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Australian Catholic Social Justice Council. (2019). Catholic Social Teaching Series - Rerum Novarum - Australian Catholic Social Justice Council. Retrieved from https://www.socialjustice.catholic.org.au/social-teaching/10-social-teaching/524-catholic-social-teaching-rerum-novarum

Biblical Archaeology Society. (2018). The Siloam Pool: where Jesus Healed the Blind Man Biblical Archaeology Society. Retrieved from https://www.biblicalarchaeology.org/daily/biblical-sites-places/biblical-archaeology-sites/the-siloam-pool-where-jesus-healed-the-blind-man/

Bible Gateway. (n.d.). John 9:1 - 41 NIV - Jesus Heals a Man Born Blind - As he - Bible Gateway. Retrieved from https://www.biblegateway.com/passage/?search=John+9%3A1+-+41&version=NIV

Cours Twent. (Producer). (2016, October 8). Edmund Rice Story [Video file]. Retrieved from https://www.youtube.com/watch?v=9673xLbcAgw

Cotter, W., & Twelftree, G. (2017). Miracle Stories - Biblical Studies - Oxford Bibliographies. Retrieved from https://www.oxfordbibliographies.com/view/document/obo-9780195393361/obo-9780195393361-0080.xml

Edmund Rice Education Australia. (2018). EREA - The Charter. Retrieved from https://www.erea.edu.au/about-us/the-charter

Edmund Rice Education Australia. (2018). EREA - Edmund Rice. Retrieved from http://www.erea.edu.au/about-us/our-story/edmund-rice

Edmund Rice Education Australia. (2018). EREA - About EREA. Retrieved from https://www.erea.edu.au/about-us/about-erea

Edmund Rice Global Network. (n.d.). Connecting the Edmund Rice movement - Sayings of Edmund (and Scripture texts). Retrieved from http://edmundrice.net/edmund-rice/e-r-prayers/121-sayings-of-edmund

Miller L. (2014). Edmond Rice. By Lysander Miller on Prezi. Retrieved from https://prezi.com/d17_dh6meoyw/edmond-rice/

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4. Analysis of Quotations and Writings from Edmund Rice

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4. Analysis of Quotations and Writings from Edmund Rice

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From the above texts is assumed that Edmund Rice wrote and spoke the quotations in order to convince and or express his religious beliefs and thoughts to the audience or person he was communicating to. Alternatively, Edmund may have also been advertising his ideas to advertise his New Order. The above quotations were spoken and written for a number of different people, this included: Bogler Bryan; Brother James Aloysius Hoare; Brother Edward Patrick O’Flaherty, Gibraltar; Mother Mary Patrick Keeshan, Presentation Convent; Brother Patrick Stanislaus Carroll; the 1829 Assembly; Brother Daniel Thomas Drislane; Brother John Patrick Corbett, Carrick-on-Suir; Mother Mary Knowd, Presentation Convent; Brother Austin Grace and Mother M. Austin McGrath, Presentation Convent. Whilst the outcome of these interactions is unknown, it is assumed that the impact of his writings or conversations was that the audience or person he was communicating to joined his New Order, did what he advised them to do or developed similar religious beliefs to his own.

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4. Quotes and Writings from Edmund Rice 

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4. Quotes and Writings from Edmund Rice 

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One thing you can be sure of: that whilst you work for God, whether you succeed or not, he will amply reward you.

Edmund Rice to Bolger Bryan, 1810.

Have great devotion to Our Blessed Lady.  Say in her honour the Memorare daily.

Edmund Rice to Brother James Aloysius Hoare.

Have courage, the good seed will grow up in the children's hearts later on.

Edmund Rice to Brother Edward Patrick O’Flaherty, Gibraltar, 1837.

What thanksgiving should we not give to God for calling us into religion. May he be blessed and praised for ever.

Edmund Rice to Mother Mary Patrick Keeshan, Presentation Convent, Waterford, 1836

Pray, Brother, that God’s will may be fulfilled in me.

Edmund Rice to Brother Patrick Stanislaus Carroll [Memories of Edmund Rice 24]

Were we to now the merit and value of only going from one street to another for the live of God, we should prize it more than gold or silver.

Edmund Rice to Bryan Bolger, 1810.

Be intent on prayer and whatever may happen will turn to our good.

Edmund Rice in letter convoking the 1829 Assembly.

Praise be Thee, O Christ.

Edmund Rice on his deathbed. Recalled by Brother Daniel Thomas Drislane 1912.

Cast all your cares into the arms of Divine Providence.

Edmund Rice in letter convoking the 1829 Assembly.

The will of God be done in this and everything we undertake.

Edmund Rice to Bolger Bryan, 1810.

Lord Jesus open our minds to the needs of our fellow men. Help us not to be selfish.

