We include photos of Sisters of Mercy at Mt. Carmel, Waterloo circa 1960 and a First Communion group at Redfern in 1941. The photo of the Sisters will prompt the memory of many of our ãMountyä alumni and alumnae.  The Redfern photo includes Father Maurice Kennedy P.P. (1937-43) and Father James Byrne, assistant priest (1941).  Father Byrne served at Forest Lodge (1948-50) and later became parish priest at Riverwood. Sister Margaret Barry, archivist at Monte St Angelo, North Sydney provided these photos and we record our sincere appreciation.
 

Copies of The Green Sash for the years 2000-2002 appear on the Patrician Brothers Website maintained by Brother Stephen Sweetman fsp, who is presently working with disabled at Wewak, Papua New Guinea. 

The website covers all aspects of the Patriciansâ mission in Ireland, Kenya, India, California and our own province of Australia and Papua New Guinea. A copy of this issue is on the way to Brother Stephen by means of the Internet and a minidisk together with the photos for loading. We are thrilled to be part of the Patrician website www.patricianbrothers.com - our sincere thanks to Brother Stephen. Why not ask your younger family members to bring the website up for you? You will find it of great interest. (Photo: Br Stephen in his Callan Services office in Papua New Guinea.)
 

Parishioners celebrated the 125th Anniversary of the founding of the Forest Lodge parish in a magnificent manner. Father Cashen can well be pleased with the efforts of the Committee responsible for the organisation. On Sunday, July 7, St Jamesâ Church was packed for the Mass celebrated by His Grace, Archbishop Pell, followed by morning tea. The day was blessed with glorious weather.

The dinner, held at Wentworth Park on the evening of Thursday, July 25 brought past parishioners from as far afield as the Blue Mountains and the Central Coast to join with Father Cashen and parishioners in an evening full of joy and appreciation of those who have served the parish since 1877.
 

The carving of the Madonna and Child from Winchester Cathedral tells at a glance the sad and horrific story behind an exhibition at the Tate Britain Gallery in London.

It is a small piece in limestone, 48 cm high, 34 cm wide and 20 cm deep, the work of a craftsman from the Low Countries about 1475. Once there would have been thousands of such pieces in churches, cathedrals and chapels across England. Now it alone survives.

What is left of the carving shows a warm and loving mother, her protective arms cradling the Christ child. The face bears the marks of attack with a hammer or mallet; the head of the Christ child has been smashed off, as are arms and hands. It is a distressing sight: evidence of unimaginable rage and hatred.

Set against a freestanding wall, it is the first exhibit the visitor sees on entering the Duveen galleries to view the exhibition Image and Idol: Medieval Sculpture. The other exhibits are few in number, but like the Winchester Madonna, they are the battered survivors of the iconoclasm touched off by Henry VIII and the Reformation, when England turned in ferocity on its 1,000-year-old Catholicism. 

The brilliantly mounted display is both a reminder of Englandâs past Catholicism and an acknowledgment by the Tate that England was once treasure-house of Catholic religious art. 

When the Gallery was opened by the Thames at Millbank in 1897 (on the site of the old Millbank Prison), it saw as its role the collection and display of the finest in British art. It took as its starting point the Reformation of the l6th century, totally disregarding the artistic richness of Catholic England.

This attitude persisted until two years ago when the Gallery began assembling exhibits for Image and Idol. Its curators set about researching and selecting a group of works, travelling to museums, churches and cathedrals across England and Wales to assemble these 23 remnants of the medieval past for display between September, 2001 and March, 2002.

Among the battered and fractured exhibits are some which have survived almost or completely intact. Handsome carved and polychromed tombs of some great and powerful families were untouched by the iconoclasts as was the stone statue of St George (dated about 1510) from high up in the Ante-Chapel of Eton College; the establishment was as untouchable in the 16th century as it is today. 

