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In the Catholic Church clericalism is the whipping boy of choice. But what it embraces is less clear. It is a pejorative word, used by people of others but never of themselves, and is normally defined by reference to examples of it. It is worth pausing to reflect on clericalism and its significance for church and society.
'The place of religious and comprehensive world views in legislating, ethical decision making, and good medical practice informed by prudential resource allocation' — Remarks by Fr Frank Brennan to first year medical students at the University of Notre Dame Australia, 30 January 2018.
'We need to recommit to work for all those who are able and willing. We need to recommit to social assistance for all those who are not able. We need to ensure that a life of frugal dignity is within the grasp of all citizens.' 2017 Rerum Novarum Oration by Fr Frank Brennan SJ
In the 16th century it was the Dominican friars like Vitoria, Las Casas and Montesino in Salamanca who confronted the state and challenged public opinion about the rights of the indigenous peoples in Spain's newly colonised lands. Not even the most nostalgic and forgiving Jesuit would opine that the modern practitioners of Morality with a capital M challenging the powers of the market and the state would be found in a modern monastery.
For many Catholic voters, this has been a difficult issue because for the first time in their lives they have found themselves in the same position which our politicians find themselves every time they have to vote on contested moral and political questions in parliament. They don't find themselves getting all that much help from official church declarations. This is no criticism of our bishops. They are the custodians of a tradition which has been somewhat skewed on this issue for a long time.
Here in Ballarat, you know better than most other Catholics that respectful relationships in the church community have been rent asunder by the depredations of child sex offenders whose exploits went unchecked by those ordained to exercise tradition, authority, teaching and discipline. We will strengthen respectful relationships only with a voluntary commitment to truth, justice and healing — and not one forced by a royal commission or public odour.
Anglican priest, traditional landowner and land rights campaigner David Passi has died. He was the last surviving plaintiff in the historic Mabo decision. A year after the Mabo decision I travelled to the Torres Strait and met James Rice and Passi, the two successful litigants in the case. Returning by boat to the mainland from the island of Mer in the Murray Islands, the waters of the Torres Strait were exceedingly calm.
This evening, we come together deliberately as people of diverse faiths and none, affirming the blessing of life in an inclusive country where all world views are to be respected. We are able to affirm that our spiritual lives sustain and strengthen our public lives and the vitality of the polis. Our Muslim hosts show us how to give thanks reverently for all the blessings of life, and how to attest publicly the spiritual dimension of all human life. Those of us who are migrants or descendants of migrants need to be particularly attentive to the yearnings and aspirations of those Australians who rightly claim an indigenous heritage with ancestors who have thrived on this continent for up to 60,000 years.
Indigenous leaders this last week have called for the creation of two new legal entities. They want a First Nations Voice enshrined in the Constitution, and a Makarrata Commission set up by legislation. The Makarrata Commission would supervise agreement making between governments and First Nations and engage in truth telling about history. The envisaged destination is a national Makarrata (or treaty). So the immediate constitutional issue is the creation of the First Nations Voice. There is no point in proceeding with a referendum on a question which fails to win the approval of Indigenous Australia. Neither is there any point in proceeding with a referendum which is unlikely to win the approval of the voting public.
As the Church of 2030, we need to be more attentive to the contemplation of believers and our experience of spiritual realities, as well as the preaching of the church. Pope Francis has no time whatever for the notion of the Church as a perfect society. But, there is no way that Francis wants to abandon the ideals and the commitment to truth and justice so well exemplified by his predecessors John Paul II and Benedict.
The hem is good to touch, has a firm stitch. I wonder ... who pressed it flat, by whose hand was the white cotton thread sent bobbing, in what factory did my semi-slave breathe, labour? Was it here, a sweatshop in our own suburbs, or a distant forced camp? What lamps burned through hard-pressed nights of work? The sheet's material is light, a white cotton, beckons rest for me. Except, I still think over it ... who dyed, sewed, folded, packed? Who went to their bed dog-tired, with blood-sore fingers?
Our Church is presently a strained, outdated social institution with an exclusively male hierarchy and clergy. But it is also the privileged locus for us to be called to the banquet of the Lord sharing theology and sacrament which have sustained the hearts and minds of similar pilgrims for two millennia. Thank God for Pope Francis who is showing us the way, helping us to find meaning in our changing and chaotic world, putting a fresh spring in the step of all those Catholics holding in tension the prophetic and the practical, the theological and the humanist, the tradition and the contemporary reality.
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