EDITORIAL: RELIGION RETURNS TO THE PUBLIC SQUARE
John O'Gorman
Who would have thought? Who would have thought? as a colleague of mine put it with almost palpable disbelief. That religion would return to public life, that is. Certainly not Matthew Arnold a hundred years ago who heard the sea of faith ebbing forlornly from England's shores or the Death of God theologians less than fifty years ago who sought to remodel Christianity for a world without religion. But here we are in the early years of the new millennium with groups of scientists taking out advertisements in newspapers to warn of the dangers of religion in the guise of the theory of intelligent design, government ministers and officials being appointed who unselfconsciously admit to praying to God to help in their decision making, and politicians again seeking "photo opportunities" at religious meetings. Religion, if not quite centre stage, is sufficiently visible to have newspaper leader writers analyzing the phenomenon.
Is this simply a lurch to the Right in an otherwise random walk into our future? Has the genii of doubt, freed by the children of the Enlightenment, been put back in its bottle? Is a society that has steadfastly refused to progress, like the disco beat emblematic of the era, finally moving on? Or is this a momentary blip in an otherwise descending trend-line to extinction, consistent with falling church attendances and religious vocations? It is a little early to say how enduring the return of religion to public life will be and there are contrary signs. France has legislated to prohibit religious symbols in class rooms; an Italian magistrate, who obviously sees too many Billy Connelly movies, is compelling a priest to prove the existence of Jesus Christ; and the put-X-into-Christmas brigade have rallied for another shot at secularizing a Christian holiday.
One reason for thinking that the return may prove more than temporary is that religious spokespeople have found a greater confidence in articulating their positions. A pluralist society is just that and religious opinions are as entitled as secular ones to be considered and discussed. The secular view that religion is a private matter and has no place in the public square has been effectively challenged.
Consolidating the role of religion in public debate will of course not be easy. For one, unless it is the warm-fuzzy, feel-good, clap-along variety, a religious position necessarily brings with it precepts and principles for individual and social conduct, and the application of these can prove uncomfortable. When Lisa says in an episode of The Simpsons, "I am going to Sunday School to learn to be more judgemental," the writers of the famous series are seeking to level the most serious charge they can against established religion, namely that it implies standards of private and public morality. The sanctity of human life, whether and how to wage war, the importance of the family, honesty in public affairs, poverty and social justice are some of the issues on which religious principles can give rise to unsettling conclusions, best avoided by a pragmatic approach to public debate.
But it is of course just this form of principled argument that is resonating with increasing numbers of people and providing the opening for a return of religion to public life. Bringing religious principles to the public square has to contend, however, with at least two dangers. One is that the religious minded adopt either a shrill, uncompromising position that fails to accept genuine differences of opinion among people of good faith or, conversely, are so open-minded that, as one commentator put it, their brains fall out. How to respect difference without succumbing to an emasculating relativism is the challenge. The second danger is that religion is co-opted by a particular political viewpoint. For example, the Clash of Civilizations thesis (a title I find more appropriate for promoting the Saturday night speedway of my youth than serious political analysis) seeks to pit a Christian West against an Islamic Arab World and use the emotional power of religion to reinforce a geopolitical status quo. Religion cannot become the hostage of a right wing political agenda just because politicians on the right of politics are currently more accommodating of religious viewpoints than those on the left. Religious principles are not political ones and conflating the two reduces their value.
Religion is back in the public square but this time jostling for its position rather than having it by right or privilege. It will be welcomed to the extent that it can assist in principled argument about human affairs.
John O'Gorman
Pro Vice Chancellor (Quality & Outreach)
McAuley Campus,
Australian Catholic University
EDITOR'S NOTES
CONTRIBUTIONS
First may I thank all contributors to this, the sixth, issue of The Australian Ejournal of Theology. I extend my special appreciation to John O'Gorman for his stimulating editorial on the return of religion to the centre of public attention. Indeed, "who would have thought"? The editorial has a particular link with Terence Lovat's article which explores the question of what constitutes "authentic religiousness."
In this issue, we also present the full text of Stephen Bevans' presentations on the Gospel call to evangelization which he gave throughout Australia in September-October 2005 to celebrate thirty years since the promulgation of Paul VI's Apostolic Exhortation, Evangelii Nuntiandi.
Focusing directly on Gospel inculturation, Peter Phan expounds on the Asian experience of being Church since Vatican II, an experience that is catalyst for structural change and a new ecclesial imagination. Biblical scholar Ian Elmer provides an account of the origins of the Church's missionary movement to the Gentiles.
