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It should be troubling for anyone, religious, secular or agnostic, to be told that a human being wields anything approximating to ‘God like’ powers. That very suggestion implies a power unreviewable, unaccountable and at odds with the earthly rule of law.
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.
In recent years, Australia Day has been a holiday without title. It has been marketed as a day for all Australians, but is held on a date is seen increasingly as the beginning of the dispossession and humiliation of the First Australians. As a result it is generally received as an opportunity to laze around undisturbed by serious thoughts about Australia.
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.
Christmas is always a mixture of nostalgia, weariness, connection and hope. This year the strands that compose it are even more tangled. We hope to return to the pre-Covid normal of celebration without anxiety. We look forward to the New Year as a gate to freedom to travel, work and plan our lives without hindrance. At the same time, however, our plans are conditional. We realise that Covid has not left us, and that its mutations may lead to more interruptions and restrictions.
Every Australian diocese and parish already has its particular subcultural identity that inflects its liturgy. Celebration, being the authentic hallmark of a liturgy that reflects identity, must keep pace with a theology that also incorporates the diverse cultural space that the young inhabit.
Two decades ago, an Indonesian vessel given the name SIEV X sank with loss of life that should have caused a flood of tears and a surge of compassion. Instead of being seen in humanitarian terms, the deaths of 353 people became a form of rich political capital, placed in the bank of opportunism to be amortised at a federal election.
Mark Twain is reported to have said ‘history does not repeat, it rhymes.’ Watching a US helicopter evacuating people from the US Embassy in Kabul, that was rhyming. Many have seen this picture before, 30 April 1975, but then it was Saigon. The massive confusion, mixed messages, terrified people, lack of human rights protection happened in 1975, and still happens in 2021.
The neighbour says, So sorry. And sir, / you are the last paesano on this street. / Maria you promised me. I could go first. / Ti perdono, I forgive you, amore mio. / I sit in our backyard under lemon shade, amongst / the hens tomato plants and capsicums. I fall into each / wishful memory. We danced, those ad-hoc strolls / and laughter, you hummed our favourite songs.
It has now been over a month since the Taliban seized Kabul. As attention inevitably shifts elsewhere, the painful question arises: What's next? Is this another 'back to the future' moment? The signs are grim. Over the last two weeks, the Taliban have issued a number of edicts which demonstrate that their attitudes to women have not changed.
It took 438 desperate human beings upon the overladen wooden fishing boat, the KM Palapa, to present Australia’s Howard government in August 2001 with an electoral opportunity. At first, there was feigned ignorance from Canberra about any signs of desperation. The vessel, lacking power, lay some 100km off Christmas Island. Despite a coast guard plane noting men jumping up and down on the roof in a frenzy, nothing was initially done.
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