The Lord gave, the Lord taketh away, so blessed be his name for ever and ever.

Edmund Rice to Brother John Patrick Corbett, Carrick-on-Suir, 1835

The Institute being the work of God and for God, its existence does not depend on man, and those whose motto is “Providence is our inheritance” will never be forsaken.

1836 following withdrawal from National Board of Education [History of the Institute]

The world and everything in it is continually changing which proves to us that there is nothing permanent under the sun, and that perfect happiness is not to be expected but in another world!

Edmund Rice to Mother Mary Knowd, Presentation Convent, Dublin. All Souls’ Day 1813

Above all, beg of him to give you the virtue of humility which is so necessary for religious in every station, but particularly for those who have the care and direction of others. If you only acquire this virtue, it will always guide you safely let your paths be ever so cross or difficult.

Edmund Rice to Brother Austin Grace, aged 26, on being appointed Superior in Preston. 20 September 1826.

Our Limerick Brothers are doing more than our good ones here (in Dublin) have done. Every day they are attending the poor cholera patients in the Hospitals. They give a rightful account of the ravages it is making there. Sixteen sent dead out of their school - which had been turned into a hospital - one morning . I am not one bit in dread that a priest, Nun or Monk will sink under its direful hand.

Edmund Rice to Mother M. Austin McGrath, Presentation Convent, Dungarvan. 12 June 1832.

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Pool of Siloam in Jesus Heals a Man Born Blind

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Pool of Siloam in Jesus Heals a Man Born Blind

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7. Priestly, Prophetic and Kingly Roles of Edmund Rice Education Australia 

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7. Priestly, Prophetic and Kingly Roles of Edmund Rice Education Australia 

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Edmund Rice Education Australia lives out the priestly role of Jesus by bringing people together through schools, entities and offices. Furthermore, staff and students from EREA schools develop their priestly values by sacrificing their comforts to participate in immersion programs. During these programs, the participants work with and learn from those on the margins. Additionally, people involved in EREA schools spend great time in prayer and worship; they do this by: having a personal relationship with God and Jesus; celebrating the life, death and resurrection of Jesus as a Eucharistic community; participating in spiritual reflection, prayer, sacred stories, symbols, sacraments and rituals; using the Gospel values of forgiveness and reconciliation when resolving conflict and studying religious education as a part of the Catholic School Curriculum.

EREA students and staff also live out the prophetic role of Jesus. Whilst the majority of students and staff do not actively speak out against injustices, Edmund Rice Education Australia schools create opportunities within their communities to educate and assist those marginalized or apart of social issues. The injustices they assist are misuse of the environment and injustice towards Aboriginal and Torres Strait Islander peoples.  Furthermore, EREA schools promote integral ecology, and work towards a sustainable and regenerative future for all, in addition to advocating justice, working with and promoting reconciliation with Aboriginal and Torres Strait Islander peoples of Australia. Additionally, EREA schools also foster accepting and welcoming environments that include all different types of peoples, regardless of their economic situation, religion, race, disability or sexual orientation. By doing so, they are ‘speaking out’ against the unfair treatment that people in the above ‘categories’ face.

Finally, EREA uses their influence on students and staff to promote the Kingdom of God and loving one another through their religious practices. EREA schools are Catholic and therefore would include the above messages in their religion classes.

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7. 21st Century Group that Participates Similarly in the Priestly, Prophetic and Kingly Roles of Jesus

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7. 21st Century Group that Participates Similarly in the Priestly, Prophetic and Kingly Roles of Jesus

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In modern day times, Edmund Rice’s legacy is evident through Edmund Rice Education Australia. EREA is a network of schools, entities and offices that offer education guided by the Catholic Charter for schools in the tradition of Edmund Rice. There are over 50 schools across Australia, of which these account for approximately 38, 000 enrolled students. Therefore, EREA lives out the priestly, prophetic and kingly roles of Jesus similarly to Edmund Rice did.

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5. Edmund Rice's Likely Inspiration from the Rerum Novarum 

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5. Edmund Rice's Likely Inspiration from the Rerum Novarum 

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I believe that Edmund Rice was likely to be inspired by the section in which the Rerum Novarum discusses the common good. To summarize, one of the most significant messages in this topic was that the rich should use their money to benefit others and contribute to the common good. This section is very relevant to Edmund Rice as he was born into a wealthy family and then grew a successful business. Just as Pope Leo advised, Edmund helped those in poverty whilst living with his family and then later started a school for poor boys which fulfilled their lack of education and basic necessities. With this in mind, it is also possible that Edmund Rice may have responded to the section of the Rerum Novarum which discusses the State’s actions regarding the wellbeing of its people. In this topic, Pope Leo advises the State to prioritise everyone’s health. From this, I believe it is possible that poor families and specifically, poor children, may not have been well taken care of. If this is true, Edmund responded to this issue by ensuring the wellbeing of the poor boys in Waterford through his school and its outlets (tailor shop and bakery).

