ignatian #2, 2012
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DESCRIPTIONMagazine for the community of Saint Ignatius' College, Riverview
December 2012 Ed it ion Volu me 21 Nu mber 2
w w w.r iver vie w.n s w.e du . au
Welcome to Riverview
The College Council and the entire College Community welcome the impending arrival of the new Principal of Riverview, Dr Paul Hine. Paul has over 30 years experience in Catholic education and, over the course of his career, has been immersed in three denominational traditions: Lasallian, Dominican and Marist.Currently he is Principal of Sacred Heart College Senior in Somerton Park, SA, a Year 1012 Catholic co-educational senior secondary school in the Marist tradition, with over 1,027 students, including 120 boarders. Paul has outstanding academic qualifications, having completed a Bachelor of Arts (1977), and a Diploma of Education (1978) from Flinders University, a Master of Education Studies from the University of Adelaide (1991) and a Doctor of Philosophy from Curtin University (2001). He is an Adjunct Research Fellow at the Science and Mathematics Education Centre at Curtin University.A distinguished careerPaul began his career in 1979 as a teacher at Blackfriars Priory School, a Catholic day school, in Prospect, SA. He subsequently spent periods in the UK and then at St Michaels College in Adelaide where he was acting Principal from 1999 to 2000 and then again Deputy Principal from 2001 until 2002. In 2003, Paul was appointed as first lay Headmaster of Blackfriars. He held this position for five years until his appointment in 2008 as Principal of Sacred Heart College Senior.In a career characterised by a strong commitment to continuous professional development and educational excellence, Paul holds numerous external appointments in the education community including Chairman of the Multicultural Education Committee (Ministerial Advisory Committee); and Member of the Management Committee of the Australian Council for Human Rights Education. Paul has been a former Chair of the South Australian and Northern Territory Branch of the Association of Heads of Independent Schools of Australia (AHISA). Paul currently sits on the Ethnic Schools Board (ESB) in South Australia.Approachable and accessiblePaul is well known for being approachable and accessible to students, for his love of sports and co-curricular pursuits and his strong commitment to quality, Catholic education. Pauls strong commitment to social justice has been demonstrated in his efforts to increase access to education, especially to those from disadvantaged populations. As Principal of both Blackfriars and Sacred Heart, Paul developed strategic links with local and regional communities, which significantly increased enrolments and initiatives to support Indigenous and refugee students. Paul is a practising Catholic, enjoys community involvement, tennis and football, distance running, cycling, swimming, reading, philosophy and travelling.Married with two adult sons, Pauls wife, Ann, holds a Masters Degree in Primary Health Care, has extensive experience in the health sector and among other roles teaches medical students at Flinders University. Paul is very much looking forward to taking up his appointment at Riverview at the beginning of Term 2, 2013.
Peter Herington, Editor
The text paper in this magazine is chorine free. The paper manufacturer has been independently certified in accordance with the rules of the Forest Stewardship Council
Editorial Staff:Editor: Peter Herington Journalist & Media Co-ordinator: Lauren Sykes Administration: Suzie Marks Design & Layout: Peter Barker
Alumni & Special Events Manager:Christine Zimbulis Telephone: (02) 9882 8595 [email protected]
Contributions:Please forward to: [email protected] or Fax: (02) 9882 8200
Published by:Saint Ignatius College, Riverview Tambourine Bay Road, LANE COVE, NSW 2066
Front Cover:Ignatius the Pilgrim Stained glass window in the Dalton Memorial Chapel
Dr Paul Hine
Printed on FSC certified paper
Spark! Student Workl HSC Visual Arts Bodies of Work; l Design & Technology; l English
IgnatIan Ignatius the Pilgrim2 From the Rector4 From the Headmaster7 Indian Bazaar14 Immersions
Around the College26 Insignis Award28 The Arts32 Learning and Innovation34 Student Leaders 20121341 Riverview Gold Cup Regatta42 Winter Sport46 Cross Seasonal Sport
Around the Community48 From the OIU President52 Family Celebrations53 Reunions56 Parents & Friends56 Past Parents57 Resquiescant in Pace60 Tribute to Robert Hughes
Ignatius the PilgrimIn 1991, former Rector, Fr Andy Bullen SJ, produced a suite of poems which traced Ignatius of Loyolas pilgrimage from Pamplona to Jerusalem whilst, concurrently, reflecting on the essence of Ignatius Spiritual Exercises. With notes or
Annotations guiding the way, the Spiritual Exercises are a carefully arranged sequence of prayers, meditations and contemplations, which can bring a person to
commit themselves to the praise, love and service of God, by following Christ as fully as possible.Fr Andys poems were originally published in a small booklet with some accompanying line drawings. To celebrate the 20th anniversary, they have now been updated and brought into the digital age through the mastery of Riverviews in-house graphic designer and digital art specialist, Peter Barker. The result is a computer, iPad and smartphone-friendly digital edition, with stunning colour photographs and an updated map outlining the pilgrimage, which can be accessed from the home page of the College website, orhttp://tinyurl.com/at5wddn
Dare to do so much Book ReviewA tribute to the 54 Old Ignatians who gave their lives for their country during World War II, written by James Rodgers (OR71)Any profits from the sale of this book will go to the Riverview Bursary Program
In this edition
In the Footsteps of IgnatiusIgnatian Leadership Pilgrimage
Ignatius the Pilgrim
Two roads diverged in a wood, and I I took the one less travelled by, And that has made all the difference.
Robert Frost, The Road Not Taken
A s Ignatius life was drawing to a close, his Jesuit companions were pressing him to pen his autobiography so that the story of his early life, conversion, mystical graces and experiences might not be lost to posterity. He resisted for a while, but finally acquiesced.Rather than write them himself, he dictated the events over quite a number of years to young Portuguese Jesuit, Luis Gonalves da Cmara. The book is written in the third person and, in the text, Ignatius styled himself the pilgrim. Thus recent editions of the biography are often subtitled a Pilgrims Testament.In Ignatius time, pilgrimages to sacred places were not uncommon. In our English tradition, The Canterbury Tales were told by pilgrims en route
to Canterbury Cathedral, the sacred site of St
Thomas Becketts martyrdom. In Europe, the three most famous pilgrimage journeys
were to Rome, to Jerusalem and to the Church of Santiago de Compostela in north-western Spain, walking the Camino. This last trek enjoying enormous popularity today, the theme of many books and, more recently, a movie, The Way. But the pilgrimage is more than a walk. It is a rich symbol and metaphor in the realm of religious experience. So the Christian experience may be styled a pilgrimage. The Church is also called the pilgrim people of God. A people journeying both with God and to God. Two realities. God is both companion along the way, and the destination. What is the difference, then, between a pilgrim and a tourist? This is a question we regularly raise with our boys about to embark on immersions. The tourist comes to new places as a spectator, to see, but not to be really immersed. They are often cocooned in fast and air-conditioned transport. They reside in hotels, so classy and so alike that the guests might be cosseted in any one of the globes great cities. The world they experience is interpreted through guides and seen only through windows and lenses.
By way of contrast, as American Jesuit Fr Howard Gray suggests,a pilgrim comes to encounter the sacred in a particular place and focuses on the religious significance of where he or she is. The pilgrim appropriates, whereas the tourist watches. The pilgrim moves with reality of the culture where he or she is seeking God, to change their life or give it deeper direction. But the tourist is seeking to satisfy curiosity. There is a profound difference between travelling for the sake of entertainment and travelling for the sake of spiritual appropriation, and wanting to incorporate that into your life.Our Year 11 boys who choose to undertake an immersion are pilgrims. We style our programmes immersions because, as far as is possible, we immerse the boys in a new culture living simply, adapting to strange foods, risking illness, struggling with language, and (in reversal) knowing what it is like to now be in a minority group, to be themselves a foreigner. A good term, immersion. When you are immersed, you struggle a bit, you are shaken out of your complacency, you can lose your footing and flounder, you go under once or twice. Then, you are offered a hand, you steady. You have a new perspective. You come out stronger. You change.I believe it is critical to get the language right because language shapes our understanding. On immersion we work with and alongside and not just for; we serve, not help others; we offer companionship, not charity; we see
The road less travelled
Riverview went to Tanzania on an immersion for the first time this year.
The chapel in Montmartre, where the First Companions took their vows, was visited during
the Leadership Pilgrimage this year.