Diverse ecclesial perspectives are provided by Angelo Nicolaides' articulation of the relationship between celibacy and the monastic calling in the Orthodox tradition and Paul Babie's discussion of the pastoral and moral writings of Metropoliitan Andrei Sheptyts'kyi of the Ukrainian Catholic Church.
Trinitarian, christological and cosmological issues are the subject of Rohan Curnow's presentation of Raimon Panikkar's "cosmotheandric vision" and Alex Mok's discussion of the "anthropic principle" and the Logos in modern cosmology. Evidently, according to these theological practitioners, theology today is called to dialogue with science and across cultural and religious traditions if it is to be faithful to its prophetic calling.
Three articles deal directly with philosophical, hermeneutical and linguistic questions for theology: Tony Kelly's discussion of "salvific realism" in regard to resurrection-faith; Ron Holt's socio-linguistic analysis of religious language; Adrian Jones' proposal that doubt and belief are mutually enriching methodologies rather than opposing hermeneutics in the reading of the scriptures.
Moral and ethical considerations inspire articles by Brian Lewis and Glenn Morrison. The first provides a timely analysis of the primacy of conscience in the light of scripture and tradition. The second argues that Levinas' concept of ethical transcendence "and the face of the Other" should become the basis for developing a more adequate theological language for our time and world. In a related manner, Michael Warren critiques what he sees as a split between abstract, systematic theology, on the one hand, and the demands of the practical, political and concrete "lifeworld," on the other.
Specific Practical and Pastoral Issues are addressed by various authors under "Special Features."
Graeme Mundine & Jonathan Inkpin address the issue of Indigenous poverty through biblical reflection on the Lazarus Story which is designed to confront all Australians to work together to overcome this blight on our nation.
Saibo Mabo & Barry Patterson confront the need for reconciliation and bridge-building in a particular pastoral situation. They present an imaginative program based on a blending of Tribal, Cultural and Christian rituals.
Paul McQuillan's analysis of Youth Spirituality and the challenges this presents for the established Church and theology is salient for pastors, religious educators, theologians and all who are concerned for the future of the Church... and future generations.
Brendan Long provides practical theological reflection on recent legislative changes in Industrial Relations. On the basis of Catholic Social Teaching, he critiques the manner in which such legislation obscures the process of minimum wage setting, undermines scope for employee choice of union representation, and favours a rather low and economistic view of work
Edmund Parker applies an understanding of indoctrination beyond the walls of religion and fundamentalism to the halls of academia/education where, it is argued, the dominance of the scientific approach to understanding is equally narrowing and indoctrinating. He proposes an alternative educational process.
Jade Ireland provides interdisciplinary focus on the relationship between theology and psychology to assess possibilities and limitations within diverse models of pastoral counseling.
EASTER SEASON ISSUE 2006
Given the increasing number of contributions and the growing size of past issues, the Editorial Board has taken the decision to produce an extra issue of the Journal this year which will appear in the Easter Season. Recent issues have each numbered over thirty major contributions. We have decided to reduce the number of major contributions to approximately twenty for each issue. Our aim then is to produce three (3) issues of AEJT in 2006 (February, May, August). We will consider the logistics of quarterly productions for 2007 and thereafter.
Given this will be the Journal's first Easter Season Issue, we are now inviting contributions specifically on the Easter theme. In particular, artistic contributions including poetry and art on Easter themes are encouraged. Other types of contributions on alternative themes are welcome, as always. All submissions for publication need to be with the Editor by 3rd April to allow time for reviewing, refereeing and final editing.
FINALLY
Please forward all contributions, reviews or other correspondence for the Journal to the Editor: g.hall@mcauley.acu.edu.au
I take this opportunity to express my admiration and appreciation to our super-talented technical editor and web designer, Yuri Koszarycz. I also single out for special thanks the ever-generous and professional contribution of AEJT's deputy editor, Tony Kelly. Thanks also to our theology/arts editor, Anne Hunt, other members of the management board, editorial consultants and all referees. The support of members of the schools of philosophy and theology and other offices of Australian Catholic University is duly acknowledged. And to you, the reader, we do acknowledge your enthusiasm for this unique expression of the Australian theological imagination. Long may it last!
This issue of the Journal goes live on the feast of St Peter Damien, eleventh century hermit, monk, bishop, cardinal and doctor of the Church. This reminds us that we are indeed part of a living tradition in which personal holiness, pastoral care and scholarship are all aspects of the Church's life of living and practicing its theology for the sake of the reign of God.
Gerard Hall SM,
Editor
21st February 2006
