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We are treated at length to Rodrigues' reflections upon the face of Christ, yet the beautiful inculturated image 'Madonna of the Snows' passes us quickly by. There are haunting local hymns yet the missionaries speak halting Japanese. The local church is served by a respected un-ordained head, who leads his fellow villagers in prayer and good works. The survival of the Japanese Catholic community rested on the feeble, faith-filled shoulders of the local women and men who kept praying even unto death.
So the High Court finally has its first woman chief justice. Mainstream media have seized upon this as a remarkable achievement for the legal profession and as 'a fair go' for the empowered woman of 2016. Kiefel's attainment of her highest goal should be recognised as no such lesser win. It is right and proper recognition of the suitability of a solidly trained and experienced lawyer, and the product of this individual human being's commitment to the law and its customs, protocols and conventions.
'I am a Jesuit amongst Dominicans contemplating the Church's view of human rights. I am a human rights practitioner rather than a theologian, aware that human rights discourse is increasingly more universal and secular. Contemplating, preaching and enacting human rights in the 21st Century Church and World, I come asking two questions.' Frank Brennan's keynote presentation in Salamanca Spain to the International Congress of Dominicans in the Promotion and Defence of Human Rights: Past, Present, Future on the occasion of their 800th anniversary.
The interviewees regard Vertigo with awe, waxing lyrical about its psychosexual subtext; but not a word is said about the inherent misogyny of a film that is explicitly about a man's objectification of a woman. The film's most interesting segment however concerns the pre-eminence of guilt in Hitchcock's films, and the role it plays in shaping human activity. This, says Martin Scorsese (a filmmaker similarly preoccupied with guilt and sin), may define Hitchcock as an essentially Catholic filmmaker.
'I'm doing it for my kids.' This is how some supporters of Brexit explained their position before the referendum. Yet 75 per cent of voters aged 18 to 24 voted to Remain. It seems the message from 'the kids' to older voters was 'thanks, but no thanks'. The same can be seen in domestic politics here in Australia. We often hear politicians and voters talk about the effects of a policy on future generations. Yet the issues of concern to young people themselves simply don't get much attention.
It is important constantly to move from the budget to consider the plan it enables. If the budget is for the whole nation, it should look to the good of all, with each person and business having a responsibility for the good of others, particularly the most vulnerable. When budgets are constructed in such a way that the cost of their balancing is gross inequality and the exclusion of vulnerable people from participation in society, they should be rejected. They do not serve but betray the economy.
Despite its epic scope it is also deeply intimate and, dare I say, spiritual. Roy regards his son with a mixture of stern, protective love, and helpless wonder. They are joined in their quest by Roy's childhood friend Lucas, a state trooper converted to Alton's cause after literally seeing the light in his eyes. Also by Alton's mother, Sarah, who of all the cohort has the most direct experience of the 'sense of awe' that ultimately unfolds from the 'mystery' of Alton's story.
As Pope Francis was releasing his long-awaited response to last year's Synod on the Family, my fiancé and I were taking part in a marriage preparation course, where we were told: 'Statistics tell us that one in three of your marriages will end in divorce ... while only a third of you will have a happy marriage.' If love is a type of craftsmanship, as Francis writes, then our hope is that day to day, with small and large acts of love, we can help each other become masters of our craft.
The breeze spills, engulfing gorges, ruffling trees. The leaves whisper ancestral stories, signalling from hill to hill creation mysteries. The track wends past abandoned tennis courts, their turf is crushed, compacted anthills that salmon gums reclaim. The creek is waterless but when seeded with rain froglets bleat like lambs. Once trees flaming orange were common ... the granite, grey with age, once barren, yet when Earth trembled, it crevassed and soil collected, water funnelled, plants sowed.
My friend Z lives in Detroit and is rocked by the racial segregation she's exposed to there. When we were 15, she and I bonded over the passionate conversations Mockingbird inspired. 'I was in awe of Atticus,' she recalled as we reflected on Lee's death. 'I desperately wanted him to save the accused black man. Maybe if I had read it at my age now, I'd substitute the black man for the hero.' She articulated what I couldn't: that as moving a piece of rhetoric Mockingbird is, it is no longer adequate.
Periods of anxiety are times for dreaming of heroes. We contemplate our own pedestrian lives and pedestrian politicians, and long for someone who can lead us out of the wilderness into the promised land. Yet although heroes invite us to dismount from our couches, breathe the open air and take on the world as they do, they also persuade us that they are a different breed, urging us to keep within our divinely given limitations and leave the business of change to those sown as lions' teeth.
'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.
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