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The Federal Budget this year coincided with the release of Pope Francis’ Encyclical Fratelli Tutti. Both are preoccupied with the shape that society will take after COVID-19. It is tempting to compare their different approaches.
The response to COVID has invited reflection about the relative value of one human death (and so of one human life) as compared with another. This is a radical question because it makes us ask whether the value of a human life is defined by economic wellbeing and by potential contribution to the economy, or by deeper qualities.
Ordinarily the last two days of July would for me be occasions of celebration. July 30 is the International Day of Friendship and July 31 is the feast day of Ignatius Loyola, the founder of the Jesuits. This July, in Victoria, at least, it is hard to summon energy to celebrate. We are in a time of endurance.
In the week following my mother’s funeral I wake up knowing I need to begin cooking again. I need to enter the world beyond my door. It takes me until lunchtime to coax myself out from under the doona. I will walk up to the local shops for bread and vegetables.
This year we’ll be celebrating a different kind of Mother’s Day: there won’t be any fancy champaigne brunches with all the restaurants closed. Some of us in this COVID-19 crisis won’t even be able to visit our mothers. And many of us are out of work, too skint to buy flowers.
All this is pleasant and unremarkable, except that we were just briefly discussing which future events are likely cancelled in light of the announced pandemic. It’s an unexpected morning topic for conversation before coffee. But it’s appropriate with the increasing concerns on flattening the curve of contagion, illness, infections, acute complications and death.
I've been watching Stateless, the ABC drama about Australia’s immigration detention system, with some reluctance. Not because it is poor, but because it is so powerful.
Pope Francis’ 'Querida Amazonia' (Beloved Amazonia) has been warmly received by many members of the Aboriginal and Torres Strait Islander Catholic community. The tone of the exhortation is reflective of the position that underpins our vision for the Church in Australia — a Church that is open to the gifts of First Nations Catholics, honest to the past and embracing of a new way of thinking that utilizes the principle of subsidiarity.
Dance and music are as innate as breathing. Babies dance while in the womb, and the Yuletide can be prime time for 'playing music, singing and dancing [as a] healthy outlet for their emotions'. As William Stafford observed, kids dance 'before they learn there is anything that isn't music'.
Now that I'm grown I've realised that while Christmas felt that way for me, it isn't magical for everyone. For many people Christmas is a hollow reminder that there is someone missing from the table, and no matter whether it's the first year or the 50th, that chair will always remain empty.
As we pare back more and more, I have started to realise that there is a risk in taking things too far. The consumer orgy of the past may have been unsightly, but gift giving itself also serves a valuable social function, and we may be at risk of throwing out the baby with the bath water.
The rise of the vegan movement challenges us to reflect ethically on food. Writing in the 16th century, Ignatius Loyola prompted his readers to practise reverence in the moment and gratitude for the gifts received when eating. For an age of food and drink on demand, heeding his prompts could help us to balance our inner and outer lives.
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