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I was one of the boat people who escaped from South Vietnam. The escape happened after South Vietnam had fallen to the Vietnamese communist forces in 1975, and my world descended into total chaos with an international embargo, wars against China and Cambodia, forced collectivisation and the insidious spread of what were termed “re-education camps” - but were really communist gulags. My siblings and I grew up in a world of poverty, isolation, oppression and constant fear of what might happen to us or our loved ones.
Those of us who are members of the Plenary Council are now strapped in for what looks likely to be an uncertain ride. Some members, having concluded their initial formal formation and training, are now meeting in officially organised discussion sessions to build up their preparation for the first assembly which is now just over a month away.
Last week the annual Catholic Social Justice Statement was launched. Entitled Cry of the Earth, Cry of the Poor, its theme is care for the environment. In the same week the authoritative Intergovernmental Panel on Climate Change (IPCC) Report warned of the need for immediate and radical effort to minimise emissions and of the likely effects of their existing growth.
With the average length of detention in Australia now at an historic high, it is timely to review how immigration detention is used. It should be a last resort that is used for the shortest practicable time so that people who pose little risk to the community are not unnecessarily deprived of their liberty, and that they are able to contribute to the community.
Democracy is a modern ideal, still fighting for acceptance in some parts of the world. It has had to be fought for by brave advocates. The church by contrast is an ancient pre-democratic institution, which shows in its hierarchical organisation and undemocratic internal processes.
The laying on of hands has been associated with controverted change in Western religious societies. Central in religious societies, it became neuralgic in cultures seeking to mark out clear boundaries between religion and such domains as politics, science and medicine and demography. To appreciate the significance of the action, it is worth reflecting on its history.
The biggest test for the Plenary Council, now less than six months from its first meeting, is to reconnect with the Catholic community. The elongated nature of the lead up and growing apathy have made that difficult, yet it remains essential.
Two documents from and about the church in Australia issued in December last year should be compulsory reading for all Plenary Council (PC) delegates. They offer crucial insights into the state of the church in Australia, and taken together they paint a picture of church inertia and decline.
There is a good reason why the term Australian Catholic Church is frowned upon in official circles. It does not exist. Instead, it is a patchwork quilt of fiefdoms called dioceses. It lacks an energising central authority which, when it needs to, can generate and shape a national church response.
What is happening at the moment is that certain bishops are condemning members of the church renewal movement as pressure groups pushing an agenda, while ignoring the well-known fact that groups with other agendas are widespread within the church.
Discussion of church life in Australia is incomplete without consideration of who speaks for the church at the national level. The answer to the question 'Who presides over the Catholic church in Australia?’ is more complicated than you might think.
Approaches to governance are in flux within church agencies, sectors, dioceses and at the national level, either driven by the demands of state regulations or in response to the challenging new situation the church finds itself in. There is so much change going on that it is difficult to follow.
49-60 out of 200 results.