Two others which were out of reach of the iconoclasts are the weather-beaten statues in Magnesian limestone from York Minster of an apostle and the Queen of Sheba. These were carved for the exterior of the great northern cathedral in the late 12th century; there they remained until they were taken down for preservation in the 1960s. Not far from York Minster stood St Maryâs Abbey, York, once the richest Benedictine monastery in northern England.  Two of the fine carved limestone statues in the exhibition of Moses and an apostle, dating from 1200, were unearthed beneath the ruins of the Abbey church in 1829; they are now housed in the Yorkshire Museum.

The battered Madonna and Child at the entrance to the display once formed part of the Great Screen, the huge reredos behind the High Altar of Winchester Cathedral, which was created between 1470 and 1490 to be a colourful witness to the celebration of the Mass. 

Another exhibit from the Great Screen is part of the torso of the Risen Christ. Like the other figures in the Screen, its head had been knocked off and the life-sized statue sawn into three parts for reuse as building stones, their flat backs turned outwards. Also exhibited is a surviving head of a clean-shaven man wearing a skullcap from a life-size statue once part of the Great Screen.

These and other exhibits bear evidence of the way the iconoclasts turned their destructive fury and blunt instruments on to images of Christ and the Christ Child. 

This is illustrated in the two pathetic fragments of a wooden Romanesque crucifixion, dating from about 1130, from All Hallows Church, South Cerney, Gloucestershire. These were once covered in gesso paint. The head of Christ is 14.5 cm high and the right foot with the nail imprint through it is 12 cm high.  These delicate carvings are the oldest objects in the exhibition and were part of a Rood figure about 80 cm high, or less than half-life size. The Rood figure was a stylised representation of Christ in death, not in triumph, emphasising the agony of His suffering.

The remains were found in 1913 built into a hollow in a stone archway of the parish church. They appear to have been hidden there between 1547 and 1553 when state policy decreed the destruction of such objects. They now belong to the British Museum.

A complete contrast in size is the largest item in the exhibition, a late 15th century Tree of Jesse figure from St Maryâs Priory Church at Abergavenny, Wales. Carved from a massive oak tree, it is 89 cm high, 293 cm wide and 58 cm deep. The figure of Jesse is lying down, his head resting on a pillow supported by a single angel. His left hand, which would have been fixed on by a dowel, is missing.  According to the curators, there would have been a whole tree sprouting from the loins of Jesse with the ancestry of Christ displayed in its branches. Jesse was the father of King David and into this family Christ was born.

Another piece from a Tree of Jesse figure in the exhibition is a fine carving of a prophet from a reredos in the south transept of St Cuthbertâs Church, Wells, Somerset. .  In limestone, it is 115 cm high, 34 cm wide and 18 cm deep. Amazingly, the original contract for the reredos has survived; it covered much of the south transept and the sculptor, John Stowell, did this work between 1470 and 1472 

During restoration work in the church in 1848, the remains of the reredos were discovered hidden behind oak panelling. So intensely did the iconoclasts remove the recumbent Jesse figure that its absence made its past presence evident.  They smashed the other figures in the Tree to pieces then put most of the fragments back in the wall niche and plastered them over.  It was restored in Victorian times and more skilful work has been done on it in recent times; as it forms part of the church wall it was not on exhibition.

The Jesse carving of a prophet bears the remains of the colours that once decorated it, as does the great oak Jesse of Abergavenny. On this, the gold of the angelâs hair and the green of the bough emerging from his chest can still be seen. These provide a powerful reminder that the cathedrals, churches, chapels, chantries and wayside shrines of Catholic England were aglow with rich and vibrant colours. The statues would have been painted and often draped with clothing or cloaks and small items of jewellery; the shattered Madonna could well have been wearing a metal crown.

These colours were still visible when in the 1970s the present owners of what once was Forde Abbey in Dorset discovered the pieces of two limestone statues of female saints when digging a drainage ditch. The monastic buildings of the Abbey had been converted into a grand house and the church totally demolished after the dissolution of the monasteries. The most complete of the statues is on display, that of St Helen; it stands 105 cm high and was probably paired with the other statue, of St Catherine, in an altar or window of a Lady Chapel.

