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Quite striking is the similarity between the warm response to Pope John XXIII half a century ago and to Pope Francis today. Both broke through the gilded cage of outdated conventions and stereotyped expectations. Both stepped over barriers of ideology or religion to evoke bonds of a common humanity committed to promoting the wellbeing of all people, especially the poor and marginalised. The contexts were of course quite different.
Pope Francis' vision for the church of the poor is now joined to a stinging critique of our globalised economy which promotes a 'new tyranny' of unfettered capitalism and an attack on the 'idolatry of money'. While such language has not been uncommon, buried in the riches of Catholic social teaching, this pope has made it up front and centre stage of his message.
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.
How refreshing to have a pope write: 'It is not advisable for the pope to take the place of local bishops in the discernment of every issue which arises in their territory. In this sense, I am conscious of the need to promote a sound 'decentralisation'.' Vatican monsignori in long flowing robes will be troubled to hear him say, 'mere administration can no longer be enough. Throughout the world, let us be permanently in a state of mission.'
'Many Catholics wonder how we can maintain our Christian faith at this time in the wake of the sexual abuse crisis and the many judgmental utterances about sexuality and reproduction. The Church that has spoken longest and loudest about sex in all its modalities seems to be one of the social institutions most needing to get its own house in order.' Frank Brennan's address to the Yarra Institute for Religion and Social Policy, 8 November 2013.
With the publication of the latest report from the Intergovernmental Panel on Climate Change (IPCC), the Los Angeles Times made the bold decision to no longer publish letters from climate change denialists saying climate change is a matter of fact, not opinion. While this might seem like a small victory, the more substantial issue on the horizon is the global campaign for divestment in the fossil fuel industry. As it gains momentum and fossil fuel companies will be forced to reassess the value of their assets.
'Here is a pope who is not just about creating wiggle room or watering down the teachings of the Church. No, he wants to admit honestly to the world that we hold in tension definitive teachings and pastoral yearnings — held together coherently only by mercy and forgiveness.' Frank Brennan's Wallis Lecture presented in Hobart on 24 October 2013 and Launceston on 25 October 2013.
'When confronted with moral evil in public policy, church personnel have a choice: to be prophetic sticking to the moral absolutes, or to be practical engaging in the compromises needed to temper the evil. At the moment, the only political parties not wanting to embrace a short term shock and awe approach are the Greens, the DLP and the Palmer United Party. And neither Christine Milne, John Madigan nor Clive Palmer will ever be prime minister.' Workshop paper from Catholic Social Services Victoria's Listening, Learning and Leading conference, October 2013.
Following the abuse received by Adam Goodes from a teenage spectator in the AFL's Indigenous round, and the subsequent remarks made by Eddie McGuire, the country became embroiled in a debate about racism in modern Australia. Meanwhile, the Northern Territory introduced its Mandatory Alcohol Treatment Bill which, if passed, will see more Aboriginal people incarcerated. We were too busy describing the modern face of racism to notice.
Sean Faircloth, a US director of one of the Dawkins Institutes committed to atheism, raised what has already become a hoary old chestnut, the failure of Francis when in Argentina during the Dirty Wars to adequately defend his fellow Jesuits who were detained and tortured by unscrupulous soldiers. Being a Jesuit, I thought I was peculiarly well situated to respond. I confess to having got a little carried away.
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.