From the Rector
and perceive, not stare and sightsee; we give and receive. Importantly, we soon realise that we are ministered to by those whom we serve.If a medieval pilgrimage was a geographical journey to a holy place or shrine, then our present-day immersions are nothing less. The world is charged with the grandeur of God, as Jesuit poet Gerard Manley Hopkins puts it so well. That is our reality. So our boys can echo Jacob of the Hebrew Scriptures when he said, This is holy ground and I never knew it. It is holy ground because God has been here before us and is to be readily seen by those with a discerning gaze.There are many dimensions to a holy place. In English, the root word for holy is shared by whole and hale and health. I have been on enough immersions now to have seen boys, as a result, become holier (ie, more faith-filled and prayerful), sometimes healed of personal dilemmas which have made them anxious or unsettled, and frequently more whole (ie, more integrated, more fully developed as they have taken time to reflect upon the great mysteries of life, such as an understanding of self and who they are called to be, such as the reality of goodness and suffering, and such as the nature of God and their relationship to that God.)Upon return, we spend considerable time with re-entry and de-briefing. On coming home, the old culture can be strangely foreign for a time. The transition is a quantum leap in both directions. And, of course, we have to milk the experience as much as we can for the richness of its meaning. The end of the immersion becomes another start a portal into a new way of seeing and understanding oneself, others, the world, and even God. The kind of knowledge that T S Eliot might have been suggesting in Little Gidding:
We shall not cease from exploration And the end of our exploring Will be to arrive where we started And know the place for the first time.
Fr Ross Jones SJ, Rector
Inaugural Student Leadership Program, in ManilaFr Ross Jones recently lead the inaugural Student Leadership Program in the Philippines organised by schools in the Asia-Pacific Jesuit region.Boys participating in the nine-day immersion come from Riverview and four other schools: Sophia University High (Fukuoka Japan), Canisius College (Jakarta), Wah Yan College (Hong Kong) and Xavier School (San Juan, Manila). Boys were nominated and invited as prospective school leaders and the immersion focused on leadership from an Ignatian perspective, including reflections, leadership forums, visits and two days house - building in a former squatter area on the edge of Manila, emphasising that leadership always goes with service. The immersion was a great success and had a profound impact on those boys attending,their progress punctuated by a daily blog posted by Fr Ross. One extract follows:This morning, we piled aboard a bus to visit a few of the significant Manila sights. We drove past the slum housing area by the docks. Shanties cobbled together with bits of sheet metal, plastic, rags and paper. Old car tyres to hold the roofs on during a typhoon. Water underfoot after the heavy rains. Kids everywhere. The schools cant cope with the numbers and those that try have classes up to 90 and no text books. Yet the littlies were all spick and span. Cleanliness is everything, even amid nothing. We passed the notorious Smokey Mountain, former rubbish dump of Manila where families formerly squatted, eking out an existence searching for recyclable materials. It was like a scene from Dantes Inferno, black-faced children prodding the rotting mess with long steel reinforcement rods to try and strike something of value to grub out of the stench. The houses have been removed, but families are creeping back, even growing vegetables on the soil of a cocktail of toxic ingredients.After the slums and the dump, the bus had suddenly became hushed. No one had any words no words to rationalise, or to vent anger, or to ask why.I reminded the boys that education without reflection is not Jesuit formation. So they had to wrestle with these contraries and try to make sense of the human condition. And somehow find God in it. A big ask for a sixteen year old. But thats why you sent them to View.
Riverview students attending the JECAP Conference, in Manila.
Ignatius the Pilgrim
Changes and challenges
Looking back over the years, especially the past 12 years, there have been many changes at the College since I was appointed Headmaster in 2000.However, rather than focus on these changes, which are many, for this edition of the Ignatian, I am going to reflect on four areas of College life which I believe are central to the distinctive education a boy receives at Riverview.In the past 12 years, there have been significant changes in the spiritual, the academic, the co-curricular and service programs at the College. Undoubtedly, in years to come, there will be ongoing transformation in these areas as well as many challenges for staff, students and parents. The first and most important area is the spiritual formation of our students, our staff and our families. It is this spiritual formation which underpins all we do at Riverview it is at the very heart of Jesuit education.Following his conversion, Saint Ignatius had a desire deep within himself to help others, to bring them to God. He knew he had certain personal qualities and skills to realise this desire. He went back to school at the age of 33 in order to obtain the best education possible and, having been educated, he had the courage of his convictions to make sure that this desire became a reality. And throughout all this time he prayed, he thought, he reflected and he discerned. This vision of Ignatius led to the establishment of the first Jesuit school in 1548 in Messina in Sicily. Some 330 years later, it was this same vision that led to the founding of this school, Saint Ignatius College, Riverview.Initially, as you are probably aware,
the school was staffed by Jesuits and just a couple of lay teachers. For many, many years it was the Jesuits who taught in the classrooms, who took boys for sport, who ran the boarding divisions and who even did playground duty. Even as late as the 1970s and 80s there were more than 25 Jesuits on staff.Now this has all changed and there are fewer and fewer Jesuits at the College. However, as I said recently to the Rector, Fr Ross Jones SJ, these days we are going for quality, not quantity, in our Jesuits at Riverview.Lay teachers, including women, now do much of the work the Jesuits used to do. They are involved in every aspect of the spiritual life of the school. That is one way the spiritual area of the College has changed.There are many more. Boys now have a very strong involvement in liturgies and some of our senior boys are Eucharistic Ministers. Such initiatives were either novel, or unheard of, 12 years ago.
In other areas, such as days of reflection and retreats for students, there has been a significant shift in the focus of our spirituality. The emphasis these days is more on finding God in all things as well as on reflecting at a much deeper level and developing their understanding of discernment. Staff, too, take part in days of reflection and retreats and there is a compulsory program of Ignatian formation for all staff at the College. We also have an extensive Ignatian formation program for parents. It is the depth and quality of this reflection, particularly when students take part in immersions and service experiences that makes us different from other schools and distinctively Ignatian.We have let go of some spiritual traditions and experiences and have introduced others one most significant experience being that of the Daily Examen, where the whole school pauses at midday each day to reflect on where God has been in their day.
Shane Hogan, Headmaster with a group of students in front of the Main Building.
From the Headmaster
We still celebrate Mass on week days at the College, however, it is no longer compulsory for students to attend them, although, students do participate in class Masses and many attend our voluntary student Masses held every three weeks during term time.However, in the future, having Mass daily at the school will become a rarity. This is just one spiritual challenge we will have to face in the future.Other challenges include the boys praying with and having spiritual conversations with women and making our boys feel proud of being Catholic, when in the next five years our Catholic values will be very much called into account. The next area is that of academic excellence. Jesuit schools throughout the world tend to be a hotbed of educational rigour. Many are academically selective.While Riverview can boast outstanding academic records, particularly over the past 10 years, we also believe in the academic excellence of students whose ATAR may be 45, 60 or 80.We believe our academic education differs from many schools in that we expect out boys to question and to deepen their knowledge rather than skimming the surface of their subjects and focussing solely on academic results. We are very proud of our academic support teams which include staff working in our Special Education Support Program (SEIP), the Saint Michaels academic support team and the tutors who work with our boys outside of class times, particularly in boarding.The future challenges in the academic sphere are enormous. For the first time we are being truly faced with an academic revolution. Classrooms are changing in design and purpose
walls and desks now have a different function and the manner in which lessons are being delivered through the growing use of computers and technology is revolutionary. Under the pressure of so much change, our greatest challenge is to remain true to the importance of creating a sense of wonder in learning and helping our boys understand their subject in depth, i.e. continuing to focus on the ultimate goals of Jesuit education. The third key area is that of co-curricular involvement. A Jesuit education is an education of the whole person, which means being challenged in mind, head and soul.Over the past 20 years, Riverview has emerged from a school that had just two winter sports to a school that
offers over 25 different sports and co-curricular activities. This diversity is meant to challenge individual boys in activities that will give them broad experiences of success and failure, team building, satisfaction, enjoyment and challenge.Without our co-curricular program our Jesuit education would certainly be incomplete. The challenges for this program are many, including the contentious issue of schools providing sports scholarships for students. The question is: how can Riverview remain in the GPS, if we are no longer competitive, when other schools take sport to such an unrealistic level? The other challenge is this: with our commitment to keeping fees low, how can the College commit to having such diversity in its co-curricular offerings, when the cost of providing that diversity to every single boy is increasing significantly every year?The final key area of College life is that of service. In the past 12 years, our Ignatian Service Program has grown and has become a key element of the education a boy receives at Riverview. The question is: why do we insist our boys do service while at school and why is it such an important part of our Ignatian education?The answer to this is that going on an immersion, assisting the poor, being involved in raising funds to help programs in countries where people are not as fortunate as
ourselves, is about seeing God in the marginalised and providing our young people with the opportunity to be courageous.However, with more than 1500 students and their families now involved in our service program and coming to an understanding of the purpose of service, we are currently supporting a diverse range of service activities.
Liam, Shane and Catherine Hogan, during Shanes 50th birthday celebrations at the College.