Colours too once decorated a massive sandstone statute of St Christopher bearing the Christ Child. Standing 350 cm high and 136 cm wide, it was probably carved in three separate pieces between 1375 and 1400. The statue was commissioned for Norton Priory, which stood near a crossing point of the River Mersey between Birkenhead and Warrington, Lancashire ? an appropriate place for St Christopher because he carried the Christ Child across a deep stream. Somehow it survived the dissolution of the priory and seems to have been recovered and restored by Catholics in the 17th century; they are thought to have replaced the head of the Christ child smashed off by the iconoclasts. The statue now belongs to the Merseyside Museum.

Few of the many thousands of the delicate carved alabaster relief panels survived the iconoclasts. One which did, although damaged, is in the exhibition: a charming depiction of the Assumption of the Virgin. This is a subject which the iconoclasts would have found objectionable. Standing 29.5 cm high and 25.5 cm wide, its original location is unknown. The Virgin is shown in a mandorla, flanked by two pairs of angels. [A mandorla is an almond-shaped area of light, usually surrounding the resurrected Christ or the Virgin at her Assumption]. At the Virginâs foot is St Thomas, receiving the Virginâs girdle which she sent him from Heaven because, legend goes, he had doubted her Assumption. Above the mandorla is God the Father flanked by angels. No one knows where this fine work originated but it is now kept in The Castle Museum, Nottingham.

Another exhibit to emerge from the earth (it was dug up in 1878) is a fragment of a lavabo or laver, a structure in which the monks could wash their hands, from Much Wenlock Priory in Shropshire.  Carved from Wenlock limestone between 1175 and 1200, it is 77 cm high, 65 cm wide and 13 cm deep and depicts Christ calling St Peter and St Andrew while they are fishing in the Sea of Galilee. It shows evidence of gilt and painting.

Along with statues and crucifixes, tomb monuments were targets for the iconoclasts and few escaped unscathed. Destruction and defacement was widespread. There appears to have been a deliberate effort to destroy the effigies of priests in eucharistic vestments and inscribed requests for prayers.

Some tombs were re-cycled for secular use, their inscriptions removed and new ones added. Among the tombs in the exhibition are two effigies of knights in armour from the Cistercian Abbey of Furness in Lancashire. These men must have been significant benefactors of the Abbey to be buried there. The tombs, dated about 1275, were damaged during the dissolution of the Abbey.

Another effigy on display is that of a London lawyer, Dr Yonge, who trained for the law in Italy. It is the work of a Florentine sculptor, Pietro Torrigiano, who brought Renaissance traditions to England and was very influential. This wall monument of 1516 is made of glazed terra cotta and the head was cast from a death mask. Originally in the Rolls Chapel in Chancery Lane, London  (which suggests why it was preserved), it is now in Kingâs College, London.

In contrast with this work by a sophisticated international artist is the simple effigy of an ecclesiastic, probably the parish priest, from St Andrewâs Church at Little Steeping, Lincolnshire. It was only discovered in 1917. It had been taken out and broken ? a representation of a tonsured priest would have been treated with contempt by the iconoclasts. Then it had been turned upside down to be used as a chancel step. Dating from 1260 0r 1270, it is in limestone and had originally been painted. 

Last year when the Taliban used explosives, rockets and artillery to destroy the huge carved Buddha of Bamyian the rest of the world reacted in horror. Yet the destruction wrought on the artistic treasures of 1,000 years of Catholic England far exceeded this single act of barbarism.

Until the 1530s, the destruction of religious sculpture was a crime in England and Wales and was usually linked with Lollardy, a heretical reform sect, and with Martin Lutherâs radical movement.  It was Henry VIII who gave the green light to gradually let loose the rage and vandalism of the iconoclasts. Henry had resisted Lutheranism and for this Pope Leo X had given him the title of Defender of the Faith. Ten years later he began to plan his schism, because he realised that Rome would not declare null and void his marriage to Catherine of Aragon so he could marry Anne Boleyn. 

Shrewd, cruel and cunning, Henry was the Stalin of his day. Under his direction, Parliament repudiated the papal primacy and declared that the king was the supreme head of the church in England. His subjects were directed to swear their acknowledgment of this new doctrine. The penalty for refusal was death.

