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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.
It's gone too far. The minute you voice even the smallest doubt about the Current Way of Things you get hammered. If, for example, you ask why large multinationals should profit from aged care, the guardians of Economic Correctness look at you funny. Either they don't get it, or they do and they cast you as an enemy of democracy.
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?
It's difficult to move in this landscape. Haunted and fragile and tragic, there's no place that is benign. A cursed house, the Greeks might say.
A casual reader, picking up Tony Kevin's book without much background knowledge on the events which it covers, might assume that the work was alarmist conspiracy theory, so wildly is it at odds with the standard fare which one reads in the papers about Russia and contemporary politics in general. Frighteningly, it is not.
That the Catholic Church in Hong Kong has not only chosen to remain silent, but also enforce this silence through the banning of a song, is itself a political act. Considerations as to whether this silence is a consequence of the Vatican's recent agreement with the PRC about the appointment of bishops within China do seem to have merit.
In some ways to be a priest with a disability is to be at a strange advantage. We tend to think about priesthood as a gift and a calling — and so it is. It is not, however, about merit, of saying 'I am better than you / uniquely gifted'. Instead, it is a call to enter the hurts and joys of other people's lives from a position of weakness, not strength.
The musicians stepped forward, heads close around one microphone. The words of the 23rd Psalm were familiar and re-cast all at once. They met us in hope and in despair in 'the middle of the air'. There was a space of yearning there; the space where artists, songwriters and psalmists send us. That is the place we can be met.