Playing saxophone with students at the Owen House Mass & Dinner, in 1996
Ignatius the Pilgrim
My challenge is this: what if we put all those hours of fundraising and involvement in service activities into assisting just one problem in Sydney focussing on one issue such
as homelessness, or youth poverty? Couldnt we make a significant difference if we all focussed on one area?Another significant challenge is the quality of the reflection and discernment that takes place during and after our students go out on service. Without reflection and discernment, we are just another school doing good works.And with so many of our parents walking alongside their sons in this program, we have to keep asking ourselves: what reflection and discernment opportunities are we offering them?As I wrote earlier, our Ignatian spirituality underpins all we do at the College, academically, in co-curricular sport and activities and in all our service programs.One of the key values that are central to this spirituality is courage. It took courage for Ignatius and the first Jesuits to come together and form the Society of Jesus; it took courage for them to set up schools; it took courage for Francis Xavier and the others who followed him to set out into the unknown, new world. The story of the Jesuits and the Society over the past 470 years is one of courage. We are a school in the tradition of Saint Ignatius and our mission is to produce men of courage who are prepared to take on the world. Courage is about desiring, its about knowing, its about believing, its about learning and its about action. To be courageous, you have to have a desire deep within you to do
something, a conviction of the heart; you also have to know what you are capable of doing, ie: you have to discover and appreciate the skills, gifts and talents God has given you; you also have to believe that you are capable of using your gifts; you have to learn the most appropriate way of using them and, ultimately, in order to bring about the desire of your heart, you have to go out and do something you have to be a person of action. If we want our students to have the courage of their convictions, we must help them develop the capabilities theyll need to be courageous. Its no use expecting them to ask questions, to seek the truth, to show initiative, to be a leader, to defend those values
and beliefs that are at the heart of a Jesuit education, if we dont offer them opportunities to be questioners, initiators, leaders and defenders. Thats why in the classroom we want them to be questioning. We want them to be curious; we want them to challenge current norms and practices; we want them to be genuinely counter-cultural.Thats why we have such a diverse co-curriculum program, so that our students can not only discover their many gifts and talents and have
confidence in using them, but they can also discover God within them. Thats why we develop student leaders in all areas across the College, so they can learn how to stand up and take responsibility for their decisions and their actions. Thats why we encourage them to go on immersions, to participate in our Ignatian Service Program. By challenging them to serve others, to go outside their comfort zone, to see God in the marginalised we are providing them with opportunities to be courageous, to act on the desires within their heart, to put into action the courage of their convictions.Saint Ignatius College, Riverview, like any good school, must be accountable. As a Jesuit school it is most important that we are accountable in the four areas I have been speaking about the spiritual, the academic, co-curricular and service. Each of these areas must state explicitly who we are, what we stand for and what we are prepared to be measured by. If all these areas are places where prayer and action do not meet then we will no longer be true to the vision of Ignatius and the mission of the Society of Jesus. We need to be a school that helps students, staff and families how to name the presence of God in their lives, on terrible days, wonderful days and just ordinary days to help them to discover Gods will for them.
Shane Hogan, Headmaster
1993 Shane at St
2002: Shane with the 2nds Soccer XI
2012: Shane Hogan presenting prizes, as the Speech Day Guest of Honour, at
Saint Ignatius College Adelaide.
From the Province Ministries
In the true Ignatian SpiritD uring the weeks leading up to the Indian Bazaar, you may have noticed a few men, wearing Jesuit Mission orange caps, working in the area around Ramsay Hall. They are most likely to have been Denis Eades band of volunteers, who give their time every year to set up the Bazaar. The two younger members of this troop, Kevin Byrne (OR72) and Doug Meagher (OR81) take a few days leave each year to help out in this charitable cause.
Doug Meagher (OR81)I started volunteering for the Bazaar when I was a boy, helping my Dad on the Dollar Wheel, now technically a Five Dollar Wheel, which has been in the family for 60 years. Although Ive been involved for a very long time, Id never really appreciated the work that goes into preparing the Bazaar, until several years ago. Amazed at the quiet generosity of the volunteers assembling stalls, and noticing their silvering hair, I thought I could lend a hand. For many years now, Ive been lucky enough to be welcomed onto the Bazaars organising committee. I have been inspired by the volunteers working tirelessly to raise money for people they will likely never meet; their positive spirit is infectious. terry Meagher (OR50)I have been actively involved with the work of Jesuit Mission since approximately 1958. Having been educated at Riverview, and with two brothers who are Jesuit missionaries, it was the natural way for me to go. During the past 54 years, I have served on committees charged with planning and implementing the annual Indian Bazaar. I have enjoyed the friendship and satisfaction of working with the various teams of volunteers in the week leading into each Bazaar. The best way to sum up the feeling of these volunteers was expressed by Peter Currie, now deceased, who said of these yearly working bees this is the best week of the year. Another element of volunteering for the Bazaar is the ongoing sense of community, fostered by many like-
minded people, harmoniously, rarely get in anothers way, and actually have a lot of fun together. What impresses me even more, is how the wider Catholic community comes together so effectively and efficiently to mount such a big show as the Bazaar and produce the wonderful result for the very needy overseas missions. I look forward to my Bazaar week every September.
Denis EadeI am 68 and am on the executive committee for the Jesuit Mission Indian Bazaar. I first began as a volunteer back in the early 80s through my parish, St Marys North Sydney. Late in 1999, the new Mission Director, Fr Steve Curtin SJ, called me to say he was forming a new Bazaar committee and invited me to join.The committee was formed in early 2000 and comprised former Riverview and St Aloysius Old Boys, along with some members of the P&F from both schools. We worked well, due to the generosity of spirit shown by all members and the willingness to work together as a team.Why do we do it? As a member of an Ignatian Spirituality group for over 20 years, we have shared the gift of Saint Ignatiuss Spiritual Exercises, in which he writes of the quest for interior freedom and generosity of servicethe call to love and to serve. Generosity affects both the giver and the receiver; it changes us, personally and collectively. I see the work we do on the Bazaar committee as a conversation with others. Somewhere we are making a difference to someone through the support of our Jesuit missionaries.
Indian Bazaar stalls outside Ramsay Hall
both men and women the Bazaar brings together.Reference must be made to the backbone of mission work, and especially to the efforts of Clare Givney, in past years, and currently Edwina Macarthur. Also, our appreciation goes to Riverviews staff and management. Finally, we recognise that we are each called to do this work for the poor and that God enables us to do it.John Hazell Being a convert to Catholicism after marriage, I had no personal background in the wider Catholic community. After settling into Mosman in the late 70s, our family became involved in the local parish and we also frequently attended mass at St Marys North Sydney. Shortly after my retirement in 2008, we happened to meet Fr Phil Crotty and I explained that I would be happy to help out with the Bazaar. Two days later, I had a call from Terry Meagher and very soon thereafter, joined up with Denis Eades Band of volunteers, and have been with them since.I consider myself very privileged to have stumbled into this happy group of workers We work very
Ignatius the Pilgrim
In the footsteps of IgnatiusIgnatius used to say, The labourers in the Lords vineyard should have one foot on the ground, and the other raised to proceeed on their journey. He was speaking, of course, of mission, availability and adaptability for his Jesuits.
During the last term holidays, 15 members of staff from Jesuit and our Partner Schools across Australia packed their bags and took to the road in the footsteps of Ignatius. Gus Masters (Director of Boarding), Sally Tranter (Director of Staff Services) and the Rector comprised the Riverview contingent.Over more than two weeks, we traced Ignatius path from his birthplace
at Loyola in northern Spain, which so much shaped his character, through the towns of his pilgrimage to the special sites of Manresa and Montserrat and Barcelona. We visited Paris to see his simple student digs around the University of Paris and celebrated Mass in the Chapel of St Denis below Montmartre where Ignatius and his First Companions
vowed their life together. At the tiny chapel at la Storta, north of Rome, we saw where God had graced him with a powerful and confirming vision. In his restored rooms by the Church of the Ges, we could almost see him penning the Spiritual Exercises and the Constitutions, and governing his flourishing least Society over an 18 year period.
Why do we invest so much time, energy and resources to take to the road like this? It is to keep the College on track (if that is not clashing metaphors). To maintain an authentic Ignatian identity in all we do and decide. To hold on to our way of proceeding, as Ignatius called it. On the road, we deepened our sense of the Jesuit charism. So important, because our shared charism gives us a story to enter, a language to speak, a sense of belonging, a way to pray, a work to share and a face of God to see.
Fr Ross Jones SJ, Rector
At Loyola Castle , the room where Ignatius recovered from his injuries, at the Battle of Pamplona, has become a chapel.
