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TCI Privacy Statement

Introduction

This privacy statement explains how The Catholic Institute Aotearoa New Zealand (TCI) collects, stores, uses and shares personal information. Openness and transparency are important to us. The Privacy Act 1993 requires us to disclose certain things about the personal information we need to carry out our functions. This is where we explain our privacy practices to provide our students and staff with confidence that we handle their personal information lawfully and carefully.

Collecting personal information on students

We collect personal information to enable student enrolment in TCI courses and qualifications, to comply with government requirements on private training establishments, to assist with record keeping on professional development across the Catholic school system and to undertake follow-up research on our graduate outcomes. We also generate personal information (such as assessment grades and academic progress) as students work towards their TCI qualification.

The information we collect is itemised in the student enrolment form and comprises:

Full legal name
Previous former name (if applicable)
Date of birth
Residential and postal address
Invoice address (for third-party payment)
Email and phone contact details
National student number (generated by the Ministry of Education)
Proof of citizenship or residency to ensure eligibility to enrol with TCI
Ethnicity
Existing secondary and tertiary qualifications
Previous tertiary study (if any, including with TCI)
Occupation
Health status
Emergency contact person and phone number

Storing personal information about students

We store all personal information in the Artena student management system, which is certified for use by the Ministry of Education. Data is hosted in a third-party data centre across two sites in New Zealand. It is maintained under multi-level security and access protocols, consistent with the New Zealand Cloud Computing Code of Practice established by the Institute of IT Professionals New Zealand. Access to the Artena system by TCI staff and tutors is regulated by the Head of Student and Business Support, with permissions restricted to valid requirements.

Using and sharing personal information about students

We use the information we gather to:

Create and update student records
Contact students for course administration, quality assurance and teaching purposes
Verify course and qualification completions
Determine eligibility for fees-free study
Prepare and send out invoices
Contact employers to verify that intended graduate outcomes have been demonstrated in the workplace
Invite graduates to remain connected with TCI as alumni
Calibrate the records held in each Catholic diocese of professional development activity by religious education teachers in Catholic schools.

We draw upon personal student information to meet information sharing and reporting requirements to the Ministry of Education, New Zealand Qualifications Authority, the Tertiary Education Commission and the Ministry of Social Development (in relation to student loans and allowances).

We may also be required to release information for other purposes to government agencies such as the Police, Ministry of Justice, Ministry of Social Development and the Accident Compensation Corporation.

We invite students to consent to these uses of their personal information as part of the enrolment and re-enrolment processes.

Accessing and correcting personal information

Any student may request access to their student record held by TCI and may require us to correct any error in the information we hold. TCI updates personal information about current students as needed through the re-enrolment process.

Staff personal information

We collect and store limited personal information about TCI employees, based on completion of a staff administration form at the time of appointment. The form requests information on name, physical and personal email address, phone number, date of birth and emergency contact. It also requests information on IRD number, bank account number and Kiwisaver status.

Information is taken from the form for payroll purposes. The form is held in each employee’s personal file, accessible only to the Director and Administration Manager. Any staff member has the right to request and correct personal information held about them.

Questions and complaints

Any questions or complaints about the privacy of personal information held by TCI should be sent in the first instance to the TCI Director, who is TCI’s Privacy Officer. The email address to use is This email address is being protected from spambots. You need JavaScript enabled to view it. or phone (04) 819 8380.

Review and approval

This statement was approved by the HR Committee of the TCI Council in July 2019. It will be reviewed as part of the TCI Legal Protections policy in July 2021.

Research Seminar Handout 23.3.15

Waterlings from Water: Exploring a Cosmological Reading of “Living Water” in John 4:4-42 amidst the Braided Rivers of Canterbury, Aotearoa New Zealand

Context

The Braided Rivers and Plains of Canterbury
Cosmic Understandings of Water
Use of Water Contested

Methodology

“The experienced cosmology” of pre-modern humanity: 1) articulates the link between cosmology and the human person; 2) considers “the world” as the resting place for humanity; 3) links cosmology to wisdom; and 4) leads to contemplation (theōria) as the precursor to ethical action.

Rémi Brague, The Wisdom of the World: The Human Experience of the Universe in Western Thought (trans. Teresa Lavender Faga; Chicago: University of Chicago Press, 2003), 4-6.

