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I was out on our quiet country road the next morning at first light intent on running just half a mile. Some days later, when I had recovered and various outraged muscles had stopped twanging, I determined to carry on. In those days, running was regarded as eccentric, even sinister. 'Why do you do it?' the 'milky' asked. 'Are you a footy umpire or somethin'?' Then there was the elderly bloke who, driving past in his ute, stared back at me for so long to demonstrate his scorn that he drove off the road.
Liberation theology was once caricatured as Marxism with a Christian tinge, or the Bible plus Kalashnikov. In fact, thinkers identified with the movement were involved in a serious theological exploration. In public conversation in Australia the theological questions ut it raised are of marginal significance. But secular variants abound in which society is analysed in terms of the discrimination suffered by various minority groups at the hands of the majority or of those with power.
Elder abuse resembles child abuse in its iceberg qualities: both have received little attention until comparatively recently. In the case of elder abuse, very few cases ever come to court: old people are as helpless as children, similarly unable to plead their own cases, and afraid to: they have little power. The Yiddish proverb springs to mind: If you can't bite, don't show your teeth. The most consistent offenders, sad to say, are family members, who are often adept at exploiting the fear that is part of ageing.
The UNHCR guidelines for resettlement are there for a reason: those who need resettlement, when this option is available, are the most vulnerable and weak in a refugee population: children and teenagers, women at risk, people with urgent medical needs, the elderly, victims of torture and trauma, split families. None of these should be subject to a religious test. As several Muslim commentators have said in the Australian media, you do not ask a drowning person her religion before rescuing her.
The tweet I sent that afternoon pretty much summed things up: 'Running late for work-life balance seminar. Why? Life, of course.' The irony was not lost on me. While officially I work part-time, I also freelance as a writer, volunteer regularly at my kids' primary school, have increasingly frail elderly parents who I feel terribly responsible for, and try to keep fit and maintain some semblance of a social life. On the day of the seminar on work-life balance, I'd managed to fill my schedule to breaking point.
'Bloody amazing in life, isn't it, how things link up when you don't want them to.' Mac was now talking to me over his shoulder because he was putting mail in the local boxes. 'The man's son is in IT, and his specialty is security. But the young bloke's just got married. He's on his honeymoon and, though he's due back on the very day this scam business happened, he can't come home because where do you think he and his wife are honeymooning? In Bali. Under the volcano. All flights grounded.'
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.
Traditional marriage is on very shaky ground because we are continually trying to extract equality out of inequality. While parenting and housework are the essence of family life, her caring work within the home is not considered of primary value. Feminism confronts not only sexism but also racism and classism, indeed, the interweaving of all forms of oppression. Marriage changes its shape as we change our culture — and we are.
When addressing Italian doctors last November, Pope Francis quoted St. Camillus de Lellis who suggested that the most effective method in caring for the sick was simply to 'Put more heart into those hands.' Let's do something to change the market settings and political settings here in Australia to modify the behaviour of all Australians in the future, and let's attend to our own Franciscan interior ecological conversion with our care for the vulnerable.
NT Health Minister John Elferink recently argued that the money spend on the health of the elderly — a million dollars for each person — would be better spent on children. Many Australian politicians and health administrators would secretly sympathise. But underlying this is the twin assumption that the life of an older person is of less value than that of someone who is younger, and that people’s value is measured by their economic contribution.
Behind scrub on a nondescript South Australian highway lay a battered suitcase. It had been abandoned and largely forgotten, yet its presence was incongruous in this vast, unforgiving landscape. Last month, one passer-by was so disturbed by what he found after peering inside that he contacted police. Just off the Karoonda Highway in Wynarka, in South Australia's Murray Mallee region, a terrible secret had lain in wait.
Pope Francis is not the first pope to address a social encyclical to everyone. But in comparison with his predecessors, Francis has been more inclusive in the process of writing the encyclical and in the final content of the document. He quotes from 17 different conferences of Catholic bishops. He is at pains to indicate that he is collaborative and that he takes the principle of subsidiarity very seriously. Being the final redactor of the text, he has felt free to interpolate some very folksy advice from time to time. He has also taken the liberty of inserting some very blunt, evocative images of environmental and economic devastation.
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