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I first met this Tony on my regular visits here to Darwin when he was working at the North Australian Aboriginal Legal Aid Service and then when he set up the mediation services under the auspices of Anglicare. In later years I knew him when he was your Anti-Discrimination Commissioner. He was a quiet, considered, gentle, strong and principled man. On Human Rights Day, it is only fitting that I honour Tony by offering some reflections on the architecture for human rights in Australia, on the contemporary human rights controversies, and on the way forward for better protection of the human rights of Aborigines and asylum seekers, two marginalised groups who had a special claim on Tony's sympathies.
'I joined the Jesuits in 1975 just as the previous 32nd General Congregation (GC32) was concluding. Pedro Arrupe was at the height of his powers. That Congregation asked the question: 'What is it to be a companion of Jesus today?' and answered unequivocally, 'It is to engage, under the standard of the Cross, in the crucial struggle of our time: the struggle for faith and that struggle for justice which it includes.' I have always regarded myself as a GC32 Jesuit. Many of those who gathered for GC33 thought that the GC32 mission was a little too one-dimensional. I suspect Bergoglio was one of those.' Frank Brennan on the eve of the Catholic Church's Jubilee Year of Mercy.
'The crisis of child sexual abuse in our societies has required that our institutional procedures be more transparent and that we learn from the ways of the world in exercising power openly and justly. This means we have to restructure some of our church arrangements so that power is exercised accountably and transparently. All of us who have positions of influence and power in institutional churches need to be attentive to the voices of those who have suffered within our institutions.' 'Discerning the place for the prophetic voice and pragmatic cooperation of the churches in the great moral questions of the age', address to the Association of Practical Theology in Oceania conference, 26 November 2015.
Pope Francis's concerns are not narrowly dogmatic or pedagogical but universally pastoral. He knows that millions of people, including erstwhile Catholics, are now suspicious of or not helped by notions of tradition, authority, ritual and community when it comes to their own spiritual growth which is now more individual and eclectic. He wants to step beyond the Church's perceived lack of authenticity and its moral focus on individual matters, more often than not, sexual. He thinks the world is in a mess particularly with the state of the planet — climate change, loss of biodiversity and water shortages, but also with the oppression of the poor whose life basics are not assured by the operation of the free market, and with the clutter and violence of lives which are cheated the opportunity for interior peace. He is going to great pains to demystify his office. He wants all people of good will to emulate him and to be both joyful and troubled as they wrestle with the probl
There is a suburban myth about migrant families. The first generation toil, the second become professionals, and the third artists. Like all dynasties, the Rineharts are destined to one day represent the crusty relics of former glory. That's fine. I mean, why would the beneficiaries of other people's obsessive toils and struggle work, if they didn't have to?
Both John Paul II and Benedict XVI made passing reference to environmental issues. Benedict spoke of the need for protection of the environment, resources the climate in his encyclical Caritas in Veritate. But in terms of its significance, Pope Francis’ forthcoming encyclical has the potential to do for the environmental movement what Pope Leo XIII’s Rerum Novarum (1891) did for the union movement – to provide it with a powerful source of moral and religious legitimacy in the face of those forces which have sought to limit their influence.
The conflict in the Ukraine has attracted a great deal of attention for its geo-strategic implications. Less noticed have been the economic implications. The sanctions placed on Russia have forced Russia to become even closer to China, and the alliance between a military superpower and an economic superpower is beginning to split the global economy in two. It may come to represent the biggest geo-economic and geo-political shift of the first half of this century, defining much of the future landscape.
In contrast to the sectarian suspicion expressed by elements of non-Catholic Australia towards Melbourne’s Archbishop Daniel Mannix, who opposed military conscription during the First World War, his Perth contemporary Archbishop Patrick Clune was lauded during the war as ‘pro-war effort, pro-conscription, pro-empire and pro-crown’. Clune travelled from Perth all the way to the Western Front so as to minister to the Catholic soldiers sent there, and he enjoyed warm relations with Protestants and Jews.
Sanctions against Russia have pushed Russia and China much closer together. Russia is set to provide two fifths of China’s gas needs after the completion of two massive pipelines. This will easily replace what they have lost in supplying Europe and deliver what the Chinese most crave: security of supply. Meanwhile, Russia has cut off 60 per cent of its supplies of gas into Europe, re-routing it to Turkey, and saying that Europe will have to build its own infrastructure to transport it to the Continent.
The chasm between Catholics and Protestants is thankfully unknown to my children. Paul Collins' new book A Very Contrary Irishman - The Life and Journeys of Jeremiah O'Flynn is a labour of love that presents a very driven man of the colonial era whose actions - and attributed actions - changed lives and helped shape our culture.
At the least, religious philosophers and theologians should further engage with the challenge to traditional ethics that Peter Singer's position provides. Singer puts forward a powerful case and it is one which, in the current climate where people seek happiness and quality of life above everything else, will find increasing support particularly with the difficulty of funding medical care for those who are old or disabled.
'My one new insight from reading Bill's book is that he was sacked because he was too much a team player with his local church ... the Romans hoped to shatter the morale and direction of those who had planned the pastoral strategies of a country diocese stretched to the limits as a Eucharistic community soon to be deprived of priests in the Roman mould.' Frank Brennan launches Benedict, Me and the Cardinals Three by Bishop William Morris.
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