Johannine Symbolism - multiple contexts and its multifold meanings

Background of Ancient Conflict

Jn 4:9 - Shechem - Gen 48:22; cf. 33:19; Josh 24:32

An Overflowing Well and Standing in Flowing Waters

Jacob Traditions
5 So Jesus came to a Samaritan city called Sychar, near the plot of ground that Jacob had given to his son Joseph. 6 Jacob's well (pēgē) was there, and Jesus, tired out by his journey, was sitting by the well (pēgē). It was about noon. 7 A Samaritan woman came to draw water, and Jesus said to her, "Give me a drink." 8 (His disciples had gone to the city to buy food.) 9 The Samaritan woman said to him, "How is it that you, a Jew, ask a drink of me, a woman of Samaria?" (Jews do not share things in common with Samaritans.) 10 Jesus answered her, "If you knew the gift of God, and who it is that is saying to you, 'Give me a drink,' you would have asked him, and he would have given you living water." 11 The woman said to him, "Sir, you have no bucket, and the well is deep. Where do you get that living water (phrear)?12 Are you greater than our ancestor Jacob, who gave us the well (phrear), and with his sons and his flocks drank from it?" 13 Jesus said to her, "Everyone who drinks of this water will be thirsty again, 14 but those who drink of the water that I will give them will never be thirsty. The water that I will give will become in them a spring (pēgē) 28 Then the woman left her water jar…

‘Experienced Cosmology’ Leading to Wisdom

“the fountains of the deep” (Gen 7:11; 8:2; Job 38:16); “underground waters welling up” (Deut 8:7); “fountain of living water” (17:13); two understandings ( Prov 8:24); Springs (Jer 2:13; Prov 8:24; Ps 104:10)
Cosmic creation – human building and filling of houses “with wisdom”
Water – Divine Wisdom (Prov 13:14; 18:4; Ps 104)

Releasing Living Water

Conclusion for Waterlings from Water

My Project Question: Can the cosmological horizon of the prologue and that of present-day readers, informed by twenty-first century cosmologies and evolutionary biology, meet to inspire a transforming spirituality and ethical action in the urgent ecological concerns of our age?

Steps towards Developing: An eschatological cosmological (present-oriented) framework for reading the prologue of John and the gospel that follows:

Publications:

Academic

“The Implications of the Cosmology of the Prologue for Johannine Eschatology.” Australian Theological Forum E-Journal (Inaugural Edition. Forthcoming March 2015).
“On the Crossroads between Life and Death: Reading Birth Imagery in John in the Earthquake Changed Regions of Otautahi Christchurch.” In Bible, Borders, Belonging(s): Engaging Readings from Oceania. Jione Havea, David Neville and Elaine Wainwright. Eds. Atlanta: Society of Biblical Literature, 57-72, 2014.
“The Cosmology of John 1:1-14 and Its Implications for Ethical Action in this Ecological Age.” Colloquium 45.2. 2013: 137-153.

Non-Academic

“‘Unless a Grain of Wheat Falls into the Earth …’ John 12:24: Fifth Sunday of Lent.” Tui Motu InterIslands March 2015:26-27.
“Expand the Mind: Jesus and the Landscape. 1^st Sunday of Lent: Mark 1:1215.” Tui Motu InterIslands February 2015:26-27.
“‘God So Loved the World.’ John 3:16-18 Trinity Sunday.” Tui Motu InterIslands June 2014:26-27. (www.tuimotu.org)
“Living Water from an Overflowing Well. John 4:4-42.” Tui Motu InterIslands March 2014:26-27.

(www.tuimotu.org)

Papers Given:

