesan agencies, further discernment was facilitated with respect to an identified outcome of the ‘Agency Project’ which was the development and implementation of a new role that would be dedicated to directly supporting directors and coordinators of archdiocesan agencies, the role of Head, Mission Enhancement and Outreach – Archdiocesan Agencies.

A recruitment process for the role of Head, Mission Enhancement and Outreach – Archdiocesan Agencies subsequently proceeded in partnership between the Archdiocese of Perth and Marvin Consulting. This process has now concluded, and I am pleased to announce the appointment of Dr Debra Sayce to the inaugural role of Head, Mission Enhancement and Outreach – Archdiocesan Agencies.

Debra is a well-known and highly regarded leader in Catholic education, both within the four dioceses of Western Australia and at a national level. Debra is currently the Executive Director of Catholic Education Western Australia, a role that she has held since 2018, following her completion of a term as the Interim Executive Director of Catholic Education Western Australia (2017 – 2018).

As Executive Director of Catholic Education Western Australia, Debra has eminently led a Christ-centred and child-focussed system of schools and staff across the four dioceses of Western Australia. Within the apostolate of Catholic education, Debra has served with distinction as the Director of Religious Education (2010 – 2017), a sessional lecturer at the University of Notre Dame Australia (2015-2016), as a Principal at La Salle College, Middle Swan, and as both Assistant Director, Religious Education and Assistant Director, Teaching and Learning, at Catholic Education Western Australia, in addition to appointments as a Deputy Principal, Head of Department and secondary teacher.

Debra holds a Doctor of Education from the University of Notre Dame Australia, a Master of Education (Religious Studies) from Edith Cowan University, a Bachelor of Physical Education and a Diploma of Education from the University of Western Australia, as well as Graduate Diplomas in Religious Studies (Edith Cowan University) and Health Science (Curtin University). Debra is currently completing a Master of Business Administration.

Within the Archdiocese of Perth, Debra is an active member of her parish of Our Lady Help of Christians, East Victoria Park, having served as a previous secretary of the Parish Pastoral Council and as the Coordinator of the Children’s Liturgy. Debra has further served as a member of the Archdiocesan Finance Committee, the Board of Clergy Life and Ministry, and as a Trustee of the Education Foundation of the Knights of the Southern Cross.

At a national level, Debra has made noteworthy contributions to the National Catholic Education Commission (NCEC) and both its Resourcing and Risk Standing Committees, in conjunction with her previous membership of the University of Notre Dame Australia’s School of Education and School of Philosophy and Theology Advisory Councils. A key leader within both the Plenary Council’s Executive Committee and Coordinating Committee, Debra’s wide-ranging and diverse experience of, and contribution to, local, archdiocesan and national Catholic life has demonstrably enriched the life of the Catholic Church across our nation.

In Debra’s own words, she has shared with me her observation that:

‘The Church in the Archdiocese of Perth is looking towards bringing to life the fruits of the recent Plenary Council, the future outcomes of the Synod on Synodality and the Archdiocesan Assembly. The thought of working in this environment strongly appeals to my understanding of ecclesiology as it embraces a synodal path of engagement with the People of God and the opportunities afforded to the Church in spreading the Good News within the local context’.

Debra will commence in this inaugural role on Monday, 8 January 2024.

I take this opportunity to acknowledge the discernment undertaken by the members of the interview panel:

Bishop Don Sproxton VG EV, Auxiliary Bishop of Perth & Episcopal Vicar, Parish Renewal

Fr Vincent Glynn EV, Episcopal Vicar for Education & Faith Formation

Mr Daniel Lynch, Executive Director, Office of the Archbishop

Ms Marina Re, Chief Executive Officer, Identitywa

In consultation with Ms Eva Skira AM, Chair – Catholic Education Commission of Western Australia, the bishops of Western Australia will commence the consultation and recruitment process for the next Executive Director of Catholic Education Western Australia during 2024, for appointment in 2025. I take this opportunity, on behalf of the bishops of Western Australia, to express our personal gratitude to Mr Wayne Bull (currently Deputy Executive Director, Catholic Education Western Australia) for accepting our appointment to serve as Executive Director for 2024.

