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Australia's policy is unique and unrepeatable by other nations because it requires that you be an island nation continent without asylum seekers in direct flight from the countries next door and that you have access to a couple of other neighbouring island nations which are so indigent that they will receive cash payments in exchange for warehousing asylum seekers and proven refugees, perhaps indefinitely. The policy over which Turnbull presides is not world best practice. It's a disgrace.
'No good will be served by a royal commission auspiced by the state telling a Church how it judges or complies with its theological doctrines and distinctive moral teachings. By all means, set universal standards of practice expected of all institutions dealing with children, but do not trespass on the holy ground of religious belief and practice.' Fr Frank Brennan SJ addresses the Freedom for Faith Conference in Melbourne, 23 September 2016.
It is now 12 months since Pope Francis issued his environmental encyclical Laudato Si'. He opined, 'Although the post-industrial period may well be remembered as one of the most irresponsible in history, nonetheless there is reason to hope that humanity at the dawn of the 21st century will be remembered for having generously shouldered its grave responsibilities.' Where are the Australian politicians who can give hope to the coming generation by focusing our attention on this most urgent issue?
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.
Even as a young priest George Pell was marked for higher things. He was a protege of B. A. Santamaria who had a significant following among Victorian bishops and priests. He was chosen to go to further study in Rome and then in Oxford. He was quickly given positions of responsibility. Within this trajectory there was no room for a priest who rocked the boat on clerical misconduct. To ask questions about why Ridsdale was being constantly moved was evidently not part of the plan.
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.
I first met this Tony on my regular visits here to Darwin when he was working at the North Australian Aboriginal Legal Aid Service and then when he set up the mediation services under the auspices of Anglicare. In later years I knew him when he was your Anti-Discrimination Commissioner. He was a quiet, considered, gentle, strong and principled man. On Human Rights Day, it is only fitting that I honour Tony by offering some reflections on the architecture for human rights in Australia, on the contemporary human rights controversies, and on the way forward for better protection of the human rights of Aborigines and asylum seekers, two marginalised groups who had a special claim on Tony's sympathies.
'No one doubts the pastoral sensitivity of Pope Francis. But the Church will continue to suffer for as long as it does not engage in open, ongoing discussion and education about the issue of women's leadership. The official position is no longer comprehensible to most people of good will, and not even those at the very top of the hierarchy have a willingness or capacity to explain it.' - Fr Frank Brennan SJ outlines five challenges and opportunities for the Catholic Church in the 21st century.
Thank you Francis, for although you have not spoken at any length about theological education per se — any more than you have spoken about the status of women per se — in spite of these somewhat startling omissions, this indigenous lay woman theological educator feels no less inspired, comforted, reassured, blessed, beyond imagining by your gentle, wise, insistent and prophetic urgings.
Australian writer David Tacey argues that the Christian story, like all religious beliefs, should be seen as metaphor. He argues that in turning from a literal understanding, we recapture the original Christian message. But for me, adopting his reading would mean the loss of a personal God to whom I can pray, of a Christ who is a living presence among his followers, and of a community in living continuity with Jesus' disciples.
Both John Paul II and Benedict XVI made passing reference to environmental issues. Benedict spoke of the need for protection of the environment, resources the climate in his encyclical Caritas in Veritate. But in terms of its significance, Pope Francis’ forthcoming encyclical has the potential to do for the environmental movement what Pope Leo XIII’s Rerum Novarum (1891) did for the union movement – to provide it with a powerful source of moral and religious legitimacy in the face of those forces which have sought to limit their influence.
Considering my indebtedness to the two Aborigines who met [my family's ship arriving in Hervey Bay from Ireland] 151 years ago, I owe it to all my fellow Australians to agitate these issues of law, morality and politics here in Ireland so that back in Australia, the homeland which, in my religious tradition, was known as the Great South Land of the Holy Spirit.
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