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It is important for us to understand that a Catholic could vote 'yes' or 'no' in the forthcoming survey. It is not for me as a priest or for any bishop to tell you how to vote. I have been happy to tell people how I will be voting, but I have no interest in campaigning and urging my fellow Catholics or even my fellow citizens to vote a particular way. As with most public controversies arguments appealing to Catholics of good will can be made for either side in the dispute — as to what constitutes the common good, and as how best to respect the rights and entitlements of all persons, including children.
A threat reportedly made, and later denied, by some church leaders was to dismiss from employment in Catholic organisations people who contract same-sex marriages. The argument is that Catholic organisations must uphold the teaching of the church, and that upholding church teaching implies living in a way consistent with it. Whatever the abstract merits of this argument and its applicability to dismissal in limit cases, its general use belongs to a past age.
Cardinal Luis Antonio Tagle is the Archbishop of Manila and president of Caritas International. He is associated with Pope Francis in terms of pastoral sensibility. In this episode of ChatterSquare, he tackles some of the uneasy questions of our time. What does leadership look like in polarised and violent places? How do we hold together diversity within the Catholic Church? How can religious wisdom be brought to bear on public life without crossing the line between church and state?
Here in Ballarat, you know better than most other Catholics that respectful relationships in the church community have been rent asunder by the depredations of child sex offenders whose exploits went unchecked by those ordained to exercise tradition, authority, teaching and discipline. We will strengthen respectful relationships only with a voluntary commitment to truth, justice and healing — and not one forced by a royal commission or public odour.
Catholics have a proud record of exercising their democratic rights within Australian democracy as voters, members of political parties and lobby groups, and as elected representatives. But within their own church they have been taught to leave their democratic rights at the door. Now is the time to challenge that norm in parishes, dioceses and the wider church. In responding to the royal commission the church needs an infusion of democratic values, including transparency and accountability.
As the Church of 2030, we need to be more attentive to the contemplation of believers and our experience of spiritual realities, as well as the preaching of the church. Pope Francis has no time whatever for the notion of the Church as a perfect society. But, there is no way that Francis wants to abandon the ideals and the commitment to truth and justice so well exemplified by his predecessors John Paul II and Benedict.
The reconciliation of this vertical relationship is possible only through the mediation of Jesus who embodies, lives and dies the reality of this reconciliation. He puts us right with our God and thereby establishes the basis for right relationship with each other. In many countries such as Australia, Timor Leste and South Africa, the public rhetoric and programs for reconciliation have, at least in part, been informed and underpinned by this theological perspective.
Our Church is presently a strained, outdated social institution with an exclusively male hierarchy and clergy. But it is also the privileged locus for us to be called to the banquet of the Lord sharing theology and sacrament which have sustained the hearts and minds of similar pilgrims for two millennia. Thank God for Pope Francis who is showing us the way, helping us to find meaning in our changing and chaotic world, putting a fresh spring in the step of all those Catholics holding in tension the prophetic and the practical, the theological and the humanist, the tradition and the contemporary reality.
The government and the Catholic Church both face difficulties when commending values. The difficulties will dog events during the next week in which both institutions are on public display: the bringing down of the budget and the meeting of the Australian Catholics bishops. The question Australians ask is whether the bishops and other public representatives of the Catholic Church have the stomach for the changes in governance needed to address the factors that led to child abuse.
Following the passing of the Australian comedian and social commentator, John Clarke, his co-presenter Bryan Dawe talked about being on a tram in Melbourne with people nodding compassionately and knowingly at him. Bryan recalled that an old man had once commented to John, 'You know what you two do? It's a secret between you and the audience.' These are not the sorts of things we expect to hear when someone is still alive. Once they are dead, those who love and admire them recall all sorts of details about their life, finding new meaning and new depth even in the everyday things.
It can be disconcerting to hear our family history told by a sympathetic outsider. I found Race Matthews' new book that treats Catholic engagement in public social issues fascinating in that respect. Matthews' perspective is that of a member of the Labor Party who admires Catholic Social Teaching, especially its commendation of the communal ownership of business enterprises. He sees the possibilities this presents for the reform of Australian society, particularly if adopted by the Labor Party.
Life is back to normal a month after residents of Mamelodi in South Africa marched from on the Home Affairs offices in protest over criminality among immigrants. Now, there are calls for closer re-examination of the action, which many see as threatening peace in one of Africa's biggest economies. 'If drugs and crime were really the issues, it should have been billed as an anti-drugs, anti-crime march, not an anti-foreigner march,' said Johan Viljoen of Jesuit Refugee Service.
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