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Last week’s tragedy of another mass loss of life at sea between Indonesia and Christmas Island focuses our minds yet again on an intractable public policy problem for Australia – our search for a coherent, workable and moral asylum policy.
One character sings a risqué satire called 'The Ballad of Joking Jesus'. Another wanders into a church and misinterprets the liturgy to comic effect. The puritanical Catholic hierarchy were offended, but Joyce's seemingly anti-religious novels would not exist in their final form were it not for his Jesuit education.
Recently Catherine Deveny tweeted that my claim to be a Catholic and a feminist showed I was 'suffering serious cognitive dissonance'. Many gay Christians are confronted by a similar lack of understanding from non-believers who can't understand why they would embrace a Church that rejects them.
Meetings between holiness and politics are inherently dramatic. Think of Jesus' trial, of A'Beckett's murder, of Luther at Worms, of Romero's last sermon. These were tragedies. In Fr Pierre Ceyrac, a French Jesuit priest who died last week, politics and holiness met dramatically, but as comedy.
When Joe Hockey said on Q&A that the 'very best circumstances' for a child entailed having 'a mother and a father', Penny Wong, who has a child with her partner Sophie Allouache, replied 'I know what my family is worth.' It was a galvanising moment in the same sex marriage debate, which is not going away.
Catholics get used to being asked why they are Catholic. These days, in light of cases of clergy sex abuse and cover-ups, and perceived abuse of authority and contempt for women, the question is more accusatory: 'Why are you still a Catholic?' The recent affair of the Pope's butler provides a way out of this interrogation.
Bishop Morris wrote at considerable length to Archbishop Chaput, in a highly respectful and fraternal tone. To be fair to Chaput, I will quote his breathtaking response in full. It illustrates what still passes for due process and pastoral care in the Roman Church. We have to insist on something better. And with greater transparency, we will get something better.
Church structures are riddled with patriarchy, clericalism and deference, and these were at the centre of the abuse problem. Repentance, then, means changing these. Lay people in particular, who are less subject to Vatican strictures, need to bring to the table their skills and knowledge to drive this change.
A common public response to suicide is very similar to earlier attitudes to leprosy. The latter makes invisible people who need to be seen. The former makes silent people who need to speak. A recently published collection of writing by relatives and friends of people who had taken their own lives breaks that silence.
'The challenge to a Christian living in a largely Buddhist society has some similarities to the challenge to a Christian living in a society where the public square is largely the preserve of those who argue and agitate with a secularist mindset.' Fr Frank Brennan SJ's address to the gathering of church and NGO workers convened in Siem Reap by the Jesuit Refugee Cambodia on 12 May 2012.
As we drove through the village of Prek Sbeuv in Cambodia, the parish priest who accompanied me, Fr Jub Phoktavi, matter-of-factly pointed to Pol Pot's old house. I remain in awe of Cambodians who have been able to be reconciled, committing themselves to the common good of their nation.
The bishops intend a campaign of civil disobedience against aspects of the Obama Administration's health care plan. Many have been critical of this law on the ground that it might contribute to more abortions. The toxicity of the atmosphere should make us wary of adopting a similar campaign here.
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