Loyola Castle, the ancestral home of Ignatius of Loyola
The Ignatian Way
A majestic and profound part of the Camino Ignazi (the Ignatian Way in Spain) is the experience of the twin impact of the alluring peaks of Montserrat and the industrial town of Manresa below. Ignatius walked this way with only one shoe, a cloth and a small sack containing nothing but his writings and a picture of Our Lady of Sorrows, which was to stay with him until Rome. His sword, symbol of a different life, was laid and left before the famous statue of the Black Madonna in the mountain monastery. Never does the spectre of Montserrat leave you, with its jagged outline looming over most of the views from the trail and the town and embedded in your memory. We know a great deal about Ignatius time in the town because the canonisation process began so soon after his death and many first hand accounts were recorded from local people.The geographical, social, psychological
and spiritual contrasts are striking and contributed to Ignatius great experience on the banks of the River Cardoner. His own description of his new understanding and intellect was surely underpinned by the shift from the sanctity and stillness of
the mountains (with all of their association with centring Catalonian nationalism, a place of religious and secular pilgrimage for centuries and a revered Benedictine Monastery, to the grime, hard-scrabble and work-a-day struggles of Manresa). Initially, he fasted and abstained, scourged himself, lost joyfulness in his prayers and fell into a phase of depression and infirmity. He was to shift from this desolation to a time of illumination and consolation which built the bedrock of the Spiritual Exercises. A shift in his Christology becomes evident; away from the elevated spirituality as practised by the mountain-based monks to a more pragmatic ground-level vision that indeed, God is all around and can also be found through service to the sick, the poor and the marginalised. Centuries of spiritual practices of the Society of Jesus were formulated on the banks of this surprisingly (to the pilgrim) small river, not far from Barcelona.
Guy Masters, Director of Boarding
Ignatian Leadership Pilgrimage
Statue of the Virgin of Montserrat, before which Ignatius left his sword and
continued his journey to Manresa.
The serrated mountains of Montserrat ,overlooking the Benedictine Monastery and
town of Manresa.
Ignatius the Pilgrim
Ignatius had three major bases for lodging during his ten-month stay at Manresa. Firstly at the Hospice of St Lucy (just outside the city walls), then with the Dominicans, finally in the cave. From time to time, various ladies having care of Ignatius would take him elsewhere for a time when he was ailing to restore his health. There were also three phases of his spiritual life in Manresa, though not related at all to the places of residence.The first was what we might call the honeymoon phase when things went very smoothly. Ignatius prayer was good and he was content. He wanted to emulate his favourite saint, Onuphrius, who was a desert hermit, so he let his hair and fingernails grow. The local children thought him an oddity and nicknamed him the sack man.Then came a severe period of desolation. Ignatius experienced a number of temptations and trials. The overriding one was the temptation to what has been known since the time of the early Church as the heresy of Pelagianism, that is, the belief that we can save ourselves by our own good works, penances or devotions. It is sometimes described as believing we can pull ourselves up off the ground by tugging on our bootlaces. But we can only be saved by Gods grace. It is all free gift not earned, bought or merited.Ignatius self-imposed routine was severe. He imposed a harsh regime on himself: Seven hours of prayer each day, including one at midnight, and all on his knees. Fasting and abstinence (no meat or wine). Scourgings. Daily Mass with Vespers and Compline. Weekly Confession and Communion (in days more regular Communion was rare). After a time, a voice
attempted to undermine him: How long can you keep this up? When he thought of the seventy years of his hero Onuphrius in the desert, he must have paled! Then his formerly rich prayer (consolation) became dry (desolation). Turmoil ensued.Then Ignatius was given to major bouts of scruples. Scruples is believing one has sinned, but in fact has not. It comes from a Greek word meaning a little piece of gravel which might lodge in your shoe. At first it is a minor nuisance, but by days end it can cripple you. When he first went to Montserrat, Ignatius made a three-day general confession to one of the monks there. But thereafter he kept recalling sins he had forgotten to mention. So he kept going from priest to priest for confession and spiritual direction. These included the Cistercian at the hostel (who was also the priest in charge of the Chapel
of St Paul by the Cardoner where Ignatius had his vision) and the Canon of the Seu Cathedral who advised him to write them all out all over again. It was a disaster, and his sins returned in more and more detail. While he was living at the Dominican priory, he was at such a low point that he said he would even follow a stray dog if it had the means of leading him from his desolations.The worst temptation was to commit suicide (also while staying with the Dominicans). He said he wanted to jump into a large hole (though we do not know where that might have been exactly). Only the realization that this option would be a mortal sin and condemn him to Hell prevented him taking this step.Finally, Ignatius bargained with God that, like one of the saints, he would fast until he was freed of his temptations.
This lasted a week until a priest-confessor told him to stop. He had a desire then to confess all over again.At this point God intervened. Gods mercy broke through. Ignatius temptations left him. Consolations returned. He went from self-preoccupation to seeking to help others. He begged alms for the poor and helped them. He began to eat meat once again.Then began the final phase of his Manresa experience the so-called days of illumination. In this time, Ignatius gained a deeper (experiential) understanding of discernment of spirits. He also noted that in discernment sometimes the good can be the enemy of the better. This was when he was tempted to undertake even more prayer, which would, however, cut into his sleep. That, in turn, have affected his health or ability to function properly.
The cave at Manresa is a place of pilgrimage.
So, the good (prayer) was the enemy of the better (sleep).In this phase, Ignatius was given five significant illuminations where he felt God was teaching him.
1. The trinityWhile at Montserrat one day he saw the Trinity (Father, Son and Spirit) as three keys (notes) which, though individual, produced one chord. He experienced prolonged bouts of tears following this and the insight lasted a life-time. Ignatian spirituality is often described as Trinitarian.
2. CreationHe was given an insight into the creation of the world. Ignatius does not offer much description, but the
hand of God in creation is a recurring theme in the Exercises.3. The Real Presence in the EucharistIgnatius had a vision of seeing Jesus bodily within the consecrated host. Such an affirmation may in some way explain why his later Masses were such mystical experiences for him prolonged and characterized by the gift of many tears (of consolation).4. The persons of Jesus and MaryIgnatius experienced multiple visions of the humanity of both Jesus and Mary, in their bodily forms. Ignatius tells us that these visions were experienced 20 or 40 times in his life. So much did they confirm his belief in the Incarnation, Ignatius said that even if there were no scriptures,
he would die for his belief in this doctrine solely on the basis of these experiences.5. The vision at the Cardoner RiverThe final vision occurred outside the little church of St Paul (cared for by the Cistercian who was one of his spiritual directors) a few hundred meters downstream from the cave. Here Ignatius was given a great clarity of understanding of things, so much so that he says he became a new person. After this he moved to a nearby cross to give thanks to God. The plague by this time had moved on from Barcelona. And it was also time for Ignatius, with his rich insights and graces, to move on.
Fr Ross Jones SJ, Rector
Ignatian Leadership Pilgrimage
The Basilica of Santa Maria at Manresa, overlooking the River Cardoner, which was visited by Saint Ignatius. Little remains of the Romanesque church which was rebuilt, commencing in 1322, with work continuing for more than a century.
Ignatius the Pilgrim
Ignatius Vision at La Storta
One of the most profound mystical experiences of Ignatius is described by him in his Autobiography in a somewhat understated way:
After he became a priest he had decided to spend a year without saying Mass, preparing himself and begging Our Lady to deign to place him with her Son. One day, while still a few miles from Rome, he was praying in a church and experienced such a change in his soul and saw so clearly that God the Father had placed him with His Son Christ that his mind could not doubt that God the Father had indeed placed him with his Son.
I, who am writing these things, said to the pilgrim, when he told me this, that Lanez had recounted it with other details as he had heard it. He told me that everything that Lanez said was true because he did not recall it in such detail, but that at the moment when he narrated it he was certain that he had said nothing but the truth. He said the same thing to me about other things.
Ignatius Loyola, The Autobiography, Chapter 8 (The event described
occurred in November 1537)Lanez described the experience at La Storta in this way:
He told me that it seemed to him that
God the Father had imprinted these words in his heart, Ego ero vobis Romae propitius (I shall be favourable to you in Rome). Not knowing what these words might mean, our Father said, I dont know what will become of us; perhaps we will be crucified in
Rome. Another time he said that it seemed to him he saw Christ with the cross on his shoulder, and the Eternal Father behind, saying to Christ, I want you to accept this person as your servant. And thus Christ accepted him and said, I want you to serve us . . . And because of this, getting great devotion to this most holy name, he wished to name the congregation the Company of Jesus.