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There were 3 main ideas in the Rerum Novarum, these included: the balance between labour and capital, the common good and the role of the state. At the start of the encyclical Pope Leo acknowledges the difficulty in defining the rights and duties of capital and labour and the poor and rich. He then proceeds to outline the mutual need and agreements necessary of capital and labour.  Furthermore, the Pope then discusses worker’s and employee’s duties in addition to emphasizing the need for worker’s sufficient wages to cover their basic needs. Finally, he ends this section of the encyclical by mentioning that States grow rich only from the labour of working men.

Next, Pope Leo discusses the topic of the common good. He states that it is a right to have private ownership, but people must balance this against the idea of the common good. He then continues by articulating the teaching that the poor and marginalised have a special call on our charity.

In the final idea of the Rerum Novarum, Pope Leo writes about the role of the state. He advises that in order to keep balance, the state’s first priority must be to ensure wellbeing for everyone. He then emphasises the role of the state in assisting and supporting individuals and families to grow and develop.

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Edmund owned his own copy of the bible which was a rare accomplishment for a layman in the 18th century. He used it for reflection often, by writing notes in many places for of the bible. Edmund also noted scripture references in the flyleaf at the beginning of the bible. Examples of these included:

Matthew 5:42 – Give to everyone who begs from you and do not refuse anyone who wants to borrow from you.

Psalms 55:11 – 12 – Day and night they go around it on walls, and iniquity and injustice are within it; oppression and fraud do not depart from its marketplace.

Psalms 55:5 – Blessed those who do not lend money at interest, and do not take a bribe against the innocent. Those who do these things shall never be moved.

These scriptures were significant to Edmund and reflected his work for the poor and disadvantaged. The texts above describe the injustice lower class people and children faced during his lifetime, and therefore most likely reminded and motivated Edmund to help correct this. Additionally, the scriptures also involve usury, which is similar to what Edmund did for the disadvantaged.

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2. Edmund Rice's Inspiration and Reflected Works from John 9:1 - 41

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2. Edmund Rice's Inspiration and Reflected Works from John 9:1 - 41

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The miracle story Jesus heals a man born blind is reflected in Edmund’s work put towards his school for poor boys. Like the blind man in the scripture, the poor boys did were not poor as a result of their sins or their parent’s sins. Jesus recognized this injustice, and similarly so did Edmund in his situation. Like Jesus, Edmund acted on this and made an effort to serve justice to the disadvantaged community by opening a catholic school.

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2. A Likely Inspirational Scripture for Edmund Rice 

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2. A Likely Inspirational Scripture for Edmund Rice 

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John 9:1 – 41

Jesus heals a man born blind

9 As he went along, he saw a man blind from birth. 2 His disciples asked him, “Rabbi, who sinned, this man or his parents, that he was born blind?”

3 “Neither this man nor his parents sinned,” said Jesus, “but this happened so that the works of God might be displayed in him. 4 As long as it is day, we must do the works of him who sent me. Night is coming, when no one can work. 5 While I am in the world, I am the light of the world.”

6 After saying this, he spit on the ground, made some mud with the saliva, and put it on the man’s eyes. 7 “Go,” he told him, “wash in the Pool of Siloam”. So the man went and washed, and came home seeing.

8 His neighbors and those who had formerly seen him begging asked, “Isn’t this the same man who used to sit and beg?” 9 Some claimed that he was.

Others said, “No, he only looks like him.”

But he himself insisted, “I am the man.”

10 “How then were your eyes opened?” they asked.

11 He replied, “The man they call Jesus made some mud and put it on my eyes. He told me to go to Siloam and wash. So I went and washed, and then I could see.”

12 “Where is this man?” they asked him.

“I don’t know,” he said.

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Biblical Criticism

The World Behind the Text

History: During the time of Jesus, the pool of Siloam was adjacent to the King’s Garden located in the city of David. It was filled with waters from Gihon Spring located in Kidron valley, and therefore qualified the pool for use of mikveh. Researchers suggest that it could have also been a source of fresh water for the citizens of the city or even a Roman-style swimming pool.

Culture: At the start of the miracle story Jesus’ disciples ask him ‘Who sinned, this man or his parents that he was born blind?’. From this text, it is assumed that the people of the time assumed disabled people had sinned in order to acquire their disadvantage.

