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The common good can seem a very milky-tea concept — too bloodless for the real world. But it is an important idea, one which we need if we are to make sense of phenomena as disparate as the findings on corruption in the awarding of mining licenses in NSW, the initial report of the NSW chief scientist on coal seam gas mining, and the daily excursions in the drugs and footballers epic.
His casual tone didn't seem to fit the words I was translating from Spanish. I questioned him. Eight? Yes, eight. Every night? Every night. Finally I could no longer deny what I was hearing. Decades earlier, my amigo's then eight-year-old brother had been abused by a religious man of the cloth. My amigo was here walking the Camino Mozárabe in memory of that brother, who eventually had committed suicide.
The now notorious Fox News interview in which host Lauren Green quizzes academic Reza Aslan as to why he, a Muslim, 'would be interested in the founder of Christianity', is mind-boggling in its casual persecution. A similar mistrust of Muslims is evident in Australia, as the Ed Husic debacle demonstrated. Even I, a non-practising Muslim at best, encounter hostility when I write on certain issues.
Both Francis and Benedict emphasise Christian faith in the Catholic Church as the privileged way of finding meaning in life. But where Benedict might picture the Church as a treasury of all the beliefs, relationships, liturgical details and traditions, Francis might imagine it as like a dispensary from which health workers go out to share their life saving medicines.
Robinson's recent book on the culture of the Catholic Church critiques the factors that have contributed to clerical sexual abuse of children. Robinson desires institutional changes, yet institutional changes are insufficient unless relationships and attitudes change. In this there is a happy conjunction between Robinson's project and the way of proceeding of Pope Francis.
When policies affect people's lives, imaginative intelligence should come first into play. It is the inclination to see people, not simply as the objects of policy, but as persons each with their own face and life story. The Pope exemplified this when he visited Lampedusa, 'Italy's Christmas Island', to mourn the dead and console the living. And in so doing he stated the priority for others.
The Church has taken some enormous steps towards making its ceremonial life more meaningful to Indigenous members. Frequently it has been women who have pioneered this work. But today many of these women in Central Australia, Arrernte and non-Arrernte alike, are ageing or becoming tired and jaded from lack of recognition.
Sean Faircloth, a US director of one of the Dawkins Institutes committed to atheism, raised what has already become a hoary old chestnut, the failure of Francis when in Argentina during the Dirty Wars to adequately defend his fellow Jesuits who were detained and tortured by unscrupulous soldiers. Being a Jesuit, I thought I was peculiarly well situated to respond. I confess to having got a little carried away.
One of the intriguing features of Pope Francis is the contrast between his earthy and free way with words and the laboured earnestness of those exploring his words for hidden meanings. It is like watching Martians deploy a bomb disposal unit to deal with the football a kid has kicked into their spaceship. The incongruity is humorous but it also points to a sclerosis in public conversations.
In the tension between tradition and change, John Paul II is seen as an emblem of continuity, and Pope John XXIII as a symbol for radical change. In the decision to canonise both former popes, Francis has refocused continuity as a way of honouring different perspectives in the name of a greater common mission.
Ramadan is supposed to fine tune your soul, weaken the ties binding you to your physical appetites and test your religiosity. This month unites Muslims around the globe in an envelope of piety and mercy. At least that's the theory. In reality, for most of us Muslims Ramadan is the month of massive weight gain.
When Polish Jews were herded into the closed Warsaw Ghetto, Chaim Kaplan kept a diary to ensure that 'in our scroll of agony, not one small detail can be omitted'. This kind of remembering is both deeply personal and profoundly public, and invites us to celebrate human freedom. The remembering involved in the collection of information by the United States and Great Britain is of a quite different character.
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