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The reconciliation of this vertical relationship is possible only through the mediation of Jesus who embodies, lives and dies the reality of this reconciliation. He puts us right with our God and thereby establishes the basis for right relationship with each other. In many countries such as Australia, Timor Leste and South Africa, the public rhetoric and programs for reconciliation have, at least in part, been informed and underpinned by this theological perspective.
There came a time for me, as it does for many, when going to church was no longer obligatory. I suspect it's most common in those middle years of adolescence - the time when parents feel the need to loosen their hold over you, but with the blanket of judgement ever fixed. My wane in piety was not unforeseen. Each Sunday, as my family was getting ready, I'd linger by the bathroom. The plan was to tentatively make everyone aware I wasn't quite up for church-going that day. Reactions varied.
It can be disconcerting to hear our family history told by a sympathetic outsider. I found Race Matthews' new book that treats Catholic engagement in public social issues fascinating in that respect. Matthews' perspective is that of a member of the Labor Party who admires Catholic Social Teaching, especially its commendation of the communal ownership of business enterprises. He sees the possibilities this presents for the reform of Australian society, particularly if adopted by the Labor Party.
The Tempest Tossed Church will invite some Catholics to ask how they should visualise and plan for the future of the church. The Catholic challenge will be to shape pockets in which religiously literate and radical communities are formed around the symbols of faith. Its contribution to a more humane society will be made by joining other small groups in keeping alive the sense of 'something more' and by passing on the craft of finding the words, symbols and silences that catch it.
It is a commonplace that our political discourse is much impoverished. Speeches are built around sound bites. The Trump administration is experimenting with letting go of speeches and communicating within the limits set by Twitter. In such a world there is little space for more complex rhetoric, for cultural reference, for reflection on historical precedents, or for wondering. Our politicians' words leave no echoes. It is worth musing on what may be lost in the thinning of public discourse.
Make no mistake, our church leaders are not yet out of the blaze of the headlights. They don't have all the answers, not even in relation to matters peculiarly within their jurisdiction. Despite being put on notice, our most senior bishops could not even agree on the limits of the seal of the confessional and on what a priest should do if abuse were reported in the confessional by a child. It's not just our past leaders who needed help. Our present leaders also do.
Israeli Prime Minister Benjamin Netanyahu's visit to Australia this week is having precisely the opposite impact to what he no doubt intended. Instead of shoring up support for Israel's flagrant disregard for United Nations resolutions condemning its continual annexation of Palestinian land, it is driving a deep wedge into what was previously unflagging bipartisan Australian political party support for Israel. Australia's connection with Palestine actually predates the creation of the state of Israel.
The commission's forensic scrutiny of past actions of church officials in no way constitutes an interference with the freedom of religion. Its spotlight is to be welcomed, provided only that it is shone on a truly representative sample of all institutions which have been found wanting and provided the same light filter is applied to all institutions. I do however have a problem with the commission making findings on issues like the want of compassion when those findings are made only against a Church.
193-200 out of 200 results.