“Re-discovering the Ethical Power of the Cosmology and Eschatology of the Prologue of John for Ecological Action.” Rediscovering the Spiritual in God’s Creation Conference, Adelaide, Australia (10-13 March 2015).
“Waterlings from Water: Exploring a Cosmological Reading of ‘Living Water’ in John 4:4-42 amidst the Braided Rivers of Canterbury, Aotearoa New Zealand.” SBL Meeting, San Diego (21-25 November, 2014).
“The Implications of the Cosmology of the Prologue for Johannine Eschatology,” Australian Catholic Biblical Association Conference, Melbourne, Australia (3-6 July 2014).
“Reading “Living Waters” amidst the Braided Rivers of Canterbury.” ANZAT (Combined) Auckland, New Zealand (29 June-3 July 2013).
“The Cosmology of John 1:1-14 and Its Implications for Ethical Action in this Ecological Age.” Aotearoa New Zealand Association of Biblical Studies. Auckland (1-2 December, 2012).
“On the Crossroads between Life and Death: Reading Birth Imagery in John in the Earthquake Changed Regions of Otautahi Christchurch.” Symposium for Bible, Borders, Belongings Society of Biblical Literature Project. 19-21 April, 2012. Uniting Church College, Paramatta, Australia.
“A Theological Cosmological-Rhetorical Reading of Flesh (Sarx) and Glory (Doxa) in John 1:1-18.” Aotearoa New Zealand Association of Biblical Studies, Christchurch, 5-6 December, 2011.
“All That Is - The Fruit of the Divine Action of Creation: a Theological Cosmological, Rhetorical Reading of Flesh (Sarx) and Glory (Doxa) in John 1:1-18.” Margaret Beaufort Institute of Theology, Cambridge UK. 23 March, 2011.

Catherine Gibbs

catherine gibbs.png

Position: Distance Tutor

Location: Wellington

Qualifications: B.Ed (Waikato); Dip Tchg (Victoria); Dip Rel Studies; ATCL (music); ATCL (Speech/drama)

Contact details Email: This email address is being protected from spambots. You need JavaScript enabled to view it.

Catherine has recently retired but is continuing to work as a distance tutor. Her background is teaching at all levels throughout New Zealand.

Catherine was the national education coordinator with Caritas Aotearoa New Zealand and before that she was a lecturer and adviser at both Schools of Education at Victoria University, Wellington and Waikato University, Hamilton.

Her main task is to promote and encourage people to discover and nurture their potential as thoughtful, hopeful, spiritual pilgrims on this sacred earth.

Research Seminar

An engaging seminar by Dr Kath Rushton. Read the handout (link below) to find out what Kath discussed.

TCI offers research seminars every couple of months - watch the website as these will be posted in the latest news. Research seminar Kath

Click here for handout

This paper extends my cosmological reading of the prologue to the “living waters” of Jn 4:4-42.

Previously, I have explored how the certain elements embedded in the cosmology of the prologue (word/logos, in the beginning/en arche, all things/panta and flesh/sarx) evoke ancient Hellenistic cosmology and the biblical cosmology of Genesis and the Wisdom Literature to suggest that its horizon and that of a present interpreter informed by twenty-first century cosmologies and evolutionary biology may meet to inspire a transforming spirituality and ethical action in this ecological age.

My interpretation is set within contemporary approaches of ecological hermeneutics. However, I understand a cosmological framework, which incorporates ecological concerns, is necessary for John’s gospel and for my earth-quake affected context of the city of Otautahi Christchurch.

First, I shall explain my methodology outlining how it links with Johannine symbolism. This is followed by a brief description of two contexts which influence my understanding of living water, then this symbol is considered in the light of Sheckem (in Samaria) having been an area of conflict related to water, an early Christian art depiction, the Jacob traditions and two terms used for water: “still water” (Jn 4:11-12 phrear) and “living water” as from a spring (vv. 6. 12 pēge). My hope is to offer a scriptural voice among the many voices raised in my home province of Canterbury, Aotearoa New Zealand where water “rights,”its use and storage are contested.

Click here for handout

Marie-Therese Mcrae

catherine gibbs.png

Position: Distance Tutor

Location: Wellington site office, 4 Kelburn Pde, Wellington

Qualifications: Quals: B.Ed (Waikato); Dip Tchg (Victoria); Dip Rel Studies; ATCL (music); ATCL (Speech/drama)

Contact details: 04 974538

Email: This email address is being protected from spambots. You need JavaScript enabled to view it.

My background is teaching at all levels throughout New Zealand. My most recent position was as the national education coordinator with Caritas Aotearoa New Zealand.

Prior to that I was a lecturer and adviser at both Schools of Education at Victoria University, Wellington and Waikato University, Hamilton.

My main task is to promote and encourage people to discover and nurture their potential as thoughtful, hopeful, spiritual pilgrims on this sacred earth.

This email address is being protected from spambots. You need JavaScript enabled to view it.">

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