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Australia's bishops have yet to demonstrate the new openness to the Catholic community necessary for a successful Plenary Council. Their inclination to secrecy remains an impediment. They just don't get transparency as a virtue and they have twice demonstrated their adherence to old ways of doing things in recent months.
My dog I've had for 14 years dies, and I decide to spend two days in bed. I look online and see that more than a billion Australian animals have died in the fires. Guilt spirals on top of guilt. How gauche, to feel this private grief, when there is such public grief already.
Cardinal Sarah's scandal-causing book arguing against changes to the rule of mandatory celibacy was a transparent attempt to thwart proposals coming out of the Amazonian Synod of 2019. Whatever the fallout, it should not be allowed to scare Australia's bishops off from discussing the subject during Plenary Council 2020.
Outside, a Martian-red haze kisses the windows. An ode to the future perhaps. Most of the people present are already aware of the Medevac repeal decision. The room is heavy with silence, the mood is sombre, but far from resigned. We want change, and are willing to have a crack at demanding it.
What's going on within the Catholic Church always matters more widely given its size and power. Lay participation in leadership, especially of women, is a major social issue. Observers of social trends should watch this space for its wider public policy implications.
This would not be accepted by the extremist Catholics who threw an Amazonian indigenous icon of a pregnant indigenous woman into the Tiber River. But the Pope is right to honour the prior religious practises of the Amazonians, just as the Bishop of Darwin supports a process that has seen the development of Altyerre-Catholicism.
This bias continues to be so prevalent not only because medicine is a reflection of society, but because medicine was created with cisgender white neurotypical able-bodied men as the baseline. Those underlying assumptions are still baked into medical systems and filter down to all aspects of medicine.
Might the experience of humiliation open the possibility of turning out to others instead of in on oneself? Might it seed compassion for others in their humiliation, and lead in turn to a society more sensitive to the wounds that humiliation causes both to the humiliated and the bystanders?