I invite you to join with me in welcoming Debra to this inaugural leadership role in the life of our archdiocese as together we seek to strive to be well-formed and committed missionary disciples in a changing era.

Yours sincerely in Christ,

Appointment – Head, Mission Enhancement & Outreach – Archdiocesan Agencies

Executive Director, Catholic Education Western Australia Limited

Dear brothers in the ordained ministry, sisters and brothers in Christ,

We write to each of you across the four dioceses of Western Australia to share with you that Dr Debra Sayce, Executive Director, Catholic Education Western Australia Ltd, will conclude her appointment as Executive Director on 31 December 2023. Dr Sayce has deeply discerned and decided to take up an appointment as the inaugural Head, Mission Enhancement and Outreach – Archdiocesan Agencies for the Archdiocese of Perth – see attached statement. Dr Sayce has made a magnificent and enduring contribution to Catholic Education in Western Australia since 1994. After beginning her career as a teacher, she was successively appointed to numerous roles, culminating in becoming the first lay person to be appointed by the bishops of Western Australia as the Director of Religious Education. In 2017, Dr Sayce was appointed as the Interim Executive Director and subsequently confirmed in the role in 2018. Dr Sayce’s passion for Catholic education and her personal commitment to enhancing a lived expression of the Church’s mission through Catholic education has made her an outstanding leader. Dr Sayce has always clearly enunciated the wonderful gifts of a Catholic education for students and brought a distinctive witness to the Gospel values and theological teachings that underpin the Church’s ministry of education. Let us give thanks to Dr Sayce for her enduring legacy to Catholic education across the four dioceses of Western Australia and our nation.

Appointment of Mr Wayne Bull as Executive Director (2024)

The bishops of Western Australia have appointed Mr Wayne Bull, the current Deputy Executive Director, to the position of Executive Director of CEWA Ltd for 2024. Mr Bull has been a long-term contributor to CEWA, initially as a teacher, prior to his appointment to a number of senior leadership positions in various schools before advancing to school principalship in 2000. He was appointed CEWA Deputy Executive Director in 2020. In conjunction with Ms Eva Skira AM, Chair – Catholic Education Commission of Western Australia, the bishops of Western Australia will commence the consultation and recruitment process for the next Executive Director of Catholic Education Western Australia Limited during 2024, for appointment in 2025. We invite you to hold Dr Sayce, Mr. Bull, as well as all those who actively place themselves at the service of enhancing the lives of young people, their families and our Catholic communities across Western Australia through Christ-centered and childfocused learning communities that inspire all to actively live the Gospel in your prayers.

Executive Director, Catholic Education Western Australia Limited

October 6, 2023

WALKING TOGETHER – Archbishop Weekly Thoughts for Reflection from the Synod BUNBURY

Thursday 5 October, 2023

Dear Brothers and Sisters,

As I write this letter to you, the members of the Synod on Synodality are coming to the end of our three-day retreat. We are staying in a beautiful Retreat Centre about an hour out of Rome. This evening we will all return to Rome in preparation for the formal opening of the Synodal Assembly on 4 October, the feast of Saint Francis of Assisi, which will take place at a Mass in Saint Peter’s Square, presided over by Pope Francis.

Before departing from Rome for the retreat, the members of the Synod joined many thousands of people in Saint Peter’s Square for an Ecumenical Prayer Vigil on Saturday evening. This prayer vigil was coordinated by the brothers and sisters of Taizé in collaboration with Sister Nathalie Becquart XMCJ, who is one of the undersecretaries of the Secretariat for the Synod. A number of leaders of other Christian Churches and communities, including Anglican Archbishop Justin Welby, the Archbishop of Canterbury, joined Pope Francis in a genuine and moving expression of the unity we share through our common baptism.

In many ways the central focus of the vigil was the role and importance of young people in the Church. Through music, drama, prayer and preaching, and through times of precious silence, the voice of the young was heard by everyone present. In this way, their hopes and dreams for their lives, and for the Church they love, will be carried in the hearts of the Synod members as the Synod unfolds over the coming weeks.

