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This royal commission has changed the public response of religious institutions, not their culture. Nor has it altered the culture at the political pointy ends of state, territory or national government. The cause of the misuse of power over children was our refusal to take a child's world view as seriously as our own adult priorities.
Nana's favourites were chain-rhymed stories such as 'The Old Woman and her Pig', and 'This is the House that Jack Built', both of which I try to communicate to my grandchildren. My sister and I never realised how we were acquiring tastes for story and rhythm, or that we were exercising our young memories, our capacities for recall, as well.
Brenda Niall's biographies characteristically begin with simple and enigmatic stories, whose significance becomes clearer as the book develops. This exploration of her grandmother's life takes its point of departure in two of her possessions. The first is a wooden box made for Aggie Maguire by her brother as they sailed to Australia.
I am struck by the difference between these two kinds of reflection on life and death. It seems to lie in the articulacy of the appeal to be able to die under favourable conditions and the inarticulacy of those celebrated at Ozanam House. They had died as modestly and wordlessly as they had lived.
Most women know and have experienced the fact that there are a substantial number of men in society who are willing to use their power, physical or otherwise, to get what they want sexually from women. Which is why so many of us, myself included, have responded to the Weinstein story with sadness, but not surprise.
The difficulty inherent in the metaphor of eradication is that it sees poverty as a discrete object that exists independently of the people whom it affects, and that can be dealt with by devising technical solutions. It ignores the complex sets of relationships that constitute poverty as a human reality.
Born into a world that knows how to hate, that holds sweet vendetta through the generations, relying on the local functionaries of a faraway Shah, to maintain a semblance of festering order, but never heart-reconciliation ...
Her suffering is just as severe as any of my dying patients endured. From time to time she contemplates suicide. I cannot assist her to take her own life and it is important that I cannot. My role, when all else fails, is to sit with her, to understand her powerlessness and mine in the face of her suffering, and help her find a way through.
We do not know what we want. And we do not want what we know. Like shadows hanging in the air, their threads of reality unravelling, absenting themselves from the world. She said time erases life. He said let's be timeless. She said it would be dark. He said he hated daylight. She said it would be lonely. He said he prostituted his mind talking to people. She said he is mad. He said may God preserve him from sanity. She said: God will. And God did.
'There was one controversy in which Lionel Bowen was involved that does provide good lessons for the contemporary Catholic considering the desirable law or social policy on a contested issue - lessons for the citizen weighing what is for the common good. Back in 1979 there was debate in the Parliament on a motion which was framed to stop Medicare funding of abortions. Bowen, a strict Catholic, was strongly opposed to the motion. He did not think the motion was about abortion. He thought it was about money.' Frank Brennan's 2017 Lionel Bowen Lecture
An article focusing on the 2013 Boston Marathon bombings reported that people 'exposed to more than six hours of daily media coverage of the tragedy were more likely to experience symptoms of acute stress than those directly affected by the event'. News junkies, or those who saw extended coverage, were found to be worse off than those who actually survived the bombings. This is sobering as we consider how we deal with our children's exposure to traumatic events playing out on TV news.
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.
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