Initiating a technique that continues to our day, Henry first targeted the leadership of those who would oppose him. Monks, priests, the Bishop of Rochester, John Fisher, and the former Lord High Chancellor Sir Thomas More were executed rather than abjure their faith 

Henry and his chief enforcer, Thomas Cromwell, used the Reformation parliament, which met between 1529 and 1536, to impose their will on England and to strike at the Catholic Church. In 1531 it declared the whole body of the English clergy guilty of treason and praemunire (the offence of resorting to a foreign jurisdiction: ie, the Pope) and ordered them to purchase pardon. It deemed as invalid Henryâs marriage to Catherine of Aragon and in 1536 approved the dissolution of the monasteries, leading to the seizure of 550 religious houses and the dispersion of some 7,000 monks and nuns. 

The iconoclasm began in the mid-1530s, when state policy turned first against places of pilgrimage and monasticism. Parliament provided the legal weapons of Royal Injunctions and Visitations. The destruction of the pilgrimage statues and crucifixes, so long venerated by the people, now proceeded with the full backing of state power. Statues were declared to be idols and supposed ãfraudsä and monastic ãabusesä were publicly exposed to justify the Kingâs actions.

It was all very swift. In March 1538 the King paid for a candle to burn before the famed pilgrimage statue of Our Lady of Walsingham; four months later the statue itself was burning. During that year the Second Royal Injunction began an open season on ãfeigned imagesä and encouraging their destruction for ãthat most detestable sin of idolatry.ä

Henry died in 1547 and was succeeded by his sickly nine-year-old son who reigned as Edward VI.  The boy king was dominated by his council, which was heavily stacked with zealous evangelical politicians. Within a few years they had presided over and encouraged the destruction of almost all Englandâs medieval religious sculpture and the removal of tabernacles and crucifixes. 

Not everything was smashed; some statues and panels were buried to await a Catholic return; others were saved from destruction and sent abroad: four shiploads of alabaster panels were unloaded for sale in Paris.

During the five-year reign of the Catholic Queen Mary there was a brief return to Catholicism but on her death the formidable and staunchly Protestant Elizabeth took the throne and the destruction of images and repression of Catholics resumed. 

The final blow to the treasures of the past came during the English Civil War when Oliver Cromwellâs soldiers caused much devastation across the churches of England. In 1643 Parliament set up a committee to demolish monuments of idolatry and superstition in Westminster Abbey and all other churches and chapels in London; one of its victims was Pietro Torrigianoâs monumental High Altar and Reredos in Henry VIIâs chapel at Westminster. 

By the mid-17th century, the destruction of the images and two centuries of the poisoning of peopleâs minds by linking statues with Rome, Popery and idolatry had worked. The churches and cathedrals of mediaeval England had lost their bright colours and images and become dull, grey and cold structures for a new, colourless, scripturally oriented state-controlled church.

Kevin Hilferty, alumnus of Forest Lodge and classmate of the writer, began his working life in February 1946 as a copy boy on ãThe Sunä newspaper. In l949 he obtained a cadetship and began a journalistic career that saw him report for most of the major newspapers of this city. Kevin travelled extensively, lived in Rome for a year and worked in the London and New York offices of the Fairfax newspapers (Sydney Morning Herald, Financial Review, etc). He was Editor of ãThe Catholic Weeklyä from l965 to 1973 and then successfully entered public relations from which he retired in 2000 (but he is currently reporting again, this time for a major bank with an interest in an ongoing criminal trial). Kevin always had a flair for languages and I recall Brother Baptist McGrath (RIP) and Kevin regularly conversing in French. Kevin is a Joint Editor of The Green Sash and maintains the high standard of our publication. 

A short handwritten biography written in Ireland, by author unknown, reveals: ãBrother Raphael was born in Tipperary in 1887 and joined the Congregation in 1905. He came to Sydney in 1920. At Holy Cross he taught history, science and mathematics. In mathematics many of his students gained Honours is the Leaving Certificate. He laboured in Australia until 1928 when he was sent to India for twenty years and then pioneered our school at Santa Monica. He died in Los Angeles in 1970.