On the Friday evening, the day before the Prayer Vigil, I was privileged to be able to take part in a meeting of young people from all around the world who had gathered to pray together, to listen to each other, and especially to give voice to their own yearnings for the Church to become, more and more, a true reflection of the face of Christ in their own lives, and in the life of the world, or worlds, they inhabit. It is important that all of us as the Church, the community of the disciples of Christ, listen carefully, and with open hearts and minds, to these voices, for it is they who in God’s providence are receiving the gift of the Church, and the gift of faith, from the rest of us.

The journey of the retreat for the members of the Synod has been guided in a very particular way by Father Timothy Radcliffe OP. He has spoken with characteristic English gentleness, but also with the boldness of a son of St Dominic. He has helped us to understand how important this Synod is for the universal Church as it seeks to renew itself in the light of the gospel. He has reminded us of the words of Jesus – do not be afraid – and invited us to remember the promise of Jesus that He would send His Spirit upon the Church, the Spirit who will lead us all together into the fullness of the truth.

In a sense, we in Australia have a head start in terms of what the Synod is trying to achieve. From a practical point of view, the Australian members of the Synod are already familiar with the structures and processes which we will engage in over the coming weeks, for they are very similar to those of our own Plenary Council. We are familiar, too, with most of the issues and themes for discernment for they, too, have been part of our Plenary Council journey. We have much to offer the worldwide Church because of
this experience but, of course, we also have so much to learn. At our Plenary Council we spoke out of our Australian experience. At the Synod we are being invited to open ourselves to the ways in which the Spirit is at work in other cultures and societies. They are different to ours, but no less capable of hearing the voice of God, calling to them in the reality of their own time and place.

This time of retreat has been a moment of grace for us all because it has reminded us that we are engaged in an adventure which can only succeed if it is grounded in deep prayer, careful reflection, open listening and discussion, and deep respect for each other, including those whose experience and whose hopes for the Church may be different to ours.

Please continue to pray for all the members of the Synod that we may all learn how to step aside in order to make room for the Spirit who must be at the heart of everything we do. To paraphrase the famous words of St John the Baptist in speaking of Christ, we might also say, in speaking of his Spirit, “He must grow greater and we must grow smaller”.

I promise I will remember you all in prayer at the tomb of Saint Peter.
Yours sincerely in Christ,

+Archbishop Timothy Costelloe SDB DD
Apostolic Administrator
Diocese of Bunbury

September 29, 2023

WALKING TOGETHER – Archbishop Weekly Thoughts for Reflection from the Synod BUNBURY

Sunday, 24 September 2023

Dear Brothers and Sisters,
As I write this message, I am on my way to Rome to take part in the Synod of Bishops. According to the
“moving map” on the screen in front of me, we are just flying above Abu Dhabi and we still have six and a half hours to go before we reach our destination.

The Synod of Bishops is an institution which was initiated by Pope Paul VI at the time of the Second Vatican Council. Pope Paul IV saw it as an important way to maintain that spirit of co-operation and discernment among the bishops of the world which had been a vital part of the work of Vatican II. We call this reality of bishops’ collaboration “collegiality”.

The Synod also fosters the same spirt of collaboration with the Holy Father who is, of course, the bishop of Rome, and who presides over the Synod. In our Catholic tradition it is through our communion with our local bishop that we are in communion with all the other bishops of the world, and in this way also in communion with the Pope as the successor of St Peter. We call this the “primacy” of the Petrine (Peter’s) Ministry. Our communion with the Bishop of Rome thus grounds and ensures our communion with all our brothers and sisters in the faith.

One of our main tasks as Catholics, therefore, is to recognise, embrace and deepen this reality of “communion” in the Church. At the Last Supper, Jesus prayed that all His disciples might be one, as He and His Heavenly Father are one. Sometimes we understand this phrase as a call to work for better relations between ourselves as Catholics and Christians who belong to other Churches and Christian communities. This is true, of course, but it also refers to the local Church in the Diocese of Bunbury. Each local Catholic parish, led by its parish priest, forms part of the particular Catholic Church of the Diocese of Bunbury. In the local Church of Bunbury, we are called to be in communion with each other through our communion with our local bishop and, with him, to be in communion with Rome.

We are all fallible human beings with our own foibles, prejudices and scars, but we are also baptised members of the Lord’s Church, given new life by the Spirit at our baptism and sustained by God’s grace at every moment. God is asking us to recognise His will for us in the prayer of Jesus that we might all be one, and to commit ourselves to responding to that prayer by making the unity and communion of the Catholic community in our Diocese a fundamental priority.