In the matter of the name, wrote his secretary Juan de Polanco, he had so many visitations that I heard him say that he would be acting against God and offending Him if he were to doubt that this was the proper name and that even if all the Society thought that it should be changed he would never agree to it Master Ignatius always had this unshakeable sureness in matters he had learned in some higher than human way and so does not yield to any reasoning.In recent times, with the Societys emphasis on faith and justice, Colombian Jesuit Roberto Jaramillo, wrote this about the la Storta experience in an article, A Mission for the Body of the Society:
Commentaries on the Ignatian texts have traditionally placed much emphasis on the Trinitarian dimension of Ignatiuss experience in La Storta: it is time to concentrate now on the Christological dimension of this event. It is Christ carrying his cross who invites Ignatius to be His servant; it is not the baby Christ in the crib, nor the pilgrim Christ who cures the sick, nor the glorious Preparation for Mass in the rooms of Saint Ignatius, at the Ges, Rome
Sally Tranter, Director of Staff Services, Fr Ross Jones SJ, Rector, and Guy Masters, Director of Boarding (first second and fourth from left), on the Ignatian Leadership Pilgrimage.
Ignatian Leadership Pilgrimage
Christ of the resurrection. Clearly it refers to the Risen One; but it is Jesus Christ carrying His cross who chooses Ignatius to serve him.
It is Christ crucified again today who continues to invite us to be His companions and who chooses the Society in His service. It is His call which unites us; it is in His mission and in His service that we come together; it is by following Him (a process involving nearness and contact at the same time as availability and change) that we can be truly companions: a body in mission.In the mystery of the living Christ, the Alpha and Omega of History, we find passion and glory, the cross and the resurrection. If we wish to be faithful to the classic call of Ignatius and his companions, the place of our encounter with salvation is the life of the poor, the true figure of the One who is crucified and whom we recognise as Saviour. It is their sufferings that challenge us and should shame us; it is their cross we should embrace, take up and accept as our seat of glory. If we wish to be authentic Companions of Jesus we must be Servants of those who are crucified and agents of their liberation in todays world.The mission of being servants of Christ carrying his cross becomes real for us in the faces and lives of the poor within our reach: the neighbour who lies fallen in the path of the Samaritan. On our nearness or distance from his life (and therefore conditions of life) and on the reply his cross awakens in our own personal and institutional life (our openness and change of mentality), depends the authenticity of our following as disciple and our service to Christs mission.Wherever men or women are deprived of their rights: to study, to rest, to create, to work, to share in, to disagree; wherever people are excluded from social or political realities, stripped of their ancestral land, deprived of their cultural rights; wherever Christ is crucified again, there we Jesuits are called to be present as Christs servants and companions to each other.
Fr Ross Jones SJ, Rector
Madonna della StradaOur Lady of the Way
The Chiesa del Ges [Church of (the Name of) Jesus] was the first church of the early Jesuit companions in Rome. In 1541 Pope Paul III officially gave the chapel to the Society of Jesus. Immediately, Ignatius wished to replace it with a new, larger church and dedicate it to the Name of Jesus, as he had done with the Society. So it was to become the Church of the Ges, mother church of the Jesuits.Saint Ignatius prayed before the Marian shrine in this Church on his first visit to Rome in 1523, and so began a life-long love of the painting and of devotion to Our Lady under this title. It also became a favourite for other early members of the Society of Jesus, men such as Sts John Berchmans, Stanislaus Kostka, Aloysius Gonzaga and Bl Peter Faber, while Jesuit missionaries like Francis Xavier sought the intercession of Our Lady of the Way before setting out on their travels.During 2006, the Italian Province decided to restore the image. Two layers behind the image, the original image was discovered. The first Madonna della Strada was not an oil painting but a
fresco, a fragment from a wall painting. Substantial retouching and the addition of pious accessories gold crowns, diamond earrings and sparkling necklaces rather crudely attached to the images surface had disguised it.When the later details were removed, Mary and Jesus were clothed in more subtle colours. And the book that Jesus holds is fastened with a golden clasp. Restoration, too, uncovered the hands of Mary and one of Jesus feet.The cleaned and restored image is older than the 15th century dating formerly attributed to it. Art historians believe it to be about 200 years older than previously thought, which means that it is not an image of the Renaissance, but of the late Byzantine in its Western stream.As he did with Our Lady of the Desk, Ignatius prayed before this image often. Ignatius was a great one for intercessory prayer, and from the Spiritual Exercises and his other writings, we know that Our Lady played an integral part in his prayer life. It was through Mary that he so often sought to be led to Jesus, the Way to the Father. In this image, no doubt he found great confirmation and consolation.
Fr Ross Jones SJ, Rector
The restored Medieval fresco of Our Lady of the Way
Our Lady of the Way with later adornments, as it would have been seen
during the time of Ignatius.
Making an impact on the lives of others
I went to Micronesia and it was the best experience of my life. We spent seven days on an island called Pohnpei, where we visited many primary and high schools and compared them to ours, realising how lucky we are to be at a school like Riverview. Most of the schools we visited had very limited resources, such as having only two classrooms and a lack of teachers. Looking at the houses around the island made us realise how fortunate we are in Australia.
After spending seven days in Pohnpei we hopped to Chuuk, another island of Micronesia, which is poorer than Pohnpei and has a larger population. Here we went to Xavier High School, where we each had a buddy who guided us around and taught us about their culture. While the boys board at the school, the girls stay with host families and get picked up by the bus every morning. We accompanied them on the bus to school one morning, along the main in road in Chuuk, which is full of potholes . . . We also stayed a night in the boarding house with our buddies and it was fun to see how it is different to our boarding life. In the morning, we would go down and teach English, Maths and Australian Geography at a primary school called Sepuk. This taught me something about how I could make a difference to people with just a small little thing like three days of teaching. On the last night at Xavier, we had a feast night with the boys and gave performances by our group. I did an Aboriginal dance for themI was so proud of my indigenous culture, as I painted up and performed the Creation Dance. They also did their own island dances and it was amazing. That night we stayed with some host families in a village near the school. I slept on the floor with a sheet and had a bucket shower. Before we left, Xavier held a farewell assembly for us, where the students sang songs for us. This was amazing and it was very hard to leave. Though we only stayed for a short time, I feel overwhelmed to know that I have had an impact on their lives.
Alex Barker (from Riverview Indigenous News)
Out of our comfort zonesIn 2012, over 90 Year 11 boys took part in Immersion experiences within Australia and overseas. They travelled to Borroloola in the Northern Territory, Cape York in Northern Queensland, East Timor, Cambodia, Micronesia, Nepal, India, Tanzania and the Philippines.
We often talk of taking our students out of their comfort zone during an immersion experience. They will witness many people lacking of even the most basic of comforts and advantages, and their awareness of the world leads them to question why things are the way they are. Many boys who take part in an immersion have a new awareness of the obligation that comes with their relative privilege. Vital to an Immersions success is the reflection process. During the immersion itself and on their return, much time and effort is giving to deepening the experience by reflecting on its impact. Contained within these pages are some student reflections on their life-changing experiences.
Ignatius the Pilgrim
Immersion group at Borroloola, Central Australia
Riverview students, with local children, in Nepal
Immersion group at Xavier High School, Chuuk.
Burning with pride in their hearts
When I sat down to write this, one of the first things I thought about was which aspect of Tanzania I wanted to write about. We know all about the great work immersions do, so then what insight could I possibly impart? In the April holidays myself, seven other boys and two members of staff made the 23-hour journey to Dar es Salaam, the capital of Tanzania and home to roughly 4,000,000 people. Here, there were some rare flashes of opulence: a five star resort and a few discrete high-rises, but the overwhelming majority of the city was a mixture of decrepit cement houses, dirt roads and shantytown slums. We travelled to one of the poorest areas, a small district known as Mabibo, where we worked with the local Jesuit parish. The Jesuits had done an amazing job, setting up two churches and schools especially for the impoverished, orphaned or homeless. Over the 10 days we were there we worked with the local parish and their youth group, working and (attempting to) teach in the schools, providing meals and going on medical runs to help support the local doctor. Most importantly, we formed a very deep and genuine connection with the youth group. Despite all the tiring work, the loving relationships we formed with our friends in Tanzania made the trip so amazing and worthwhile. They looked after us the whole time, navigated us through the mess of streets and met with us each night to share our cultures and beliefs. At the very heart of it, they became some of our closest friends. There was no shortage of tears flowing during the impossible moment of saying goodbye.