ãBrother Raphael was a man of exceptional talent and a loyal Patrician. .His occasional bluntness of speech did not endear him to his superiors. His appointment as Australian Provincial by Brother Aidan (Official Visitator) in 1927 was not approved and he was replaced.ä 

The above biography differs in some degree with the record of the Australia Province and the Congregationâs Liber Defunctorum which records Brother Raphael died on January 29, 1954, aged 68 indicating that he was born 1865/6. 

In 1927 Brother Aidan Doyle, Assistant General, arrived on visitation following the resignation of the Brother provincial (Kealy) and some of his Council.

It is recorded in the minutes of the Provincial Council: ãThe following appointments have been made on receipt of a cable from the Superior General. Brother Raphael Phelan (arrived 1920) Provincial; Brother Canice Grimes (1911), Brother Austin OâConnell (1908), Brother Anthony Phelan (1916), Brother Cyril Boland (1916), Councillors.ä The writer has inserted the arrival dates, shown in brackets.

In 1927 the Provincial and his Council could well have been described as ãbeing of the modern eraä.

Brother Raphaelâs first task was the winding up of the Bathurst eviction. Nine days after his appointment the Brothers ceased to teach at Orange in compliance with an order from Dr. OâFarrell (April 13, 1927). The Council resolved to put ãCroagh Patrickä up for sale to test its market value. Brother Austin OâConnell was appointed to remain at Orange to effect the sale and Brother Cassidy also to remain as acting Novice Master. The remainder of the Community were reappointed, Brother Anthony Phelan to Ryde, Brother Thomas Brennan to Redfern and Brother Evangelist Hanratty to Forest Lodge.

On November 24, 1927 an auction was held but no sale was effected. Meanwhile Dr. Norton, then Co-adjutor Bishop, in writing, demanded the withdrawal of the Brothers by Christmas and the Patricians left on Christmas Eve. Brother Raphael then proceeded to Orange. He found the diocesan authorities had made an offer to purchase the property for 6500 Pounds. Finally the Brothers accepted 7000 Pounds, retaining the ownership of some statues, a large crucifix and some books.

Brother Raphael arranged for Brothers Albert Small, Serenus Quann, Norbert Phelan and Francis McDermott to prepare for matriculation under a tutor at Redfern.

In 1928 Brother Raphael convened the Provincial Council to examine the financial affairs of the Province and to prepare a financial statement and plans for a new novitiate at Ryde, with a separate house and grounds, for presentation to the Superior General. Brother Raphael received solid support from his Council for the project.

Brother Boniface Carroll, the Superior General made a visitation to the Province in 1928 and failed to support the plan. 

It seems ãBrother Raphaelâs views on the development of the Province was not acceptable to the Irish regime, particularly his plan of establishing a novitiate at Ryde with a separate house and grounds and this certainly accounts for the brevity of his office. If he had been allowed to carry out his ideas, which most Brothers in Australia thought to be far seeing and practical, the Province would have been on a much sounder footing. When he was refused permission to implement his plans, Brother Raphael applied for a change from the Province.ä

ãBrother Raphael Phelan returned to Ireland with Brother Boniface Carroll in December, 1928, never to return.ä

Other than Brothers Finian Byrne and Fidelis Downes visiting Ireland on holidays in 1928, no change in the Brothers took place during Brother Raphaelâs provincalship.
 

It is now believed Brother Peter Gaynor arrived with Brother Xavier Corcoran and both proceeded directly to Goulburn, indicating they disembarked at Melbourne, probably in 1897. Further evidence confirms the writerâs opinion that Brother Peter had transferred from the Indian Province. 

