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It is now more than three years (and three prime ministers) since the expert panel set up by the Gillard government reported on how the Constitution might be amended to provide recognition of Aboriginal and Torres Strait Islander peoples. When I read the report, my heart sank. It had put forward a comprehensive, but unachievable and unworkable proposal for change. The lesson from 1967 is that a modest change carried overwhelmingly by the Australian people provides the impetus for change.
'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 consideration of medico-legal problems in the public square of a pluralistic democratic society keeping pace with profound technological change is often marked by simplistic assertions, precluding considerations of comprehensive world views, whether religious or philosophical. It is now commonplace for doctors to be told to leave their consciences at the door, as their patients are consumers and they are suppliers and of course the market decides. Debates about law and policy are often resolved with simplistic assertions about individual rights and autonomy, with little consideration for the public interest, the common good, and the doctor-patient relationship. Even conscience is said to be a matter for contracting out. This evening I ask whether there are more compelling ways to resolve medico-legal dilemmas, while conceding a limited role for law in determining the range of acceptable answers.
'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.
We can assume that despite the recent Synod's focus on families, most of the voters have never had any involvement in raising families, and certainly not of experiencing pregnancy and childbirth. None have directly dealt with an abusive spouse, struggled to regulate family size, questioned whether to stay in an unhappy marriage, or dealt with a child identifying as gay, lesbian or transgender. Last year, I spent time working in a parish in Paraguay, where, unlike the church more broadly, women run the show.
Francis knows there are all sorts of issues inside and outside the Church where for too long people with power have tried to keep the lid on, in the hope that the problems and complexities will go away, often by parodying those who see the problems or complexities as small 'l' liberals or cafeteria Catholics. He delights in being joyful and troubled while contemplating big problems, calling people of good will to the table of deliberation reminding them of the kernel of the Christian gospels. He has the faith and hope needed to lift the lid without fear and without knowing the answers prior to the dialogue occurring.
I acknowledge those Aborigines and Torres Strait Islanders who insist that they have never ceded their sovereignty to the rest of us. I join with those Aborigines and Torres Strait Islanders who hope for better days when they are recognised in the Australian Constitution. As an advocate for modest constitutional recognition for Indigenous Australians, I respect those Aborigines and Torres Strait Islanders who question the utility of such recognition. But I do take heart from President Obama's line in his Charleston eulogy for the late Reverend Clementa C. Pinckney: 'Justice grows out of recognition'.
The image of the body of Aylan Kurdi cradled in the arms of a Turkish soldier jarred with our sense that poverty is simply the deprivation of material goods — there is no greater poverty than death, and no greater deprivation than that of a child stripped of life. Francis speaks powerfully of the need to address poverty. He insists that the church must move out of its comfortable centre to the margins where the poor live. To address poverty we must know people who live in poverty as our brothers and sisters.
Some weeks ago I was barred from entering the Qantas Club due to my attire. When I gleefully posted my outrage on Facebook I got my fair share of sympathy, though the post didn't quite go viral. It was vindicated this week, however, when singer Kate Ceberano met a similar fate. Qantas might see itself as a tolerant and inclusive airline, demonstrative of our great liberal democracy. In fact it risks becoming one very elitist, sexist boys club, where only a privileged few measure up.
In July, an NRA article entitled 'Australia: There Will be Blood' described Australia's gun buyback as a 'mass confiscation' that left guns in the hands of criminals and everyone else defenceless. Meanwhile, America has experienced more than one mass shooting per day so far this year. My hope is that we are in that time of unsustainable stasis Malcolm Gladwell talks about, during which nothing seems to be changing, while beneath the surface stability is being eroded, leading to sudden, permanent change.
'They are people. They are not sheep for slaughter. They deserve to be treated like a human. And that's what Europe stands for.' Born and raised in Syria, Fr Rahal Dergham now serves as chaplain to Syrian and Iraqi Catholic Migrants in the Archdiocese of Sydney. In this interview he speaks about what Australia and the broader international community should be doing to address the present refugee crisis, the persecution of Syrian Christians, and the troubled relations between Syrian Muslims and Christians.
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