Where does that leave my original questions? In Tanzania we faced poverty everyday. We worked with orphaned children, younger than most of your kids, who had no family, home or food. These children would beg for a home to sleep in each night and some food to eatfor many, their only meal for the day. The only one constant in their life was their education. The Jesuit schools managed to provide some very limited schooling free of charge, and despite the fact that the teachers often didnt turn up and that most of the children couldnt afford pens or books, they would turn up each day ready and unbelievably eager to learn. While this was something truly beautiful to witnessa generation of kids so desperate to learnthe hopelessness I felt when working with these children raised its ugly head often. While we provided some valuable help, our dealings with 100 schoolchildren could easily be seen as insignificant. I couldnt shake the feeling that even if we managed to help these children, once we left they would be just as badly off. It was on the fourth day then, after my thoughts had run wild with despair, desolation and anguish that I began to realise the real value of our trip: what we brought the Tanzanian people might not be financially nourishing, or pull them out of
poverty, but our work is far more valuable than any sum of money. What we brought was value: meaning and self worth and integrity of the human spirit. Simply by showing up, by being there and listening, we showed that people care about them. For us, living in a world where we are showered with love and respect on a daily basis, it is hard to understand how much self-respect and self-worth our sheer presence can bring. But for them, just knowing that someone knew about them gave them so much value to their life. It is after seeing the spirit we were able to instil into these people just by showing up, that I truly believe the best thing we can do with our lives is to be able to provide value to anothers. I know that though we have left Tanzania, the self-worth we were able to impose into their lives is still burning with pride in their hearts and will continue to do so for the rest of their lives.So, that is why we do these immersions. Not for the financial gains, not to give us a taste of service (although these are beneficial and hugely positive) , but for the meaning and value we can impart on those peoples lives. And although we havent changed the world, we have tried to make it a better place.
Geordie Lee, Year 11
Geordie Lee, Year 11, amongst a group of children, during the Tanzania Immersion
Ignatius the Pilgrim
Filled with the happiness of God
Patrick Rodgers (OR2011) spent seven months volunteering in Cambodia. Here are his reflections on the experience.Jesuit Mission Early on, I was reacquainted with Tun Channareth (Reth), the most well-known landmine campaigner around the world. During the war, he lost both of his legs to a landmine and suffered greatly for many years. He came to know JRS in its early years and helped set up the International Campaign to Ban Landmines, which won the 1997 Nobel Peace Prize. He accepted the award on behalf of the campaign.Reth was eager to take me to visit rural areas and see the lives of the people assisted by JRS. He showed me the issues in the village that JRS was assisting with and straight away asked me what I thought they should do to help. I was taken aback by the huge responsibility that was being given to me. This was intimidating at first, but soon it became apparent that I was being treated with respect and maturity. The one thing that stood out on the first day was Reths strong advice on how to use the money that I had brought over. It is your money. You must see the real lives of the people and choose yourself what to do. It must be your choice. My first experience with the extreme situations in which many find themselves was when I met two disabled people who had leg injuries that had been unattended to for years. Reth wanted to convince them to come to Battambang and have amputations. Both said that they were unable to go.
We are creatures made for life in community, for life in relationship. Only with others can we achieve our full human flourishing.
Reth was disappointed but told me that their choice is their choice. I found this hard to understand at first, but have now learned we need to give people the freedom to make their own decisions. In this way they will be truly independent.Holy WeekI spent Holy Week at the Apostolic Prefecture of Battambang, one of the largest Catholic communities in Cambodia. Mgr Enrique Kike Figaredo has transformed the lives of hundreds of people by creating a lively and joyful parish where everyone is filled with the happiness of God. I was especially moved by a communal washing of the feet, in which the entire congregation participated, during the Holy Thursday Mass. To wash and then to be washed signified the generosity of the community, even those who had no feet to wash. The Eucharist was
celebrated in the same way, we gave each other the Host so that all could experience Christs love from both perspectives. Eventually I was moved away from the work I had been doing previously due to the arrival of other volunteers. Initially I was frustrated with this move, as I felt that Sr Denise was unwilling to give me responsibility, due to my age and lack of experience. It took some time to overcome this frustration. For some time, I felt that I was in the way of the others. Denise once
asked: Do you think it was a good idea to come here after school?I saw this as a sign that I was not wanted. However it made me all the more determined to prove that I could be of use. In a way, it helped me validate my reasons for being there. I accepted the decision and tried to apply myself as much as possible. Fr Frank Brennan SJ came to the centre in May to give a talk on Faith and Social Justice. His words were inspiring and relevant to the dream that JRS shares with the Cambodian people:We are creatures made for life in community, for life in relationship. Only with others can we achieve our full human flourishing.The inevitable loneliness that I sometimes felt was always alleviated by the spirit of the above quote. This is how the Cambodian people are overcoming the struggle for dignity after the terrible crimes committed against them.Meeting the Immersion groupI planned my time in Cambodia so that I would be able to spend some time with the Riverview Immersion group in July.
Mgr Enrique Kike Figaredo, Bishop of Battambang, washing the feet of a baptismal
candidate, during the Holy Thursday Mass.
Riverview students listen intently as Reth tells his story.The Riverview group enthusiastically building outdoor toilets.
The most memorable moment happened on the first day that I went out with them. Reth took us to a village to build outdoor toilets, which was done with high spirits and enthusiasm.I suggested that the group take half an hour so that Reth could tell them his story. I wanted them to know just how much he had done for Cambodia, through his own experience of rising from hardship. It was a reminder of my own time on the Immersion to see how attentive the boys were. He urged them to keep striving for good, and to spread the message of justice back home. After the talk, Reth asked me if I wanted to take them to see someone. There lived in the village an ex-army deminer who had lost his arm and eyes to a landmine in 1999. He lived under a sheet of plastic outside his mothers house. Due to tuberculosis he had been ostracised by his family. Reth warned that there was a good chance that we would cry. Surely enough, for the first time in three months I was almost moved to tears. This was not, however, a cheap method of eliciting a feeling of guilt or sentimentality. It was the perfect chance to see the absolute poverty in which many people still live in the modern world. We gave him a meal and listened to his story. There was complete silence. Mrs Sarah Harrisson and Sean Bowmaker both said that this encounter came up frequently in
the boys final reflections. He died two weeks after we met him. Reth went to his funeral and came back without a shirt. The family was so poor that they could not afford a burial cloth, so Reth gave the shirt he was wearing. the Marist Mission in Pailin In August I moved to spend four months with the Marists in Pailin Province, near the Thai border. It was the last Khmer Rouge stronghold, and was isolated from the rest of Cambodia until as late as 1997. Retired soldiers from the regime live in the area with their families in the countryside. They withdraw and live out the rest of their lives quietly. Working in Pailin was a reminder that compassion does not take sides. I was treated to a confronting experience when Br Francis invited me to a dinner with a very wealthy local figure and his friends. Sitting at a table with five ex-Khmer Rouge soldiers and men of high influence made me feel uncomfortable, not because of their past, but because of our proximity to some of the poorest people in Cambodia. I felt as if I was contributing to the corruption of the country. I told Francis about this afterwards, and he said that he would soon ask: What are you doing to help the suffering people in your country? He said that everyone we meet has potential to help. By making these
connections, we can put them to great use. This was a profound lesson in humility for me. I now understand that if we remain reluctant to be friendly with the other side, then we are making it much harder to change society. Pailin was a way to renew my enthusiasm and to meet another group that is dedicated to bring Christs love to the people. The Marist mission in Cambodia has great potential and is one that I am excited to follow throughout its development. Due to the kindness of the Riverview community, I was able to bring with me $1400 in donations. I was encouraged to use it as I saw fit. I met each beneficiary personally and considered what the best option would be to help them. The donations financed: Clearingthedebtofa seamstress and providing her with new sewing equipment. Newtoolsforabarberandspare parts for his electronics workshop. Theconstructionoffivewells in four separate villages. Thetreatmentoffourcancer servservseaapatients in Pailin. My time in Cambodia gave me so many opportunities for the future and has taught me things that I will carry for the rest of my life.
Patrick Rodgers (OR2011)
2012 HSC Visual Arts Bodies of Work
Our 2012 HSC bodies of work are the physical traces of unique journeys. Each of our Year 12 Visual Arts students undertook his personal artmaking quest, in order to investigate a conceptual interest that was of deep personal significance. All works were created with passionate intentionality. The Year 12 artmakers left nothing to chance. Marks, surfaces, sizes of particular works within the submission and arrangements of pieces were carefully crafted to ensure that audiences could readily comprehend the intended messages. The HSC artmaking journey is constant, reflective and intense. It offers each boy an opportunity to grasp a deeper insight into the significance of his chosen focus. Like all journeys, the decision to start and to continue on a particular path has often been made by the traveller long before the journey has commenced. This years HSC artworks are complex and nuanced philosophical and spiritual entities. They can be experienced in a myriad of ways. This allows the audience to come to terms with all possible meanings that are associated with every work. Each body of work has been born out of deep and courageous engagement with a challenging and rigorous journey of artmaking practice. These truly compelling works were presented to the Riverview community on 27 July 2012 at the Opening of the Saint Ignatius College, Riverview HSC Visual Arts Bodies of Work Exhibition. The majestic Memorial Hall housed this very special event.