In a recent reading of ãPlanting the Celtic Cross - Foundations of the Catholic Archdiocese of Canberra and Goulburnä by Rev. Brian Maher, I came across the following reference to the Patrician Brothers: 

ãIt can only be speculation as to what may have developed for education of boys in the diocese if the Patricians had continued at Goulburn, Wagga Wagga and Albury. They later made an impact in the city schools of Sydney after difficult beginnings. They endured hard conditions and poverty, rarely knowing how they could survive a year and needing to resort constantly to fund raising after school hours. At Albury, they had scarcely arrived in 1885 when Brother  Malachy Dwyer was drowned in the Murray River on 15 February1885, aged 20. Buried beside him in Albury cemetery is Brother Peter Gaynor, died 26 December 1897, aged 27, who arrived from India shortly before in bad health.ä

It is the opinion of the writer that ãPlanting the Celtic Crossä should be read by all. It is a magnificent record of the Catholic Church and early settlers in New South Walesâ southeast. In 1880, Bishop Lanigan claimed in a report to Rome that ãof a population of 23155 in his diocese, 21042 were Irish Catholics. The remainder comprised 870 English, 537 Scotch, 449 German, 123 French, 81 American, 25 Aboriginals, 15 Chinese, 8 Spaniards and 5 Austrians.ä Among other very interesting subjects you will discover what an accomplished horseman was Archbishop Polding.
 

The writer is often asked; ãHow do find enough to write about to fill 12 pages?ä The problem is not filling; it is restricting The Green Sash to 12 pages. There is so much to be set down on paper of the history of the Patricians and the efforts of the individual Brothers during the period 1883 to 1967. Then there are the photographs to be shared with our readers. In this issue are four photos, those mentioned on the first page and another two received from John Meloy, alumnus of Forest Lodge; the first, taken in the convent school grounds in 1935 and the other of Patrician Bros Forest Lodge VII Class (as shown on the blackboard) in the grounds of the Patrician school in 1940. We express our thanks to John. Other intended articles have had to be held over to the next issue.
 

SISTERS OF MERCY WATERLOO CIRCA 1960 Back Row: Sr M. Loman Bennett, Sr M. Berchmanns White,  Sr M. Virgil/Norrie Gardiner Sr M. Magdalen/Gabrielle Flood,  Sr M. Columbus Bird,  Sr M. Dionysius McCarthy  Front Row: Sr M Joachim Ford,  Sr M. Sebastian OâBrien,  Sr M. Thecla Lynch,  Sr M. Hyacinth Millay PATRICIAN BROTHERS REDFERN 1941 Sadly, the names of the boys  are unknown to the writer.  Can any of our readers assist  in identifying these  splendidly dressed  young lads,  which indicates  the emergence  from the Depression?

Patrician Brothers, Forest Lodge VIIth Class, 1940 Top Row:  ?,  ?,  Phillipe,  ?,  Kevin Rochfort, Noel Ison,  Ron Curry Middle Row: John Ward,  Kevin Murtagh, ?,  ?,  Bernard Campbell,  Danny McMahon,  ? Bottom Row:  ?, Bill Brown,  ?,  Brian Corrigan, John Stenning,  Martin Jackson, John Meloy,  Kevin Bastic Patrician Brothers, Forest Lodge IIIrd Class, 1939 Probably taken at the back of the original school  on the corner of Bridge Street  and Rosebank St, Glebe.  The Brothers taught at this school from January 1892 to March 1940. Sorry,  printing pressures  do not permit the time  to include names.  My apologies.

Sisters of the Good Samaritan School, Forest Lodge Second Class, 1935 In the top row, 7th from left is John  Meloy, others recalled by John are:  Next row, 3rd from right, Bill Brown, next row, 1st and 2nd from left,  Dorothy Walsh and Margaret Booler and in bottom row,  1st and 2nd from right, Joan and Shirley Miles

As Mark Twain once remarked, ãThe report of my death has been greatly exaggeratedä. So too, was the reference to Reg Jones (RIP) in our last issue. Please make the necessary amendment to your copy. Reg contacted the writer by Îphone and, in passing, mentioned  ãI joined the army at 16 years and six months and stayed there for 35 and a half years. However, I got out before I began to like it!ä  In very good health, Reg now lives at Glenfield. 

I have not seen Reg for many years. The family Jones, headed by Regâs Mum and Dad lived but two doors from the family Scott in Hereford Street, Glebe. The family Scott has gone from Hereford Street. But, of the family Jones, Regâs sister, Nola, still resides there today.

