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In the Christian gospels the child is the exemplar, par excellence, of what God's world is meant to look like. In social policy, on the other hand, the child tends to be portrayed as a powerless innocent. In recent years, the Catholic Church has failed the standards of both gospel and society: on the one hand by discounting the importance of children and not listening to children, and on the other hand by not having appropriate practices and policies to ensure the safety of children.
Pepsi's advertisement has been accused of appropriating the struggle for race and gender equality in the name of its product. It makes sugar filled drinks seem like the key to stopping police brutality against people of colour, and simplifies the way people engage and make change in the world. The image of Kendall Jenner approaching police has been compared to the actions of Black Lives Matter protestor Leshia Evans. While Jenner manages to strike up a friendship, Evans was thrown to the ground.
I will always remember the first time I saw Giacommeti's statues in in Europe. They were grotesquely thin, elongated people. Giacometti explained how he tried to make people with more flesh, but after World War II and the six million, it was impossible. And so those statues reflect the time he lived in. Queensland's Gallery of Modern Art, on the other hand, is celebrating its tenth anniversary, and has chosen fairy floss and rainbow fuzz to reflect our current society.
Ai Weiwei might be more Dada than Dao and a hirsute satirist of Beijing's rulers, but he is no mere trending hashtag. Since his birth in 1957, his life history has moulded him, and given him the courage to speak up for a reformed China. And while he might appear the court jester that a simplistic West wants, he is in fact a clever and pragmatic political operator in his own world pursuing a rights agenda in a systematic, constructive and humorous way, often through artistic production.
Twenty years ago I was hopeful that countries would take strong and sensible action to address climate change, just as we had in 1987 when we faced the major depletion of the ozone layer. The following years slowly erased this hope. The Church did not do enough to stem disappointment, or to affirm that 'stewardship' alone was not going to provide sufficient grounds for the needed changes. By 2010 I was resigned to devastation. But Pope Francis has provided me with a ray of hope.
Francis knows there are all sorts of issues inside and outside the Church where for too long people with power have tried to keep the lid on, in the hope that the problems and complexities will go away, often by parodying those who see the problems or complexities as small 'l' liberals or cafeteria Catholics. He delights in being joyful and troubled while contemplating big problems, calling people of good will to the table of deliberation reminding them of the kernel of the Christian gospels. He has the faith and hope needed to lift the lid without fear and without knowing the answers prior to the dialogue occurring.
Our local council has announced the end of hard rubbish. As an adult, my enthusiasm for what the council calls 'scavenging' has become the source of many beautiful and useful items. But my objections are philosophical as well as practical. Ugliness has its place, and at clean out time, we literally bring to our doorsteps what we would rather put of sight and mind. Hard rubbish symbolises the costs of our throw-away consumer society while going a small way towards recouping some of them.
Pope Francis is not the first pope to address a social encyclical to everyone. But in comparison with his predecessors, Francis has been more inclusive in the process of writing the encyclical and in the final content of the document. He quotes from 17 different conferences of Catholic bishops. He is at pains to indicate that he is collaborative and that he takes the principle of subsidiarity very seriously. Being the final redactor of the text, he has felt free to interpolate some very folksy advice from time to time. He has also taken the liberty of inserting some very blunt, evocative images of environmental and economic devastation.
Laudatio si is an extraordinary document addressed to 'every living person on this planet'. Ecological issues are no longer an after thought but up there with social justice and equity in an incisive, practical, realistic and far-reaching encyclical that tackles the most important issues facing us honestly and with absolute integrity. It will upset a lot of apple carts in the Church and in the world.
Humans have always pursued wealth and the power it affords, but only relatively recently has the world itself become organised around the service of that wealth. The systems and structures which define the way our world works are financial, geared to the making of profit. They are global and buoyed by governments whose domestic and foreign policies ensure their support. ‘Social good’ and the ‘common good’ are assumed to be economic neoliberalism, and what’s in the ‘public interest’ is whatever advances the neoliberal economic agenda.
To my knowledge this is the first church document that refers to 'sourpusses'. It must be the first lengthy papal document for some time, too, that refers to the Magisterium only twice in passing. Nor does Pope Francis refer explicitly to clerical sexual abuse. Francis is not interested in radical institutional or doctrinal change but wants to help a dysfunctional church work better at compassionately communicating God's love.
We seem to think it is okay to publish pictures of Kim Jong-un with Mickey Mouse ears or refer to his late father Kim Jong-il as a 'pygmy'. Insulting a proud people, no matter how weird we think the regime is, does not win friends. The west would do well to remember this if it is to engage the regime in meaningful dialogue.