It is my hope that one of the outcomes of the Synod will be a renewed appreciation of this communion, without which we cannot be fully the Church the Lord wants us to be. The discussions at the Synod, and any eventual decisions made after the Synod concludes with a second Assembly in 2024, are meant to breathe new life into the Church at every level. The hunger for this new life, and the hope that it will come, were very strong features of the recent Bunbury Diocesan Synod.

An important journey began in the Diocese of Bunbury with the Bunbury Diocesan Synod. Another
important journey will begin on 30 September when the Synod in Rome formally begins with an
Ecumenical Prayer Service in St Peter’s Square. The two journeys have much in common. I am
convinced that the local journey of the Diocese of Bunbury will be enriched by what is soon to commence in Rome. How fortunate we are to belong to the Lord’s world-wide Catholic Church. How fortunate we are to have the gift of the papacy as a central focus of our unity in Christ. How fortunate we are to belong to the Lord’s Church in the Diocese of Bunbury and in our local parishes. May we all be one as Christ and His Heavenly Father are one.

From somewhere over the Middle East, with my prayers for you all

Yours sincerely in Christ,

+Archbishop Timothy Costelloe SDB DD
Apostolic Administrator
Diocese of Bunbury

September 7, 2023

Pastoral Letter from The Most Rev Timothy Costelloe SDB DD Apostolic Administrator

Dear brothers and sisters in Christ,

Grace and peace to you from God our Father and the Lord Jesus Christ (Phil 1:2)

I hope you will forgive me for the formal greeting which opens this letter, but I wanted to begin with some words from the scriptures before I offered you some words of my own. The greeting above, which St Paul repeats in some of his other letters, expresses his firm conviction that he is the servant of someone else, of the Lord Jesus and his Heavenly Father, and that Paul’s only task is to be someone who can help others open their lives to the grace and peace that only God can give.

As the newly appointed Apostolic Administrator of the Diocese of Bunbury I hope I can do the same for all of you.

I am writing to you now to introduce myself and to explain what it means for the Holy See to appoint an apostolic administrator to the diocese following the retirement of Bishop Holohan.
Bishop Gerard turned 75 in September last year, and on that occasion he submitted his letter of resignation as Bishop of the Diocese of Bunbury to the Holy Father, in accordance with Canon Law (Canon 401). As you are now aware, the Pope accepted the bishop’s resignation, which took effect on Friday, June 30.
Episcopal resignations are not always accepted immediately, and this has been the case with Bishop Holohan. However, it is quite common that they are accepted within the following twelve months. The Holy See normally announces only that the pope has accepted a bishop’s resignation because he has reached the compulsory retiring age. Often, however, the eventual acceptance of the resignation has as much to do with the retiring bishop’s health as with anything else.

This has been a significant factor in relation to Bishop Holohan. He has served the diocese of Bunbury with generosity and commitment for twenty-two years. During that time, he has had to confront many challenges, including the building of the new Cathedral. Like many other bishops he has also had to deal with significant financial pressures and with the difficulty of limited resources, especially in terms of personnel. Such pressures take their toll, and I am sure that nobody begrudges Bishop Holohan the precious opportunity which retirement offers him to rest and recover his energies. We wish him well and thank him sincerely for all that he has given to the life of the diocese for such a long period of time.
Although I cannot tell you how long it will be before a new bishop is appointed, I can assure you that the Holy See, through the Apostolic Nuncio here in Australia, has begun the necessary process of consultation.
In the meantime, Pope Francis has appointed me as the apostolic administrator of the diocese until such time as a new bishop is appointed. I will do my best, with the help of all of you, to ensure the smooth functioning of the diocese in this transitional period. As the apostolic administrator my task will be that of ensuring, to the best of my abilities, that when the new bishop is appointed, he is able to assume his position of pastoral leadership with confidence that the diocese has been able to continue to function as well as possible. At the same time, an apostolic administrator has to take care that he does not make decisions which tie the hands of the new bishop. This means that major new initiatives and some significant decisions will have to wait for the new bishop to arrive.
In the meantime, I am hoping that in each parish, school and other diocesan organisation people will work together to support each other, to pray for each other and to encourage each other. The diocese is a “communion of communities” and if each community focuses on being faithful to all that the Lord is asking of us in our local situation, then the diocese will remain strong and faithful.
Because, in taking up the role of apostolic administrator, I have not been relieved of my other responsibilities, it will not be possible for me to be present in the diocese in the way that a local bishop can be. For that reason, I have appointed Fr Pierre Repuyan, the Dean of St Patrick’s Cathedral, to the role of Delegate to the Apostolic Administrator. Fr Pierre will look after the day-to-day functioning of the diocese, referring matters to me as necessary. As this new role adds significantly to his already heavy responsibilities, I would ask everyone to support him in every way possible.
Bishop Holohan is not lost to the diocese, which has been his home and his family for many years. He now takes on the role of “Bishop Emeritus” and will always be a valued member of the diocese. It is important that we now allow him the time and space to begin to enter into this new stage of his life. Eventually, depending on his own retirement plans, he may take up some pastoral activities in the diocese, but for the time being we must leave him free to enjoy his new-found freedom from the responsibilities of diocesan leadership. I will continue to keep in touch with the bishop and discuss plans with him for suitable ways in which to thank him for all that he has done for the Church in Bunbury over so many years.

