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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.
References to Watergate are flying thick and fast - again. Earlier this week, Donald Trump abruptly dismissed FBI director James Comey in the middle of a probe into Russian interference in the 2016 elections. It is difficult to overstate how bad this move is, and how much it has rattled political and bureaucratic firmaments. There are differences, however, between then and now. Trump is not Nixon, for one thing. Perhaps we can be thankful for that, in that infantile impetuosity is not paired with a much more cunning mind.
I haven't flown for six years. I didn't feel a pressing need to travel, but most of all I didn't want to make such an enormous contribution to climate change. A return flight from Melbourne to London pumps about 1.8 tonnes of carbon pollution into the atmosphere, wiping out other efforts to reduce emissions at home. But now here I am on a Jetstar flight to Sydney for a climate change conference. As the plane takes off, I squirm with a sense of hypocrisy: I've broken my vow for the same reason I made it.
Sometimes events coincide happily. At other times the coincidence rings strangely. This year Youth Homelessness Matters Day is celebrated the day before Easter Sunday: desolation confronts happiness, penury plenty, and deprivation plenitude. When events clash most sharply, they may also illuminate one another most brightly. The Easter stories invite deep reflection on home and on homelessness, on finding a home and being made to feel at home.
About 40km from Warrnambool in south-western Victoria is Australia's first demonstration site for storing carbon dioxide pollution deep underground. In photos, it doesn't look like much - a few water tanks, sheds and pipes in a brown paddock - and yet plans to meet the internationally agreed climate change target are betting on the success of projects like this. This isn't a fringe strategy anymore. It is a big part of the mainstream, politically preferred approach to address global warming.
Two issues can be dealt with shortly. First, ministers of religion must be free to solemnise marriages in accordance with their beliefs. Second, there is no basis for extending a similar concession to marriage celebrants. The case of commercial service providers is more complex. Many argue that caterers, florists, reception centres and so on should be free to refuse to participate in same-sex weddings, on the basis of their religious beliefs. The case for the commercial exemption is unconvincing.
There is much to welcome in the ideals spruiked in Minister Porter's proposed welfare reforms. Who could fail to be delighted if people are helped to support themselves, and the welfare bill is reduced as people no longer need support? The question left hanging is what drives these changes. Is the human welfare of our fellow Australians the goal towards which the budgetary changes are a means? Or are budgetary savings the goal to which the treatment of our fellow Australians will be a means?
Timor has scored another win in the international legal forum, this time before a five-member Conciliation Commission convened under the auspices of the Permanent Court of Arbitration. In response, George Brandis and Julie Bishop regurgitated the Canberra mantra: 'We have a strong interest in Timor-Leste's stability and growing prosperity, and in providing a stable and transparent framework for investment in the Timor Sea.' They have no idea just how patronising this sounds in Dili.
'No good will be served by a royal commission auspiced by the state telling a Church how it judges or complies with its theological doctrines and distinctive moral teachings. By all means, set universal standards of practice expected of all institutions dealing with children, but do not trespass on the holy ground of religious belief and practice.' Fr Frank Brennan SJ addresses the Freedom for Faith Conference in Melbourne, 23 September 2016.
'I am a Jesuit amongst Dominicans contemplating the Church's view of human rights. I am a human rights practitioner rather than a theologian, aware that human rights discourse is increasingly more universal and secular. Contemplating, preaching and enacting human rights in the 21st Century Church and World, I come asking two questions.' Frank Brennan's keynote presentation in Salamanca Spain to the International Congress of Dominicans in the Promotion and Defence of Human Rights: Past, Present, Future on the occasion of their 800th anniversary.
Within the first 20 minutes of my morning, I pay homage to life by partaking in that glorious gift to humanity, coffee. As well as the contested space around coffee's possible physical health benefits and purported dodgy effects, going for a coffee is good for the soul. Humans are social creatures, and coffee lubricates our communing. Over a cuppa I have shared hardships, counselled and been counselled, listened to tales of brokenness and celebrated the wins that punctuate our travails.
The interviewees regard Vertigo with awe, waxing lyrical about its psychosexual subtext; but not a word is said about the inherent misogyny of a film that is explicitly about a man's objectification of a woman. The film's most interesting segment however concerns the pre-eminence of guilt in Hitchcock's films, and the role it plays in shaping human activity. This, says Martin Scorsese (a filmmaker similarly preoccupied with guilt and sin), may define Hitchcock as an essentially Catholic filmmaker.
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