1960s VATICAN II VENTILATION CONTINUES ... Order's energies turn to poor, exploited, and N.Z. biculturalism

Press, 12 October 1988, Page 19

1960s VATICAN II VENTILATION CONTINUES ... Order's energies turn to poor, exploited, and N.Z. biculturalism

In this world of consumerism, individualism and women’s liberation it’s not surprising that fewer women are joining religious orders. How do people with very different values from many members of society see their lives? BRIGIT MANNING talks with five Christchurch women who have chosen to live communal lives devoted to God. Photographs by DEAN KOZANIC

THERE ARE 146 Sisters of Mercy in Christchurch, part of the largest Eng-lish-speaking congregation of women in the world. Mother Catherine McAuley founded the order in Ireland in 1831, on feminist as well as religious ideals. She was aware of injustices including the exploitation of young women and children. Her aim was to educate them, give them a sense of self-worth, help them avoid exploitation and find a way in life being denied them. It was liberation, not of the Sisters, but of the group of people they saw as most needing help. The charisma of Mother McAuley continues in the Christchurch Sisters of Mercy, but in recent years it has been finding new expression. The Second Vatican Council in the mid-1960s directed all religious orders to re-evaluate their works in terms of following Christ as proposed by the Gospel. In the resulting renewal great changes began which continue. Part of that was the modification, and for some, the abandonment of the habit (traditional gown). The main work of the Christchurch Sisters of Mercy has been teaching. Now the Catholic schools are integrated and State-funded, many sisters are moving into areas of greater need. "It’s a case of centring our energies around those who are marginalised and at risk — par-

ticularly women, and around fostering biculturalism in Aotearoa New Zealand,” says Sister Diana Thomas, of McAuley House. A tidy woman of 45 with a cross on her jersey, she believes Sisters should lead active lives within society. Part of the move to new works is for small groups of Sisters to live in ordinary houses in poor areas so as to be closer to women in need. “It’s a matter of listening to people and meeting the needs they themselves express, not saying, ‘l’ll meet your need this way’,” Sister Diana says. Her congregation is taking part in Project Waitangi. They are asking themselves questions

about personal and cultural racism, institutions, the Treaty of Waitangi — and what happened after it — and visions of a bicultural society. The next step will be looking at Maori spirituality, our own Aoteaora New Zealand spirituality, not a European spirituality from Rome, she says. Sister Diana felt a strong call to join the life two years after she left school. She sees it as a gift and has become more and more grateful for it. Satisfaction in her work is abundant, especially involvement with women considering the life. She does not feel any sacrifice in her vocational choice although she has wondered what her

children would have looked like. “When I look at society I do see some great marriages and some very loving couples and some fulfilled people, but I also see a lot of other struggles. “The more I see society and some of the individualistic styles of life centred on materialism and affectivity, social life, power and politics, I have no desire to be part of that.” For her a religious life hasn’t prevented personal growth or her own identity coming through. “As one develops a sense of self-worth, a relationship with God and a prayer life, you work through identity and intimacy,” she says. “All the normal human development that anyone would go through is carrying on in my life. There is still a strong sense of peace and joy that this is right for me. “In the past the style of life was more monastic. We were spoken of as ‘the Sisters’ and seen as a body of people all dressed alike. You could predict where everyone would be at the same time and what they would be doing. It was almost dehumanising.” In a sense, she says, it took away one’s responsibilities. Now responsibilities are more on the person. “Responsibilities for their own decisions, the call, the commitment they’ve made, the apostolic work they’re involved in. There’s more of a challenge to be an adult woman in religious life today,” she says.