The Diocese of Bunbury is entering into a time of transition, and this brings with it, at least for some, uncertainty and concern about the future. This is understandable. At the same time a transition period provides us with an opportunity to take a step back, reflect on where the diocese finds itself at this particular time in its history, and begin to look forward eagerly to what the future will bring. It is also a time to enter, as a diocese, into a time of prayer and spiritual preparation as we await the arrival of a new bishop. While the process of consultation is largely out of our hands, it is not out of the hands of the Holy Spirit. We can pray together as the Church in Bunbury that those who must make this important decision will be open to the inspiration of the Holy Spirit.
Let me conclude by thanking you for taking the trouble to read this letter. I promise you that I will do my best for and with you all.

Yours sincerely in Christ,

Most Rev Timothy Costelloe SDB DD Apostolic Administrator Diocese of Bunbury

Bishop Holohan

Bishop_150

Most Reverend Gerard Holohan was born and baptised on the 5th September 1947. He was educated by the Sisters of Mercy at Our Lady Help of Christians Primary School and the Christian Brothers, first at St Francis Xavier College and then at Trinity College.

He entered St Charles Seminary Guildford in 1965 for his philosophical studies, and St Francis Xavier Seminary, Adelaide in 1968 to study theology. He was Ordained to the Priesthood on 4th September 1971. Initially appointed to Cottesloe parish, he then served in the parish of Subiaco where he remained until 1975.

In 1974, Archbishop Goody asked him to spend his ministry in Catholic Education. Between 1975 and 1981, he completed postgraduate degrees in Education and Arts at Murdoch University in Perth, and Fordham University in the United States. In 1980, he was appointed chaplain and Religious Education Coordinator at Newman College, Churchlands.

In 1981, he was appointed Director of Religious Education, a position that led him to serve eventually in that role in the dioceses of Perth, Geraldton, Bunbury and Broome. From then, his interest and responsibilities extended to all levels of education, including tertiary education.

Bishop Gerard has served on both state and national education bodies, including the Catholic Education Commission and the Catholic Institute Council of Western Australia. He is a former Governor of the University of Notre Dame Australia.

In 1991, he was appointed Episcopal Vicar for Faith Education, which included responsibilities for adult education, people with disabilities and the religious education of Catholic children not in Catholic schools.

Though focused mainly on education, his 47+ years of ministry has led to broad experiences across many other aspects of Church activity. Apart from parishes in Perth and New York in the United States, various other appointments have led to pastoral experiences, ranging from young people, including homeless youth, to people with disabilities, the elderly, and to the Church’s ministry to Aboriginal people. He became an Affiliated Member of the Marist Brothers Order in 1990.

He was ordained a Bishop on 5 September, 2001 after being appointed as Bishop of Bunbury by Pope John Paul II on 11 June, 2001.
Bishop Gerard is the fourth Bishop of Bunbury.

Bishop Gerard currently serves on several commissions including:

Bishops Commission for Administration and Information.
Chair of the Catholic Education Commission of WA
Chair (ex-officio) of the Catholic Institure of WA
Member of Bishops Commission for Catholic Education.

