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While we have been (barely) coping with a pandemic and natural disasters, the death of a larger-than-life figure like Shane Warne — an ordinary-bloke-cum-sporting-legend, an ever-present companion to Australian audiences, and seemly untouchable — has really brought home the fragility of life. It has drastically reminded us of our mortality: that we don’t live forever.
Even as he sustains the papacy’s now traditional opposition to all forms of war and its emphasis on the extreme suffering war brings, especially to the innocent, Pope Francis has, in recent weeks, taken a different, more partisan approach which he and others must feel is justified.
Ukraine, a site of conflict over many centuries, is once again the scene of battle. First thoughts must be with the civilian population and Pope Francis’ call for prayer is probably the most practical course for most of us far from the action. Unfortunately, while it is clear that there have been casualties, both military and civilian, on both sides, the fog of war makes it very difficult to say more.
The call to synodality is a call to convert, reform and renew the church’s organisational culture. New cultures do not emerge automatically. It is not about turning upside down the present pyramid structure of the church with a clerical hierarchy at the top and the faithful on the bottom. The church is not a political democracy, but a ‘holy people’ whose mission is to make God and Jesus present and, in a sense, visible to our world.
In recent days, if you were to listen to the media reports, you could be forgiven for thinking that religious educators want to retain a right to exclude children or teachers from their schools on the basis of their gender or sexual orientation. Nothing could be further from the truth. Or nothing should be further from the truth.
At a time when the Catholic Church is being invited to greater humility by the Plenary Council and greater synodality by Pope Francis it may be prudent to acknowledge both the richness and limitations of human knowing, especially when it comes to matters concerning ultimate reality.
When COVID-19 first arrived, it was described as the great equaliser. Infection could happen to anyone. Your race, creed, or the balance of your bank account didn’t matter to the virus that was spreading. But after a summer of dodging the virus and hunting for rapid tests, it is abundantly clear this isn’t a pandemic of equals. Now we have the data which quantifiably measures just how Australia's socio-economic fault lines were exposed and exacerbated by COVID-19.
Many Catholics will have found the news from Germany this past week painful. A law firm, Westpfahl Spilker Wastl, has presented findings in its investigation into historic sexual abuse in the Munich archdiocese. Running to 1,000 pages, the report is shocking: it lists at least 497 victims for the period 1945–2019 and identifies 235 probable offenders including 173 priests and nine deacons.
One reasonably could ask whether this is the moment to write a book about the potential of Catholic Social Theory to contribute to Australian politics and policy. After all, the Church is still struggling to come to terms with decades of child abuse, hardly a recommendation for social potential. We currently also are attempting to make sense of a Plenary that is both confused and confusing.
During his December journey to the eastern Mediterranean nations of Cyprus and Greece, Pope Francis drew attention to the conditions for irregular migration that result in thousands drowning at sea and many more languishing for years in camps. The International Organization for Migration records 23,150 missing migrants in the Mediterranean since 2014.
The First Assembly of the Fifth Plenary Council held few surprises. The program made sure of it. Proceedings were carefully choreographed and the agenda was deliberately anodyne. It took several days before participants found their feet. The upshot was a week devoid of strategic focus.
157-168 out of 200 results.