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In the tension between tradition and change, John Paul II is seen as an emblem of continuity, and Pope John XXIII as a symbol for radical change. In the decision to canonise both former popes, Francis has refocused continuity as a way of honouring different perspectives in the name of a greater common mission.
At present all that seems to unite European citizens is the negative sentiment of 'Euroscepticism'. There's a gulf between citizens' opinions, and the policies pursued to solve Europe's most pressing problems. For committed Europeans the important discussions to be had now aren't just concerned with institutional design, but with 'the fundamental questions'. Enter the philosophers.
'Transformation and empowerment will come through the exercise of kindness and tenderness, accompanied by the practical abilities inculcated by a rounded Catholic education.' Frank Brennan's address at the Transformation and Empowerment Symposium marking 50 years of the Signadou campus of ACU, 22 March 2013.
There are 57 cardinals over 72 years of age. If Francis is in office for eight years or more he'll have a direct hand in replacing each of them. Just as John Paul II shaped the college of cardinals for the election of Benedict, so Francis is likely to shape the college for the election of his successor. This is a long term impact.
'Development is the new name for peace,' said Pope Paul VI in 1967. Well, not in Burma, where wars and religious disputes have caused the death or displacement of 190,000 people. Such horror stories don't concern the Western and Chinese business people who sweep in, salivating, to 'develop' Burma.
The organisational cultures and policies of some Church entities in particular times and places put the reputation of the Church ahead of the wellbeing of children. These can surely be called structures of sin just like the 'all-consuming desire for profit' or 'the thirst for power' which Pope John Paul II identified as such.
'Looking to the future, I want to focus on the role of the laity in the growing absence of priests. And I want to insist on the need for due process, transparency and respectful dealing within the Church.' Full text of Fr Frank Brennan SJ's presentation 'Looking Back and Looking Forward Over Church and Life on the 50th Anniversary of Vatican II' at the Spirituality in the Pub Goulburn Valley Annual Dinner, 21 September 2012.
The late Cardinal Carlo Martini reached out constantly to the young, to intellectuals, to all manner of alienated Catholics, as well as immigrants and refugees. He was explicit in expressing his view that the encyclical Humanae Vitae had done 'great damage' reaffirming the ban on contraception. To him, it was why the Church lost credibility with young people on questions of sexuality and family planning.
Bishop Morris wrote at considerable length to Archbishop Chaput, in a highly respectful and fraternal tone. To be fair to Chaput, I will quote his breathtaking response in full. It illustrates what still passes for due process and pastoral care in the Roman Church. We have to insist on something better. And with greater transparency, we will get something better.
Text from the 4th Annual Gerald Ward Lecture 'How do we design a dignified welfare safety net without becoming a Nanny State? — Lessons from Catholic Social Teaching', presented by Fr Frank Brennan SJ at the National Library of Australia, 18 November 2011.
While Catholic bishops in the Philippines have opposed modern forms of birth control, the public paralysis this has engendered over sexual health care has led to high rates of abortion. The Philippine Catholic Church can thus be seen to be at odds with its ministry for the poor.
We need clever strategic and moral thinkers among our health professionals, who can engage with the demands of an aging population, with the gap in life-expectancy between Aboriginal and non-Aboriginal Australians, and with the increasingly politically correct debate about euthanasia.