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In some ways to be a priest with a disability is to be at a strange advantage. We tend to think about priesthood as a gift and a calling — and so it is. It is not, however, about merit, of saying 'I am better than you / uniquely gifted'. Instead, it is a call to enter the hurts and joys of other people's lives from a position of weakness, not strength.
The royal commission concluded that child safety, in all its organisational ramifications, raised questions of culture and governance for the church. If the Plenary Council 2020 doesn't take such issues seriously then it will be one indicator that the momentum around last year's official national apology has slowed.
If our PM's theological name dropping rings true, his life is guided by the life and teaching of Jesus Christ. That unemployed Jewish tradie turned rabble rouser made this apocalyptic observation: 'Woe to you who are rich, for you have received your consolation.' Yet it remains a vote winner, this business of punishing poor people for being poor.
Of English saints the newly canonised John Henry Newman is the most intellectual and active in public life since Thomas More. When conversation turns to faith it is common to regard the gift of finding good words as no more than a decoration on the hard reasoning that faith demands. Newman stands as a reproach to that view.
For Catholics who are interested in the Australian Church, its future and the Plenary Council, this is essential reading. Given its focus on governance, it may also be of interest to a wider audience. Many of the strains of dysfunction it finds in Church governance are similar to those in public life in Australia and internationally.
When I was a child and was asked 'How are you?', only once did I reply, 'I am good'. I still remember the rebuke from my Aunty Ivy, who explained that it is not for me to judge if I am 'good'; better to opt to be 'well'. She would be cross were a prime minister to go around asking 'how good' we are.
The Pope's speech was newsworthy because in Australia sentences to a lifetime in prison without parole are becoming less contentious and more used. His approach to prisoners and their criminal behaviour is in such strong contrast to strands of Australian culture in which exclusion and the denial of hope are an instinctive response.
Pope Francis has insisted that the urgent need to care for the natural world of which we are part is not a disputed question but a Christian duty. He has appealed to the legacy of St Francis of Assisi, whose name he took when he became Pope; that saint of the 13th century who is popularly known best for his love of nature.
Anyone in the past who called attention to these issues was accused at best of exaggeration'. Getting Back on Mission points out that until the church accepts good governance characterised by accountability, transparency, inclusion and a recognition of the equality of women, it will continue its culture of clericalism and secrecy.
The story illustrates the way in which sport, like so many other areas of life, has allowed itself to be defined as a business whose sole reason for existence is to make people compete against others. To refuse to compete, even if an athlete falls in front of you, is anti-competitive behaviour that must be penalised.
One event, recalling the revelation of Jesus' relationship to God, is a feast of light; the other, recalling man's inhumanity to man, speaks of darkness. Both are pointers to possible human futures: one of glory and the other of annihilation. The history of nuclear weapons and recent developments present this choice more starkly.
The inclusive and consultative processes in the early stages of preparation for the Plenary Council are a vast improvement on previous practice. They express the desire to involve Catholics in the council. If they are simply dropped on completion and not kept alive in the church, however, the trust they have engendered will be lost.
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