Student: James Kellyteacher: Ms Julie Stevenstitle: Sigh No MoreMedia: Painting Water based oil paints, canvas, impasto, acrylic, trumpet, copper wire, headphones, tracing paper, paper and digital imagesThis work pays homage to the specialness of a very significant relationship in James life. James eleven paintings represent the enduring nature of the bond that exists between himself and another treasured person. James series of works represent this deep connection as a wonderful gift. The complex and subtle qualities of the paintings clearly evidence the depth of the journey of reflection that James has undertaken in Visual Arts during his HSC year. Student: Oliver Gohlteacher: Mr Mark Andersontitle: Origins of Form A Lost Spiritual JourneyMedia: Drawing
Olivers five drawings recognise the spiritual significance of the land. The diverse formations shown in the work record earth features as magnificent monoliths. The latter represent the enduring quiet sustenance that is provided to humanity by the earth. This work evidences a students journey in recording the features of Australian landscape as gifts of Mother earth.
Student: Patrick Hayesteacher: Mr Mark Andersontitle: Chemical Ali and his FriendsMedia: Drawing Patricks conceptual drawing work explores issues around surveillance, power and authority in
our society. The work uses simplified caricatures of farm animals, the dictator pig and the sheep henchmen, to address sophisticated concepts of control and power in a subtle manner that registers on a number of levels. The blimp represents an escapea return to a simpler time? We are not sure. There are no easy answers for the audience in this work and it is this ambiguity that makes it so compelling.
Origins of Form, Oliver Gohl Chemical Ali and his Friends, Patrick Hayes
James Kelly with his HSC Visual Arts Body of Work
Student: James Cheokteacher: Ms Julie Stevenstitle: A Brothers TreasureMedia: Drawing Graphite pencils (HB, 2B, 4B, 6B) on watercolour paper, 300 gsm, monolith graphite pencil (2B), watercolours, all surface pencil (black), blending stick and paint brushes (0,1,2)James six drawings visually present instances of closeness that have been key in the history of his relationship with his brother. The delicate drawings record the growth of an enduring bond. The series represents a journey of the human spirit as it evidences the growth of unconditional appreciation and affection between two brothers. Student : Samuel Connorsteacher: Ms Julie Stevenstitle: Oceanic FantasyMedia: Painting Acrylic on canvasSamuels triptych resulted from an aesthetic quest involving a desire to show landscape as a representation of
hope and delight. He has gone further than just documenting landscape forms. Sweeps of sea, sky and earth are deliberately shown in imaginative and exaggerated ways. They represent the wonder and joy that physical world settings give to humanity.Student: Patrick McElhoneteacher: Ms Julie Stevenstitle: A Study Bustos Provincial Jail, Philippines, Framed in BlackMedia: Drawing Watercolour pencil and gouache on watercolour paper, 300 gsmPatricks seven paintings show an interpretation of the crowded conditions that exist in a Philippines jail. The works have not just resulted from a journey to another country. They have been brought about by a journey of ongoing reflection concerning human rights, social injustice and worldwide resource inequity. Heavy black frames were deliberately chosen to present these paintings. The latter represent the
challenging plight in which the prisoners of Bustos Provincial Jail find themselves. Images of the cage like prison conditions together with the imposing black frames prompt the audience to confront the unfairness of inequity.Student: Ruben Rizzelloteacher: Mr Mark Andersontitle: Journey To RegretMedia: PrintmakingRubens series of five prints document a journey of the criminal mind from innocence to remorse for unhelpful deeds. His work investigates concepts of temptation and criminality but ultimately remorse and a desire for redemption is the final reflection. The rough carving of the block print aims to capture emotion in a powerful way, while the symbolic colourful thoughts allow the audience an insight into the criminal mind. Ruben has beautifully shown a journey of reflection and discernment, a process at the core of Ignatian values.
Oceanic Fantasy, a tryptich by Samuel Connors, resulting from a quest to portray landscape as a representation of hope and delight.
Students can gain a deeper insight into their chosen subject: Journey to Regret, Ruben Rizzello (left); A Study Bustos Provincial Jail, Philippines, Framed in Black Patrick McElhone (centre); A Brothers Treasure, James Cheok (right).
Student: John Westonteacher: Ms Julie Stevenstitle: Ode To LifeMedia: Painting water based oil paints on watercolour paper, 300gsm Johns five paintings document the plight of those caught in an Australian underclass. Images of homeless men prompt the audience to reflect on the injustice of poverty and disadvantage. Johns HSC Visual Arts artmaking journey involved participation in the Colleges Night Patrol program. His Visual Arts journey evidences ongoing reflection as his paintings compassionately represent his vulnerable subjects. Johns beautifully rendered works clearly show men of dignity and courage.Student: Thomas Floodteacher: Ms Julie Stevenstitle: The Whole of Anything is Never Told (Henry James, Portrait of A Lady)Media: Painting Water based oil paints, graphite and marker pens on watercolour; paper, 300 gsm.Thomas eight paintings have resulted from a philosophical investigation. His HSC artmaking journey prompted him to consider contemporary understandings of truth and varied constructions of reality. His paintings investigate the notion of incompleteness. Visual qualities of his paintings suggest transience and
multi dimensional realities. They suggest the impossibility of the existence of one cohesive reality.Student: Mathew Edwardsteacher: Mr Mark Andersontitle: The Demise of the Great DictatorMedia: Drawing Mathews five sophisticated pastel drawings represent the desperate journey of the dictator Muammar Gaddafi. The intensity of the pastel colours combined with the depiction of the intense eyes and facial features give the audience an insight into the madness, grandeur, authority and ultimate demise of this complex
figure in Libyan history. Beyond this journey, Mathew has captured the human, fragile aspects of this man. Images, compositional arrangements and pastel techniques intentionally suggest a vulnerable man in life as well as death.Student: Graeme Lawteacher: Mr Mark Andersontitle: Hong Kong 1941Media: DrawingGraemes six graphic, mixed media drawings reflect the cultural complexity and division of Hong Kong during World War II. Hong Kong is part of Graemes personal HSC artmaking journey, as he lives there and loves the city. Graeme has brought together aspects of Chinese, British and Japanese influences in the region to create a range of clever compositional arrangements. Graeme has also combined various techniques and mediums including acrylic painting, pencil and ink drawing,
spray paint stenciling and collage. This richly infuses the work with a sense of contemporary design practice. The work subtly represents the diversity of various cultural influences upon this great metropolis at a time of great upheaval and change.
Miss Julie Stevens, Head of Visual Arts &
Mr Mark Anderson
L to R: Ode to Life, John Weston; Demise of the Great Dictator Mathew Edwards; The Whole of Anything is Never Told, Thomas Flood
The feeling remains that God is on the journey, too.
(Teresa of Avila)
Hong Kong 1941, Graeme Law
HSC Major Work by Matthew LabaHSC Major Work by Luke Harris
HSC Major Work by Fergus HassallHSC Major Work by Luke Jarvis
HSC Major Work by Joseph SheridanHSC Major Work by Samuel Hartwig
Design and Technology HSC Major Works
This years Higher School Certificate class for Industrial Technology had two studentsLuke Jarvis and Louis Schiratonominated for the display of major works presented at the annual Timber and Working with Wood
Show, for their innovative Multimedia projects. Ms Selina Giles and Ms Kobe Perdriau assisted the Multimedia boys in achieving a number of uniquely interesting projects. This years timber projects, while not gaining selection for this display, displayed a great deal of skill
and a love for the work that goes into their creation. Thank you to Mr Don Gock and Mr Gerard Carson, who each spent many hours helping and guiding the boys in these timber projects.
Ralph Guthrie, Head of Technology & Applied Studies
TruthIn a moment of Truth, we discover ourselves.
