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When I received my invitation to 'lead' the Palm Sunday Walk for Refugees my first response was to ignore it. This was partly ego and partly disillusionment. It's true that in Melbourne at least 6000 people walked or struggled or strode along Spencer Street. But I no longer believe marches for huge national issues have any effect on local powerbrokers. I believe as Saul Alinsky said that the most powerful force for change is local activism on local issues and generational organisation from the grass roots up.
Since the first churches offered sanctuary to the refugees facing deportation to Nauru, a steady stream of voices have joined the call for compassion. As a political language, compassion is itself a reclamation of power. Extending safety, resources, or even a mere welcome to people in need proves that we have something to give. Strength is embodied by a capacity to aid and assist, rather than in cruelty. Empathy, care and compassion appeal to us on a level of emotion that runs deeper than mere rhetoric.
Churches across Australia have made headlines by offering sanctuary to those who stand to be returned to Nauru following the High Court ruling, including 37 babies and a raped five-year-old whose attacker still resides there. In doing so, they have been rediscovering an old concept and reminding the government what refugee law was for in the first place. As in the Dark Ages, where the organs of the state are unable or unwilling to protect the vulnerable, it is the churches who are speaking out.
There is a culture of brotherhood in the upper echelons of the Church. There is also a natural urge to homosocial reproduction in its instrumentalities. If I have learned anything from my work with companies and organisations on cultural change, it is that these comfortable cultures need to be broken up, because they are readily corrupted. The best way to change a culture is to start giving women positions of real influence and respect. They are outsiders, and outsiders see what insiders cannot.
The consideration of medico-legal problems in the public square of a pluralistic democratic society keeping pace with profound technological change is often marked by simplistic assertions, precluding considerations of comprehensive world views, whether religious or philosophical. It is now commonplace for doctors to be told to leave their consciences at the door, as their patients are consumers and they are suppliers and of course the market decides. Debates about law and policy are often resolved with simplistic assertions about individual rights and autonomy, with little consideration for the public interest, the common good, and the doctor-patient relationship. Even conscience is said to be a matter for contracting out. This evening I ask whether there are more compelling ways to resolve medico-legal dilemmas, while conceding a limited role for law in determining the range of acceptable answers.
'The crisis of child sexual abuse in our societies has required that our institutional procedures be more transparent and that we learn from the ways of the world in exercising power openly and justly. This means we have to restructure some of our church arrangements so that power is exercised accountably and transparently. All of us who have positions of influence and power in institutional churches need to be attentive to the voices of those who have suffered within our institutions.' 'Discerning the place for the prophetic voice and pragmatic cooperation of the churches in the great moral questions of the age', address to the Association of Practical Theology in Oceania conference, 26 November 2015.
Last week the Herald Sun reported: 'Victims of child sexual abuse look set to be grilled by lawyers for Pell in a bid to quash explosive allegations he was complicit in a widespread cover-up.' As the Royal Commission into Institutional Responses to Child Sexual Abuse recommences its case study on the Catholic Church in Ballarat, it's only fair Pell have his lawyers cross examine these victims. His reputation is on the line and the commission has spared no effort in scrutinising his past actions.
Francis knows there are all sorts of issues inside and outside the Church where for too long people with power have tried to keep the lid on, in the hope that the problems and complexities will go away, often by parodying those who see the problems or complexities as small 'l' liberals or cafeteria Catholics. He delights in being joyful and troubled while contemplating big problems, calling people of good will to the table of deliberation reminding them of the kernel of the Christian gospels. He has the faith and hope needed to lift the lid without fear and without knowing the answers prior to the dialogue occurring.
Thank you Francis, for although you have not spoken at any length about theological education per se — any more than you have spoken about the status of women per se — in spite of these somewhat startling omissions, this indigenous lay woman theological educator feels no less inspired, comforted, reassured, blessed, beyond imagining by your gentle, wise, insistent and prophetic urgings.
Pope Francis's concerns are not narrowly dogmatic or pedagogical but universally pastoral. He knows that millions of people, including erstwhile Catholics, are now suspicious of or not helped by notions of tradition, authority, ritual and community when it comes to their own spiritual growth which is now more individual and eclectic. He wants to step beyond the Church's perceived lack of authenticity and its moral focus on individual matters, more often than not, sexual. He thinks the world is in a mess particularly with the state of the planet — climate change, loss of biodiversity and water shortages, but also with the oppression of the poor whose life basics are not assured by the operation of the free market, and with the clutter and violence of lives which are cheated the opportunity for interior peace. He is going to great pains to demystify his office. He wants all people of good will to emulate him and to be both joyful and troubled as they wrestle with the probl
My soul's antennae are TV-tested for searching power, speed, vibrations — sluggishness is found, and some corrosion, but not a power of deep delusion. I pass, but barely — could do better. Empathy is down, the next test finds, neighbours more passed by than loved. And do I love myself?
Various state based legislation argues that education in government schools should be secular in nature, but it does not rule out a place for religion in the general curriculum. To argue that religions should have a greater place in the school curriculum is not to proselytise. Rather it is to recognise that, while we are a secular society, students need to encounter a more transcendent sense of life that incorporates a strong moral, spiritual and ethical dimension.
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