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I indulge a passing self-congratulatory thought that the Pope is, like me, a Jesuit, and will understand our Jesuit ways. And that the Church, of course, will benefit immeasurably from his Jesuit training. That is immediately followed by a touch of anxiety: perhaps he will understand our ways all too well.
There is a temptation to see justice, compassion and transparency as the obsessive concern of western liberals. They are much more universal than that; they are the contemporary, institutional rendition of gospel values. The unaccountable hiddenness of Vatican clericalism has reached its use-by date.
One of the major challenges facing the new pope will be to find creative and compassionate ways of addressing the issue of clergy sexual abuse. A proper response will require a change in heart and mind, to see the world through the eyes of the suffering and humiliated. Can we expect anything less from the next pope?
Too often the Church acts as if Catholics have a right to legislate their morality for everyone else. Now the boot is on the other foot and Catholics are being told their Church has to smarten itself up. It won't be the first time in the life of the Australian Church that external intervention has produced far more than was initially intended.
It can't denied that the chief impetus for the creation of this royal commission has been the appalling record of concealment of abuse in Catholic institutions. If that record did not exist, the royal commission would not exist. And Catholics — especially bishops and major superiors — cannot evade this fact by complaining.
One of the informing moments of my career as a lawyer came from the survivors of a family who disclosed that an authoritarian father had beaten and raped every one of his children — under the very eye of their mother. The Royal Commission isn't about punishing predators. It must find a way to institutionalise the right of every child to be heard. Tuesday 13 November
The organisational cultures and policies of some Church entities in particular times and places put the reputation of the Church ahead of the wellbeing of children. These can surely be called structures of sin just like the 'all-consuming desire for profit' or 'the thirst for power' which Pope John Paul II identified as such.
Two principal conclusions can be drawn from the East Timor experience. First, a victim-friendly process is desirable, achievable and productive. If East Timor after decades of war and devastation could do it, Australia certainly can. But victims should not take for granted that the high level of public and political support the Royal Commission currently enjoys will translate into action.
Rome is seen to be out of touch with the membership. Local bishops often behave as branch managers of a poorly administered, centralised multinational corporation. Royal Commission notwithstanding, there won't be healing of the community of faith until there is systemic change.
In 52 years as a priest I have never had to face a conflict situation over the seal of the confessional and sexual abuse. I pray that I never face a situation where I was convinced an innocent minor would be abused unless I broke the seal. I would find it impossibly difficult to live with that abuse on my conscience.
My Catholic faith has given me great values, and guided me through the best and worst periods of my life. As a mother of children being raised Catholic, who go to Catholic schools, who are old enough to watch the news and understand, I don't know how to explain to them why a Royal Commission is being called.
There has been a bland assertion in places that obligatory celibacy has not in any way been a cause of abuse. Few people believe this assertion, and personally I find it impossible to deny that it has been a significant contributing factor. Unless obligatory celibacy is put on the table for discussion, the question will not go away.
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