In July 2023 Bishop Holohan retired.

July 3, 2023

Message from the Bishop

Dear Brothers and Sisters,

As you will have heard, last Friday night Western Australian time, Pope Francis accepted my resignation as Bishop of Bunbury, which was submitted nearly ten months ago. As parishioners 76 years old or older will appreciate, I have neither the health nor the energy to continue to be responsible for a Diocese that is more than half the size of Victoria. I am unable to fulfil responsibly the responsibilities of Bishop of the Diocese until a successor is appointed. I am no longer able to serve the Diocese as it needs to be served.

After 22 years of service to the people and priests of the Diocese in a difficult period of its history, I am mentally and physically exhausted. Until last Friday evening, I was the longest serving and so senior Diocesan Bishop in Australia.

An Apostolic Administrator

Archbishop Timothy Costelloe has been appointed as Apostolic Administrator of the Bunbury Diocese by Pope Francis until my successor is appointed. This will take some time.

It means that the Archbishop will be responsible for maintaining the Diocese until a new Bishop is appointed. However, he cannot undertake any new initiatives.

The appointment of an Administrator is not unusual where a Diocesan Bishop cannot responsibly continue in his role until his successor is appointed.

Available to assist the Apostolic Administrator

While I will no longer bear any responsibility for the Diocese, I have indicated to Archbishop Costelloe that I will be available to undertake limited pastoral tasks if he would find this helpful for the fulfilment of his new responsibilities. Given his extensive responsibilities in other roles, he will not be able to fulfil all the pastoral activities expected of the Bishop of a Diocese.

I am most grateful to the Archbishop for helping our Diocese in this way. It reflects great personal generosity. I hope that all our priests and people will welcome the Archbishop in the spirit in which he is willing to help.

The joy of the Diocese

When I was informed that Pope St John Paul II had appointed me to be the Bishop of Bunbury, it was a shock and a bolt out of the blue. However, I was soon inspired by the priests and people of the Diocese. I was deeply grateful too for the welcome and support that I received. I was inspired too by the pastoral professionalism of staff in the Diocesan office, and their humility.

Ministries included care for the sick and the elderly; youth and those seeking greater depth of faith; those in prison and seafarers; those addicted to drugs and mothers in crisis because of pregnancy. There was the outstanding support for those less well off by branches of the St Vincent de Paul Society across southern Western Australian parishes, and the various initiatives of the Catholic Women’s League, including simple but most important ones such as providing handmade bags in which women leaving prison could pack their belongings. These are some examples of what struck me when I arrived – there were many others.

I was inspired by the priests, especially those ministering in more distant and isolated parishes, and also grateful for their welcome. I was struck by my first experience of permanent deacons, especially their spirit of humility and service. Then there were Deacon’s wives who became involved often in their work and who supported their husbands and even many others.

I was struck too by the wonderful dedication of those who led and served in our Catholic schools, especially the small and less resourced ones. So often too they suffer as scape goats for family and parish inadequacies regarding the sharing of the faith. There was too the dedication of those in St John of God Hospital and Ocean Star which cared for the aged.

Some challenges

The last twenty years saw the ministry of the Bishop expand considerably. The main new area of pastoral ministry was responding to the survivors of sexual abuse, mainly by two priests who are long dead. Every survivor is a person and no two stories are the same. Many nights I lost sleep because of the horrors of what I heard and many days I could not return to work after a mediation. I have never failed to be struck by the courage and inner strength of survivors met.

A huge challenge has been the diminution of diocesan resources due to compensation payments to survivors. This has meant that pastoral activities could not be sustained. Sadly, this has affected the Diocese’s capacity to help so many today who are suffering homelessness and other difficulties in the current times. These too are victims of criminal priests who abused others.

As one of the lesser resourced dioceses in the country, the financial stresses as a result of diminishing the resources we did have, have been traumatic at times. There were other challenges also, such as the global financial crisis and the drop in interest rates. We were fortunate that our cathedral precinct was destroyed by a natural disaster as, had we not qualified for Commonwealth and State natural disaster relief, we could not have rebuilt the precinct.

