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Wendy Beckett and Orbis Books publisher Robert Ellsberg exchanged letters on a near daily basis during the last three years of Sister Wendy’s life. What began as a correspondence on saints evolved into a joyful and intimate exchange about the nature of love, suffering and the need for daily grace.
The rush to pay tribute to the cosmological colossus had an air of reflex about it. People paid respects, but many were not entirely sure why. He'd be missed, but in what way? Such is the way of celebrity, even those rare intellectual ones who burst the barrier of mass marketing. They become symbols in their time, ciphers of an age.
The late Salvadoran Archbishop Oscar Romero, who as of this month is one step closer to beatification, has long been regarded as one of modern history's great champions of the poor. In 1989 he was 'canonised' on celluloid. The production has not aged well but is elevated by the late Raul Julia, whose conflicted, heroic portrayal of Romero is surely as iconic as the man himself.
Forces inside the Vatican stalled and blocked it for 20 years. But earlier this month, Pope Francis issued the declaration that Salvadorian Archbishop Oscar Romero was murdered 'in hatred of the faith' and not for political reasons. He is no longer officially suspected of being a Marxist sympathiser. In fact liberation theology itself has been undergoing a quiet rehabilitation during Francis' pontificate.
Many argue that the holiness attributed to John Paul, who was beatified yesterday just six years after his death, is tempered by evil deeds that took place under his watch. Arguably, fast-tracking his route to sainthood is an offence against due process, as fast-tracking Prince William's route to the throne would be.
Prominent Aboriginal elder Tom Calma was brought up Catholic but no longer sees himself as a Christian. While he has gravitated towards his Aboriginal spiritual heritage, he envisions a positive engagement between Christianity and Aboriginal spirituality, and urges the Churches to be open to a hybrid Christianity that embraces both.
In the 1970s Latin American theologians began to explore the connections of faith to a public world marked by great injustice. Some of them initially criticised such popular expressions of faith such as devotions, fiestas and processions. The miracles dimension of the coverage of Mary MacKillop's recent canonisation uncovered a similar tension.
Men's control over Christian women's religious lives has grown vastly over the centuries. Perhaps MacKillop might have agreed with Virginia Woolf, 'The history of men's opposition to women's emancipation is more interesting perhaps than the story of that emancipation itself.'
Reports regarding Mary MacKillop's miracles have provoked the ire of those who see miracles as evidence of the irrational character of religious faith. Another angle on this debate may be found in an apparent oddity in the processes of saint making.
In 1871 Mary MacKillop was excommunicated by her local bishop on the grounds that 'she had incited the sisters to disobedience and defiance'. The idea of a holy woman who had been at loggerheads with the hierarchy is not new in the annals of the saints.
Assumptions that detained businessman Stern Hu could not be guilty because he is Australian show how national pride can cloud perceptions. Something similar was at play in calls for Kevin Rudd to lobby the Pope for the canonisation of Mary MacKillop.