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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.
The journalist Claud Cockburn once said that Catholics could never bet on the election of a pope because they believed it was all up to the Holy Spirit. He was mistaken — many Catholics then and now would place a bet on anything and everything. His reasoning also overlooked the Catholic understanding that human beings cooperate with the Holy Spirit. But his association of God's action with the election and actions of popes provides a lens for looking at the recently concluded Synod on the Family.
As we await Cardinal Pell's appearance before the Royal Commission, many Australians are baying for his blood. It is time for those of us in the Church to stop paying undue deference to those who exercise ecclesiastical power in a fashion at odds with contemporary notions of transparency and equality. It's also time for all commentators to play the ball, and not the man.
The burning of a church offers possibilities. It would be a bold and noble gesture, exactly measured to the destruction done to the Catholic Church by priests' sexual abuse, to leave the ruined walls of St James as a shrine to the victims, a record of the evil that was done, and a pledge that never again will children be unprotected in the Catholic Church.
Reviewing Cardinal Pell's evidence to the Royal Commission in August, I have concluded that Catholics need to accept moral responsibility and legal liability for all child sexual abuse committed by clergy prior to 1996, regardless of what might be the moral or legal position after 1996 when improved measures for supervision and dismissal of errant clergy were put in place.
The sexual abuse crisis in the Catholic Church has affected mass attendance and contributions to the collection plate. The credibility of its newspapers has also taken a hit, with coverage of the crisis generally following the official line. The publications must appease both their clerical owners and their supporters, the readers, whose trust needs to be earned and maintained.
We might expect that research into the causes and history of sexual abuse will continue and increase. As part of its owning of the crimes that have flourished within it, the challenge for the Church is to take such research seriously, particularly when it touches on the part played by such aspects of Catholic life, culture and governance as clerical celibacy, attitudes to women and sexual morality, and clericalism.
Ensconced in the anonymity of the confessional, a man who suffered injustice at the hands of the Church informs the priest, Fr Lavelle, that he plans to kill him. The killer's reason for wanting to inflict violence is that he was, as a child, a victim of abuse that went unpunished. Lavelle is not respected by his parishioners, despite the centrality of the Church to their community. Amid the ruins left by the abuse crisis he carries little moral authority.
In Unheard Story, Fr Padraig McCarthy rightly highlights shortcomings in legal-political-media processes like the Dublin Archdiocese Commission of Investigation. The future wellbeing of children demands that the spotlight be shone on all equally. But there is no getting away from the fact that in Ireland and Australia, the reported instances of child sexual abuse has been greater in the Catholic Church than in other churches.
In 2004, two years into the Sydney Archdiocese's botched handling of a sexual abuse complaint against Fr Aidan Duggan, the executive director of the Church's National Committee for Professional Standards did something extraordinary: he inquired into whether Duggan, prior to joining the Archdiocese in 1974, had form. It is the only evidence of a Church official actively attempting to check Duggan's past — an attempt destined to fail.
Irish priest Fr Tony Flannery wrote that he did not believe 'the priesthood, as we currently have it in the church, originated with Jesus'; that some time after Jesus 'a select and privileged group who had abrogated power and authority to themselves' claimed that priesthood had been instituted at the Last Supper. He was duly silenced by the Congregation for the Doctrine of the Faith. His supporters now hope that Pope Francis will reinstate him.
George Pell's promotion to Rome is proof of the powerful friends he has made. As for enemies, it is not hard to compile a list of those who will be glad to see him go. It would include most liberal Catholics, many priests, and a good many of his fellow bishops. One group who are likely to regret Pell's departure are the journalists and commentators for whom he has loomed large as a figure of ridicule if not outright contempt.
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