The future

The acceptance of my resignation as Bishop is not a time for farewells. I remain a priest in the Diocese as Emeritus Bishop and will continue to assist our new Bishop with tasks when he is appointed, as he wishes. I will assist too Archbishop Costelloe, as I have said, in tasks with which he may need help.

After 22 years as a part of the Diocese, my love for priests and people remains.

In conclusion, let us pray now in our Masses that the Holy Spirit will guide Pope Francis and those responsible for assisting him, in the discernment of whom the Lord is calling to become our new Bishop to minister in our Diocese in the years ahead.

God bless

Bishop Gerard

2^nd July 2023

June 28, 2023

Let us love both mother and unborn child

Dear Brothers and Sisters,
Legislation was introduced into the Western Australian parliament this last week to make access to abortion easier. The aim is to facilitate the abortion of more unborn human beings than current legislation permits to be killed in the womb already.

This is the reality of the proposed legislation, no matter what language might be used to try to assuage feelings which the blunt reality stirs.

Our Christian responsibility in this situation

There is the claim that a survey was conducted which justifies the new legislation. However, we all know how surveys can be structured to produce any result interested parties want.

But, as Christians, we need to try to persuade others in our society of the need to respect and protect every human being, be they born or unborn. And we need to do what we can politically to promote the saving of human life, not legislate to permit its deliberate killing.

Jesus taught us of our obligation to teach others his commands.’ All of us who follow Christ are obliged by him to take every opportunity to explain to others that the deliberate killing of unborn babies violates two of his gravest commands.

The commandment to love all

In God’s eyes, all human beings are brothers and sisters. The first of Jesus’ commands is that we ‘love one another as I have loved you’. 2 He also taught ‘love your neighbour as yourself’. 3 He commands us to love all, including both troubled mothers and their unborn children.

Jesus was particularly concerned about those in need and the weakest. No one is more needy or weaker than an unborn child. A mother feeling under pressure to abolish her child due to difficult circumstances also needs our love. She is in a different position from anyone who does so for self-centred motives. This is why the Church has services for girls and women in difficult personal circumstances.

You shall not kill

God gave the Ten Commandments to Moses on Mount Sinai more than three thousand years ago. The Fifth commandment is ‘You shall not kill’. 4

The deliberate killing of an unborn child in a mother’s womb clearly breaks this Commandment. No human authority has the power to violate a law of God.

Jesus reinforced and deepened our understanding of the Fifth Commandment by forbidding even the deliberate entertaining of emotions and heart intentions which can lead to killing another, including destructive anger. 5

The teaching of the Apostles, as they handed on Jesus’ teachings to non-Jewish Christians, are found in the earliest Christian writing apait from the New Testament, called the Didache.

There, we read: ‘In accordance with the precept: ‘You shall not kill’ … you shall not put a child to death by abo1tion or kill it once it is born … The way of death is this … they kill their children and by abortion cause God’s creatures to perish’. 6 Tertullian, another early Christian teacher, explained: ‘It is anticipated murder to prevent someone being born … the one who will one day be a human being is a human being already’. 7

The need to do all that we can to protect the unborn

The Fifth Commandment also requires us to try to save those whose lives are in danger and to protect human life. We all admire surf life savers, emergency services members, firefighters and others who even risk their own lives to save others. The Fifth Commandment requires us in the same way to do whatever we can to save the lives of unborn babies. While no one has the right to judge those whose children have been abo1ted deliberately, it is our obligation to try to save the lives of the unborn – to love both mothers and their unborn children. Judgement is the realm of God.

The mercy of God

Mothers who have had abortions need to be reminded always of God’s love for them and the mercy and forgiveness believers can experience through the Sacrament of Reconciliation. It is in God that the sincerely and genuinely repentant find renewed peace. For many who have made the decision to abort their child, the circumstances were painful and they have been left feeling shattered. Their hearts have been left wounded. In hope, they can entrust their unborn child to the God of love. They can also ask their child for forgiveness.

Those accountable ultimately to God

Commonly, there are many who share responsibility for the abortion of a child. There may be the father who pressures the mother to have her unborn baby killed or encourages this by leaving her feeling alone. There can be parents, family members and friends who try to persuade her if she is reluctant. Pregnant mothers can be put under strong psychological pressure.