Nine Year 9 students were given the opportunity to immerse themselves in a once a week, two-term Extension English program exploring the concept of tRUtH, this year. The following pieces provide a minuscule insight into their journey through this course.6.00 What is the point in life? The thought swirled around Toms head as he looked down from the roof of the semi-constructed building. He took a deep breath, savoring its freshness; the beauty and awe of the city, under the beautiful sunrise, struggling to find a reason for why he should turn around and go home. He knew he was trying to make a final attempt to change his mind and live another day, to go back to bed and wake up for another dreadful day of school. No. He had had enough. With that final thought he took his first shaky step out onto the scaffolding beams 30 stories above the early morning traffic..30 minutes ago David, Toms older brother and carer, lay in bed waiting for his alarm to go off. He hadnt slept well. Recently Toms depression had gotten worse, he was possibly suicidal. For the past couple of nights David had been imagining his worst fear: A knock on the door, with the news of Toms tragic suicide. When suddenly, Davids phone buzzed, I thank you for you efforts to convince me otherwise, but this is a mean world where I dont think I ever belonged. Thank you for everything you have ever done for me. Within 5 minutes David was out the door, in his car, beginning the desperate search for his little brother. 6.00 An ordinary man with a nondescript name makes his routine journey to work, when he notices
something peculiar. He sees a boy walking precariously along the scaffolding beams of the semi-finished skyscraper. He knows what this situation is and immediately stops his car to dial 000.6.05 Tom walked cautiously across beams, 30 stories above the ground. For once he felt free. He heard a shout from down below and glanced at the pavement. To his surprise he noticed a man staring straight back at him, yelling and waving frantically, confusing Tom. He began to feel nervous. He heard the wail of sirens in the distance; a crowd forming at the base of the building. Tom felt dizzy; all calmness and peace lost. He felt trapped again. He felt scared.6.10 John was part of the quick response unit and had arrived at the base of the building at exactly 6:07 am. He hated seeing kids end up like this. Once the unit reached the top of the stairs, the squad slowed their movement. They had to take it slowly from here; a mistake potentially resulting in the death of the boy. Slowly the four men exited the stairs and caught sight of the boy but the boy simply stared. John called out to him, I would like you to slowly make your way back towards us. While the boys attention was completely focused on John, two of the other men sneaked out onto the scaffolding towards the boy. Strangely, the boy nodded at Johns command. He seemed to be in a trance like state, forgetting where he was. John suddenly realised what
was going to happen and screamed out STOP. It was too late. The boy, completely oblivious to where he was, stepped out into open air.6.15 David had just received a phone call about his brothers location and sped to where there was a large crowd at the base of a building. David shouted, Is he alright? My brother, is he alright? Its OK! He survived.David slumped onto the
ground, relieved. The commander of the quick response unit approached him, Your brother did not attempt to jump but fell accidently. Luckily, we were equipped with BASE jump parachutes, landing them both safely on the ground. He is being taken to a mental illness clinic and will need to stay for a while. You can visit him tomorrow, he needs to recover now. David thanked the commander and sat back in his car. He would have liked to see his brother immediately, but had complied without any dispute. He was just glad everything was going to be OK.
William CroninThis is TruthI believe that the truth is not definite but this is impossible in our divided and extremely varied society. If the truth is not definite, then what is it? I believe that there are, in fact, several types of truths. Personal truth is undeniable, differing from widely held truths. The concept of a universal truth, while tempting to believe in, is, in fact, impossible. How do these ideas about truth affect our modern society? Nowhere is this discord between truths more evident than in our justice system. We rely on our justice system to create order and to enable a sense of security and peace in our community. But how is truth defined in our justice system? How do we know that the truth the jury arrives at is really the truth?
The truth, the whole truth and nothing but the truth
Is justice just a representation of the truth? Perhaps this is the best we can do. Will the jurys memory be coloured by stereotypes and negative experiences? Will their beliefs lead them to suspicions or as yet unproven conclusions? What if we examine how the justice system represents widely held truths such as religion, especially in Australia? The Westminster system was created in a country where Christianity was the most commonly held religious truth. England exported this system to Australia more than 200 years ago, and to this day, it remains our system of justice, just as Christianity remains our most widely held religion. But in our modern multicultural world, is this system still relevant? In this country, the jurors, judges and prosecutors are more likely to share a common Christian belief. Does this tarnish the possibility of a fair trial for those with minority beliefs? I believe it does. These widely held truths, tainted by mass stereotyping, may create a barrier between the jurors belief systems and the definite truth of the case. I believe that our Australian justice system here is not perfect; it is impossible to have a system that is not affected by both personal and widely held beliefs. This leads me to believe that our justice system, while imperfect, is the closest we can come to the definite truth of any specific case.
An Essay on TruthTruth is that which is in accordance with fact or reality.Truth sounds like something which is objective. It seems like a term that can be used interchangeably with terms like fact and reality (as I have already done), however, that in itself couldnt be further from the truth...Truth is a subjective term. For some truth is all about correspondence. Thomas Aquinas once said A judgment is said to be true when it
conforms to the external reality. Many Ancient Greek philosophers such as Socrates, Plato and Aristotle, supported this theory. The correspondence theory is not an objective answer to truth, as there is no yardstick to determine the degree to which truth may conform to an external reality. There are many other theories on truth; here are some of the more notable ones. Coherence theory: The coherence theory states that for something to be true, it must require the proper fit of elements within a whole system. A more believable recount of an experience is one where every component adds up and does not refute the reality of one another. Constructivist theory: The constructivist theory holds that truth is constructed by social processes, is historically and culturally specific, and is shaped by the power struggles of the community. This statement entails a few key tenants, such as the idea that history and culture are man made. Consensus theory: The consensus theory views truth as whatever is agreed upon, or might be agreed upon. This is an interesting theory, which can be seen in society today. Many people argue that popularity is the ultimate pursuit in life, and thus being popular is what makes that thing superior. Therefore it is a contest to measure the degree to which one thing is more popular than another. If I might add my own opinion here, I personally discourage and dont support this idea on truth. I dont discourage trying to objectify truth, but I do discourage trying to objectify truth and prove it on the premise of popularity. So, in a basic way I have shown four forms of truth - Correspondence, Coherence, Constructivist, and Consensus; the 4 Cs of truth, if I may alter a phrase from the PDHPE department. It is of my opinion that truth is just an interchangeable term.
In petty playground disputes, truth is the determination of whether Led Zeppelin is superior to The Beatles (which of course they are). As such, the application of truth is endless, and therefore the definitions of truth are as well. Before I conclude, let me explain one last thought: If truth were easy enough to define in one blanket theory, then we would have already done so. In truth, truth is unobtainable!I can say no more than this: Truth doesnt exist... if you want to consider it objectively. Quite honestly I dont know how to define truth, but I can tell you, with certainty, when I see it
Liam DonohoeTruthDictionaries struggle to define truth and it cannot be simply defined. It can only be explained by accounting for all theories. A summary of these will follow and thereafter I will present my own theory on what truth ultimately is.The correspondence theory of truth examines the relationship between thoughts and objects; it is supported by incredibly influential philosophers such as Aristotle, Socrates and Plato. In essence, the correspondence theory seems to use the word truth to define truth. The theory states that things are true if they accurately define the given things. But what of the English language that cannot capture the entire meaning of things?The coherence theory requires a proper fit of elements within a whole system. When judging if something is true, it must be considered to lend mutual inferential support to everything else which is true. It requires complete, supporting underlying factors to be considered true. The constructivist theory states that the truth is constructed by social processes. These apparent truths are therefore historically and culturally specific. They differ between every individuals unique beliefs, and therefore there is no ONE single truth.
The consensus theory is a fairly simple concept. It says that something is true if a specified group agrees upon it. Whether opinion can define truth, however, is debatable. The pragmatic theory suggests the testing of something to validate it as being true. The theory states that truth is verified by putting ones concepts into practice. What works may or may not be true, but what fails is false, as the truth always works. The theory also states that truth is self-corrective over time, and so as new ideas arise, they are validated at the same rate.In evaluating my personal truths, an element of bias is unavoidable. As a faithful Roman Catholic, one could argue that my truths are very different to, say, a Muslim. Although unlike most, I believe that truth is the reason for life. It defines our purpose on Earth and I believe that the majority holds the one and only truth. When analysing specific circumstances within the Xavier Eales theory, something is true only if it leads to this agreed upon purpose of making the world a better place. Whether a specific belief benefits the human race or not will always be debated upon between religions. Maybe, however, these specific truths arent meant to be known. Maybe, by fate, man is not meant to know the whole coherent system of truths. If so, let it be.It is important to view truth as not being small, specific facts, but rather, as the broader meaning of life. Different religions, ethical groups and social groups may have their own paths to this ultimate truth, but they all eventually lead there. All will lead to the truth, as the truth cannot be denied. It is, after all, true.
EmotionsOwen looked at the screen with the face of a born skeptic. He was the sort of man who didnt trust anything new; the internet, computers, or any other technological advancement from the
past 20 years. Even the mobile he was holding, he did not trust. He was being paranoid. Everyone else relied on their mobiles for their emotions, why shouldnt he? For the past few years all he had heard was how good the Emotions program had been, but the fact was, he still wasnt comfortable with it.How could the little brick in his hand, even with all its flashing lights and strange noises, tell him how he would feel that day? It looks exactly like the thing you shouldnt trust. He heard a shrill pop from his phone! His first days emotions had come through. Well no point waiting, he thought nervously as he opened the message: Anxious, angry. Well that was wrong, he did not feel angry, nor have anything to be anxious about.Annoyed at having already spent the $10 joining fee he threw the little brick hard at his bed. Ill make myself have a good day, just to prove that it doesnt work. Then I can cancel the stupid subscription and get on with life how it used to be.He took a cab to work and made sure to buy an expensive lunch, taking care to pic