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The recent Vatican declaration 'Dignitas Infinita' aims to provide a response to pressing bioethical and social issues, from abortion and euthanasia to gender theory and the rights of migrants. But does it effectively bridge the gap between doctrine and the lived experiences of the marginalised?
Timothy Radcliffe has a hopeful vision for the Church, yet noting the slow pace of institutional change in his recent visit to Australia, he presented a sort of optimism that eschewed any hope for immediate outcomes. The basis for Radcliffe’s optimism seems to be his assumption that it is acceptable for the Church to take its time.
In December, the Vatican issued ‘Fiducia Supplicans’ (‘Supplicating Trust’), licensing priests to bless partners in same-sex and other ‘irregular’ relationships (divorced and remarried couples, couples ‘living in sin’, etc ) when they are approached in good faith.
In an individualistic culture, Lent could be seen as an individual practice of self-betterment. Historically, however, it was a communal activity designed to make the community more attentive and aware of those around them and of their world.
The heroine of last week’s most diverting news story was a cow when she and her minders were refused entrance into St Peter’s Square in Rome. Ercolina’s mission was to protest against the low prices and excessive regulation of farming In Italy, highlighting how economically more efficient production has come at a cost to a way of life.
Even the best forecasting gets it wrong, and every year has its own 'Black Swan' events, characterised by their unpredictability and impact. They remind us that the future is unpredictable, perpetually lurching between prediction and confusion.
Fifty years ago, the Aboriginal Liturgy was the first attempt by the Catholic Church in Australia to re-shape the Mass, and was the first time we had witnessed and experienced Aboriginal people expressing their Catholic faith in ways that were culturally different from our own.
Last year, the late Cardinal George Pell anonymously published a memorandum that criticized Pope Francis and his vision of a synodal church and condemned the Synod as a ‘catastrophe’, Cardinal Pell's memo signals building tensions between different visions for the future of the Church in Australia.
The Synod on Synodality raised possible Church reforms like expanding communion to non-Catholics in interchurch marriages and reevaluating the stance on divorced and remarried members. This raises the question: Can the Church reconcile longstanding traditions with emerging calls for inclusivity and ecumenical openness?
In the aftermath of the Synod on Synodality, the Catholic community is marked by a sense of uncertainty, reflected in reactions that span from hope to criticism. As the Second Assembly nears, the critical need for more transparent and effective communication from Church leaders becomes increasingly evident.
Just two days before the opening of the recently concluded Synod on Synodality, five senior Cardinals — German Cardinal Walter Brandmüller, United States Cardinal Raymond Burke, Guinean Cardinal Robert Sarah, Hong Kong Cardinal Joseph Zen and Mexican Cardinal Juan Sandoval Ìñiguez — brought to public notice the five ‘Dubia’ (Doubts).
Religion and politics are frequent bedfellows. Despite many clerics and bishops holding strong political views, and many lay Catholics being active within political parties, the successful embrace of synodality depends upon finding middle ground, and leaders who respect a diversity of views.