Then there are the doctors and medical staff who carry out the killing. There are too the parliamentarians who approve abortion legislation.

Proposed violation of freedom of conscience medical staff

The proposed legislation tabled in parliament last week also seeks to force doctors who cannot be involved in conscience in the killing of unborn babies to refer those wanting abortions to other doctors who are willing to do this. This is an attempt to violate their consciences and to force them to become accomplices in the killing.
It follows that other medical staff will also be pressured to violate their consciences.
There is a foolish inconsistency in government promoting respect campaigns when they legislate the violation of respect for both human life and freedom of conscience. Legislated disrespect for human beings at their weakest undermines respect for others.

Accountability to God

From earliest biblical times, God has made clear: ‘I will demand an accounting for human life’. 8 This will include all who share responsibility for the abortion of a single child, or who try to force doctors and medical staff to become accomplices in this when they have to account for their lives after their deaths.
More widely, there are those who encourage the risk of abortions by accepting sexual pe1missiveness and sexual relationships outside marriage, regardless of gender, which, again, was condemned by Jesus and the Sixth Commandment. 9

Flawed attitudes

It is claimed by some that abortion is a women’s health issue. But the deliberate killing of another’s human life is never a form of medical treatment. And, to love mother and child means that the health of both is equally important.

Some speak of a woman’s rights over her own body. But this is simply an attempt to justify the ignoring of the moral responsibilities of a mother towards the body and well-being of her unborn baby. Genetically, the reality is that the life conceived in the womb is a different life from that of the mother.
The body of an unborn child is not the body of its mother. Abortion is a failure ultimately to love either mother or child, given the risk of psychological harm to the mothers of ab01ied children.
And no one loses their God-given rights because they depend upon another for their life, be they in a coma or disabled – or unborn.

As well as rights, we all have responsibilities towards others. This includes accepting responsibility towards those conceived as a consequence of sexual relationships.

There is the attempted argument too that a baby is not a human person from the moment the ovum is fertilised. But the empirical reality is that the child’s DNA programme has been set already and that their human development began at conception.

The genetic programme of the conceived person already has established their life long physical and other personal characteristics. All their gifts too are present potentially, awaiting the proper time for their emergence and eventual use.

Finally, in a society in which many objectify others by their physical appearances so that there is racism, ageism and the focus on others as ‘sex objects’, there are those too who refuse to recognise babies at the earliest stages of their development as human because of their appearances. As this attitude has led to racial, unjustly discriminatory and sexual crimes, it leads also to abortion.

Regressive society

Media speak of the proposed abortion legislation as ‘progressive’. But whether something is progressive or not can only be determined by whether the outcome it leads to is better.

For those who think attitudes and values are progressive only if they lead to a happier society, many current attitudes, values and practices are regressive. Can anyone suggest seriously that current allegedly ‘progressive’ trends are leading to a happier society?

Self harm and suicide by young people are increasing; so are drug dependency and other addictions. More and more lack a sense of wellbeing and direction; violence is increasing and domestic violence is peaking.
Loneliness seems to be in plague proportions; relationships often seem not to last and mutual commitment is increasingly difficult to find. Marriage and family life are breaking down.

There are many other possible examples. The symbolic biblical story of the Tower of Babel highlights too how societies which ignore God become divided.

The last Commonwealth census established the continued rise in the number of those today who have no interest in religion. Is there any surprise that our society is becoming increasingly divided?

Surely progress in a society needs to be assessed by whether its members are growing in happiness and peace in their hearts.

Conclusion

Throughout history, the failure of some to defend the rights of minorities has led to many crimes becoming accepted as the norm. If we fail to do what we can to present Christian teaching as it relates to killing unborn children to others, are we not complicit it the result.

Let us live our Christian calling by fulfilling his command ‘to teach them all the commands I gave you’. 10 And let us take every opportunity to promote the Christian obligation to love both child and mother.

God bless

Bishop Gerard

1 Matthew 28:20
2 John 15:12
3 Luke 10:27
4 Exodus 20: 13
5 Matthew 5:21-22
6 Didache I, I: JI, 2
7 Apologetics IX,
8 Genesis 9:5
9 Mark 7:22; Exodus 20: 14
10 Matthew 28:20

‹ 1 2 3 4 ›»