The World of The Text

A miracle story is a narrative that involves a special divine action. In the Gospels, healing miracles are written similarly. Firstly, the person or situation that needs healing is introduced. This is similar to the orientation in a narrative. In John 9:1 – 41 this structure takes place at the start of the story when the disciples find the blind man. Next, help is requested by the person in need or those around him or her. In a narrative structure, this would be the complication. However, this generic part of miracle stories is not evident in Jesus Heals a Man Born Blind as Jesus takes it upon himself to heal the blind man without being asked for help. In the typical structure of a miracle story Jesus would then intervene in the situation. This is the rising action in a narrative. This section of a typical miracle story is evident when Jesus put the paste on the man’s eyes and directed him to the pool of Siloam. Next, the result of Jesus’ intervention is described. In a typical narrative, this would be the climax. This structure is evident through the text: ‘the man went and washed, and came home seeing’. Finally, the reaction of the witnesses is described. In a narrative structure this would be the falling action. In John 9:1 – 41 we see this when the blind man’s neighbours question him about Jesus’ works.

The World in Front of The Text

In modern times, the meaning from the miracle story Jesus Heals a Man Born Blind is to serve justice to the less fortunate by helping those in need. This is significant in our world today as a large amount of earth’s people are disadvantaged. The story does not only express the need for helping the blind, but for all types of people experiencing inequality or injustice. We see this through issues such as gender inequality, refugee camps, lack of education, poverty and many more. The people experiencing these situations are the man born blind in the miracle story; they did not acquire their disadvantage as a punishment. In other words, they did not deserve their unfortunate situation. Therefore, in our world today, John 9:1 - 41 expresses the need to help those suffering from social inequality issues.

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6. How Edmund Rice lived out the Priestly, Prophetic and Kingly Roles of Jesus

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6. How Edmund Rice lived out the Priestly, Prophetic and Kingly Roles of Jesus

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Throughout his life, Edmund lived the priestly, prophetic and kingly roles of Jesus.  During his middle age Edmund sacrificed his business in order to develop his plans of starting a school. In 1803, he opened a catholic school for poor boys in Waterford called Mt. Sion. Whilst small in numbers, Edmund greatly impacted the lives of the children enrolled. He not only provided them with education but opened a bakery and tailor shop so that their basic necessities were met. Edmund’s priestly values can be seen in the emphasis that Mt. Sion had on gospel values and spirituality. From this example, it is clear that Edmund brought people together and made priestly sacrifices through the planning and existence of his school.
Edmund also lived out the priestly roles of Jesus by spending time in prayer and worship. He was very devoted to his religion and spent a large amount of time studying his personal copy of the bible. He noted scripture references that were significant to him in the flyleaf of his bible in addition to creating his own sayings.

The development and existence of Edmund’s school also meant that he lived out the prophetic role of Jesus. Whilst he didn’t preach or protest against injustices, he instead spoke through his actions by opening a school for poor boys. Therefore, Edmund contributed to helping the social issues of poverty and lack of education. Furthermore, by opening Mt. Sion Edmund had to unfortunately accept the closing of his successful business so that he could develop plans for his school.

Finally, Edmund Rice lived out the kingly role of Jesus by teaching Christianity at his school. Edmund used his influence/power over Mt Sion to enforce an educational system which emphasised gospel values and spirituality. Therefore, the boys enrolled would have been thoroughly taught about the Kingdom of God and loving one another.

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Edmund Rice was born of the 1st of June 1762 in Callan, Count Kilkeny, Ireland. At this time, there were a large number of poor people in Ireland, however, Edmund's family was wealthy and generous.  It consisted of his parents, two step-sisters and seven brothers. Edmund started helping the poor at very young age, under heavy influence from his mother and other family members.

Edmund received free education from Hedge School Masters who travelled around the area to teach children. When he was 17 years-old, Edmund left his family to work for his Uncle. After some time, he then opened his own business. All the while however, Edmund still continued to help the poor.
By the age of twenty-five, Edmund was a wealthy, well known, married man who owned a successful business. Unfortunately, soon after, his wife died whilst pregnant from a carriage accident, and his daughter was consequently born handicapped. This triggered the beginning of Edmund's journey of discovery of God's plan for him.

During his middle age, Edmund sold his business and began to develop plans for a school for poor children in New Street, Waterford. After a rocky start, he found two men from his hometown who shared his visions of starting a religious order, to help him with his plans. Then, on the 7th of June 1803, Edmund opened his school, Mt. Sion to the public. It held many classes outside and was small in size with roughly 200 – 300 enrolled boys.
Additionally, during this time Edmund began to plan rules for the New Order he aspired to start in the future.
Five years later, on the 15th of August 1808, Edmund and seven brothers took their first religious vows. All the while, Mt Sion. continued to grow in size.  Edmund had created a system for his school which educated the boys whilst also emphasising gospel values and spirituality.

Edmund's successful life came to an end on the 29th of August 1844. The poor and the rich filled the streets around Edmund's house to commemorate him.