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Whatever one thinks of the Census21 campaign, I agree with the implicit aim: all people should be honest in answering the Census questions. It doesn’t matter whether one is affiliated to a major religion, no religion, or has another spirituality not listed, it is crucial that we give compete answers that reflect our real lives.
Critical Race Theory, which has recently been banned ineffectively by the Australian Senate from the National Curriculum, has everything going for it as a lightning rod. It has an acronym (CRT), opacity and an air of self-importance. It is also associated with a controversial social movement: Black Lives Matter. The theory does not need to be understood before generating heat.
The souring of relations with China is driven not just by prime ministers, foreign and defence ministers, or even by Cabinet. It is the product of converging interests with immense reach and influence.
The question of reconciliation in the Church is particularly pressing, given 2021 marks the 250th anniversary of the arrival of Christianity in Australia, and the 150th anniversary of the arrival of Christianity to the Torres Strait. Yet many First Australians recognise that the Spirit of God was poured out onto the original inhabitants of this great Southern Land many, many thousands of years prior.
But it is possible the members of the Plenary could begin to hear a deeper voice speaking in their hearts. There may arise a new courage to start a process of truth and reconciliation, reporting the process of this journey to the second Plenary Council planned for Sydney, July 2022. We can only begin that journey if members of the Plenary Council come and are open to listening to that deep inner voice.
The landscape has changed, and there is no going back. Individual journalists are now integrated into the ranks of pundits, urgers and persuaders who abound online. At their employers’ behest, they blog, they podcast, they ‘engage’ as the current jargon has it, with those who post comments to their articles online.
The case against euthanasia is much more difficult to promote, not because it is weak — it is not — but because it is much more complex.
No one on either side of the debate wants to see people suffer and the euthanasia debate is not about if we will die — we all will at some point. The debate is about how we will die and whether some ways of dying, namely euthanasia, are unethical and dangerous, especially to vulnerable and fragile people, and destructive of important shared values on which we base our societies.
Over forty years ago I drew on the doctoral work of Bridget Puzon to produce The Second Journey and reflect on midlife journeys. Human history, as I realised then and later, throws up everywhere examples of such journeys: from Abraham and Sarah to Moses, from Paul of Tarsus to Mother Teresa of Calcutta, from Dante Alighieri to Eleanor Roosevelt, from John Wesley to Jimmy Carter, from John Henry Newman to Dietrich Bonhoeffer.
20 May marks the five hundredth anniversary of a chance event with large consequences. In 1521 a stray cannonball ricocheting off a castle wall in a minor skirmish broke the leg of a knight defending the castle. It had large consequences for him and for the world. The long convalescence of Ignatius Loyola after the siege of Pamplona changed the direction of his life and shaped the church and world that we inherited.
Australian jurisdictions are presently considering laws and policies relating to euthanasia, physician assisted dying and medically assisted suicide. The law can and should provide bright-line solutions or at least firm parameters within which the dying, their loved ones and their care providers can negotiate dying and death.
Using the term ‘colonisation’ in regard to Israel and its relationship to Palestine and its settlements in the West Bank is contested, with some claiming that the situation is not a perfect parallel to other colonial contexts throughout history.
181-192 out of 200 results.