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Pope Francis may be interested in better situating women within Church governance and ministry, and there is sufficient theological evidence to readmit women to the order of deacon. Even so, significant curial roadblocks keep him from moving in the obvious direction. Women deacons could take up significant posts, at the Vatican and around the world, but in 2008 the Congregation for the Doctrine of the Faith decreed ordination of women a crime worthy of automatic excommunication.
Having worked in closed organisational systems like Victoria Police and various government departments, I have often reflected on how and at what point organisations and their employees become comfortable with the belief that their ideas and attitudes are better informed than those of the general populous - and that their survival is more important. A very stark example of this are the recent court decisions relating to the Hillsborough Stadium disaster in 1989, where 96 people were killed.
As Francis begins his fourth year in office, questions are raised as to whether the changes he has brought to the church will last beyond his time in office. Some argue that because he has made no significant changes in governance, his changes will not survive him. His successors and the Curia will be free to restore former expressions of church life. This argument highlights the need to embody vision in institutional structures. But good structures alone do not ensure the continuation of vision.
People with disabilities have lived on society's margins since biblical times. In 1939, extending eugenics and sterilisation campaigns developed in the US in the early 20th century, Hitler authorised the vernichtung lebensunwerten Lebens ('the destruction of lives unworthy of life'). Unfortunately, not only has discrimination not been eradicated but those of us with disabilities, much like indigenous people, the poor, refugees and others with limited voice in society, continue to be seen as soft touches.
If we are to make institutions safe for children, we need not only hold to account people who have presided over unsafe places, but also to address a culture that protects silence at each level of organisations, preventing complaints being made and being reported. Clergy and celebrities must not be treated as different from others, entitled to have their bad behaviour ignored. They must be held accountable to the officers and regulations of the organisation in which they work.
The tall man had worked for the Brotherhood of Saint Laurence for years, and long ago had lost any illusions about the overarching nobility of people who were hammered and lost and helpless against addictions, diseases, crisis and tragedy. I asked him about the most wonderful people he'd met, and he told me some amazing stories, and then I asked him about the worst, and he told me some horrifying stories, and then his face twisted and he told me about the worst of the worst.
'On his last two visits to Latin America, Pope Francis has focused on past and present relationships between indigenous peoples and their colonisers. This Jubilee Year of Mercy perhaps it could be a blessed moment for Aboriginal Australians and descendants of their colonisers to walk together through the Door of Mercy at the St Francis Xavier Cathedral, calling to mind the sins and endeavours of the past, the achievements and commitments of the present, and the hopes and aspirations of the future.' Fr Frank Brennan SJ, Lenten Talk, Norwood Parish, 3 March 2016
Liberation theology was once caricatured as Marxism with a Christian tinge, or the Bible plus Kalashnikov. In fact, thinkers identified with the movement were involved in a serious theological exploration. In public conversation in Australia the theological questions ut it raised are of marginal significance. But secular variants abound in which society is analysed in terms of the discrimination suffered by various minority groups at the hands of the majority or of those with power.
The formative experiences of Australian early boomers include unprecedented access to university education and health care, immersion in feminist discourse, Aboriginal land rights campaigns, environmental activism, LGBT movements and pacifism. Quite remarkably, it mirrors some of the elements that engage millennials. While in some ways anti-boomer sentiment seems well placed, what it misses is that on social issues a 21-year-old might have more in common with a 61-year-old than a 71-year-old.
The movement to end violence against women needs men in positions of influence, such as Australian of the Year David Morrison, to add their voices to those of the women spearheading the campaign. Male religious leaders can play an important role, but must first confront an important question: if one of the key causes of family violence is gender inequality, can they speak with authority if they are part of an institution that has no women episcopal decision-makers or leaders?
The UNHCR guidelines for resettlement are there for a reason: those who need resettlement, when this option is available, are the most vulnerable and weak in a refugee population: children and teenagers, women at risk, people with urgent medical needs, the elderly, victims of torture and trauma, split families. None of these should be subject to a religious test. As several Muslim commentators have said in the Australian media, you do not ask a drowning person her religion before rescuing her.
There is a culture of brotherhood in the upper echelons of the Church. There is also a natural urge to homosocial reproduction in its instrumentalities. If I have learned anything from my work with companies and organisations on cultural change, it is that these comfortable cultures need to be broken up, because they are readily corrupted. The best way to change a culture is to start giving women positions of real influence and respect. They are outsiders, and outsiders see what insiders cannot.
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