I knew I had erred when Mary Rochfort (nee Boooler) advised me on receiving her copy, ãKevin, Reggie Jones is still alive!ä Mary is never wrong about ãall things Glebeä, particularly the people. 

Reg, my apologies; long may you be with us!

Our major expenses are incurred in the cost of envelopes, postage and photo reproduction. We are most thankful for the support of the Brothers and, in particular, Holy Cross College and staff who reproduce our journal. Without such support, we could not continue to produce four issues each year.

Last year we ran a Mini Guessing Competition to raise funds. This income is supplemented with donations received throughout the year, particularly from those who attend the Mass and Luncheon. The Committee extends its sincere appreciation to all who have supported us over the past 12 months.

We know all cannot afford to assist and we look only to those who feel able to do so. We wish all to receive THE GREEN SASH. 

Our circulation has now passed the 220 mark. During the past nine odd years a number of our readers have sadly passed on, yet our numbers continue to increase. We are definitely doing something right!

Again this year, the Mini Guessing Competition will offer a First Prize of $100 only. We look forward to your continuing support.
 

MINI GUESSING COMPETITION 

The Patrician Brothers opened a school in the parish of Our Lady of Mount Carmel, Waterloo in 1908. 

Who was the first Principal the Waterloo school?

PLEASE TICK YOUR SELECTION/S AND COMPLETE THE DETAILS ON THE REVERSE. 

The result will be announced at the Luncheon and will be published in the December issue of
THE GREEN SASH.

SOUTH SYDNEY LEAGUESâ CLUB
Chalmers Street, Redfern
SUNDAY, SEPTEMBER 8 - NOON FOR 1:00pm.
in the
SHOWBIZ ROOM
$25.00 PER PERSON. Drinks will be to your own account.

The bar will be open on arrival
When forwarding your reservations please provide the CHRISTIAN and SURNAME of the members of your party. Spouses, etc. are invited to join with us. Remember, bookings are essential.

We look forward to the company of our Patrons, Father Les Cashen and Father John Knight, together with the Provincial, Brother Paul OâKeeffe and fellow Patrician Brothers as guests of the Alumni.

Lunch is at 1.00pm. A noon to 12.15pm arrival will give you the opportunity to relax.

If you can afford to do so, please donate to our Guessing Competition.
Your support is deeply appreciated.

PLEASE MAKE CHEQUE PAYABLE TO: Patrician Brothersâ Alumni.
POST TO: Les McMahon, 5 Minogue Crescent, Glebe  2037

If you do not have a cheque account why not deposit cash direct to our account
at any Branch of the Commonwealth Bank or Post Office [A/c No. 2102 1001 6639].
Itâs so easy  - if in doubt 

JUST ASK THE TELLER FOR HELP
THEN POST THE STAMPED BANK DEPOSIT BUTT TOGETHER WITH THE COMPLETED FORM TO
Les McMahon, 5 Minogue Crescent, Glebe  2037

PLEASE CUT ALONG THE LINE.

! /We accept the Luncheon invitation at the South Sydney Leaguesâ Club
for the Patrician Brothersâ Inner Sydney Schools Alumni on Sunday, September 8.
CHRISTIAN NAME  SURNAME  ADDRESS________________________
1._______________   _______________ _________________Ph____________
2._______________  _______________ Cost $25 per head       = $
3._______________  _______________ Donation to Competition*    $_______
4._______________  _______________ Total      $ _______
 

I regret I am unable to attend; however I wish to make a donation to the Guessing Competition.
I enclose a donation of $5* to select one name or $10* to select any two of the three.

*PLEASE MARK YOUR SELECTION/S ON THE BACK OF THIS SHEET

*Please record the Guessing Competition butt in the name of _________________________________
Address__________________________________________Post Code________Phone No._________

PLEASE POST NO LATER THAN FRIDAY, AUGUST 31.
Wholly set up and printed at 34 Ferguson Street, Forestville, 2087. Phone 9975 6481 [Kevin Scott].