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An Australian Muslim suffering from depression told his imam about being prescribed anti-depressants. The imam responded: 'You don't need to take these. I will tell you some special prayer formulae which will help you.' He followed the imam's advice. In the next six months, he had attempted suicide twice.
I've come to believe that the world beyond the institutional Church is kinder, gentler, full of more conscientious ethics, values and care for others; that the secular world in which lay people live is more functional and more ready to conscience-examine than the institutional Church. Why then am I still a Catholic?
The news that Aurora accused James Holmes had sought psychiatric help may broaden the Australian discussion of the secrecy of confession. The exemption of certain privileged conversations from the duty of disclosure may be justified on the grounds of the public good.
The spectre of sexual abuse has become a defining moment for the Church; one that, if not addressed more universally, more openly, and more humbly, poses a serious threat to the Church's life and authority. We are, after all, dealing with something akin to crimes against humanity.
The consecration of Bishop McGuckin in Toowoomba threw into relief the poverty of our public life and the need of symbols of trust. In applauding dismissed Bishop Morris, the people expressed their esteem for a man who was deeply trusted, but also expressed their judgment on what had been done to him.
The many bad stories about the Vatican raise questions about how central authority is exercised. Some critics focus on arrogance and misbehaviour there in the way that others see these behaviours in News Limited, the Greens, the Unions, and elsewhere. To address the way people in any organisation behave, you must first understand why they act as they do.
One character sings a risqué satire called 'The Ballad of Joking Jesus'. Another wanders into a church and misinterprets the liturgy to comic effect. The puritanical Catholic hierarchy were offended, but Joyce's seemingly anti-religious novels would not exist in their final form were it not for his Jesuit education.
Recently Catherine Deveny tweeted that my claim to be a Catholic and a feminist showed I was 'suffering serious cognitive dissonance'. Many gay Christians are confronted by a similar lack of understanding from non-believers who can't understand why they would embrace a Church that rejects them.
Meetings between holiness and politics are inherently dramatic. Think of Jesus' trial, of A'Beckett's murder, of Luther at Worms, of Romero's last sermon. These were tragedies. In Fr Pierre Ceyrac, a French Jesuit priest who died last week, politics and holiness met dramatically, but as comedy.
Catholics get used to being asked why they are Catholic. These days, in light of cases of clergy sex abuse and cover-ups, and perceived abuse of authority and contempt for women, the question is more accusatory: 'Why are you still a Catholic?' The recent affair of the Pope's butler provides a way out of this interrogation.
A common public response to suicide is very similar to earlier attitudes to leprosy. The latter makes invisible people who need to be seen. The former makes silent people who need to speak. A recently published collection of writing by relatives and friends of people who had taken their own lives breaks that silence.
In his reflections on society and aspects of human life, Pope Benedict privileges charity. If any planning or struggle for a just society is to be effective it will depend on people's good will and generosity in the implementation. The Pope also says 'yes' to social justice. But his 'yes' is normally a 'yes, but ...'.