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The consideration of medico-legal problems in the public square of a pluralistic democratic society keeping pace with profound technological change is often marked by simplistic assertions, precluding considerations of comprehensive world views, whether religious or philosophical. It is now commonplace for doctors to be told to leave their consciences at the door, as their patients are consumers and they are suppliers and of course the market decides. Debates about law and policy are often resolved with simplistic assertions about individual rights and autonomy, with little consideration for the public interest, the common good, and the doctor-patient relationship. Even conscience is said to be a matter for contracting out. This evening I ask whether there are more compelling ways to resolve medico-legal dilemmas, while conceding a limited role for law in determining the range of acceptable answers.
'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.
The mass murder of unarmed civilians in Paris last weekend was appalling. Whether considered as an act of war or of terror, it was indefensible. The themes of war against terrorism and victory have dominated commentary on the killings. In light of the fact that the war against terror was the seedbed in which IS grew, they demand serious reflection. We should ask precisely what our enemy is attacking, what therefore must be defended, and what will be the signs of victory or defeat.
In many of these conflicts religious difference constitutes an important element in the conflict. Some commentators point to religion as the cause of many of humankind's wars. In a sense they are correct, as they would be also if they ascribed war to humankind's quest for liberty, equality, justice, or even love. It is a paradox of the human condition that that which is noblest in the human often gives way to violence and intolerance. How are we supposed to react to such an attack?
A series of protests against a mosque in Bendigo and the launch of an Islamophobic party in Perth may be cause for concern, but only if political leaders fail to invalidate fringe views. Under Tony Abbott, the conflation of Islam and extremism became mainstream. Corrections regarding racial vilification and incitement are most properly determined in the court, so it is not Muslims or lefties who are oppressing these views but the laws that operate in the secular democracy they purport to defend.
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.
In 1974 eccentric French acrobat Philippe Petit walked a tightrope between the recently completed Twin Towers of the World Trade Center. He and his team of accomplices, aware of the illegality of what they were doing and the complex physical challenges of rigging a cable between 400-metre-tall skyscrapers (let along walking on it), spent months scheming in secret. On the day, any number of unforeseen circumstances could derail the intricate plot. The Walk recreates the feat in vertiginous detail.
Pope Francis's concerns are not narrowly dogmatic or pedagogical but universally pastoral. He knows that millions of people, including erstwhile Catholics, are now suspicious of or not helped by notions of tradition, authority, ritual and community when it comes to their own spiritual growth which is now more individual and eclectic. He wants to step beyond the Church's perceived lack of authenticity and its moral focus on individual matters, more often than not, sexual. He thinks the world is in a mess particularly with the state of the planet — climate change, loss of biodiversity and water shortages, but also with the oppression of the poor whose life basics are not assured by the operation of the free market, and with the clutter and violence of lives which are cheated the opportunity for interior peace. He is going to great pains to demystify his office. He wants all people of good will to emulate him and to be both joyful and troubled as they wrestle with the probl
400 years ago, when Mauritius was still uninhabited, a cyclone thrust three tall ships of the Dutch East India Company against the coral reef. As the ships were ripped apart and thousands of Ming porcelain pieces on board smashed, the crew fought for their lives, but 75 men including the fleet commander Admiral Pieter Both, drowned. I picture that Sunday afternoon in the 1980s when my mother and I were wading in the water close to a familiar beach and found washed up shards of the porcelain.
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.
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.
I am one of those Jesuits who sometimes has been perceived as not being sufficiently loyal to the church hierarchy. From time to time, people of good will have urged me to consider Ignatius' rules for thinking with the Church which are appended to his Spiritual Exercises. The stereotypical view of those rules is often summed up by quoting the first sentence of the 13th rule: 'To keep ourselves right in all things, we ought to hold fast to this principle: What I see as white, I would believe to be black if the hierarchical Church would thus determine it.' But life was not ever that simple, even in the time of Ignatius. Feast of St Ignatius homily by Frank Brennan
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